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I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

The Chao Phraya is the major river in Thailand, with its low alluvial plain forming the centre of the country. It flows through Bangkok and then into the Gulf of Thailand.

 

On many old European maps, the river is named the Mae Nam (Thai: แม่น้ำ), the Thai word for "river" (literally, "motherly water"). Irish surveyor and cartographer James McCarthy, F.R.G.S., who served as Director-General of the Siamese Government Surveys prior to establishment of the Royal Survey Department, wrote in his account, "Mae Nam is a generic term, mae signifying "mother" and Nam "water," and the epithet Chao P'ia signifies that it is the chief river in the kingdom of Siam."

 

H. Warington Smyth, who served as Director of the Department of Mines in Siam from 1891 to 1896, refers to it in his book first published in 1898 as "the Mae Nam Chao Phraya".

 

In the English-language media in Thailand, the name Chao Phraya River is often translated as river of kings.

 

On the basins of Chao Phraya River rose the earliest civilizations in the south east Asia, most notably the ancient Mon kingdom and the civilization of Dvaravati from the 7th century to the 11th century, the river played a crucial role in the Lavo kingdom that existed on its left bank in the Upper Chao Phraya valley, Chao Phraya maintained its role in the kingdoms that succeeded the Lavo kingdom, forming the bases of the Ayodhaya kingdom, that was later incorporated into the Ayutthaya Kingdom in the 14th century, which itself was precursor of modern Thailand (known formerly as Siam), the river became very significant after the establishment of Rattanakosin (Bangkok) in 1782 on its east bank, the location of Bangkok on the east bank of Chao Phraya River ensured protection to Siamese kingdom from the Burmese invasions coming from the West.

 

The Chao Phraya begins at the confluence of the Ping and Nan rivers at Nakhon Sawan (also called Pak Nam Pho) in Nakhon Sawan province. After this, it flows south for 372 kilometres (231 mi) from the central plains to Bangkok and the Gulf of Thailand. In Chai Nat, the river then splits into the main course and the Tha Chin River, which then flows parallel to the main river and exits in the Gulf of Thailand about 35 kilometres (22 mi) west of Bangkok in Samut Sakhon.

 

In the low alluvial plain which begins below the Chao Phraya Dam, there are many small canals (khlong) which split off from the main river. The khlongs are used for the irrigation of the region's rice paddies.

 

The rough coordinates of the river are 13 N, 100 E. This area has a wet monsoon climate, with over 1,400 millimetres (55 in) of rainfall per year. Temperatures range from 24 to 33 °C (75 to 91 °F) in Bangkok.

 

The lower Chao Phraya underwent several human-made modifications during the Ayutthaya period. Several shortcut canals were constructed to bypass large loops in the river, shortening the trip from the capital city to the sea. The course of the river has since changed to follow many of these canals.

 

In 1538, Thailand's first river engineering of a 3 km (2 mi) long canal was dug at the order of King Chairachathirat. It was called "Khlong Lat", and today forms a part of Khlong Bangkok Noi. It shortened the route by 13–14 km for ships from the Gulf of Siam to the then-capital city, Ayutthaya.

In 1542, a two kilometer-long canal, "Khlong Lat Bangkok", was completed. The Chao Phraya then diverted along the new canal, its old course becoming part of Khlong Bangkok Noi and Khlong Bangkok Yai. It is said to have shortened the river route by 14 km (9 mi).

In 1608, a seven kilometer-long "Khlong Bang Phrao" canal was completed and has shortened the Chao Phraya's original route by 18 km (11 mi).

In 1636, the "Khlong Lat Mueang Nonthaburi" was completed

In 1722, the two kilometre long "Khlong Lat Kret Noi" shortened the Chao Phraya by 7 km (4 mi). This route formed the island of Ko Kret.

River settlements

Cities along the Chao Phraya include, from north to south, Nakhon Sawan Province, Uthai Thani Province, Chai Nat Province, Sing Buri Province, Ang Thong Province, Ayutthaya Province, Pathum Thani Province, Nonthaburi Province, Bangkok, and Samut Prakan Province. These cities are among the most historically significant and densely populated settlements of Thailand due to their access to the waterway.

 

Major bridges cross the Chao Phraya in Bangkok: the Rama VI railroad bridge; Phra Pin-klao near the Grand Palace; Rama VIII, a single tower asymmetrical cable-stayed bridge; Rama IX, a semi-symmetric cable-stayed bridge; and Mega Bridge, on the Industrial Ring Road.

 

In Bangkok, the Chao Phraya is a major transportation artery for a network of river buses, cross-river ferries, and water taxis ("longtails"). More than 15 boat lines operate on the rivers and canals of the city, including commuter lines.

 

Main article: List of tributaries of the Chao Phraya River

The principal tributaries of the Chao Phraya River are the Pa Sak River, the Sakae Krang River, the Nan River (along with its principal confluent the Yom River), the Ping River (with its principal confluent, the Wang River), and the Tha Chin River. Each of these tributaries (and the Chao Phraya itself) is augmented by minor tributaries referred to as khwae. All of the tributaries, including the lesser khwae, form an extensive tree-like pattern, with branches flowing through nearly every province in central and northern Thailand. None of the tributaries of the Chao Phraya extend beyond the nation's borders. The Nan and the Yom River flow nearly parallel from Phitsanulok to Chumsaeng in the north of Nakhon Sawan Province. The Wang River enters the Ping River near Sam Ngao district in Tak Province.

 

When measured from the most commonly accepted source, which is the confluence of the Ping and Nan River in Nakhon Sawan, the river measures 372 km (231 mi). However, when measured from the longest source, which is the origin point of the Nan River in the Luang Prabang Range, the river measures 1,112 km (691 mi).

 

The expanse of the Chao Phraya River and its tributaries, i.e., the Chao Phraya river system, together with the land upon which falling rain drains into these bodies of water, form the Chao Phraya watershed.

 

The Chao Phraya watershed is the largest watershed in Thailand, covering approximately 35 percent of the nation's land, and draining an area of 157,924 square kilometres (60,975 sq mi).

 

The watershed is divided into the following basins:

Greater Nan Basin (composed of the Nan Basin and the Yom Basin, and usually divided as such in drainage analyses)

Greater Ping Basin (composed of the Ping Basin and the Wang Basin, and usually divided as such in drainage analyses)

Tha Chin Basin (the basin of the Chao Phraya's most significant distributaries)

Finally the Chao Phraya Basin itself is defined as the portion of the Chao Phraya watershed drained by the Chao Phraya River itself, and not by its major tributaries or distributaries. As such, the Chao Phraya Basin drains 20,126 square kilometres (7,771 sq mi) of land.

To the west, the central plain of Thailand is drained by the Mae Klong and the east by the Bang Pakong River. They are not part of the Chao Praya system.

 

The landscape of the river basins is a very wide, flat, well-watered plain continuously refreshed with soil and sediment brought down by the rivers. The lower central plain from the delta north to Ang Thong Province is a flat, low area with an average of two metres above sea level. Further north and into the plains of the Ping and the Nan the elevation is over 20 m. Then the mountains that are the natural boundary of the Chao Praya watershed form a divide, which has, to some degree, historically isolated Thailand from other Southeast Asian civilisations. In northern Thailand the divide roughly corresponds to a long section of the political border of the country today. Southern portions of the divide's boundary correspond less to the nation's political border, because isolation in this area was prevented by the ease of transportation along the lowlands surrounding the Gulf of Thailand, allowing a unified Thai civilisation to extend beyond the watershed without issue. The slightly higher northern plains have been farmed for centuries and saw a major change from the 13th century during the Sukhothai Kingdom in the 13th and 14th centuries and the Ayutthaya Kingdom that succeeded it when rice growing intensified with the introduction of floating rice, a much faster-growing strain of rice from Bengal. The southern swamps meanwhile changed radically from the 18th century when King Buddha Yodfa Chulaloke moved the capital of Siam to Bangkok, and a process of canalisation and cultivation began, especially as Thailand began to export rice from 1855.

 

The Tha Chin River is the major distributary of the Chao Phraya River. The expanse of the Chao Phraya and Tha Chin Rivers and their distributaries, starting at the point at which the distributaries diverge, together with the land amid the triangle formed by the outermost and innermost distributary, form the Chao Phraya delta. The many distributaries of the Chao Phraya delta are interconnected by canals that serve both for irrigation and for transportation.

 

The lowland areas of the Chao Phraya watershed in central Thailand have been designated as the Chao Phraya freshwater swamp forests, a tropical and subtropical moist broadleaf forests ecoregion, an area about 400 km (249 mi) north to south and 180 km (112 mi) wide.

 

The original swamp forests have almost entirely been removed as the plain has been converted to rice paddies, other agriculture, and urban areas like Bangkok. Much of the wildlife that once inhabited these plains has disappeared, including a large number of fish in the river systems, birds such as vultures, the Oriental darter (Anhinga melanogaster), white-eyed river martin (Pseudochelidon sirintarae), the sarus crane (Grus antigone) and animals such as tigers, Asian elephants, Javan rhinoceroses, and the much-hunted Schomburgk's deer. Today we can only guess at the original habitat and wildlife by comparing it with neighbouring countries. It is believed that the area would have consisted of freshwater swamps inland and salty mangroves on the coast and the river estuaries. The swamp would have been covered in Phragmites marsh grasses. Today there is a small area of this remaining in Khao Sam Roi Yot National Park, a relic of the original landscape.

 

As so much has been cleared or altered the potential for creating large protected areas to preserve original habitat no longer exists. However much wildlife does remain in the rice fields and steps may be taken to preserve these as urban and industrial development on the plains is ongoing and the Industrial Estate Authority of Thailand has very little control or planning over this. Particular threats come from the conversion of rice paddies to large-scale production of prawns by pumping in seawater, and the use of pesticides to eliminate the introduced snail,Pomacea canaliculata, which damages rice plants.

 

There are populations of threatened birds, including colonies of breeding water birds such as the world's largest populations of the near-threatened Asian openbill (Anastomus oscitans), and other birds such as the wintering black kite (Milvus migrans). Endemic mammals that remain are the limestone rat (Niviventer hinpoon), Neill's long-tailed giant rat (Leopoldamys neilli), and the near-endemic Thailand roundleaf bat (Hipposideros halophyllus).

 

The Chao Phraya basin is home to about half a dozen endemic dragonflies and damselflies. The conservation status of most of these in unclear (they are rated as data deficient by the IUCN), but Cryptophaea saukra is critically endangered and Caliphaea angka is endangered.

 

There are few areas of wetland protected as national parks, but these are mostly very small.

 

The Chao Phraya basin is home to around 280 species of fish, including about 30 endemics. By far the most diverse family is Cyprinidae with 108 species. The mainstream of the Chao Phraya River has about 190 native fish species. In general, the aquatic fauna of Chao Phraya and Mae Klong show clear similarities, and they are sometimes combined in a single ecoregion with 328 fish species. Despite their similarities, there are also differences between the aquatic fauna of Chao Phraya and Mae Klong; the latter (but not the former) is home to a few taxa otherwise only known in major Burmese rivers: the Irrawaddy, Salween, and Tenasserim. The aquatic fauna in Chao Phraya–Mae Klong also show clear similarities with that of the middle Mekong (the lower Mekong fauna more closely resembles that of the eastern Malay Peninsula). It is believed that the upper Mekong was connected to Chao Phraya (rather than present-day lower Mekong) until the Quaternary, which explains the similarities in their river faunas. This included the Nan River basin, a tributary of the Chao Phraya, which is home to a number of taxa (for example, Ambastaia nigrolineata and Sectoria) otherwise only known from Mekong. Of the fish species known from the Chao Phraya–Mae Klong, only about 50 are absent from the Mekong.

 

There has been extensive habitat destruction (pollution, dams, and drainage for irrigation) in the Chao Phraya basin and overfishing also presents a problem. Within mainland Southeast Asia, the only freshwater region with similar high levels of threat is the lower Mekong. It has been estimated that only around 30 native fish species still are able to reproduce in the mainstream of the Chao Phraya River.

 

The catfish Platytropius siamensis is endemic to Chao Phraya and Bang Pakong, but has not been recorded since the 1970s and is considered extinct. Recent records of the near-endemic cyprinid Balantiocheilos ambusticauda are also lacking and it is possibly extinct. Three of the largest freshwater fish in the world are native to the river, but these are all seriously threatened: the critically endangered giant barb (wild populations have been extirpated from Chao Phraya, but remain elsewhere), critically endangered giant pangasius, and endangered giant freshwater stingray. The critically endangered red-tailed black shark, a small colourful cyprinid that is endemic to Chao Phraya, is commonly seen in the aquarium trade where it is bred in large numbers, but the only remaining wild population is at a single location that covers less than 10 km2 (4 sq mi). The endangered dwarf loach, another species bred in large numbers for the aquarium trade, has been extirpated from most of its range in Chao Phraya. The critically endangered Siamese tigerfish has been entirely exirpated from Chao Phraya and Mae Klong, but small populations remain in the Mekong basin.

 

Many other species that either are prominent in the aquarium trade or important food fish are native to the Chao Phraya basin, such as the climbing perch, blue panchax, Asian bumblebee catfish, giant snakehead, striped snakehead, walking catfish, banded loach, several Yasuhikotakia loaches, tinfoil barb, Siamese algae eater, silver barb, pearl danio, rainbow shark, Hampala barb, black sharkminnow, Leptobarbus rubripinna, long pectoral-fin minnow, bonylip barb, Jullien's golden carp, blackline rasbora, scissortail rasbora, Tor tambroides, finescale tigerfish, marble goby, Chinese algae eater, giant featherback, clown featherback, giant gourami, several Trichopodus gouramis, iridescent shark, several Pangasius, Belodontichthys truncatus, several Phalacronotus sheatfish, several Wallago catfish, largescale archerfish, smallscale archerfish, and wrestling halfbeak.

 

The Thai Pollution Control Department (PCD) reports that the water quality of major rivers flowing into the upper Gulf of Thailand has seriously deteriorated in the past decade.[when?] The department found the lower Chao Phraya contains bacteria and nutrient pollution from phosphates, phosphorus, and nitrogen. Nutrient pollution causes algae to grow faster than ecosystems can handle, harming water quality, food resources for aquatic animals, and marine habitats. It also decreases the oxygen that fish need to survive. PCD rated water quality at the mouth of Chao Phraya at Bangkok's Bang Khun Thian District as "very poor", worse than in 2014, and their findings indicated large amounts of wastewater were discharged into the river from households, industry, and agriculture. In addition, 4,000 metric tons of plastic flows down the river into the Gulf of Thailand every year. To counter this, Thailand's Department of Marine and Coastal Resources (DMCR) signed an agreement with The Ocean Cleanup organization to deploy an Interceptor Original, one of the organization's solar-powered, automated systems, in the river. The system has yet to be deployed as of 2022.

 

Bangkok, officially known in Thai as Krung Thep Maha Nakhon and colloquially as Krung Thep, is the capital and most populous city of Thailand. The city occupies 1,568.7 square kilometres (605.7 sq mi) in the Chao Phraya River delta in central Thailand and has an estimated population of 10.539 million as of 2020, 15.3 percent of the country's population. Over 14 million people (22.2 percent) lived within the surrounding Bangkok Metropolitan Region at the 2010 census, making Bangkok an extreme primate city, dwarfing Thailand's other urban centres in both size and importance to the national economy.

 

Bangkok traces its roots to a small trading post during the Ayutthaya Kingdom in the 15th century, which eventually grew and became the site of two capital cities, Thonburi in 1768 and Rattanakosin in 1782. Bangkok was at the heart of the modernization of Siam, later renamed Thailand, during the late-19th century, as the country faced pressures from the West. The city was at the centre of Thailand's political struggles throughout the 20th century, as the country abolished absolute monarchy, adopted constitutional rule, and underwent numerous coups and several uprisings. The city, incorporated as a special administrative area under the Bangkok Metropolitan Administration in 1972, grew rapidly during the 1960s through the 1980s and now exerts a significant impact on Thailand's politics, economy, education, media and modern society.

 

The Asian investment boom in the 1980s and 1990s led many multinational corporations to locate their regional headquarters in Bangkok. The city is now a regional force in finance and business. It is an international hub for transport and health care, and has emerged as a centre for the arts, fashion, and entertainment. The city is known for its street life and cultural landmarks, as well as its red-light districts. The Grand Palace and Buddhist temples including Wat Arun and Wat Pho stand in contrast with other tourist attractions such as the nightlife scenes of Khaosan Road and Patpong. Bangkok is among the world's top tourist destinations, and has been named the world's most visited city consistently in several international rankings.

 

Bangkok's rapid growth coupled with little urban planning has resulted in a haphazard cityscape and inadequate infrastructure. Despite an extensive expressway network, an inadequate road network and substantial private car usage have led to chronic and crippling traffic congestion, which caused severe air pollution in the 1990s. The city has since turned to public transport in an attempt to solve the problem, operating eight urban rail lines and building other public transit, but congestion still remains a prevalent issue. The city faces long-term environmental threats such as sea level rise due to climate change.

 

The history of Bangkok, the capital of Thailand, dates at least to the early 15th century, when it was under the rule of Ayutthaya. Due to its strategic location near the mouth of the Chao Phraya River, the town gradually increased in importance, and after the fall of Ayutthaya King Taksin established his new capital of Thonburi there, on the river's west bank. King Phutthayotfa Chulalok, who succeeded Taksin, moved the capital to the eastern bank in 1782, to which the city dates its foundation under its current Thai name, "Krung Thep Maha Nakhon". Bangkok has since undergone tremendous changes, growing rapidly, especially in the second half of the 20th century, to become the primate city of Thailand. It was the centre of Siam's modernization in the late 19th century, subjected to Allied bombing during the Second World War, and has long been the modern nation's central political stage, with numerous uprisings and coups d'état having taken place on its streets throughout the years.

 

It is not known exactly when the area which is now Bangkok was first settled. It probably originated as a small farming and trading community, situated in a meander of the Chao Phraya River within the mandala of Ayutthaya's influence. The town had become an important customs outpost by as early as the 15th century; the title of its customs official is given as Nai Phra Khanon Thonburi (Thai: นายพระขนอนทณบุรี) in a document from the reign of Ayutthayan king Chao Sam Phraya (1424–1448). The name also appears in the 1805 revised code of laws known as the Law of Three Seals.

 

At the time, the Chao Phraya flowed through what are now the Bangkok Noi and Bangkok Yai canals, forming a large loop in which lay the town. In the reign of King Chairacha (either in 1538 or 1542), a waterway was excavated, bypassing the loop and shortening the route for ships sailing up to Ayutthaya. The flow of the river has since changed to follow the new waterway, dividing the town and making the western part an island. This geographical feature may have given the town the name Bang Ko (บางเกาะ), meaning 'island village', which later became Bangkok (บางกอก, pronounced in Thai as [bāːŋ kɔ̀ːk]). Another theory regarding the origin of the name speculates that it is shortened from Bang Makok (บางมะกอก), makok being the name of Spondias pinnata, a plant bearing olive-like fruit. This is supported by the fact that Wat Arun, a historic temple in the area, used to be named Wat Makok. Specific mention of the town was first made in the royal chronicles from the reign of King Maha Chakkraphat (1548–1568), giving its name as Thonburi Si Mahasamut (ธนบุรีศรีมหาสมุทร). Bangkok was probably a colloquial name, albeit one widely adopted by foreign visitors.

 

The importance of Bangkok/Thonburi increased with the amount of Ayutthaya's maritime trade. Dutch records noted that ships passing through Bangkok were required to declare their goods and number of passengers, as well as pay customs duties. Ships' cannons would be confiscated and held there before they were allowed to proceed upriver to Ayutthaya. An early English language account is that of Adam Denton, who arrived aboard the Globe, an East India Company merchantman bearing a letter from King James I, which arrived in "the Road of Syam" (Pak Nam) on 15 August 1612, where the port officer of Bangkok attended to the ship. Denton's account mentions that he and his companions journeyed "up the river some twenty miles to a town called Bancope, where we were well received, and further 100 miles to the city...."

 

Ayutthaya's maritime trade was at its height during the reign of King Narai (1656–1688). Recognition of the city's strategic location guarding the water passage to Ayutthaya lead to expansion of the military presence there. A fort of Western design was constructed on the east side of the river around 1685–1687 under the supervision of French engineer de la Mare, probably replacing an earlier structure, while plans to rebuild the fort on the west bank were also made. De la Mare had arrived with the French embassy of Chevalier de Chaumont, and remained in Siam along with Chevalier de Forbin, who had been appointed governor of Bangkok. The Bangkok garrison under Forbin consisted of Siamese, Portuguese, and French reportedly totalling about one thousand men.

 

French control over the city was further consolidated when the French General Desfarges, who had arrived with the second French embassy in 1687, secured the king's permission to board troops there. This, however, lead to resentment among Siamese nobles, led by Phetracha, ultimately resulting in the Siamese revolution of 1688, in which King Narai was overthrown and 40,000 Siamese troops besieged Bangkok's eastern fort for four months before an agreement was reached and the French were allowed to withdraw. The revolution resulted in Siam's ties with the West being virtually severed, steering its trade towards China and Japan. The eastern fort was subsequently demolished on Phetracha's orders.

 

Ayutthaya was razed by the Burmese in 1767. In the following months, multiple factions competed for control of the kingdom's lands. Of these, Phraya Tak, governor of Tak and a general fighting in Ayutthaya's defence prior to its fall, emerged as the strongest. After succeeding in reclaiming the cities of Ayutthaya and Bangkok, Phraya Tak declared himself king (popularly known as King Taksin) in 1768 and established Thonburi as his capital. Reasons given for this change include the totality of Ayutthaya's destruction and Thonburi's strategic location. Being a fortified town with a sizeable population meant that not much would need to be reconstructed. The existence of an old Chinese trading settlement on the eastern bank allowed Taksin to use his Chinese connections to import rice and revive trade.

 

King Taksin had the city area extended northwards to border the Bangkok Noi Canal. A moat was dug to protect the city's western border, on which new city walls and fortifications were built. Moats and walls were also constructed on the eastern bank, encircling the city together with the canals on the western side. The king's palace (Thonburi Palace) was built within the old city walls, including the temples of Wat Chaeng (Wat Arun) and Wat Thai Talat (Wat Molilokkayaram) within the palace grounds. Outlying orchards were re-landscaped for rice farming.

 

Much of Taksin's reign was spent in military campaigns to consolidate the Thonburi Kingdom's hold over Siamese lands. His kingdom, however, would last only until 1782 when a coup was mounted against him, and the general Chao Phraya Chakri established himself as king, later to be known as Phutthayotfa Chulalok or Rama I.

 

Rama I re-established the capital on the more strategic east bank of the river, relocating the Chinese already settled there to the area between Wat Sam Pluem and Wat Sampheng (which developed into Bangkok's Chinatown). Fortifications were rebuilt, and another series of moats was created, encircling the city in an area known as Rattanakosin Island.

 

The erection of the city pillar on 21 April 1782 is regarded as the formal date of the city's establishment. (The year would later mark the start of the Rattanakosin Era after calendar reforms by King Rama V in 1888.) Rama I named the new city Krung Rattanakosin In Ayothaya (กรุงรัตนโกสินทร์อินท์อโยธยา). This was later modified by King Nangklao to be: Krungthepmahanakhon Bowonrattanakosin Mahintha-ayutthaya. While settlements on both banks were commonly called Bangkok, both the Burney Treaty of 1826 and the Roberts Treaty of 1833 refer to the capital as the City of Sia-Yut'hia. King Mongkut (Rama IV) would later give the city its full ceremonial name:

 

Rama I modelled his city after the former capital of Ayutthaya, with the Grand Palace, Front Palace and royal temples by the river, next to the royal field (now Sanam Luang). Continuing outwards were the royal court of justice, royal stables and military prison. Government offices were located within the Grand Palace, while residences of nobles were concentrated south of the palace walls. Settlements spread outwards from the city centre.

 

The new capital is referred to in Thai sources as Rattanakosin, a name shared by the Siamese kingdom of this historical period. The name Krung Thep and Krung Thep Maha Nakhon, both shortened forms of the full ceremonial name, began to be used near the end of the 19th century. Foreigners, however, continued to refer to the city by the name Bangkok, which has seen continued use until this day.

 

Most of Rama I's reign was also marked by continued military campaigns, though the Burmese threat gradually declined afterwards. His successors consistently saw to the renovation of old temples, palaces, and monuments in the city. New canals were also built, gradually expanding the fledgling city as areas available for agriculture increased and new transport networks were created.

 

At the time of the city's foundation, most of the population lived by the river or the canals, often in floating houses on the water. Waterways served as the main method of transportation, and farming communities depended on them for irrigation. Outside the city walls, settlements sprawled along both river banks. Forced settlers, mostly captives of war, also formed several ethnic communities outside the city walls.

 

Large numbers of Chinese immigrants continued to settle in Bangkok, especially during the early 19th century. Such was their prominence that Europeans visiting in the 1820s estimated that they formed over half of the city population. The Chinese excelled in trade, and led the development of a market economy. The Chinese settlement at Sampheng had become a bustling market by 1835. 

 

By the mid-19th century, the West had become an increasingly powerful presence. Missionaries, envoys and merchants began re-visiting Bangkok and Siam, bringing with them both modern innovations and the threat of colonialism. King Mongkut (Rama IV, reigned 1851–1868) was open to Western ideas and knowledge, but was also forced to acknowledge their powers, with the signing of the Bowring Treaty in 1855. During his reign, industrialization began taking place in Bangkok, which saw the introduction of the steam engine, modern shipbuilding and the printing press. Influenced by the Western community, Charoen Krung Road, the city's first paved street, was constructed in 1862–1864. This was followed by Bamrung Mueang, Fueang Nakhon, Trong (now Rama IV) and Si Lom Roads. Land transport would later surpass the canals in importance, shifting people's homes from floating dwellings toward permanent buildings. The limits of the city proper were also expanded during his reign, extending to the Phadung Krung Kasem Canal, dug in 1851.

 

King Mongkut's son Chulalongkorn (r. 1868–1910) was set upon modernizing the country. He engaged in wide-ranging reforms, abolishing slavery, corvée (unfree labour) and the feudal system, and creating a centralized bureaucracy and a professional army. The Western concept of nationhood was adopted, and national borders demarcated against British and French territories. Disputes with the French resulted in the Paknam Incident in 1893, when the French sent gunboats up the Chao Phraya to blockade Bangkok, resulting in Siam's concession of territory to France.

 

With Chulalongkorn's reforms, governance of the capital and the surrounding areas, established as Monthon Krung Thep Phra Mahanakhon (มณฑลกรุงเทพพระมหานคร), came under the Ministry of Urban Affairs (Nakhonban). During his reign many more canals and roads were built, expanding the urban reaches of the capital. Infrastructure was developed, with the introduction of railway and telegraph services between Bangkok and Samut Prakan and then expanding countrywide. Electricity was introduced, first to palaces and government offices, then to serve electric trams in the capital and later the general public. The King's fascination with the West was reflected in the royal adoption of Western dress and fashions, but most noticeably in architecture. He commissioned the construction of the neoclassical Ananta Samakhom Throne Hall at the new Dusit Palace, which was linked to the historic city centre by the grand Ratchadamnoen Avenue, inspired by the Champs-Élysées in Paris. Examples of Western influence in architecture became visible throughout the city.

 

By 1900, rural market zones in Bangkok began developing into residential districts. Rama VI (1910–1925) continued his predecessor's program of the development of public works by establishing Chulalongkorn University in 1916, and commissioned a system of locks to control waterway levels surrounding the developing city, he also provided the city's first and largest recreational area, Lumphini Park. The Memorial Bridge was constructed in 1932 to connect Thonburi to Bangkok, which was believed to promote economic growth and modernization in a period when infrastructure was developing considerably. Bangkok became the centre stage for power struggles between the military and political elite as the country abolished absolute monarchy in 1932. It was subject to Japanese occupation and Allied bombing during World War II. With the war over in 1945, British and Indian troops landed in September, and during their brief occupation of the city disarmed the Japanese troops. A significant event following the return of the young king, Ananda Mahidol, to Thailand, intended to defuse post-war tensions lingering between Bangkok's ethnic Chinese and Thai people, was his visit to Bangkok's Chinatown Sam Peng Lane (ซอยสำเพ็ง), on 3 June 1946.

 

As a result of pro-Western bloc treaties Bangkok rapidly grew in the post-war period as a result of United States developmental aid and government-sponsored investment. Infrastructure, including the Don Mueang International Airport and highways, was built and expanded.  Bangkok's role as an American military R&R destination launched its tourism industry as well as sex trade.  Disproportionate urban development led to increasing income inequalities and unprecedented migration from rural areas into Bangkok; its population surged from 1.8 to 3 million in the 1960s. Following the United States' withdrawal from Vietnam, Japanese businesses took over as leaders in investment, and the expansion of export-oriented manufacturing led to growth of the financial market in Bangkok.  Rapid growth of the city continued through the 1980s and early 1990s, until it was stalled by the 1997 Asian financial crisis. By then, many public and social issues had emerged, among them the strain on infrastructure reflected in the city's notorious traffic jams. Bangkok's role as the nation's political stage continues to be seen in strings of popular protests, from the student uprisings in 1973 and 1976, anti-military demonstrations in 1992, and successive anti-government protests by the "Yellow Shirt" and "Red Shirt" movements from 2008 on.

 

Administratively, eastern Bangkok and Thonburi had been established as separate provinces in 1915. (The province east of the river was named Phra Nakhon (พระนคร.) A series of decrees in 1971–1972 resulted in the merger of these provinces and its local administrations, forming the current city of Bangkok which is officially known in Thai as Krung Thep Maha Nakhon. The Bangkok Metropolitan Administration (BMA) was created in 1975 to govern the city, and its governor has been elected since 1985.

In 1989 I left apartheid South Africa and spent much of the next year travelling Europe. In October I found myself in the outback of Turkey, and the word on the street was that the Berlin Wall was about to fall. With it's fascinating history, cold war angst and strong David Bowie connection, Berlin had always been on my "must visit" list and I accelerated my plans to get there. Unfortunately the wall began crumbling on the evening of November 9, 1989 and continued over the following days and weeks. Nevertheless, I skipped through the Greek islands and caught the ferry from the port of Piraeus in Athens to Brindisi in Italy. I decided to bypass Naples and caught a fast train north to Rome. I think it was either on the ferry or on the train that I met fellow traveller, Serge Bowers from Pennsylvania in the USA. He and I made good companions and has a Chianti-fuelled blast through Rome, Florence, Pisa and Venice (but that's another story).

 

On November 25, Serge and I went our own ways - he headed for Amsterdam, while I spent a couple of days in Milan, visiting the magnificent Il Museo Storico dell’Alfa Romeo in Arese. I then skipped through Switzerland (Lausanne, Bern, Luzern and Lurich) beofre finally making it to Stuttgart in Germany, taking in the Mercedes-Benz Museum and the Porsche Museum. By this time (December 4) I was running low on cash and so resorted to hitch-hiking from Stuttgart to Mannheim, heading for Bonn where I was going to be staying with Prof. Dr. Marcella Rietschel (a Research Fellow at the Institute of Human Genetics, University of Bonn) who I had met in Istanbul in October. It was freezing cold and snowing out on the road, and by the time I reached Mannheim, I had had enough and headed to the Hauptbahnhof. After a cup of steaming coffee, I bought a ticket to Bonn, boarded the milk-train and continued the journey north. As fate would have it, I ended up in Zeppelinheim, close to Frankfurt, and that extraordinary interlude is detailed here.

 

Being on the bones of my financial arse, and with a severe cold snap making hitch-hiking a really bad idea, I now resorted to using the Mitfahrzentrale - an organised hitch-hiking (or "cap pooling") service where a driver can register how many spare seats they have in their car and where they are travelling from, to, and on what date. Potential passengers are provided with contact details and descriptions of the journey including any proposed stops along the way. As all travellers share costs, the savings can be extensive and it also serves as a good way to meet interesting people and to practice your German!

 

Our route to the east The so-called "inner German border" (a.k.a. "Zonengrenze") was the frontier between the German Democratic Republic (GDR, East Germany) and the Federal Republic of Germany (FRG, West Germany) from 1949 to 1990. The border was a physical manifestation of Winston Churchill's metaphorical Iron Curtain that separated the Soviet and Western blocs during the Cold War. The border could be crossed legally only through a limited number of routes and foreigners were able to traverse East German territory to or from West Berlin via a limited number of road corridors, the most used of which was at Helmstedt-Marienborn on the Hanover–Berlin A2 autobahn. Codenamed Checkpoint Alpha, this was the first of three Allied checkpoints on the road to Berlin. The others were Checkpoint Bravo, where the autobahn crossed from East Germany into West Berlin, and most famous of all, Checkpoint Charlie, the only place where non-Germans could cross from West to East Berlin. Lengthy inspections caused long delays to traffic at the crossing points, and for some the whole experience was very disturbing: "Travelling from west to east through [the inner German border] was like entering a drab and disturbing dream, peopled by all the ogres of totalitarianism, a half-lit world of shabby resentments, where anything could be done to you, I used to feel, without anybody ever hearing of it, and your every step was dogged by watchful eyes and mechanisms." (Jan Morris) Personally, having spent almost three decades of my life under the oppression of the apartheid regime, it felt all too familiar.

 

So, after an uncomfortable 6-8 hour road trip, I was finally there - Berlin! One of my German friends from South Africa (P.A.) had been a regular visitor to Berlin during our high school and university years, before relocating to the city in the mid-80's. In those days it made a lot of sense - getting out of South Africa after studying meant escaping two years military service with the south African Defence Force and moving to Berlin meant avoiding conscription into the German military as well. That is, in order to encourage young people to move to West Berlin, they were lured in with exemptions from national service and good study benefits. It was December 8, 1989 and P.A. was unfortunately not in town. But a mutual friend was - L.M. had left Africa at about the same time as Pierre and was an aspirant artist in Berlin. He offered me a place to stay and we spent a brilliant week together, partying, clubbing and taking in all the delights that this city in change had to offer! I don't remember too much, but have some photos that I am sharing for the first time, a quarter of a century later, to the day.

 

45654-31-ew - the caption on the back of the photo reads:

"Looking over "The Wall" into East Berlin. The Brandenburger Tor viewed from an observation point in West Berlin, West Germany. Saturday, December 9, 1989."

 

In 1989 I left apartheid South Africa and spent much of the next year travelling Europe. In October I found myself in the outback of Turkey, and the word on the street was that the Berlin Wall was about to fall. With it's fascinating history, cold war angst and strong David Bowie connection, Berlin had always been on my "must visit" list and I accelerated my plans to get there. Unfortunately the wall began crumbling on the evening of November 9, 1989 and continued over the following days and weeks. Nevertheless, I skipped through the Greek islands and caught the ferry from the port of Piraeus in Athens to Brindisi in Italy. I decided to bypass Naples and caught a fast train north to Rome. I think it was either on the ferry or on the train that I met fellow traveller, Serge Bowers from Pennsylvania in the USA. He and I made good companions and has a Chianti-fuelled blast through Rome, Florence, Pisa and Venice (but that's another story).

 

On November 25, Serge and I went our own ways - he headed for Amsterdam, while I spent a couple of days in Milan, visiting the magnificent Il Museo Storico dell’Alfa Romeo in Arese. I then skipped through Switzerland (Lausanne, Bern, Luzern and Lurich) beofre finally making it to Stuttgart in Germany, taking in the Mercedes-Benz Museum and the Porsche Museum. By this time (December 4) I was running low on cash and so resorted to hitch-hiking from Stuttgart to Mannheim, heading for Bonn where I was going to be staying with Prof. Dr. Marcella Rietschel (a Research Fellow at the Institute of Human Genetics, University of Bonn) who I had met in Istanbul in October. It was freezing cold and snowing out on the road, and by the time I reached Mannheim, I had had enough and headed to the Hauptbahnhof. After a cup of steaming coffee, I bought a ticket to Bonn, boarded the milk-train and continued the journey north. As fate would have it, I ended up in Zeppelinheim, close to Frankfurt, and that extraordinary interlude is detailed here.

 

Being on the bones of my financial arse, and with a severe cold snap making hitch-hiking a really bad idea, I now resorted to using the Mitfahrzentrale - an organised hitch-hiking (or "cap pooling") service where a driver can register how many spare seats they have in their car and where they are travelling from, to, and on what date. Potential passengers are provided with contact details and descriptions of the journey including any proposed stops along the way. As all travellers share costs, the savings can be extensive and it also serves as a good way to meet interesting people and to practice your German!

 

Our route to the east The so-called "inner German border" (a.k.a. "Zonengrenze") was the frontier between the German Democratic Republic (GDR, East Germany) and the Federal Republic of Germany (FRG, West Germany) from 1949 to 1990. The border was a physical manifestation of Winston Churchill's metaphorical Iron Curtain that separated the Soviet and Western blocs during the Cold War. The border could be crossed legally only through a limited number of routes and foreigners were able to traverse East German territory to or from West Berlin via a limited number of road corridors, the most used of which was at Helmstedt-Marienborn on the Hanover–Berlin A2 autobahn. Codenamed Checkpoint Alpha, this was the first of three Allied checkpoints on the road to Berlin. The others were Checkpoint Bravo, where the autobahn crossed from East Germany into West Berlin, and most famous of all, Checkpoint Charlie, the only place where non-Germans could cross from West to East Berlin. Lengthy inspections caused long delays to traffic at the crossing points, and for some the whole experience was very disturbing: "Travelling from west to east through [the inner German border] was like entering a drab and disturbing dream, peopled by all the ogres of totalitarianism, a half-lit world of shabby resentments, where anything could be done to you, I used to feel, without anybody ever hearing of it, and your every step was dogged by watchful eyes and mechanisms." (Jan Morris) Personally, having spent almost three decades of my life under the oppression of the apartheid regime, it felt all too familiar.

 

So, after an uncomfortable 6-8 hour road trip, I was finally there - Berlin! One of my German friends from South Africa (P.A.) had been a regular visitor to Berlin during our high school and university years, before relocating to the city in the mid-80's. In those days it made a lot of sense - getting out of South Africa after studying meant escaping two years military service with the south African Defence Force and moving to Berlin meant avoiding conscription into the German military as well. That is, in order to encourage young people to move to West Berlin, they were lured in with exemptions from national service and good study benefits. It was December 8, 1989 and P.A. was unfortunately not in town. But a mutual friend was - L.M. had left Africa at about the same time as Pierre and was an aspirant artist in Berlin. He offered me a place to stay and we spent a brilliant week together, partying, clubbing and taking in all the delights that this city in change had to offer! I don't remember too much, but have some photos that I am sharing for the first time, a quarter of a century later, to the day.

 

45657-19-ew - the caption on the back of the photo reads:

"An East German guard tower viewed through a hole in the "Berlin Wall". Taken from the Western side. West Berlin, Germany. Sunday, December 10, 1989."

 

I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

The Postcard

 

A postally unused postcard that was printed by H. A. Mirza & Sons of Delhi. The card, which was printed in Germany, has a divided back.

 

H. A. Mirza & Sons

 

H. A. Mirza & Sons of Chandni Chowk, Delhi, India were photographers who published both photographs and printed postcards between 1907 and 1912.

 

While they produced common view-cards, many depicted scenes from places throughout South Asia and the Middle East that held religious significance.

 

Of particular importance were postcards depicting the pilgrimage to Mecca that were purchased by many who found it impossible to go on the hajj.

 

Their cards were printed in Germany as tinted heliotypes, and the titles were published in either English or Urdu.

 

Jama Masjid, Delhi

 

Masjid-i-Jehan-Numa (Persian: مسجدِ جهان نما), commonly known as the Jama Masjid of Delhi, is one of the largest mosques in India.

 

It was built by the Mughal emperor Shah Jahan between 1650 and 1656. Situated in the Mughal capital of Shahjahanabad (today Old Delhi), it served as the imperial mosque of the Mughal emperors until the demise of the empire in 1857.

 

The Jama Masjid was regarded as a symbolic gesture of Islamic power across India, well into the colonial era. It was also a site of political significance during several key periods of British rule. It remains in active use, and is one of Delhi's most iconic sites.

 

History of Jama Masjid

 

The Jama Masjid was built at the highest point of Shahjahanabad. The mosque was designed by Ustad Ahmad Lahori, who died in 1649 before its construction started. Afterwards it was completed by the architect Ustad Khalil, and constructed by approximately 5000 workers.

 

The workforce was diverse, consisting of Indians, Arabs, Persians, Turks, and Europeans. The construction was supervised primarily by Sadullah Khan, the wazir (or prime minister) during Shah Jahan's reign, and Fazil Khan, the comptroller of Shah Jahan's household.

 

The cost of the construction at the time was ten lakh (Today more then one million) rupees.

 

The mosque was inaugurated on the 23rd. July, 1656 by Syed Abdul Ghafoor Shah Bukhari, from Bukhara, Uzbekistan. He had been invited by Shah Jahan to be the Shahi Imam (Royal Imam) of the mosque.

 

The mosque was one of the last monuments built under Shah Jahan. After its completion, it served as the royal mosque of the emperors until the end of the Mughal period. The khutba was recited by the Mughal emperor during the Friday noon prayer, legitimising his rule.

 

The mosque was hence a symbol of Mughal sovereignty in India, carrying political significance. It was also an important center of social life for the residents of Shahjahanabad, providing a space transcending class divide for diverse people to interact.

 

Jama Masjid and the British Raj

 

The British took over Shahjahanabad in 1803. The Mughal Emperor remained the ritual imperial head of the mosque, but by then Mughal power and patronage had significantly waned.

 

The initial policy of the British in the city was favourable towards its residents; the British undertook repairs, and even renovations to the Jama Masjid. The Masjid continued to serve as a site of social and political discourse, along with other mosques in Delhi at the time; for example, theological and philosophical debates were held between Muslims and Christians.

 

The Revolt of 1857 was a major turning point in this situation. This event resulted in the deaths of many British people in the city, and weakened colonial authority, deeply affronting the British. It also ended the Mughal empire.

 

The British perceived the revolt as instigated by Muslims, cultivated within Delhi's mosques. After the British reclaimed the city in the same year, they razed many mosques and banned the gathering of Muslims in any remaining mosques.

 

The Jama Masjid fell into British confiscation during this time, and was barred from any religious use. It was repeatedly considered for destruction, but the British eventually began using it as barracks for its Sikh and European soldiers.

 

This was a desecration of the space; Aziz characterises the decision as deliberate, in order to insult the sentiments of the city's Muslim inhabitants.

 

The Masjid was eventually returned to the Muslim population in 1862, due to their increasing resentment of British actions. Multiple conditions were imposed, including the usage of Jama Masjid as strictly a religious site, as well as mandatory policing by the British.

 

The Jama Masjid Managing Committee (JMMC), consisting of respected Muslims of Delhi, was established as a formal body to represent the mosque and enforce these conditions.

 

Upon its return, the Jama Masjid was re-established as a mosque. Though the Mughal state had been dissolved, the mosque received patronage from various regional Islamic rulers and nobles. In 1886, the Nawab of Rampur donated a large sum of 1,55,000 rupees to facilitate repairs. In 1926, a donation from the Nizam of Hyderabad of 1,00,000 rupees was used for similar purposes.

 

Growing unrest against British rule manifested in Delhi's mosques from 1911. The Jama Masjid was frequently used for non-religious, political purposes, against the rules instituted.

 

While the British could police and clamp down on political activities in public spaces, the Jama Masjid was a religious space, and was hence protected from such action, by both law and the sentiments of Delhi. Hindus often gathered with Muslims in the mosque to express anti-colonial solidarity, in spite of simmering tension between the communities in the colonial period.

 

Jama Masjid in the Post-Colonial Era

 

The Jama Masjid continued to be a political symbol after independence. Indian independence activist Abul Kalam Azad delivered a speech from its pulpit during the Friday prayer of the 23rd. October, 1947.

 

The Partition of India was underway, causing massive population movements in Delhi. Azad implored the Muslims of Delhi to remain in India, and attempted to reassure them that India was still their homeland.

 

During 1948, the last Nizam of Hyderabad, Asaf Jah VII was asked for a donation of 75,000 rupees to repair one-fourth of the mosque floor. The Nizam instead sanctioned 3,00,000 rupees, stating that the remaining three-fourths of the mosque should not look old.

 

The mosque served as a site of significance with regards to the infamous Babri Masjid dispute. Abdullah Bukhari, the Shahi Imam of the Jama Masjid at the time, made several speeches in 1986 regarding the issue from the Masjid, condemning the political support given to the Hindu cause, and mobilising Muslim sentiments.

 

In one instance this ignited riots and clashes in Old Delhi. In 1987, Jama Masjid was the staging point for a major peaceful protest regarding the Babri Masjid dispute. On the 28th. May 1987, amidst rising communal tensions and riots all over India, the Jama Masjid was closed by the Imam and adorned in black cloth, symbolising Muslim resentment of government actions at the time. The decision was highly controversial among Islamic leadership.

 

Jama Masjid in the Modern Era

 

The Jama Masjid serves as Delhi's primary mosque, and has a largely congregational function. The Muslims of the city traditionally gather here to offer communal Friday prayer, as well as for major festivals such as Eid.

 

The mosque is also a major tourist attraction, and derives a significant amount of income through the visits of foreigners.

 

The function of the mosque as an autonomous political space has continued in the modern era. For example, in 2001 (in the aftermath of the 9/11 attacks) the mosque was a site of protest against U.S bombings in Afghanistan. In 2019, massive protests occurred at the site due to the controversial Citizenship Amendment Act.

 

Renovation of Jama Masjid

 

In 2006, it was reported that the mosque was in urgent need of repair, following which the Saudi Arabian king Abdullah offered to pay for it. The Imam said that he had received the offer directly from the Saudi authorities, but requested them to approach the Indian government. However, the Delhi High Court said that this matter had no "legal sanctity" giving no "special equities" to the Imam.

 

A project aiming to renovate the Jama Masjid and its surroundings has remained unimplemented since the early 2000s, due to several administrative and logistical roadblocks.

 

The 2006 Jama Masjid Explosions

 

On the 14th. April 2006 there were two explosions which came soon after Friday prayers and occurred in swift succession. It was unclear how the blasts occurred.

 

Among the casualties, one was in serious condition, whereas eight other people sustained minor injuries. Imam Ahmed Bukhari commented,:

 

"There is anger among our

people, but I am appealing

to them to maintain calm".

 

The 2010 Jama Masjid Attack

 

On the 15th. September 2010, two Taiwanese tourists were injured after gunmen on a motorcycle opened fire on a bus parked near gate number three of the mosque.

 

After the attack, the police detained 30 people for questioning and the area was turned into a fortress when policemen were heavily deployed.

 

In November 2011, the Delhi Police arrested six members of the Indian Mujahideen who were believed to be behind the Jama Masjid blast, along with the Pune German bakery blast.

 

In September 2013 it was reported that Yasin Bhatkal, a leader of the group, along with Assadullah Akhtar, had been arrested the month before and had admitted that they carried out the attack with the fugitive Pakistani national Waqas. Yasin said that he was ordered by Karachi-based IM head Riyaz Bhatkal to do the task as the Imam allowed "semi-naked" foreigners inside the mosque.

 

Architecture of the Jama Masjid

 

The Jama Masjid was built as a part of Shah Jahan's new capital in Delhi, Shahjahanabad. At the time of its construction, it was the largest mosque in the Indian subcontinent. Shah Jahan claimed that the mosque was modelled after the Jama Masjid of Fatehpur Sikri, and this is reflected in the design of many exterior features, such as the façade and courtyard.

 

However, the interior of the mosque more closely resembles the Jama Masjid in Agra. The mosque predominantly uses red sandstone, and is set apart from its predecessors by a more extensive usage of white marble. Black marble also features as a decorative element. Arabic and Persian calligraphic pieces are found on various surfaces of the structure, whose content ranges from religious to panegyric.

 

Having been built on a hill, the mosque is situated on a plinth elevated 10 metres above the surrounding city. The complex is oriented to the west, towards Mecca. An imperial college, imperial dispensary, and madrasa used to lie adjacent to the structure, but were destroyed in the uprisings of 1857.

 

The Gates of Jama Masjid

 

The mosque is accessed by three sandstone gates. The most prominent of these is the three-storey high eastern gate, which historically acted as the shahi (royal) entrance, reserved only for the use of the Emperor and his associates.

 

The other two entrances are the northern and southern gates, which are two stories high and were used by the general population. Each gate is accompanied by a three-sided sandstone stairway, with white markings to designate prayer positions.

 

The cabinet located in the north gate has a collection of relics of Muhammad – the Quran written on deerskin, a red beard-hair of the prophet, his sandals and his footprints embedded in a marble block.

 

The Jama Masjid Courtyard

 

The square sahn (courtyard) is paved with red sandstone, and faces the eastern gate. It has a side length of at least 99 m, and can accommodate 25,000 worshippers. In its centre lies a marble ablution tank, measuring 17 m in length and 15 m in width.

 

Open arcades run along the edges of the courtyard, through which the surroundings of the Masjid are visible. Chhatris mark the four corners of the courtyard, rising above the arcades.

 

The Jama Masjid Prayer Hall

 

The prayer hall measures 61 metres in length and 27 metres in breadth. Three marble domes rise up from its roof, featuring golden finials.

 

The façade of the prayer hall features a grand pishtaq in the centre, flanked by five smaller, cusped archways on either side. Above each archway of the prayer hall are some calligraphic pieces.

 

The interior of the hall bears seven mihrabs (prayer niches) on the western qibla wall, corresponding to the seven bays into which the hall is divided.

 

The central mihrab is intricately decorated and clad in marble, with a marble minbar (pulpit) lying to its right.

 

The hall is floored with white and black ornamented marble designed to look like a Muslim prayer mat.

 

The Jama Masjid Minarets

 

The mosque's domes are flanked by two sandstone minarets, at the northeast and southeast corners. They are 40 metres high, and longitudinally striped with white marble. Each minaret contains 130 steps, along which viewing galleries occur at three places. Both minarets are topped with a marble chhatri.

[My 26th Great-grandfather]

 

The Cabinet Portrait Gallery of British Worthies, Volume I. Anonymous. London: Charles Knight & Co., Ludgate Street, and London: William Clowes And Sons, Stamford Street, 1845. [Public domain]

 

Among the histories of eminent kings, that of our Henry II. is one of the most remarkable both in its beginning and its end, both in the character of the man and in his fortunes; and, mostly tragic as the annals of human ambition are, there are few such histories that exemplify more impressively the instability and vanity of all earthly greatness.

 

Nature and fortune joined to make him great. The son of Matilda, daughter of the English king Henry I., he was through that descent, after the death of his grandfather, the undoubted male representative of William [Pg 6] the Conqueror, the founder of the reigning English dynasty, and as such the legitimate heir, at least after his mother, both of the crown of England and of the dukedom of Normandy, the older acquisition of his heroic race. His grandmother, the wife of Henry I., was Matilda, daughter of Queen Margaret of Scotland, herself the daughter of Edward the Outlaw, in the veins of whose descendants now flowed the main stream of the blood of Egbert and Alfred and the old Saxon royal line. His father, whom his mother had married in 1127, two years after the death of her first husband, the Emperor Henry V., by whom she had no issue, was Geoffrey Earl of Anjou, surnamed Plantagenet, from his assuming as his ensign, and wearing on the crest of his helmet, a sprig of broom (in French plante genêt); whose father, Earl Fulk, had immediately before this marriage resigned to him all his French possessions and honours, upon being himself elected to the throne of Jerusalem, in which he was succeeded, on his death in 1143, by Baldwin III., his son by a second marriage. Henry was the eldest son of Geoffrey and the empress, and was born at Le Mans, the capital of his father's county of Maine, in March 1133, about two years and nine months before the death of his grandfather King Henry.

 

Yet it is remarkable that each of these several advantages of descent which were thus united in his person was accompanied by some defect or drawback, as if in order that there might remain as much for him to do for himself as had been done for him by the accident of his birth. His Saxon lineage gave him no claim to call himself the heir of the old race of English kings while there existed male descendants of his great-grandmother, Queen Margaret of Scotland, whose son David the First was now seated on the throne of that country, and was undoubtedly the true representative of King Edmund Ironside and the Saxon royal line. Even between him and his legal right by inheritance to the English sceptre of the Conqueror there stood his mother, to whom and not to her son it was that Henry I. had made his barons swear fealty as his successor. Nor did he on the death[Pg 7] of his father obtain more than a qualified right to the earldom of Anjou, Geoffrey having directed in his will that he should resign it to his next brother Geoffrey if he should ever come into the possession of the English crown, and having also made his bishops and barons take an oath that they would not suffer his body to be buried till Henry should have sworn to perform whatever the will might be found to enjoin; which, accordingly, though with much reluctance, he did. Geoffrey died on the 10th of September, 1151, in his forty-first year, being younger than his wife the empress, who had long ceased to be an object of his affections, by seven or eight years.

 

Ere this, however, his son, styled by the French, Henry Fitz-Empress (that is, son of the empress), had passed through other changes of position and fortune. On the death of his grandfather, in December 1135, the English throne had been usurped by Stephen of Blois, whose mother Adela was a daughter of the Conqueror: she had been married to the Earl of Blois, by whom she had four sons, of whom Stephen was the third. In the course of the contest that ensued between Stephen and Matilda, young Henry was in the latter part of the year 1142 entrusted by his father to Robert, Earl of Glocester, his mother's illegitimate brother and faithful partisan, and was by him brought over to England. They landed, the boy and his uncle, about the middle of November, at Wareham in Dorsetshire, a town and castle belonging to the earl, but now held by the king's troops. The garrison, however, agreed to surrender to Glocester, who had brought with him from the continent a force of three or four hundred knights, if they should not be relieved within three weeks; and soon after, upon being informed from Stephen that he had no intention of relieving them, they gave up the place. Matilda had never, since she landed in England three years before, been in such peril as she was in at this moment—not even when, in the summer of the preceding year, she was surprised in London by Stephen's queen, and only saved herself by springing into her saddle from the table at which she was dining—nor a few weeks after when flying from Winchester,[Pg 8] early on a Sunday morning, she and her escort were overtaken by the enemy at Stourbridge, and, while the Earl of Glocester and all the rest were either taken prisoners or slain, she made her way, attended by a single follower, to Luggershall, and thence, after a rest of a few hours, by getting again upon horseback and continuing her rapid flight, to the castle of Devizes. She was now shut up in the castle of Oxford, which Stephen besieged with his whole army, disregarding in the meantime every other object, and determined to effect its reduction either by force or famine. All hope seemed to be gone; but, after she had endured the greatest privations, on the night of the 20th of December, she left the castle by a postern gate, with four knights, crossed the Thames, which was frozen over, and reached Abingdon on foot, having walked all the way through a deep snow, and having been enabled to escape the notice of the enemy, some accounts say, in part by herself and her attendants having clothed themselves in white linen. At Abingdon she took horse, and rode to Wallingford Castle. Hither a few days after the Earl of Glocester, having started as soon as he heard the news, brought her her son. The sight of the boy, says an old chronicler, made her forget all her toils and dangers, and think all she had suffered nothing. Matilda, with all her haughtiness of temper, was not without other good qualities, besides her share in the intrepidity and tough invincible spirit of her race; if prosperity made her insolent and tyrannical, she bore adversity admirably; and to her son she was from the first to the last the best of mothers, not only in the affection she bore him, but in all other respects. Henry was soon after this carried to Bristol, and "continued there four years," says Lord Lyttelton, "under the care of his uncle, who trained him up in such exercises as were most proper to form his body for war, and in those studies which might embellish and strengthen his mind. The Earl of Glocester himself had no inconsiderable tincture of learning, and was the patron of all who excelled in it; qualities rare at all times in a nobleman of his high rank, but particularly in an age when[Pg 9] knowledge and valour were thought incompatible, and not to be able to read was a mark of nobility. This truly great man broke through that cloud of barbarous ignorance, and, after the example of his father King Henry, enlarged his understanding and humanized his mind by a commerce with the muses, which he assiduously cultivated, even in courts and camps, showing by his conduct how useful it was both to the statesman and general. The same love of science and literature he likewise infused into his nephew, who under his influence began to acquire what he never afterwards lost, an ardour for study and a knowledge of books not to be found in any other prince of those times. Indeed the four years he now passed in England laid the foundation of all that was afterwards most excellent in him; for his earliest impressions were taken from his uncle, who, not only in learning but in all other perfections—in magnanimity, valour, prudence, and all moral virtues,—was the best example that could be proposed to his imitation."[1] Henry's father, who after a long contest had now acquired complete possession of Normandy, recalled his son from England in the latter part of the year 1146; and in the beginning of November of that year, very soon after he had parted with his nephew, the Earl of Glocester was carried off by a[Pg 10] fever. This was to his sister the empress the loss of her right hand. "Courage and resentment," we quote again Lord Lyttelton's account, "still combated in her heart with despair; nor was it without the greatest and most painful reluctance that she gave way to the necessity of leaving a country over which she had so long expected to reign. But, in less than four months after the death of her brother, seeing no possibility of supporting her party, and fearing to fall into the hands of her enemy, she was constrained to abandon England and go into Normandy, to live with a husband whom she never had loved, and who did not love her, but was generous or prudent enough to receive her with kindness in this decline of her fortune, when her pride was humbled by her sorrow. Nevertheless, he retained to himself the dominion of that duchy, as he had held it in her absence; that is, without any dependence upon her. Instead of submitting to this, she would perhaps have stayed in England, and buried herself under the ruins of her own greatness, if the anguish of her mind had not been soothed by the hope that Prince Henry, her son, might, when he should attain to an age of maturity, be able to revenge her on Stephen, and recover the crown which she had lost. Her whole care was therefore employed upon his education. She laboured to inspire him with thoughts as high as her own; to give him an ardour for glory, an ambition for empire, and a spirit of conquest. His genius was very suitable for such instructions; but the fire he drew from her was happily tempered with the lessons of prudence and humanity which he had been taught in England by his uncle; and which his father, a prince of great discretion and judgment, continued to fix in his mind."[2]

 

Henry remained in Normandy till the year 1149. Meanwhile his friends in England had been gradually recovering heart and strength; and it was arranged that the young prince, whom, although as yet only sixteen, they now looked to as their head, should show himself among them. From this time his mother may be[Pg 11] regarded as having withdrawn her pretensions in his favour; no express act of resignation ever took place, but both she and her husband (for Geoffrey also gave up something in abandoning the hope of a crown for his wife) were too much attached to their son, and too sensible, besides, of the present state of circumstances, and of what the exigency demanded, to stand in his way. He landed early in the year at the head of a considerable force, probably at Wareham, marched through the western counties, where he was joined by the Earl of Chester, the Earl of Hereford, and other barons; and made his way to his great-uncle King David of Scotland, who had been for some time in possession of the three northern counties of Northumberland, Cumberland, and Westmoreland, and whom he found at the head of an army in the town of Carlisle. During the festivities of Whitsuntide, which were distinguished on this occasion by extraordinary magnificence, Henry received the honour of knighthood from his uncle; but he had no opportunity of gaining his spurs, a disappointment which vexed him the more that Stephen's son Eustace, who had been knighted about the same time, had been already put by his father in command of a military force, with which he was ravaging the lands of some of the very barons who were now lying in idleness with their retainers at Carlisle.

 

It must apparently have been during this visit that Henry met with his first mistress, so famous in song and story, the beautiful Rosamund de Clifford. Of the two sons which she bore to him it is known that the younger, Geoffrey, was older than Henry, his first-born by his queen, and also that he was nearly twenty when he was made Bishop of Lincoln in 1173; he was therefore probably born in 1153; and his elder brother William, surnamed Long-sword, who, having married the daughter and heiress of the Earl of Salisbury, succeeded to the estates and title of his father-in-law, may have been born in 1150. Both of them were educated along with Henry's legitimate sons: William survived till 1226; and Geoffrey, who resigned his bishopric in[Pg 12] 1182, and was then made Lord Chancellor by his father, to whom he steadily adhered in all fortunes, became in the next reign Archbishop of York, but resigned that see also in 1207, after holding it for about six years, and died in 1212. As for their mother, who was daughter of Walter de Clifford, a baron of Herefordshire, it is hardly necessary to say that there is no foundation for the story of the labyrinth in which she was concealed by her royal lover at Woodstock, and of her being discovered and forced to drink poison by Queen Eleanor, which has made her so renowned in popular romance. It is known that she spent her last years in the nunnery of Godstow, near Oxford, which she was probably induced to select for her retreat from her father having been a benefactor to that house: there she is said to have lived a life of devotion and penitence; but all that is known as to the time of her death is, that it took place before that of her father, and he was still alive in 1165.

 

Henry, finding that nothing could be done at present in England, returned, in the beginning of the year 1150, to Normandy; and soon after that duchy was resigned to him by his father, the French king Louis VII. (Le Jeune) having come thither in the autumn of this year, according to an agreement among all the parties concerned, and as feudal sovereign formally delivered it up to the young prince, reserving to himself, as the price of his compliance, the border district called the Vexin, which had always been a subject of contention between the dukes of Normandy and the kings of France. Some months afterwards, indeed, Louis, repenting of what he had thus done, made an attempt to wrest the fief again out of the hands of the Angevin prince, with the view of transferring it to Stephen's son, Eustace; but upon Henry showing a bold front, and a determination to defend his own, he soon desisted, and the quarrel was settled by his abandoning Eustace, and by Henry coming to Paris and renewing his homage there. This then was Henry's first acquisition. His next was that of the three earldoms of Anjou, Touraine, and Maine, into which he came into possession by the death of his father[Pg 13] about a year after. This was not long in being followed by another, for which he was still more directly or materially indebted to King Louis than he had been for his duchy of Normandy. That well-meaning but somewhat weak monarch had long been dissatisfied with his queen, Eleanor, or, as she is more commonly called in the chronicles of the time, Alienor or Aanor, daughter and heiress of William, Duke of Guienne or Aquitaine and Earl of Poitou, countries extending along the whole of the western coast of France, from the Loire to the Pyrenees, which her marriage, celebrated immediately after her father's death, in the year 1137, when she was only sixteen, had annexed to the French crown. It seems amazing that any considerations should have blinded Louis to the impolicy of allowing possessions of such extent and importance, constituting more than a third of his kingdom, to pass out of his hands after he had once got hold of them; yet so it was; he had been tormented by feelings of jealousy ever since Eleanor had been with him, in the year 1148, in the Holy Land, where he imagined she had had a variety of intrigues both with Christian and infidel lovers; she on her part had come to look with contempt upon her husband, the character of whose mind seemed in her eyes to make him fitter for being a monk than a king; and the end was that in the beginning of the year 1152 she submitted to a divorce, or rather their marriage was dissolved by mutual consent; for, although at the council of bishops which assembled at Beaujency-sur-Loire to take the matter into consideration, and before which Eleanor made her appearance, Louis asked for a divorce on the plea of his suspicions of her fidelity, the council pronounced no opinion upon that point, but simply declared the marriage to have been null from the beginning, on the common and convenient ground of the consanguinity of the parties, who were fourth cousins, the canons of the Church forbidding marriage, without a previous dispensation from the pope, even between persons related within the seventh degree. The scandalous chronicles of the time affirm that Eleanor had already, before her separation from her husband,[Pg 14] given way to a passion for young Henry Plantagenet, whom indeed she had seen at the French court on two recent occasions; first when he came, as just related, to renew his homage for the duchy of Normandy, and again when he returned soon after to receive investiture of the earldoms he inherited from his father. They at least were not long in finding out one another after she was at liberty to dispose of herself. The nullification of Eleanor's marriage with Louis immediately produced two consequences; it bastardized two daughters that she had borne to him, and, as we have already intimated, it severed from the French crown the extensive dominions forming her inheritance. It was natural that she should now return to her own country, and accordingly she set out for Poitou as soon as the council had pronounced its sentence. But there were several aspirants to the rich prize which Louis had resigned or cast away, notwithstanding that he is said to have assured himself that she would never get another husband, declaring that her behaviour had made her too infamous for the poorest gentleman in his dominions to be willing to marry her. When she reached Blois, she received proposals from the young Thibaud, Earl of Blois, who had just succeeded to that fief on the death of his father, the elder brother of King Stephen; and, when she declined his suit, it is affirmed that he formed a design of detaining her, and compelling her to marry him by force, which she only escaped by being warned of it and taking her departure in the middle of the night for Tours. Here another danger of the same kind met her. Henry Plantagenet's younger brother Geoffrey had been left by his father only the castles of Chinon and Loudon in Touraine, and that of Mirabeau in Anjou, with their dependencies, and he could hardly therefore, even with his dubious prospect of succeeding at some future time to the chief possessions of his family, flatter himself that if he should set about wooing the Duchess of Aquitaine in the common fashion he would, in present circumstances, have much chance of success. But either not being aware of or disregarding his brother's pretensions, and thinking that such an opportunity[Pg 15] of making his fortune was not likely again to present itself, he also, like Thibaud of Blois, resolved to try force, and posted himself at a port on the Loire, called Le Port de Piles, by which he supposed that Eleanor would pass, for the purpose of waylaying her and carrying her off. She received intelligence of his scheme, however, and, changing her route, got safe to her own town of Poitiers. From this she sent to Henry, then in Normandy, to tell him of her arrival, and of the perils through which she had made her way. He instantly set out to join her, taking with him only a few attendants, and travelling so as to attract as little observation as possible; and they were married on Whitsunday (May the 18th), not quite six weeks after Eleanor's separation from Louis. Henry was not yet twenty years of age, and his bride was full thirty; "but with a good share of beauty," observes Lord Lyttelton, "and more of vivacity, she had still youth enough to gain the heart of a young man, though not to preserve it very long." His lordship nevertheless declines affirming that Henry was really in love,—that his acceptance of Eleanor's offer of her hand was prompted by any other passion than his ambition. There were certainly some strong considerations to be got over, apart altogether from their difference in age.

 

Thus was Henry already lord of nearly the half of France. From the situation of his previous possessions, he was of all the vassals of the French crown the one whom a union with Eleanor was fitted the most to aggrandize. As the duchy of Normandy, which he derived from or through his mother, was conterminous on the south with his three paternal earldoms of Anjou, Touraine, and Maine, so his wife's states of Poitou and Guienne lay immediately to the south of these last, the whole forming an unbroken continuation of territory extending from the English Channel to the Pyrenees. To these acquisitions, maternal, paternal, and matrimonial, he soon added another much more splendid than any or all of them, which he may be said to have mainly won for himself by his own right hand. For a brief space[Pg 16] he was detained on the continent by having to take arms against a formidable confederacy organized by King Louis, who had now at length opened his eyes, and turned them with amazement and consternation upon his youthful vassal, suddenly become his rival and almost his equal, and had got his own brother the Earl of Dreux, Henry's brother Geoffrey, Eleanor's other disappointed suitor the Earl of Blois, and King Stephen's son Eustace, to join him in an invasion of Normandy. But this attack was repulsed in a campaign of less than six weeks' duration; not only were the invaders driven out of the country to the last man, and an insurrection which they had excited of some of the Anjevin barons effectually crushed, but Henry, pursuing his enemies into France, laid waste a part of that country without Louis daring to turn round and give him battle. This work done, and a peace arranged with the French king, he lost no time in setting about the great enterprise to which all things now seemed to concur in calling him. He landed in England on the 6th of January, 1153, at the head of a force of three thousand foot and a hundred and forty knights. There was some fighting, but no considerable action; and, after the principal impediment in the way of an accommodation had been removed by the death of Stephen's son Eustace by a fever, the effect in all probability of the agitation and rage into which he was thrown by the pending negotiation in which he was about to be sacrificed, an agreement was made on the 7th of November, by which Stephen adopted Henry for his son and successor, giving the kingdom of England, as it was expressed, after his own death, to him and his heirs for ever. Stephen did not survive this treaty quite a year; he died at Canterbury on the 25th of October, 1154; and Henry became king. He was in Normandy when Stephen's death occurred; and he was detained at Barfleur for some weeks by adverse weather; but he set sail at last while the storm still raged with little abatement, and after a dangerous passage he landed in the New Forest, not far from Hurst Castle, on the 7th of December. He was crowned, with his queen, at Westminster, on Sunday[Pg 17] the 19th; and the commencement of his reign, according to what was then the custom, is reckoned from that day.

 

Of course, in the circumstances, Henry did not now think of resigning Anjou to his brother Geoffrey, whose late confederacy with the French king and attack upon Normandy, an act amounting to rebellion in him, could not but be considered as depriving him of any claim he might have under his father's will and Henry's forced engagement to fulfil its provisions. To obviate all objections, however, Henry obtained from the pope a dispensation releasing him from that compulsory oath. A few years after this he recovered the ceded district of the Vexin for Normandy by the arrangement of marriage between his eldest son and a daughter of King Louis; and he subsequently acquired what amounted to the actual possession of Bretagne by the negotiation of another marriage between his third son, Geoffrey, and the Lady Constantia, or Constance, daughter and heiress of Conan, prince of that country. The extent of territory subject to the English king even in France was now greater than that which acknowledged the sway of Louis. If a line had been drawn from north to south only a few miles to the west of Paris, or nearly about the meridian of Boulogne, all to west of it would have been found to belong to Henry, from the English sea to the Spanish mountains; while the dominion of Louis on the other side of Gaul scarcely extended farther south than to the Loire, all the region beyond that river being in possession of the Earls of Toulouse. Henry, besides, almost as soon as he came to the throne, had recovered the three northern counties of England from the Scottish king, and even compelled him to do homage for the whole of Scotland to the south of the Forth; he soon after reduced Wales; and finally, in 1172, he effected the conquest of Ireland. The details of the valour and policy by which all this was done, of the patience, the foresight, the vigilance, the incessant exertion, the utter disregard of toil and danger, by which so many additions to his original inheritance were won and preserved, and by which all his states, old and new, were governed,[Pg 18] and the authority of law and order maintained in them, must be sought for in the records of history. Those were the days in which a king of England, to hold his place, really required to be, in all senses, about the ablest man in his dominions; if he was not of such heroic mould, he was almost sure to be thrown down, in that convulsive and stormy condition of things which had not yet subsided since the breaking up of the Roman empire had thrown Europe into a state of social chaos. Nothing, in fact, was fixed and stable; nowhere was the ground firm beneath men's feet; hardly any political arrangement or part of the mechanism of government was brought to such working order as to go on in any degree of itself or as a matter of course; all rights and claims were disputed and in conflict with one another; the boundaries of states, public and private inheritances, the provinces of the civil and ecclesiastical powers, the positions and privileges of the different classes of the community, all remained as yet in many respects unsettled and the subject of fierce contention both by argument and occasionally by force. Of all this confusion the king had to be, as far as possible, the ruler or moderator; and to hold his own besides, often in harness and the battle-field, and when nothing would stand him in much stead if he had not a strong arm and a stout heart. Let us now see how Henry was furnished in body and mind, in capacity and moral disposition, for this post in the front and at the head of the community, according to the testimony of those who knew him best and were the best qualified to understand and describe him.

 

He has been drawn at full length, and with much elaboration, by the famous letter-writer of the twelfth century, Peter of Blois (so styled from the place of his birth), who appears to have come over to England about 1169 or 1170, and was afterwards for many years in habits of daily and intimate intercourse with the king as his private secretary. The account occurs in a letter from Peter to his friend Walter, Archbishop of Palermo, who had requested from him a complete and exact picture of the great English king, both in his outer and[Pg 19] inner man, a theme which his correspondent declares would, in his opinion, overtask the powers of the Mantuan (that is, Virgil) himself, or, as he afterwards still more strongly puts it, would be too much for either Maro or Tully. So far, however, he adds, as the subject is within his capacity, he will speak without envy or detraction. The letter has no date, but appears to have been written about the year 1180. He begins by remarking that, as it is related to the commendation of David that he was ruddy, so it might still be seen that King Henry had in earlier life been in a moderate degree of that complexion, although his colour was now somewhat gone, and his hair also touched with grey, from his advanced years.[3] His head was compact and[Pg 20] round-shaped—"spherical" is the rhetorical secretary's term—of fitting form and dimensions, according to the craniological philosophy of that day, "to be the seat of great wisdom, and the special sanctuary of deep counsel." Yet its size was perfectly proportioned to that of the sustaining neck and the general frame. The eyes also were round, and of soft expression—"dove-like and simple, or single" (in the Scriptural sense), are the terms employed—while he was unexcited; but under the emotion of anger or any other disturbing passion they flashed fire, and, as it were, lightened. His hair as yet showed no signs of becoming bald, but he prevented it from growing long by clipping. The general form of the face was quadrangular, like that of a lion. His nose was handsome and of suitable size, his chest broad, his arms muscular, his legs of the proper shape for a good rider,[4] his instep arched and high. Some deformity, however, had been produced in one of his feet by the nail of a toe having grown into the flesh; and his hands also, upon which he never wore a glove, except when he carried a falcon, gave token of his neglect of them by a certain clumsiness or grossness of appearance. He discarded all ornament alike in boots and bonnet, and all his clothes were disencumbered of everything superfluous. [5][Pg 21] A characteristic of his mother's race that he inherited was a strong tendency to corpulency; but he appears to have succeeded in keeping it down much more than his great-grandfather, the Conqueror, both by frequent fastings and by a life of movement and activity almost without example. His habit was scarcely ever to sit down, except while he was upon horseback or at his meals. Whether at mass or at council, or in whatever business he had to transact, he kept upon his feet from morning to night. When engaged in war, he would, if necessary, get over as much ground in one day as would take an ordinary commander four or five; and in this way he often got the better of his enemies by coming upon them when they did not look for him. Both in mounting his horse and in riding he had still preserved to this, the latter part of his life, all the alacrity of youth. During peace his favourite recreation was hunting or hawking; and bows, swords, arrows, and hunting tackle were almost constantly in his hands, except when he was reading and when he was at council, or occupied with affairs of state. But both business and books had their full share of his time. "For he does not," says his secretary, "lie still, like other kings, in his palace, but, journeying rapidly from province to province, inquires into the conduct of all his officers, especially judging those whom he has constituted the judges of others. No man is more sagacious in counsel, gifted with a greater flow and rush of elocution, more firm in dangers, less confident in prosperity, in adversity more constant.... As often as he can obtain a breathing time from the cares and anxieties of state, he spends it either in reading by himself, or in labouring to untie the knot of some difficult question in converse with a circle of learned clerks." Such literary assemblages and discussions, it is added, were held in the palace every day. In the rest of the letter Henry is warmly praised, though in general terms, for his moderation both in eating and drinking, his liberality and charity, his magnificence in the construction, on the one hand, of warlike defences and strongholds, on the other of palaces, lakes for fish,[Pg 22] and enclosures for wild animals, his kindness to the afflicted and affability to the poor, although he bore himself with a more lordly mien, it is subjoined, to the high and proud—always, with a certain resemblance to the divinity, endeavouring to depress the haughty and to raise up the depressed. A remarkable sentence follows, to the effect that, although in conformity with the custom of his kingdom, Henry exercised the most potent and effectual influence in elections (in electionibus faciendis potissimas et potentissimas habeat partes), yet he ever kept his hands pure and free from all venality. The elections here referred to are of course elections to bishoprics and other dignities or benefices in the church; for there were as yet no elections to civil offices in England. The steadiness of the king both in his likings and dislikings is also noted: if he had once loved anyone, we are assured, he scarcely ever withdrew his regard; but he was as rarely known to admit to his familiarity or favour anyone to whom he had once conceived an aversion.

 

Peter of Blois was an ecclesiastic; he held, among other preferments both in England and abroad, the archdeaconries both of London and Bath; and he was, like the generality of his profession, firmly attached to the great cause of the independence of the church, and the supremacy of the spiritual over the temporal power. It might, and probably would, have been different a few years before; but at the time when this letter was written he had no quarrel with the English king even on such questions; on the contrary, he lauds him warmly for his piety, and his zealous maintenance of the rights of the clergy, and especially for the reverence in which he held the memory of the blessed and glorious martyr—the murdered and since canonized Becket, or St. Thomas—whom, says the archdeacon, in all straits he looks up to as his chief patron. In the position he occupied at court, also, he would of course be disposed to take a favourable view of the character of his royal master. The picture he has drawn, indeed, may be admitted to be somewhat sparingly shaded; some features may be softened down, and others may be altogether concealed. But, so far at[Pg 23] least as his evidence is positive, it may be safely received; and, in fact, it is confirmed in all the main particulars by other contemporary testimony, or by what Henry's history and conduct throughout his life show him to have been. It is true that other writers of his own age,—Giraldus Cambrensis, for instance, and Radulphus Niger—have delineated him in much darker colours; but their animosity is at least as evident and as strong as Peter of Blois's partiality; and they, and others who join them in the same strain, had individually as much reason to dislike Henry, as the archdeacon had to feel grateful and attached to him. His chief habitual defect appears to have been a tendency to violent explosions of rage. It is several times alluded to in the letters of Peter of Blois, from whose notices we learn that there were times when his majesty was not to be spoken to without considerable risk or great caution; but some of the exhibitions of his fury, as reported by other authorities, almost go beyond credibility. "When his wrath is fairly kindled," says Peter in one place, "he is a lion, or something yet more truculent." Giraldus Cambrensis tells us, that in the paroxysms of his passion, to quote his description as translated by Lingard, "his eyes were spotted with blood, his countenance seemed of flame, his tongue poured a torrent of abuse and imprecation, and his hands were employed to inflict vengeance on whatever came within his reach." On one occasion, we are told, the learned modern historian proceeds, referring to a letter of Thomas of Becket's, "When Humet, a favourite minister, had ventured to offer a plea in justification of the king of Scots, Henry, in a burst of passion, called Humet a traitor, threw down his cap, ungirt his sword, tore off his clothes, pulled the silk coverlet from his couch, and, unable to do more mischief, sate down, and gnawed the straw on the floor." Another time, it is added, on the same authority, "when a page presented a letter, the king attempted to tear out his eyes, nor did the boy escape without severe scars." These were doubtless demonstrations, supposing them not exaggerated in the recital, that had better have been[Pg 24] avoided; but Henry had often that to contend with which was enough to make the wisest mad; such outbreaks do not appear to have been frequent; and, if the storm was sufficiently terrific while it lasted, it never lasted long. Nor were the rash and furious words usually followed by any corresponding ferocity of action. If Henry was passionate, he was certainly neither vindictive nor cruel. He may have put little restraint upon his passions in other respects as well as in giving way to excesses of rage, and he had probably his share in the general licentiousness of his time; but he nowhere revolts us by showing either want of heart or any thing of coarseness or baseness of nature. It is probable, from all that history and tradition tell us of him, that there was always as much of sentiment as of sensuality in his licentiousness. His affection for his children, so long as they would suffer him to love them, seems to have been only too tender and indulgent; and even after their repeated ingratitude he was always to the last ready to forgive them and to take them again to his heart. Ambitious he was, indisputably, and fond of power; and as such, he was necessarily unscrupulous, and in pursuing his great and aspiring schemes, would at times break his way in a somewhat reckless and startling fashion through restraints that checked more timid spirits. Having also frequently to act by policy as well as by force, and to contend with the one as much as with the other—for it was an age of overreaching and trickery—he may have sometimes gone farther in the way of artifice and deception than would now be thought correct. But a fair consideration of his conduct as recorded does not at all bear out the charge made against him by some hostile declaimers—principally or exclusively ecclesiastics—during his contest with the church, that he was a shameless and systematic liar, that he never pledged his word except with the intention of breaking it at the first opportunity. This is the mere extravagance of party malice or passion. When Cardinal Viviani, after conversing with Henry, declared that he had never known his equal in lying, we can only conclude that the churchman found[Pg 25] himself no match in diplomatic subtlety and stratagem for the king.

 

Henry's course of prosperity and success encountered no check, scarcely anything to disturb for a moment its even and onward flow, till after he had been between seven and eight years King of England. The portion of his reign from the middle of the year 1162 till the end of 1170 was mostly spent in a contest with one of his own subjects. The famous Thomas-à-Becket is said to have been born in London in 1117, and his legendary history, which may have some foundation in fact, makes him to have been the son of a citizen of English race, Gilbert Beck, Beckie, or Becket, by the daughter of a Saracen chief, who, when he had been taken prisoner in the east, whither he had followed his Norman lord to the holy wars, had fallen in love with him, contrived to release him from his captivity, and afterwards followed him to England, and found him out by inquiring wherever she went for London and Gilbert, the only two English words she knew. Thomas-à-Becket, like his father, attached himself to the Norman conquerors of his native land; his accomplishments and his obsequiousness had before the end of the reign of Stephen raised him to high favour with Theobald, the Archbishop of Canterbury, who induced him to take deacon's orders, and made him archdeacon of his metropolitan church; he was presented to Henry soon after his accession, and he was almost immediately appointed to the high office of chancellor of the kingdom, to which were speedily added the custody of the castle of Berkhampstead, the government of the Tower of London, and other preferments. He was now the most powerful subject in England, the man whom the king most delighted to honour, the familiar friend of his sovereign, and his constant and intimate associate in his private life, in his amusements and pleasures, as well as in the government of the realm. One of Becket's biographers tells us that after they had finished their serious affairs they would often play together like two boys of the same age. This continued till Henry crowned his long unvarying favour by making[Pg 26] Becket Archbishop of Canterbury, in May, 1162. From that moment his former friend, who had been indebted to him for so much, for all that he had and all that he was, became his rival and his enemy. Becket, indeed, was now in every respect a changed man. The gay, careless, luxurious layman (for as such he had been hitherto considered, notwithstanding his deacon's orders), the man of gallantry in every sense of the term (for he had also borne arms with distinguished reputation), was transformed at once into a cold, rigid, ascetic priest, hard and unimpressible as a man of stone. All that he had hitherto appeared, all that had seemed his nature and very self, was thrown off as if it had been a masque or disguise. It is unnecessary, however, to assume that Becket was insincere or dishonest either in the part he had made a show of sustaining till now, or in this sudden metamorphosis. It is rather proof of his inherent honesty, as well as of his force of character, that he would not seem to be what he was not, that he would not become a churchman in name without becoming one in reality. But, with this spirit, his new position brought him immediately into collision with Henry. A contest for supremacy between the church and the state was not a new thing in England. Ever since the Conquest the subjugation of the spiritual to the temporal power had been a prominent and steadily pursued part of the policy of the crown. The Conqueror had placed the Archbishop of Canterbury upon an eminence of rank and political position, such as was scarcely occupied by any other subject in Christendom; but in doing this he had strenuously aimed at the same time at making the church part and parcel of the state; so that the primate, with all the splendour of his station, and the other bishops, should in fact form rather a baronage or nobility, the supporters and servants of the crown, than a separate power. This system, however, was entirely opposed to the pretensions and aims of the court of Rome, and to the notions generally entertained by all orders of ecclesiastics in that age. The papal power, professing to consider all legitimate royalty and other civil authority[Pg 27] to be derived from itself, and even to be resumable at its will and pleasure, and maintaining the state to be everywhere thus the creation of the church, always resolutely refused to acquiesce, except occasionally in the way of compromise, in any arrangements which seemed to proceed upon an opposite idea or principle. Hence in the time of Rufus and Henry I. the contest between these kings and Archbishop Anselm about investitures, or the right of nominating to offices in the church, which the archbishop and the clergy held to be in the pope, but which the crown insisted upon retaining in its own hands. The first Henry had made good his claims in regard to this matter, and the other subjects of difference between the two interests had not since occasioned any serious disagreement. It is probable, however, that during the weak irregular government of Stephen the spiritual power had made some encroachments, if not in regard to investitures, in another direction. It was a still more important question upon which Henry now found himself opposed by Becket. This king was as little likely as anyone of his predecessors to tolerate such of the pretensions of the clergy as would have either allied them as a body with a foreign power, or withdrawn them as individuals from subjection to the ordinary laws of the realm. It can hardly be doubted that so long as Becket held the office of chancellor (which he threw up as soon as he obtained the primacy) he had gone vigorously along with his royal master in discountenancing, and, where necessary, resisting, all such pretensions. Now, however, when Henry insisted that clerks, or ecclesiastical persons, when charged criminally, should be tried in the king's courts, and punished, if found guilty, in the same way with other subjects, the archbishop declared this to be a violation of the rights of the church, and set himself to oppose what he denounced as a sacrilegious innovation with all the powers of his office. Whether the system which Henry wished to enforce was in conformity with the ancient customs of the kingdom, as he maintained that it was, may indeed be disputed. It was manifestly, at any[Pg 28] rate, the only system compatible with the good government of the kingdom. The highest punishments that the ecclesiastical courts could inflict were flagellation, fine, imprisonment, and degradation; and the crime of murder itself, when committed by a clergyman, was usually expiated by a whipping when the case was left in their hands. On the other hand the archbishop probably also conceived himself to be bound in duty to make the stand he did for the claims set up by the church. There is no difficulty in understanding how the two parties should see the question differently from their opposite points of view; and they both gave by the whole course of their conduct all possible evidence of their sincerity. After other proceedings, Henry assembled a great council at Clarendon, in Wiltshire, at Christmas, 1163, and there demanded the assent of Becket and the other prelates to sixteen constitutions or articles, embodying what he maintained to be the ancient law or custom of the realm upon the matters in dispute. Becket, who had before refused to promise obedience to a much less comprehensive enactment, was now prevailed upon by the entreaties of his brethren to sign these constitutions; but he would not affix his seal to them. Even his signature, which had been wrung from him by importunity, was no sooner given than it was bitterly repented of, and he made no scruple openly to accuse himself of the most criminal weakness in doing what he had done. The contest was now renewed with greater animosity on both sides than ever, and before the end of the year Becket had clandestinely withdrawn himself from England, and taken refuge in France, under the protection of King Louis. He remained abroad, firmly refusing to make any concession; but at last, in July, 1170, he and Henry held a conference in a meadow near Freitville, or Freteval, on the borders of Touraine, when the form of a reconciliation was gone through, and the archbishop soon after set out on his return to England. He reached Canterbury on the 3rd of December, and with the exception of making a visit to London, remained there in quiet for the next three[Pg 29] weeks. Meanwhile, however, accounts had been brought to Henry in Normandy, that before he had embarked at Wissant, he had sent forward letters of excommunication or suspension against the archbishop of York, the bishop of London, and others of the prelates who had stood by the king in the late controversy. Several of these prelates instantly came themselves over to Rouen, and informed the king of this extraordinary proceeding. Furious with indignation Henry hastily exclaimed, "Of the dastards who eat my bread is there no one who will deliver me from this ungrateful, turbulent, incorrigible priest?" Four knights who heard the words, soon after suddenly and secretly started for England. On that same day, Saturday the 25th, the archbishop was present in his cathedral, at the performance of the solemnities of Christmas, and preached to a crowded auditory from the words "I am come unto you to die in the midst of you." After his sermon he excommunicated some individuals who, he said, had for the last seven years been busy in wronging and insulting himself and the church. On the Tuesday following, being the 28th, the four knights arrived from Normandy. On the afternoon of the next day, accompanied by twelve others, they made their way into the archbishop's house; he was prevailed upon by his friends to proceed to the Church; thither, however, the conspirators followed him; they demanded that he should absolve the excommunicated bishops, but, unbending to the last, he bid defiance to their menaces; upon which he was struck down by repeated blows at the foot of the altar. Henry was still keeping his Christmas festival at Bure, in Normandy, when tidings of the event were brought to him. There can be no reasonable doubt that he was profoundly affected with horror at the crime that had been committed almost in his name, as well as alarmed for the consequences. He shut himself up in his closet for three days, admitting no one and refusing all nourishment. It was not till after a negociation of two years that he obtained from the Court of Rome, a full absolution, on his appearing in the cathedral of Avranches, and there publicly[Pg 30] taking his solemn oath on the Gospels, that he was innocent of the murder of the archbishop both in word and deed. Meanwhile, he had acquired new power and glory by the conquest of Ireland; circumstances were also changed in other respects; new objects had in part withdrawn him from the controversy with the church which had occupied him almost to the exclusion of everything else, for the preceding six or seven years; and now that Becket was removed the pretensions of the clergy, although they may have remained the same in words, had actually become something very different and much less formidable. Henry therefore now also engaged, that if any customs hostile to the liberties of the ecclesiastical order had been introduced into his kingdom since his accession, they should be abolished. And four years after, in a great council held at Northampton, the constitutions of Clarendon were so far repealed as that, among other concessions of less moment, clergymen were exempted from being personally arraigned before a secular judge for any crime, unless it were against the forest laws, or regarded a lay fee for which they owed service to a lay lord. But, although we learn this from a letter written by the king to the pope, Alexander III., which is preserved by the contemporary Latin annalist Ralph de Diceto (himself a churchman), it may be doubted if the satisfaction thus given to the clergy proved, after all, much more than a form of words.

 

Before this, however, Henry had become involved in new troubles, and had encountered the first gust of the storm that was to wrap the afternoon of his reign and his life in darkness and ruin. In the year 1170, in the midst of his contest with Becket, he had had his eldest son Henry consecrated and crowned as conjoint king with himself. The ceremony was performed in Westminster Abbey by the Archbishop of York; and a theory that has satisfied some modern historians is, that Henry's object in this proceeding was simply to spite Becket and to diminish the authority he derived from his station, by showing that a King of England could be crowned without[Pg 31] the assistance of the Archbishop of Canterbury. It is certain, indeed, that Becket resented what had been done as an invasion of the privileges of his see, and this was the principal ground on which he had applied for, and obtained from the pope, the letters of excommunication against the Archbishop of York and the other prelates who had assisted him at the coronation, his display and threatened employment of which had probably been the occasion of his murder. But all the circumstances seem to show that Henry was principally actuated by affection for his son, and a desire to place him in a position of honour and of splendour, although his age, only fourteen, of course precluded him from being as yet entrusted with any share in the government. The young prince, however, or, as he was now called, the young king, or sometimes Henry III., made no creditable return, whether it was fondness or policy that had chiefly moved his father thus to advance him. He appears to have been rather weak than ill-disposed; his new title probably made him giddy; and, easily led in any direction, he was much more likely, in his position, to be led wrong than right. All cordiality between Henry and Queen Eleanor had long been at an end; his infidelities and her jealous temper had completely divided and alienated them; and Eleanor's natural resource was to endeavour to gain over her sons to make common cause with her against their father. About the end of the year 1172, the young king Henry, who was married to the daughter of the French king, Louis VII., and had just been crowned a second time along with his wife, startled his father by a sudden demand, that he should immediately resign to him either the dukedom of Normandy or the sovereignty of England. At this time the boy was not yet sixteen, and his father was himself still under forty. The preposterous proposal is believed to have been prompted by Queen Eleanor and King Louis; from the day on which it was made, and of course instantly rejected, the young king, we are told, spoke not one word more of peace to his father; a few months after, while he was with his father at Chinon, on their way[Pg 32] back to Normandy from Limoges, he arose during the night and secretly withdrew himself to the court of his father-in-law; his flight was speedily followed by that of his two younger brothers Richard and Geoffrey, upon the former of whom their father had conferred the earldom of Poictiers, upon the latter the dukedom of Bretagne, and, who had been left with their mother in Guienne; and lastly their mother set out to join her sons, but, being caught as she travelled in man's attire, was by her husband's orders put into immediate confinement, nor was she afterwards released, except once for a short space, while Henry lived.

 

The war that followed between Henry and his sons, aided by King Louis, did not last long. Attacked as he was on every side at once—in Brittany, in Normandy, in Anjou, in Guienne, in England; from France, from Toulouse, from Scotland—the vigour of the old king, as he was called, carried everything before it; and a peace and reconciliation were arranged after a few months. It was during this contest that Henry performed his famous penance at the tomb of Becket. The desire to see, in the quarrel between Becket and Henry, a struggle between the old Anglo-Saxon population and their Norman conquerors has probably been carried much too far by the eminent living French historian Augustin Thierry: the controversy was in the main and essentially, there can be no doubt, a trial of strength between the church and the state, between the temporal and the spiritual powers, between the crown and the pope, between the laity and the clergy; nor do we believe that the accident of Becket being of Anglo-Saxon lineage went for anything in the case. There is no good evidence that the circumstance ever was appealed to or taken notice of either on the one side or the other. It may be conceded, however, that both parties would naturally wish to secure whatever support could be derived from the sympathy of the great body of the people, and that in this way the native English, who had been already for some time rising again from the state of prostration to which they were struck down by the[Pg 33] Conquest, would both be led to take the greater interest in the dispute, and may have been benefited by it. Their devotional and superstitious feelings also were, no doubt, strongly excited by many of the proceedings to which the clergy resorted; and we may well conceive that they would be transported to a state of the highest enthusiasm, first, by horror at the barbarous and sacrilegious murder of Becket, and afterwards, by the miracles with which the kingdom resounded as having been performed at his tomb. But these were feelings which there is every reason to believe were shared in an equal degree by the generality of their Norman masters. The king himself was probably by no means exempt from them. With all the licence that he allowed himself in some respects, he was neither without the piety nor above the superstition of his age; and the circumstances in which he now stood, with troubles gathering around him, and the consciousness pressing upon him that he had, by his hasty and passionate words, materially contributed to Becket's death, were very likely to awaken his devotion and penitence. It seems impossible to regard him as merely acting a part, assuming the outward appearance of a reverence and contrition which he did not feel, in this penitential pilgrimage, when the whole proceeding and his demeanour throughout are fairly considered. He set sail from Barfleur early on the morning of the 8th of July, 1174. It blew fresh at the time, and, the gale increasing after the ship had got under way, some apprehension began to be felt, upon which Henry, coming forward so as to be seen by all, exclaimed, with eyes uplifted to heaven, "If what I have in my mind be for the peace of my clergy and my people, if God have determined to restore such peace by my arrival, then may he in his mercy bring me safe into port; but, if he have resolved still further to scourge my kingdom in his wrath, may it never be given me again to set my foot on land." He landed at Southampton on the morning of the 10th, and instantly getting on horseback, set out for Canterbury, pursuing his journey all night, and taking no other sustenance than a little bread and water. He[Pg 34] came within sight of the metropolitan church at the dawn of the next day, Friday the 11th, and then dismounting, and throwing off both his silk apparel and his boots, he walked in the garb of a pilgrim, and barefoot, over the flinty road for the three remaining miles of the way. When he entered the city, his footsteps were observed to leave their marks in blood upon the pavement. Proceeding forthwith to the cathedral, he entered it along with the thronging inhabitants of the city, collected by the ringing of the bells, and, prostrating himself with his face to the ground, wept and sobbed aloud, while the Bishop of London announced from the pulpit that Henry King of England was here come to invoke God and the holy martyr for the salvation of his soul; to protest that he never either ordered or desired the death of the martyr; and to submit his naked flesh to be scourged for the hasty and imprudent words uttered by him, by which the murderers might pretend that they had been excited to the act. After this the king descended to the crypt where the archbishop's body was interred, and there, stripping off his clothes and kneeling down on the tombstone, he submitted his bare back to be scourged with a knotted cord by all the bishops and monks that were present, each giving him three, four, or five strokes, while he pronounced the words, "As the Redeemer was scourged for the sins of men, so be thou for thy own sin." He spent all the rest of the day and the following night in the crypt in prayer and fasting; and the next morning, after hearing mass, he left Canterbury without tasting anything save a draught of the holy water kept at the martyr's tomb. He rode to London; but when he had finished his journey he was taken ill, and he was confined for some days by fever. On the fifth night of his illness a messenger arrived at the palace and insisted upon instant admission to the king. He brought the news of the capture of the king of Scotland at Alnwick, by Ranulf de Glanville. And it turned out that this great event had taken place on the very Saturday on the morning of which Henry had risen an absolved and reconciled man from the shrine of the martyr.[Pg 35]

 

For some years from this time Henry was left at peace, although in 1179 his two eldest sons, Henry and Richard, took arms against each other, and Poitou and Guienne were for a time disturbed and devastated by their dissension. But in 1183 war again broke out between the sons and the father. Sometimes he was opposed to one, sometimes to two of them; sometimes to Henry, Richard, and Geoffrey, all at once. Both the two elder were soon cut off; Henry, by fever, on the 11th of June, at Chateau Martel, near Limoges; Geoffrey, early in 1185, by being thrown from his horse and trampled to death, in a tournament at the court of the new French king Philip II. (Augustus), whose aid he had sought against his father. Richard, however, continued in rebellion, or rather, repeatedly defeated and forgiven, still again and again took up arms, whenever a favourable moment seemed to present itself. He had a story that he was fond of relating, about a countess of Anjou, one of his ancestry, who never went to church, and at last, on being taken there one day by force, flew out of the window, on the elevation of the host, and was never more seen; and he used to ask if it was to be wondered at that, sprung from such a stock, the household to which he belonged should be divided against itself. "What comes from the devil," said he, "to the devil must return." Mutual hatred, he professed to believe, was the doom of his family—the fatal inheritance which none of them would ever renounce. At last, at a conference held at La Ferté Bernard, in Maine, on the 18th of November, 1188, Richard, on his father's refusal to comply with his demands, turned round in indignation to the French king, who stood by, and, having ungirt his sword and fallen upon his knees, offered his homage to Philip, in Henry's presence, for all the territories that the latter held in France. Philip accepted his allegiance, and the war was renewed as soon as the term of the truce expired. By this time Henry's spirits, as well as his health, seem to have been broken; his operations in the field were languid and ineffective, and he was soon reduced to the necessity of suing for peace. The matter[Pg 36] in regard to which Richard and Philip had pretended to feel most keenly was Henry's detention of Alice, the sister of the French king, who many years before had been affianced to Richard, and his refusal to allow their marriage to take place. He professed to wish to marry her to his youngest son John; but it was suspected that he loved the young and beautiful princess himself, and that her heart, too, was his. Now, however, he offered to resign everything, Alice included; he proposed that she should, in the meantime, be placed in such custody as might be thought fittest, and delivered either to Richard or Philip, on their return from their projected expedition to the Holy Land. The French princess, we may mention, after all was not married to Richard. Though he had demanded her so clamorously before, when he became king he refused to have her; and she eventually became the wife of William Earl of Aumale and Ponthieu, by whom she had a daughter, who married Ferdinand III. King of Castile, and was the mother of Eleanor, the queen of our Edward I. Henry and Philip met to arrange a peace on the 28th of June, 1189, on a plain between Tours and Azay-sur-Cher. Henry agreed to everything that was demanded of him. He became very ill before the conference closed, and was carried from the place in a litter to his quarters, where a few days after the articles of the treaty were sent to him for his ratification. They were read to him one by one as he lay on his bed; and when he had heard the one which secured from punishment all who had been engaged on the side of Richard in the late war, either openly or secretly, and allowed them, although they had hitherto been his own subjects, liberty to continue the vassals of his son, he asked how many and who were the persons whose faith and allegiance he would thus have to lose. The first that was named to him was his youngest son John, his favourite son, of whose affection and fidelity he had never had a doubt, for whose sake, in great part, it had been that he had resisted the demands of Richard, and brought himself to the state in which he was. When he heard it pronounced he raised himself[Pg 37] convulsively half up in the bed, and, with a wild look, asked if it was true that this son, whom he had so loved and trusted, for whom he had done and suffered so much, had actually deserted him. ... Geoffrey, his son by Rosamund Clifford, was with him

Bức hình chính trị ý nghĩa. - Meaningful Political picture. Everybody knows that 2008 Beijing is where the Olympics will be. Westerners call it the Olympic Games. There is a game in this oil painting, but it is the traditional Chinese game of mahjong.

 

On the top left corner of "2008-Beijing," there is a standard head portrait of a man. He seems familiar and unfamiliar at the same time. He has Sun Yat-sen's beard, Chiang Kai-shek's bald head and Mao Zedong's facial features. He symbolizes the one hundred years' of Chinese history and the sum total of the old and new democracies.

 

To the left of the painting, there is a innocent and focused girl who is probably celebrating because she has a good hand.

 

The girl in the middle with her back turned to the observer has three "east" tiles, symbolizing the unignorable reality -- the emergence of China. But the girl is also trying to cheat with the tiles hidden behind her foot.

 

The girl in the middle facing the observer seems to be of mixed blood. As she plays the games, she is looking at the source of the light (that is, the future). She is nicely dressed, and she has a slightly worried look.

 

Then there is that foreign girl. She is playing a Chinese game in which she has no confidence. She is lying there, because she has one tile less than required. She has lost already.

 

On the right hand side, there is a peasant girl who came to work in the city. She is the fresh labor force that allowed China to rise. On her face, there is a little bit of incomprehension and dissatisfaction. She holds a shining fruit knife in her hand, indicating a resentment against wealthy people and a certain danger.

 

On the right of the painting, in front of the rundown building, there is a river and some rocks. This symbolizes the uncertain future by which one can only cross the river by stepping on one rock at a time.

  

Im a crystal freak. Special powers or not, they just captivate me.

 

This was my big purchase of the holiday....and it was horribly expensive, and I don't usually buy much. But I was walking down Jogiwara rd in Mc Cleoud Ganj when a bright flash of rainbow dazzled me. I looked for the source, it was a large sphere of transparent ,pale lemon calcite.

I felt my heart quicken as i looked at it. I asked the shop keeper if I could handle it, and he obligingly let me.

 

In my hands I held one of the most wondrous things I had ever beheld. It was filled, with rainbow slices, which became sparking multi hued stars as you looked deeper.

 

Each time you turned it, it changed. It changed from every angle. I can never capture the same image twice, each time it shows me something different.

 

I asked the price which was enormous, and my heart sank. A few other westerners had gathered round, marvelling at its qualities....a girl asked me if she could hold it, and something in my greedy little heart screamed NO! its mine! go away! Of course I handed it to her and watched her marvel at it, feeling a strange feeling of resentment.

 

i felt like it had been waiting for me, that we had work to do together. But the price! 8,000 rupees!!!!!!!!!!!!!!!!!!!!!! a weeks budget! It was quite impossible, quite, quite, impossible.

 

I left it with a heavy heart. I told Nigel about it, who I have just about persuaded into my crystal obsession. He shrieked with horror at the price and told me to forget it.

 

I went back and forth past the little shop, day after day to see if it was still there. it was, sitting in the neck of a Tibetan vase. I tried dropping hints about birthdays and christmas to Nigel, and eventually I was banned from mentioning it, on pain of death.

 

One day I persuaded him him to see it for himself, and was delighted to see it captivate him too. But we still couldn't really afford it. I became rather miserable, mooning over the thing. I insisted we walked past the shop often, and each time the sphere was alight with different colours and rainbows...it was never the same for a moment.

 

Eventually, to my utter glee Nigel agreed it would be an, ahem, 'emergency purchase' on the credit card.

 

So now its ours!! The Kashmiri shopkeeper wouldn't budge an inch on the outrageous price (about a hundred pounds...i know,i know) but somehow the price had become unimportant.

 

Its the most amazing thing. I think its a piece of true magick....whenever i lift it up, it lifts me up, no gaze is ever the same. This is no ordinary thing. its from another realm totally. We've tried to forget about the price.....hey, this something else!!

 

It now has pride of place on my altar, and i have perfect stand for it I bought in Pushkar a few years ago. I am a very lucky, and very grateful girl.

BOX DATE: 2004

MANUFACTURER: Mattel

VARIATIONS: Blonde; African American

BODY TYPE: 1999; molded dot panties; bend & snap legs

HEAD MOLD: 1998 "Generation Girl"

 

PERSONAL FUN FACT: Ah Santa Barbie! We go WAY back. She was one of those impulse purchases in the later years of my childhood dolly days. She was probably one of the last playline dolls I added to my collection as a kid, now that I think about it. I recall shopping at Price Chopper with my dad one evening. I HATED grocery shopping with him...it felt like the trips took so long that I would actually in fact die of boredom. Strangely, as an adult I don't mind buying groceries...but that's because I am an efficient shopper who can be in and out of the store in less than 40 minutes. The one consoling factor about shopping at Price Chopper was that this store sometimes had Barbies. I'm not sure if they still carry dolls, but back in the early 2000s there was a small toy section. Dolls like Santa's Helper Barbie were designed for sale at grocery stores, believe it or not. They were inexpensive, often holiday themed, Barbies that were meant to be purchased on the go. Well, that marketing gimmick worked. She was the only Barbie in stock that day, if I'm not mistaken. I admit, I thought she was ugly at first. This is the era of the bloated looking 1998 "Generation Girl" head mold. She also sports the tell tale mid 2000s Barbie facial screening, which I was not a fan of at the time. And to top it off, I had no use for a Santa themed Barbie. But when Dad saw me ogling Santa's Helper Barbie, he offered to buy her for me. I could almost never resist it when Dad said he'd buy me a doll. In those moments I felt like a kid again (I had to grow up fast in many ways after Mom passed away in 2002). So although I had been mocking Barbie inside my head moments before, I caved and said I wanted her. At first, I had some resentment towards Barbie. I felt guilty for impulsively getting her, and that void I was trying to fill was still very empty. But after a short while, I grew to actually kind of like her. Santa Barbie was cast as a villain of sorts....a very, umm, risky one. Colleen and I dressed her in the most ridiculous skimpy attire and made her an evil girlfriend to one of our Ken dolls. We liked to make her sing "Santa Baby" as an ode to her original outfit. Barbie provided us with many great laughs. Fast forward to 2011 when I started dabbling in dolls again after a five year hiatus. I sorted through my childhood dolls to see who I would keep and who I would sell at a yard sale (a huge mistake on my part). Wouldn't you know that Santa's Helper Barbie wasn't even up for consideration. After all those years, I had grown immensely fond of her, so it was never an option to week her out of the collection.

I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

A Strict Conversation About Clara's Outfit

 

Clara: Mom, why do I have to wear this? I don’t want to wear skirts and dresses every single day, especially to uni. No one else does.

 

Mom: Because this is how a proper young woman should present herself. A well-dressed lady wears skirts or dresses, not pants like a boy. I will not have my daughter looking sloppy or unladylike.

 

Clara: But I don’t feel comfortable in this. It’s impractical, and it makes me stand out in a way I don’t like.

 

Mom: Comfort is not an excuse for looking inappropriate. The world will judge you based on how you present yourself, Clara. A young woman should always look refined.

 

Clara: I can look refined in pants too! There are plenty of elegant outfits that don’t involve skirts.

 

Mom: Enough of this nonsense. You will wear the outfit I have chosen for you. A white blouse, a cardigan, a pleated skirt, and matching heels. That is how a respectable young lady should dress.

 

Clara: But why do you get to decide every detail? Shouldn’t I have a say in what I wear?

 

Mom: Your say? If you keep complaining, I will add gloves and a headscarf to your outfit to ensure you look even more proper. Do you want that?

 

Clara: (hesitates) …That’s not fair.

 

Mom: Life isn’t about fairness, Clara. It’s about doing what is right. And you will walk out of this house dressed appropriately. Or would you rather I make your outfit even stricter?

 

Clara: (sighs) …Fine. I’ll wear it.

 

Mom: That’s better. Now stop fussing and get ready. I won’t have you leaving this house looking anything less than presentable.

 

A Strict Outfit Inspection

 

(Clara stands in front of a mirror, adjusting the skirt she was forced to wear. Her mother walks in, her eyes scanning every detail with a sharp, critical gaze.)

 

Mom: Stand up straight, Clara. Let me see you properly.

 

(Clara stiffens as her mother steps closer, eyes narrowing as she begins her inspection.)

 

Mom: The blouse—buttoned all the way up. I don’t want to see even the slightest gap.

 

(She reaches forward, tugging at the collar to make sure it sits perfectly against Clara’s neck.)

 

Mom: The cardigan—why is one sleeve slightly pushed up? Fix it.

 

(Clara sighs and pulls the sleeve down.)

 

Mom: The skirt… Good, it’s the right length. I don’t want it shifting too high when you walk.

 

(Her mother circles her slowly, eyeing the pleats for any sign of wrinkles.)

 

Mom: Stockings. Show me.

 

(Clara hesitates, then slowly lifts the hem of her skirt just enough to reveal her stockings. Her mother leans in, pinching the fabric between her fingers.)

 

Mom: No snags, no wrinkles. At least you got that right. But your seams—they are slightly misaligned. Straighten them. Now.

 

(Clara quickly adjusts her stockings, biting her tongue to keep from complaining.)

 

Mom: And your shoes… No scuffs, I hope?

 

(She bends down slightly, running a hand over the red heels, inspecting every inch as if even the smallest imperfection would be unacceptable.)

 

Mom: Good. At least you know how to keep them polished.

 

(She steps back, arms crossed, but she isn’t done yet.)

 

Mom: Your undergarments. Proper ones, I assume? None of those modern, inappropriate things.

 

(Clara flushes, nodding stiffly.)

 

Mom: Good. I will not tolerate anything less than full modesty.

 

(Her mother finally leans back, taking one last, slow look from head to toe.)

 

Mom: Much better. This is how you will present yourself every day. No more complaints. If I catch you trying to change anything, I will add gloves and a headscarf next time. Do you understand?

 

Clara: (quietly) Yes, Mother.

 

Mom: Louder.

 

Clara: (reluctantly) Yes, Mother.

 

Mom: Good. Now get going. I expect you to carry yourself properly today. No slouching, no fidgeting. And don’t forget—you represent me when you step outside this house.

 

(With that, her mother steps aside, allowing Clara to leave—dressed exactly as commanded, with no choice but to obey.)

 

Clara Meets Sophie at Uni

 

(Clara walks onto campus, feeling self-conscious in her rigidly chosen outfit. She tugs slightly at the sleeves of her cardigan, trying to shake the suffocating feeling of the inspection she just endured. As she reaches the courtyard, she spots Sophie, who immediately brightens at the sight of her.)

 

Sophie: Oh my goodness, Clara! You look absolutely stunning today!

 

Clara: (blinking in surprise) Huh?

 

Sophie: I mean it! Just look at you—so elegant, so refined! The way your skirt flows, the crispness of your blouse, that perfect little cardigan… You look like you stepped out of a vintage fashion magazine!

 

Clara: (awkwardly adjusting her collar) I… I don’t know about that.

 

Sophie: Oh, but I do! And that beret? Perfection. The matching shoes? So ladylike! I swear, you look like the definition of “prim and proper.”

 

Clara: (fidgeting) You really think so?

 

Sophie: Think so? Clara, everyone is always dressing so casually—jeans, hoodies, sneakers… But you? You look polished. It’s like you actually care about how you present yourself.

 

Clara: (murmurs) It’s not exactly by choice.

 

Sophie: (tilting her head) What do you mean?

 

Clara: I… would have much rather worn pants and a sweater today. Something comfortable.

 

Sophie: (gasps) No way! But you look so graceful in this!

 

Clara: (sighs) That’s what my mother says too. She insists I dress like this every day. She even inspects me before I leave home to make sure I’m dressed exactly how she wants.

 

Sophie: (eyes widening) She inspects you? Like, checks everything?

 

Clara: (nods) Down to my stockings, my shoes, even my collar. If I complain, she threatens to make my outfit even more restrictive—gloves, a headscarf…

 

Sophie: (softly) Wow. That’s… intense.

 

Clara: (looking away) Yeah.

 

Sophie: (pauses, then smiles gently) Well… even if it’s not what you would have chosen, you do look beautiful in it. I mean that.

 

Clara: (glancing down at her skirt, uncertainly smoothing the pleats) I just wish I had a choice.

 

Sophie: I get that. But hey—until you do, at least know that you wear it well.

 

(Clara forces a small smile, but the weight of her outfit still lingers as she walks to class, feeling trapped between admiration and frustration.)

 

Clara’s Struggle Between Resentment and Acceptance

In Class

 

Clara slid into her seat, smoothing her skirt instinctively, as she always had to. The fabric draped perfectly over her knees—just as her mother demanded—but to Clara, it felt like a weight pressing down on her. As the lecture began, she tried to focus, but her mind kept drifting to the stiff collar pressing against her throat, the tightness of her stockings, the way her cardigan sat perfectly on her shoulders, never shifting out of place. She couldn’t slouch. She couldn’t sit too casually. Every movement had to be deliberate, graceful—controlled.

 

She glanced around the lecture hall. Other students leaned back comfortably in their chairs, legs casually crossed in jeans, arms tucked into oversized hoodies, completely at ease. Meanwhile, Clara sat with her back unnaturally straight, feeling more like a porcelain doll than a university student.

 

She exhaled sharply. She hated how aware she was of herself.

At the Library

 

Later, Clara found herself at the library with Sophie, who still couldn’t stop gushing over her outfit.

 

“Clara, you just move so elegantly in that skirt,” Sophie whispered as they browsed the shelves. “Like, every step looks so poised.”

 

Clara sighed, running her fingers along the spine of a book absentmindedly.

 

“That’s because I have to be careful,” she muttered. “If I move too fast, the pleats might fold the wrong way. If I sit too carelessly, my skirt will ride up, and then I’ll have to adjust it—again.”

 

Sophie chuckled. “See? That’s what makes it look so graceful. You carry yourself differently.”

 

Clara turned to her, eyes sharp with frustration.

 

“It’s not grace, Sophie. It’s restriction. Every time I step outside, I feel like I have to walk a tightrope—one wrong move, and my mother will know. She’ll see a wrinkle, a scuff, an undone button, and I’ll never hear the end of it.”

 

Sophie’s smile faltered. “…I hadn’t thought of it like that.”

 

Clara sighed again, closing her eyes for a moment.

 

“I know you mean well, and I appreciate it. But when I look in the mirror, I don’t see elegance. I see a costume. One I didn’t choose.”

At the Cafeteria

 

During lunch, Clara’s awareness of her outfit only intensified. She sat with Sophie and a few other students, trying to eat as naturally as possible. But everything about her appearance demanded restraint.

 

Her mother’s voice echoed in her head: Sit up straight. Keep your knees together. No slouching over your plate. Take small, delicate bites.

 

The others around her were relaxed—one girl sitting cross-legged in her chair, a guy in a hoodie laughing loudly between mouthfuls of food. Clara, meanwhile, had to remind herself not to brush her sleeves against the table, not to let her skirt crease too much.

 

At one point, she reached for her drink and hesitated. The way she had to hold the glass—fingers gently curled, movement controlled—felt ridiculous compared to how freely the others moved.

 

Sophie noticed her hesitation.

 

“You okay?”

 

Clara let out a quiet, humorless laugh. “I can’t even drink water without thinking about whether I look ‘ladylike’ enough.”

 

Sophie frowned. “Clara…”

 

“It’s exhausting, Sophie.” Clara’s voice was softer now, as if the weight of the day was finally settling over her. “Every second, I’m reminded that this isn’t really me.”

An Honest Conversation with Sophie

 

Later, as they walked across campus, Clara’s frustration spilled out.

 

“I just don’t know what to feel anymore,” she admitted, crossing her arms. “Everyone thinks I look so put together, so elegant. Even you love it.”

 

Sophie nodded. “Because you do look beautiful.”

 

Clara stopped walking and turned to her. “But what if I don’t want to be beautiful like this? What if I don’t want to be graceful, or delicate, or ‘prim and proper’? What if I just want to be comfortable?”

 

Sophie was silent for a moment. Then, with a small smile, she said, “Then I hope, one day, you get to wear exactly what makes you happy.”

 

Clara looked away, blinking hard.

 

She wasn’t sure if that day would ever come.

Tithe

From Wikipedia, the free encyclopedia

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A tithe (from Old English teogoþa "tenth") is a one-tenth part of something, paid as a (usually) voluntary contribution or as a tax or levy, usually to support a Christian religious organization. Today, tithes (or tithing) are normally voluntary and paid in cash, cheques, or stocks, whereas historically tithes could be paid in kind, such as agricultural products. Several European countries operate a formal process linked to the tax system allowing some churches to assess tithes.

 

"Tithing" also has unrelated economic and juridical senses, dating back to the Early Middle Ages. See "Tithing (division)".

 

Some interpretations of Biblical teachings conclude that although tithing was practiced extensively in the Old Testament, it was never practiced or taught within the first-century Church. Instead the New Testament scriptures are seen as teaching the concept of "freewill offerings" as a means of supporting the church: 1 Corinthians 16:2, 2 Corinthians 9:7. Also, some of the earliest groups sold everything they had and held the proceeds in common to be used for the furtherance of the Gospel: Acts 2:44-47, Acts 4:34-35. Further, Acts 5:1-20 contains the account of a man and wife who were living in one of these groups. They sold a piece of property but donated only part of the selling price to the church and were struck dead for lying to God.

 

It is thought that tithes were not adopted by the Catholic, Christian church for over seven centuries. Although initially rejected, they were mentioned in councils at Tours in 567 and at Mâcon in 585. They were formally recognized under Pope Adrian I in 787. Tithing in Christian churches today is frequently preached from the pulpit, but denominations and sects view tithing differently. Some view tithing as only clearly required in the Old Testament, and consider it to be a practice that has no place in modern Christianity. Others believe that tithing is still in effect. According to traditional Judaism, the obligation to Tithe (known in the Hebrew Scriptures as "Ma'aser") continues for produce grown in the Land of Israel.

Contents

[hide]

 

* 1 Old Testament origins

o 1.1 In the time of Abraham/Abram

o 1.2 The Esretu - the standard Babylonian one-tenth tax

o 1.3 In the time of Moses and Under Mosaic Law

o 1.4 In the time of the Israelite Kings

o 1.5 Tithing in the Books of the (Minor) Prophets

* 2 Tithing in the New Testament

* 3 Tithing in the Middle Ages

* 4 Modern-day teachings

* 5 Governmental collection of religious offerings and taxes

o 5.1 Austria

o 5.2 Denmark

o 5.3 England

o 5.4 Finland

o 5.5 France

o 5.6 Germany

o 5.7 Ireland

o 5.8 Italy (Eight per Thousand)

o 5.9 Scotland

o 5.10 Spain and Latin America

o 5.11 Sweden

o 5.12 Switzerland

o 5.13 United States

+ 5.13.1 Religious organizations

* 6 Juridical sense

* 7 See also

* 8 References

* 9 External links

 

[edit] Old Testament origins

 

[edit] In the time of Abraham/Abram

 

According to the Genesis account, Abram, returning from a battle by the Dead Sea, was hailed by Melchizedek, king of Salem (Jerusalem) who was also the priest of El Elyon ("the Most High God") (Genesis 14:18):

 

18. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

19. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

20. And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

 

(Genesis 14:18-20, Holy Bible, King James Version)

 

When Melchizedek appeared and offered Abram bread and wine and blessed him in the name of God, tithes were exchanged. While the biblical text is not precise in naming who actually gave the tithes, most believe Abram gave the tithes to Melchizedek. The verse records, "....and he gave him a tenth of everything;" the "he" could stand for either Melchizedek or Abram, or perhaps El Elyon Himself. A reference found in Hebrews 7:2 expresses the tradition that Abram gave Melchizedek the tithes, and this is the belief that is held by most Christians. Hebrews 7:4 indicates that Abram gave a tenth of the spoils and not necessarily all of his personal wealth. Also, this was the only reference of Abram tithing.

 

Later, in (Genesis 28:22), Abraham's grandson Jacob also made a commitment to give God back a tenth of his increase.

 

According to Christians, tithes are received by priests and high priests according to Hebrews 7:5. The Hebrew Scriptures state that there is a distinct difference between priests (kohanim), the sons of Aaron, and the Leviim, the rest of the sons of Levi. The sons of Aaron were appointed to be priests and the tribe of Levi were appointed to minister to the priests and help in sacred matters(Numbers 18:1-7). The Children of Israel were commanded by God to give Bikkurim and Terumah to the kohanim and tithes to the sons of Levi. Numbers 18:11-24 In turn, the Leviim were commanded by God to give a tithe (a tenth) of the tithes they received to a priest. Numbers 18:26

 

[edit] The Esretu - the standard Babylonian one-tenth tax

 

Hebrew was a Semitic language, related to Akkadian, the lingua franca of that time. An Akkadian noun that Abraham was most likely familiar with given his Babylonian background was esretu, meaning "one-tenth." By the time of Abraham, this phrase was used to refer to the "one-tenth tax," or "tithe." Listed below are some specific instances of the Mesopotamian tithe, taken from The Assyrian Dictionary of the Oriental Institute of the University of Chicago, Vol. 4 "E":

 

[Referring to a ten per cent tax levied on garments by the local ruler:] "the palace has taken eight garments as your tithe (on 85 garments)"

 

"...eleven garments as tithe (on 112 garments)"

"...(the sun-god) Shamash demands the tithe..."

 

"four minas of silver, the tithe of [the gods] Bel, Nabu, and Nergal..."

 

"...he has paid, in addition to the tithe for Ninurta, the tax of the gardiner"

 

"...the tithe of the chief accountant, he has delivered it to [the sun-god] Shamash"

 

"...why do you not pay the tithe to the Lady-of-Uruk?"

 

"...(a man) owes barley and dates as balance of the tithe of the **years three and four"

 

"...the tithe of the king on barley of the town..."

 

"...with regard to the elders of the city whom (the king) has **summoned to (pay) tithe..."

 

"...the collector of the tithe of the country Sumundar..."

 

"...(the official Ebabbar in Sippar) who is in charge of the tithe..."

 

Because of this standard one-tenth tax in Babylon, Abraham of the Genesis account was most likely familiar with the concept of giving up ten-percent of goods as tax.

 

The Sikh religion has a similar practice called "Duswanth", which means "a tenth of one's income to be devoted to religious purposes". Tenth Master Guru Gobind Singh started this practice.

 

[edit] In the time of Moses and Under Mosaic Law

 

The tithe is specifically mentioned in the Book of Leviticus, the Book of Numbers and also in the Book of Deuteronomy. The tithing system was organized in a 7 year cycle, corresponding to the Shemittah cycle. Every year, Bikkurim, Terumah, Ma'aser Rishon and Terumat Ma'aser were separated from the grain, wine and oil (as regards other fruit and produce, the Biblical requirement to tithe is a source of debate). Deuteronomy 14:22 The yearly tithe to the Levites could be consumed anywhere. Numbers 18:31On years one, two, four and five of the Shemittah cycle, God commanded the Children of Israel to take a second tithe that was to be brought to the city of Jerusalem. Deuteronomy 14:23 The owner of the produce was to separate and bring 1/10 of his finished produce to Jerusalem after separating Terumah and the first tithe, but if the family lived too far from Jerusalem, the tithe could be redeemed upon coins. Deuteronomy 14:23Then, the Bible required the owner of the redeemed coins to spend the tithe "to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish." Deuteronomy 14:22-27 Implicit in the commandment was an obligation to spend the coins on items meant for human consumption. According to the Hebrew Scriptures, the second tithe could be brought to Jerusalem any time of the year and there was no specific obligation to bring the second tithe to Jerusalem for the Festival of Sukkot. The only time restriction was a commandment to remove all the tithes from one's house in the third year. Deuteronomy 14:28

 

The third year was called "the year of tithing" Deuteronomy 26:12-14 in which the Israelites set aside 10% of the increase of the land, they were to give this tithe to the Levites, strangers, orphans, and widows. These tithes were in reality more like taxes for the people of Israel and were mandatory, not optional giving. This tithe was distributed locally "within thy gates" Deuteronomy 14:28 to support the Levites and assist the poor. The Levites, also known as the tribe of Levi, were descendants of the family of Aaron. They were assistants to Aaron, his family, and the Israelite priests and did not own or inherit a territorial patrimony Numbers 18:21-28. Their function in society was that of temple functionaries and trusted civil servants who supervised the weights and scales and witnessed agreements. The goods donated from the other Israeli tribes were their source of sustenance. They received from "all Israel" a tithe of food or livestock for support, and in turn would set aside a tenth portion of that tithe for the Aaronic priests in Jerusalem. This also includes the land tithe, which is found in Leviticus 27:30-33. The land tithe could be redeemed, or sold for money, but required an additional 20% contribution, making the actual tithe 12% if paid in money.

 

[edit] In the time of the Israelite Kings

 

LMLK seals may represent the oldest archaeological evidence of tithing. About 10 percent of the storage jars manufactured during Hezekiah's reign (circa 700 BC) were stamped (Grena, 2004, pp. 376-8). See 2 Chronicles 29-31 for a record of this early worship reformation.

 

The book of Nehemiah also talks about the collection of tithes to Leviim and distribution of Terumah to the priests. Nehemiah 13:5 People were actually appointed to collect mandatory tithes and place them in specially designated chambers which eventually came to be known as storehouses -Nehemiah 12:44.

 

[edit] Tithing in the Books of the (Minor) Prophets

 

The book of Malachi has some of the most quoted Biblical versus on tithing, Malachi 3:8-12. Jews, Catholic, Orthodox, and Protestant Christians who tithe, understand that no man may outdo God in the act of charity. These verses talk about the supposed cause and effect of tithing. If one gives to God, they are to be blessed, where if one refuses to give they will be cursed. They also refer back to the storehouses mentioned in Nehemiah. (Malachi 3:8-12):

 

8 Will man rob God? Yet you are robbing me. But you say, `How are we robbing thee?' In your tithes and offerings.

9 You are cursed with a curse, for you are robbing me; the whole nation of you.

10 Bring the full tithes into the storehouse, that there may be food in my house; and thereby put me to the test, says the LORD of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing.

11 I will rebuke the devourer for you, so that it will not destroy the fruits of your soil; and your vine in the field shall not fail to bear, says the LORD of hosts.

12 Then all nations will call you blessed, for you will be a land of delight, says the LORD of hosts.

Revised Standard Edition

  

The book of Tobit (1:6-8) provides an example of all three classes of tithes practiced during the Babylonian exile:

 

But I alone went often to Jerusalem at the feasts, as it was ordained unto all the people of Israel by an everlasting decree, having the firstfruits and tenths of increase, with that which was first shorn; and them gave I at the altar to the priests the children of Aaron. The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem: another tenth part I sold away, and went, and spent it every year at Jerusalem: And the third I gave unto them to whom it was meet, as Debora my father's mother had commanded me...

 

[edit] Tithing in the New Testament

 

According to Catholics, as those who serve at the altar should live by the altar (1 Cor 9:13), it became necessary for provision of some kind to be made for the sacred ministers.

 

In the beginning this was supplied by the spontaneous offerings of the faithful. In the course of time, however, as the Church expanded and various institutions arose, it became necessary to make laws which would ensure the proper and permanent support of the clergy.

 

Many Christians (both Catholic and Protestant) support their churches and pastors with monetary contributions of one sort or another. Frequently these monetary contributions are called tithes whether or not they actually represent ten-percent of anything. Some claim[citation needed] that as tithing was an ingrained Jewish custom by the time of Jesus, no specific command to tithe per se is found in the New Testament. However, this view overlooks the fact that Israel's tithes were of an agricultural nature, not financial. [1] References to tithing in the New Testament can be found in Matthew, Luke, and the book of Hebrews.

 

For Catholics, the payment of tithes was adopted from the Old Law, and early writers speak of it as a divine ordinance and an obligation of conscience, rather than any direct command by Jesus Christ.

 

Some Protestant denominations cite Matthew 23:23 as support for tithing.

 

Away with you, you pettifogging Pharisee lawyers! You give to God a tenth of herbs, like mint, dill, and cumin, but the important duties of the Law -- judgement, mercy, honesty -- you have neglected. Yet these you ought to have performed, without neglecting the others.

(Albright & Mann, Matthew, Anchor Bible, Vol. 26 (1971))

 

and its parallel Luke 11:42

 

Woe to you, Pharisees! You tithe mint and rue and every edible herb but disregard justice and the love of God. These were rather the things one should practice, without neglecting the others.

(Fitzmyer, Luke, Anchor Bible, Vol.l, 28A (1985))

 

Because of Jesus' specific mention of the tithe in this passage, those who support the tithe believe that he gave his endorsement to the practice of tithing in general. Some scholars disagree, however, pointing out that Jesus was simply obeying Mosaic law as an obedient Jew and telling Pharisees they ought to have tithed as they claimed they were living under that law.

 

The final mention of tithing in the New Testament is Hebrews 7:1-10. This refers back to the tithe Abram paid to Melchizedek. This passage, although serving as confirmation that Abraham did indeed pay his tithe to Melchisedec, is not so much about tithing as about trying to show the superiority of Christ to that of the Levitical priesthood.

 

Most New Testament discussion promotes giving and does not mention tithing. 2 Corinthians 9:7 talks about giving cheerfully; 2 Corinthians 8:3 encourages giving what you can afford; 1 Corinthians 16:2 discusses giving weekly; 1 Timothy 5:18 exhorts supporting the financial needs of Christian workers; Acts 11:29 promotes feeding the hungry wherever they may be; and James 1:27 states that pure religion is to help widows and orphans.

 

[edit] Tithing in the Middle Ages

Former tithe barn in Kronenburg village, Germany

 

Farmers had to offer a tenth of their harvest, while craftsmen had to offer a tenth of their production.

 

In Europe, special barns were built in villages order to store the tithe (Tithe Barn, in German Zehntscheunen). These were often the largest building in the village after the church. The priest or the collector (decimator) collected the tithe, though usually tithers delivered their tithe to a collection point themselves. Villages or homesteads were documented as owing tithe. A requirement to tithe was usually acquired by purchase, donation to the church, or when the settlement was founded.

 

The Ebstorf Abbey in the Lüneburger Heathlands, for example, was owed tithe from over 60 villages.

 

In the Middle Ages the tithe from the Old Testament was expanded, through a differentiation between a Great Tithe and a Little Tithe.

 

* The Great Tithe was analogous to the tithe in the Bible where one had to tithe on grain and large farm animals.

* The Little Tithe added fruits of the field: kitchen herbs, fruit, vegetables and small farm animals. Exactly what was tithable varied from place to place.

 

Other tithes appeared that varied from location to location:

 

* Wine tithe (also called the wet tithe) upon wine cellars

* Hay tithe upon harvest hay

* Wood tithe upon cut wood

* Meat or blood tithe upon slaughtered animals or animal products such as eggs and milk

* Cleared-land tithe upon land that has been newly cleared for farming

 

After the Reformation the tithe was increasingly taken over from the church by the state. In countries such as Germany and Switzerland, this remained the case until the 19th century, when the tithe was abolished. In England, church tithes remained until the 19th century and in some cases to this day voluntary tithes are paid by the devout. In some cases the abolishment of the tithe was accompanied by a one-time tax upon the farmers. This led many farmers into debt.

 

[edit] Modern-day teachings

 

In recent years, tithing has been taught in Christian circles as a form of "stewardship" that God requires of Christians. The primary argument is that God has never formally "abolished" the tithe, and thus Christians should pay the tithe (usually calculated at 10 percent of all gross income from all sources), although at the Council at Jerusalem the Apostles did not include it in the letter to the Gentile believers (Acts 15:29). The tithe is usually given to the local congregation, though some teach that a part of the tithe can go to other Christian ministries, so long as total giving is at least 10 percent. Some holding to prosperity theology doctrines go even further, teaching that God will bless those who tithe and curse those who do not.

 

Some scholars cite that since the account of Abram giving tithe to the high priest occurred before the law was given to Moses, the tithe does not fit into Mosaic Law and therefore is relevant today. That interpretation, however, is suspect since Abram also practised circumcision before the Mosaic law came into being, but that practice has itself been de-emphasized in the New Testament church. It is therefore a much better interpretation, both similar to circumcision and the observation of the Sabbath, that the practise of tithing (that is compulsory giving of 10% of one's income) is no longer applicable to the New Testament church. Instead church members are encouraged "to give as the Lord has prospered (them)” [I Corinthians 16:2], and "every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” [II Corinthians 9:7].

 

Opponents of tithing argue that the only Biblical references to the tithe occurred (or referenced events that occurred) during the period of Mosaic Law, applicable only to Jews. They further argue that Jesus taught He came to "fulfill" the Law, which they believe occurred at His crucifixion, and therefore Christians are no longer obligated to pay a minimum amount, but should give only as God specifically directs them to do (which may be more or less than 10 percent) 2 Corinthians 8 & 9. Further, opponents hold that the "blessing/cursing" teachings used in prosperity theology would result in God being able to be "bribed" or acting as an "extortionist". In addition, the blessings / curse point of view invalidates the gospel, i.e. if one is cursed, then Christ could not have been a "curse on our behalf" and if we can get more blessing by tithing, then we cannot possibly have "all Spiritual blessings in Christ" (Galatians 3:13; Ephesians 1:3). If it's true that all giving should be non-compulsory and rooted in the Christ in each believer, then tithing is moot.

 

Proponents argue that one cannot throw out the Law in the name of "fulfillment" because that also would cause the argument that Christians are no longer obligated to live a holy lifestyle according to the ten commandments, which scholars agree is not the intention of Jesus' teachings that He came to "fulfill" the Law.

 

[edit] Governmental collection of religious offerings and taxes

 

[edit] Austria

 

Church tax is compulsory in Austria and Catholics can be sued by the Church for not paying it. Anyone who wants to stop paying it has to declare in writing, at their local municipal council, that they are leaving the Church. They are then crossed off the Church registers and can no longer receive the sacraments. The tax amounts to about 1% of the income.

 

[edit] Denmark

 

All members of the Church of Denmark pay a church tax, which varies between municipalities. The tax is generally around 1% of the taxable income.

 

[edit] England

 

The right to receive tithes was granted to the English churches by King Ethelwulf in 855. The Saladin tithe was a royal tax, but assessed using ecclesiastical boundaries, in 1188. Tithes were given legal force by the Statute of Westminster of 1285. Adam Smith criticized the system in The Wealth of Nations (1776), arguing that a fixed rent would encourage peasants to farm more efficiently. The Dissolution of the Monasteries led to the transfer of many tithe rights from the Church to secular landowners, and then in the 1530s to the Crown. The system ended with the Tithe Commutation Act 1836, which replaced tithes with a rent charge decided by a Tithe Commission. The records of land ownership, or Tithe Files, made by the Commission are now a valuable resource for historians.

 

At first this commutation reduced problems to the ultimate payers by folding tithes in with rents (however it could cause transitional money supply problems by raising the transaction demand for money). Later the decline of large landowners led tenants to become freeholders and again have to pay directly; this also led to renewed objections of principle by non-Anglicans.

 

The rent charges paid to landowners were converted by the Tithe Commutation Act to annuities paid to the state through the Tithe Redemption Commission. The payments were transferred in 1960 to the Board of Inland Revenue, and finally terminated by the Finance Act 1977.

 

[edit] Finland

 

Members of state churches pay a church tax of between 1% and 2.25% of income, depending on the municipality. Church taxes are integrated into the common national taxation system.

 

[edit] France

 

In France, the tithes -- called "la dîme" -- were a land tax. Originally a voluntary tax, in 1585 the "dîme" became mandatory. In principle, unlike the taille, the "dîme" was levied on both noble and non-noble lands. The dîme was divided into a number of types, including the "grosses dîmes" (grains, wine, hay), "menues" or "vertes dîmes" (vegetables, poultry), "dîmes de charnage" (veal, lamb, pork). Although the term "dîme" comes from the Latin decima [pars] ("one tenth", same origin for U.S. coin dime), the "dîme" rarely reached this percentage and (on the whole) it was closer to 1/13th of the agricultural production.

 

The "dîme" was originally meant to support the local parish, but by the 16th century many "dîmes" went directly to distant abbeys, monasteries, and bishops, leaving the local parish impoverished, and this contributed to general resentment. In the Middle Ages, some monasteries also offered the "dîme" in homage to local lords in exchange for their protection (see Feudalism) (these are called "dîmes inféodées"), but this practice was forbidden by the Lateran Council of 1179.

 

[edit] Germany

 

Germany levies a church tax, on all persons declaring themselves to be Christians, of roughly 8-9% of the income tax, which is effectively (very much depending on the social and financial situation) typically between 0.2% and 1.5% of the total income. The proceeds are shared amongst Catholic, Lutheran, and other Protestant Churches. In 1933 Hitler had the entry "church tax" added to the official tax card, which meant that the tax could now be deducted by the employer like any of the other taxes.

 

Some believe that the church taxation system was established or started through the Concordat of 1933 signed between the Holy See and the Third Reich. This is a simple misunderstanding or misrepresentation of §13 of the Appendix (The Supplementary Protocol) of the Concordat (Schlußprotokoll, §13). The article reads: „Es besteht Einverständnis darüber, daß das Recht der Kirche, Steuern zu erheben, gewährleistet bleibt.“, (refer to External Links). In English, this translates to: It is understood that the Church retains the right to levy Church taxes, (refer to External Links). Notice that §13 states that the Church "retains the right" or, in German, "gewährleistet bleibt". The church tax (Kirchensteuer) actually traces its roots back as far as the Reichsdeputationshauptschluss of 1803. Today its legal basis is §140 of the Grundgesetz (the German "constitution") in connection with article 137 of the Weimar constitution.

 

Church tax (Kirchensteuer) is compulsory in Germany for those confessing members of a particular religious group. It is deducted at the PAYE level. The duty to pay this tax theoretically starts on the day one is christened. Anyone who wants to stop paying it has to declare in writing, at their local court of law (Amtsgericht) or registry office, that they are leaving the Church. They are then crossed off the Church registers and can no longer receive the sacraments.

 

[edit] Ireland

 

Tithes were introduced after the Norman conquest of 1169-1172, and were specified in the papal bull Laudabiliter as a duty to: ...pay yearly from every house the pension of one penny to St Peter, and to keep and preserve the rights of the churches in that land whole and inviolate. However, collection outside the Norman area of control was sporadic.

 

From the Reformation in the 1500s, most Irish people chose to remain Roman Catholic and had by now to pay tithes valued at about 10% of an area's agricultural produce, to maintain and fund the established state church, the Anglican Church of Ireland, to which only a small minority of the population converted. Irish Presbyterians and other minorities like the Quakers and Jews were in the same situation.

 

The collection of tithes was violently resisted in the period 1831-36, known as the Tithe War. Thereafter, tithes were reduced and added to rents. With the disestablishment of the Church of Ireland in 1869, tithes were abolished.

 

[edit] Italy (Eight per Thousand)

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Originally the Italian government of Benito Mussolini, under the Lateran treaties of 1929 with the Holy See, paid a monthly salary to Catholic clergymen. This salary was called the congrua. The eight per thousand law was created as a result of an agreement, in 1984, between the Italian Republic and the Holy See.

 

Under this law Italian taxpayers are able to declare that 0.8% ('eight per thousand') of their taxes go to a religious confession or, alternatively, to a social assistance program run by the Italian State. This declaration is made on the IRPEF form. People are not required to declare a recipient; in that case the law stipulates that this undeclared amount be distributed among the normal recipients of such taxes in proportion to what they have already received from explicit declarations. Only the Catholic Church and the Italian State have agreed to take this undeclared portion of the tax.

 

The last official statement of Italian Ministry of Finance made in respect of the year 2000 singles out seven beneficiaries: the Italian State, the Catholic Church, the Waldenses, the Jewish Communities, the Lutherans, the Seventh-day Adventist Church and the Assemblies of God in Italy.

 

The tax was divided up as follows:

 

* 87.17% Catholic Church

* 10.35% Italian State

* 1.21% Waldenses

* 0.46% Jewish Communities

* 0.32% Lutherans

* 0.28% Adventists of the Seventh Day

* 0.21% Assemblies of God in Italy

 

In 2000, the Catholic Church raised almost a billion euros, while the Italian State received about 100 million euros.

 

[edit] Scotland

 

In Scotland teinds were the tenths of certain produce of the land appropriated to the maintenance of the Church and clergy. At the Reformation most of the Church property was acquired by the Crown, nobles and landowners. In 1567 the Privy Council of Scotland provided that a third of the revenues of lands should be applied to paying the clergy of the reformed Church of Scotland. In 1925 the system was recast by statute and provision was made for the standardisation of stipends at a fixed value in money. The Court of Session acted as the Teind Court. Teinds were finally abolished by the Abolition of Feudal Tenure etc. (Scotland) Act 2000.

 

[edit] Spain and Latin America

 

Both the tithe (diezmo), a tax of 10% on all agricultural production, and "first fruits" (primicias), an additional harvest tax, were collected in Spain throughout the medieval and early modern periods for the support of local Catholic parishes. The tithe crossed the Atlantic with the Spanish Empire; however, the Indians who made up the vast majority of the population in colonial Spanish America were exempted from paying tithes on native crops such as corn and potatoes that they raised for their own subsistence. After some debate, Indians in colonial Spanish America were forced to pay tithes on their production of European agricultural products, including wheat, silk, cows, pigs, and sheep. The tithe was abolished in several Latin American countries, including Mexico, soon after independence from Spain (which started in 1810); others, including Argentina and Peru still collect tithes today for the support of the Catholic Church. The tithe was abolished in Spain itself in 1841.

 

[edit] Sweden

 

Until the year 2000, Sweden had a mandatory church tax to be paid if one did belong to the Church of Sweden which had been funneling about $500 million annually to the church. Because of change in legislation, the tax was withdrawn in year 2000. However, the Swedish government has agreed to continue collecting from individual taxpayers the annual payment that has always gone to the church. But now the tax will be an optional checkoff box on the tax return. The government will allocate the money collected to Catholic, Muslim, Jewish and other faiths as well as the Lutherans, with each taxpayer directing where his or her taxes should go.

 

[edit] Switzerland

 

There is no official state church in Switzerland; however, all the 26 cantons (states) financially support at least one of the three traditional denominations--Roman Catholic, Old Catholic, or Protestant--with funds collected through taxation. Each canton has its own regulations regarding the relationship between church and state. In some cantons, the church tax (up to 2.3%) is voluntary but in others an individual who chooses not to contribute to church tax may formally have to leave the church. In some cantons private companies are unable to avoid payment of the church tax.

 

[edit] United States

 

The United States has never collected a church tax or mandatory tithe on its citizens, which is generally specified in the 1st Amendment (specifically the Establishment Clause) to the US Constitution. The United States and its governmental subdivisions also exempt most churches from payment of income tax (under Section 501(c)(3) of the Internal Revenue Code and similar state statutes, which also allows donors to claim the donations as an income tax itemized deduction). Also, churches may be permitted exemption from other state and local taxes such as sales and property taxes, either in whole or in part. However, churches are required to withhold Federal and state income tax from their employees along with the employee's share of Social Security and Medicare taxes, and pay the employer's share of the latter two taxes, unless the employee is an ordained minister.

 

[edit] Religious organizations

 

Actual collection procedures vary from church to church, from the common, strictly voluntary practice of "passing the plate" in Catholic and mainline Protestant churches, to formal, church-mediated tithing in some conservative Protestant churches (as well as the LDS Church), to membership fees as practiced in many Jewish congregations. There is no government involvement in church collections (though some contributions are considered tax-exempt as charity donations), but because of less-strict income and tax reporting requirements for religious groups, some churches have been placed under legal and media scrutiny for their spending habits.

 

[edit] Juridical sense

This section does not cite any references or sources.

Please help improve this section by adding citations to reliable sources. Unverifiable material may be challenged and removed. (August 2007)

 

The non-economic, juridical sense of "tithing" is in reference to the Anglo-Norman practice of dividing the population into groups of ten men who were responsible for policing each other; if one broke the law, the other nine were responsible for chasing him down, or would face legal punishment themselves. In his 1595 essay A View of the Present State of Ireland, Edmund Spenser, best noted for his colossal poem The Faerie Queen recommended that the Anglo-Norman practice of tithing be revived and implemented in the rebellious territories of Ireland. The Anglo-Norman practice of tithing was also linked to the evolution of the juridical concept of murder; the penalties for killing a Norman were four times as great as the penalties for killing anyone else. It was presumed that any person murdered should be considered as if he were Norman, unless it could be proven otherwise. The higher communal payment of blood money (wergild) for killing a Norman bore the special designation murdrum, from which the modern English word "murder" is derived.

 

[edit] See also

Look up tithe in Wiktionary, the free dictionary.

 

* Church of the Tithes in Kiev

* Peter's Pence

* Status of religious freedom by country

* Zakat the Islamic concept of tithing and alms

 

[edit] References

 

* Albright, W. F. and Mann, C. S. Matthew, The Anchor Bible, Vol. 26. Garden City, New York, 1971.

* The Assyrian Dictionary of the Oriental Institute of the University of Chicago, Vol. 4 "E." Chicago, 1958.

* Fitzmyer, Joseph A. The Gospel According to Luke, X-XXIV, The Anchor Bible, Vol. 28A. New York, 1985.

* Grena, G.M. (2004). LMLK--A Mystery Belonging to the King vol. 1. Redondo Beach, California: 4000 Years of Writing History. ISBN 0-9748786-0-X.

* Speiser, E. A. Genesis, The Anchor Bible, Vol.1. Garden City, New York, 1964.

* Kelly, Russell Earl, "Should the Church Teach Tithing? A Theologian's Conclusions about a Taboo Doctrine," IUniverse, 2001.

 

[edit] External links

This article or section may contain an excessive number of external links.

Please improve this article by incorporating them into the appropriate end section, or by converting them to inline citations. (July 2008)

 

* Downloadable Book: Tithing, Giving and the New Testament

* Tithe and Offerings - New Testament Tithing and Stewardship

* Should the New Testament Church Teach Tithing?

* Should Christians Tithe?

* Quick Biblical answers on tithing

* The Tithe That Binds

* Catholic Giving

* Jewish Law of Tithing

* Halachic Tithe Calculator

* Seventh-day Adventist Guidelines on the Use of Tithe

* Is Tithing for Christians?

* Tithing - An Old Temporary Law?

* Thief In The Night Tithe, the most golden of all calves.

ashcraftministry.blogspot.com/

What I haven't mentioned about Melk is its total domination by Melk Abbey (Stift-Melk). Originally founded in 1089 as a Benedictine monastery, today's baroque abbey was built in the beginning of the 18th century. It is a major tourist attraction being among the world's most famous monastic sites. I am not sure whether the town's inhabitants would have thought of it as an object of admiration or resentment. I shall be uploading interior shots later on this week.

A waiting Christmas train is at the Heber Valley Railroad's station taking on passengers, framed under a DRGW signal bridge salvaged from Midvale, Utah.

 

My views on my local tourist railroad are always a funny thing to reflect on. I first visited the Heber Valley Railroad as a toddler in 1997. The railroad had just barely then reformed under state ownership; and UP 618 was freshly back in steam after a restoration period. It was my first real encounter with a living steam engine (preserved on grainy VHS film in the family video collection) and I was entranced. Apparently the ride from Heber to Vivian Park was a rough experience especially for my parents tending to me and my sister; from the hot passenger cars, lack of concessions onboard and the limited restroom facilities at Vivian Park.

 

Of course I have no memory of any of that, what I remember (again thanks in part to that VHS footage) is the image of big 618 huffing smoke and cinders, going "faster faster faster till the cowcatcher breaks" (perfect logic in my childhood mind) and well the desire to do it again. Sure throughout my childhood I would still see steam engines, at Disneyland, Lagoon and a visit to Promontory Summit; but my calls to revisit Heber to see 618 where I had fallen in love with steam kept landing on deaf ears at home. Why wouldn't it? For everyone else involved it was a miserable hot messy trip, and returning to Heber seemed like torture. I was the only one in the family with rose-tinted glasses, trying to chase the image of the steam locomotive that still resonated in the theater of my mind.

 

My next encounters with real working steam (excluding the Promontory engines) would be teenage encounters with the Virginia & Truckee on a family vacation, a trip to Durango and UP 844 coming through my hometown. By that point though, UP 618 had taken its curtain call in 2010. When I had finally obtained a driver's license and money to travel to Heber on my own schedule, it was too late and 618 was plinthed at the station waiting its turn in the back shop. High school cross country trips to Soldier Hollow had me anxiously staring out towards the track, hoping to see a steam engine round the corner; but with the knowledge that I was there to late by only a few months to witness such a sight. I returned with my grandparents in 2013 to Heber to ride the line behind a diesel; 618 staring silently at us from a spur track at the depot.

 

The antsy desire to see 618 back in action amplified as I lived in South America, and a cryptic email about my father's fly fishing seeing "something cool" with trains riverside made me wonder if he spotted a restored 618 in action along the Provo River. I was a bit surprised once I got home to realize he meant he found a nice fly fishing spot near the UP mainline at Henefer on the Weber River (useful spot to know at least, I re-visited it for the UP 4014 chase last month). To my dismay 618, while finally being worked on inside the Heber shops; was not yet back in steam and wasn't yet creating some "A River Runs Through It" scenes of fly fishers casting their lines alongside a rolling steam locomotive chugging by.

 

The following years of frustration and resentment as a trackside fan of steam amplified; but I found much of what I loved about steam could be answered with trips to Ely, Virginia City, Durango, Portola, Sumpter, Chama, Georgetown, Golden or even recently Porthmadog and Tywyn. Almost all of my railfan trips focused on steam locomotives are habitually chasing that first nostalgic high, that "perfect" experience with 618 as a child that is more myth than reality; and every steam encounter since has to live up to that memory. However, 618's absence is like the absence of a first love, the locomotive that really engrained my infatuation with steam that I haven't seen in action since my childhood; and something that is sidelined as I increasingly finding gray hairs on my head. I can't help but glance an envious side-eye at say the California Western; who despite their own 45 being out for repairs much like 618; benefits from a CMO who privately owns his own steam locomotive and has had Chiggen make annual appearances in steam on the line, keeping steam in action on what would otherwise be a steam-less railroad. If only I was so lucky locally.

 

In the last decade though, the Heber Valley Railroad transformed. New rolling stock, fresh new coaches and diesel locomotives, upgraded facilities, and improved customer service. When my parents disappointed by the memory of that 1997 train trip, finally revisited the Heber Valley on a Christmas train with their granddaughter, it was a smooth experience with singing elves, a jovial Santa, food and beverages for the guests, and charming customer service. All the elements that soured that 1997 visit were gone in the 2020s to the casual visitor who saw the Heber Valley Railroad as a well polished operation, even if the railfan present (ahem looking at the fool in the mirror here) was complaining the trip was behind a diesel and not steam. Yes, on today's showing of "The Legally Distinct Polar Express" the know it all kid is being played by the mechanical engineer in the corner pining for his favorite Baldwin 2-8-0 to come back.

 

This has always been the dichotomy between the rail enthusiast and the casual visitor as customers at historic railroads. Heber Valley is killing it right now in terms of customer service and experience, and their DRGW inspired repaint of one of their classic GP diesels is a nice concession to railfans (and I am honestly enthusiastic to see the finished UP/Heber 296 return to its classic colors soon as well, so expect another fresh round of Heber photos then). The inflow of cash and positive guest experiences will likely someday allow to "have a cake and eat it too" once steam returns, since 618 is returning not to a hastily reopened and thread-bare operation like I experienced in 1997; but a well oiled organization that with peak customer service skills can insure the passengers and funds needed to pay for operating a steam engine will want to show up.

 

But, it isn't a total balm for the railfan and photographer who has become attached to the mystique of the steam locomotive. The long trips to Promontory or Ely are for me more satisfying, even after a long travel day just because of some primordial unga-bunga joy at seeing a big machine boil water (ugh fire good)! Much of my educational and career path was set in motion by that love of trains instilled by steam locomotives, and I can't help but still feel a longing to see 618 back in action; while coming to the self-realization that I am the outlier opinion here.

 

Perhaps it is for the best that preservationists and managers of tourist railroads ignore the opinions of armchair enthusiasts; since what we want is not always the best financially for many train operations. Just look at the type of speculation the East Broad Top or Western Maryland have both received with their steam locomotives going out of service suddenly for some repairs this season, and one has to wonder if the attention steam draws from the railfan community is just more trouble than it is worth for the heritage railroad operator with new threads opening on RYPN or TrainOrders regularly for armchair fans to hand-wring over the downed locomotives from the comfort of their home computer.

 

Yet, I still wonder how many more gray hairs I will find in the mirror before the day I get to someday see 618 back out on the rails again...

In 1989 I left apartheid South Africa and spent much of the next year travelling Europe. In October I found myself in the outback of Turkey, and the word on the street was that the Berlin Wall was about to fall. With it's fascinating history, cold war angst and strong David Bowie connection, Berlin had always been on my "must visit" list and I accelerated my plans to get there. Unfortunately the wall began crumbling on the evening of November 9, 1989 and continued over the following days and weeks. Nevertheless, I skipped through the Greek islands and caught the ferry from the port of Piraeus in Athens to Brindisi in Italy. I decided to bypass Naples and caught a fast train north to Rome. I think it was either on the ferry or on the train that I met fellow traveller, Serge Bowers from Pennsylvania in the USA. He and I made good companions and has a Chianti-fuelled blast through Rome, Florence, Pisa and Venice (but that's another story).

 

On November 25, Serge and I went our own ways - he headed for Amsterdam, while I spent a couple of days in Milan, visiting the magnificent Il Museo Storico dell’Alfa Romeo in Arese. I then skipped through Switzerland (Lausanne, Bern, Luzern and Lurich) beofre finally making it to Stuttgart in Germany, taking in the Mercedes-Benz Museum and the Porsche Museum. By this time (December 4) I was running low on cash and so resorted to hitch-hiking from Stuttgart to Mannheim, heading for Bonn where I was going to be staying with Prof. Dr. Marcella Rietschel (a Research Fellow at the Institute of Human Genetics, University of Bonn) who I had met in Istanbul in October. It was freezing cold and snowing out on the road, and by the time I reached Mannheim, I had had enough and headed to the Hauptbahnhof. After a cup of steaming coffee, I bought a ticket to Bonn, boarded the milk-train and continued the journey north. As fate would have it, I ended up in Zeppelinheim, close to Frankfurt, and that extraordinary interlude is detailed here.

 

Being on the bones of my financial arse, and with a severe cold snap making hitch-hiking a really bad idea, I now resorted to using the Mitfahrzentrale - an organised hitch-hiking (or "cap pooling") service where a driver can register how many spare seats they have in their car and where they are travelling from, to, and on what date. Potential passengers are provided with contact details and descriptions of the journey including any proposed stops along the way. As all travellers share costs, the savings can be extensive and it also serves as a good way to meet interesting people and to practice your German!

 

Our route to the east The so-called "inner German border" (a.k.a. "Zonengrenze") was the frontier between the German Democratic Republic (GDR, East Germany) and the Federal Republic of Germany (FRG, West Germany) from 1949 to 1990. The border was a physical manifestation of Winston Churchill's metaphorical Iron Curtain that separated the Soviet and Western blocs during the Cold War. The border could be crossed legally only through a limited number of routes and foreigners were able to traverse East German territory to or from West Berlin via a limited number of road corridors, the most used of which was at Helmstedt-Marienborn on the Hanover–Berlin A2 autobahn. Codenamed Checkpoint Alpha, this was the first of three Allied checkpoints on the road to Berlin. The others were Checkpoint Bravo, where the autobahn crossed from East Germany into West Berlin, and most famous of all, Checkpoint Charlie, the only place where non-Germans could cross from West to East Berlin. Lengthy inspections caused long delays to traffic at the crossing points, and for some the whole experience was very disturbing: "Travelling from west to east through [the inner German border] was like entering a drab and disturbing dream, peopled by all the ogres of totalitarianism, a half-lit world of shabby resentments, where anything could be done to you, I used to feel, without anybody ever hearing of it, and your every step was dogged by watchful eyes and mechanisms." (Jan Morris) Personally, having spent almost three decades of my life under the oppression of the apartheid regime, it felt all too familiar.

 

So, after an uncomfortable 6-8 hour road trip, I was finally there - Berlin! One of my German friends from South Africa (P.A.) had been a regular visitor to Berlin during our high school and university years, before relocating to the city in the mid-80's. In those days it made a lot of sense - getting out of South Africa after studying meant escaping two years military service with the south African Defence Force and moving to Berlin meant avoiding conscription into the German military as well. That is, in order to encourage young people to move to West Berlin, they were lured in with exemptions from national service and good study benefits. It was December 8, 1989 and P.A. was unfortunately not in town. But a mutual friend was - L.M. had left Africa at about the same time as Pierre and was an aspirant artist in Berlin. He offered me a place to stay and we spent a brilliant week together, partying, clubbing and taking in all the delights that this city in change had to offer! I don't remember too much, but have some photos that I am sharing for the first time, a quarter of a century later, to the day.

 

45654-37-ew - the caption on the back of the photo reads:

"A souvenir hunter knocking a few chunks off of "The Wall"...very sought after pieces of concrete! Near the Brandenburg Gate (it's in the background). West Germany. Saturday, December 9, 1989." These people were referred to as "Wall Woodpeckers" (Mauerspechte).

 

Sonamoni (70+), an unprivileged Bangladeshi Dalit, plan land Adivasi, who is now in the last stage of life journey; but did not get equal rights and recognition yet. Her mind now full of resentment,

 

- I am facing the same problems and the reality of my childhood! Nothing will happen for our development as well are poor and lower cast! ...

 

সোনামনি (৭০+), অনেক পথ পেরিয়ে এত দূর এসেছেন, তবু যেন তার পথ শেষ হয় না! কষ্টের সাথে বলেন,

- আজো কেউ আমাদেরকে বাঙালী বলে ডাকেন না! প্রায় সবাই মনে নরে, আমরা পাহান, আদিবাসী, নিচু জাতের মানুষ, যা একান্ডই অপমানকর, কষ্টকর!

Wat Arun Ratchawararam Ratchawaramahawihan or Wat Arun ("Temple of Dawn") is a Buddhist temple (wat) in Bangkok Yai district of Bangkok, Thailand, on the Thonburi west bank of the Chao Phraya River. The temple derives its name from the Hindu god Aruṇa, often personified as the radiations of the rising sun. Wat Arun is among the best known of Thailand's landmarks. The first light of the morning reflects off the surface of the temple with pearly iridescence. Although the temple had existed since at least the seventeenth century, its distinctive prang (spire) was built in the early nineteenth century during the reigns of Rama II and Rama III.

 

A Buddhist temple had existed at the site of Wat Arun since the time of the Ayutthaya Kingdom. It was then known as Wat Makok, after the village of Bang Makok in which it was built. (Makok is the Thai name for the Spondias pinnata plant.) According to the historian Prince Damrong Rajanubhab, the temple was shown in French maps during the reign of Narai (1656–88). The temple was renamed Wat Chaeng by Taksin (1767–82) when he established his new capital of Thonburi near the temple, following the fall of Ayutthaya. It is believed that Taksin vowed to restore the temple after passing it at dawn. The temple enshrined the Emerald Buddha image before it was transferred to Wat Phra Kaew on the river's eastern bank in 1784. The temple was on the grounds of the royal palace during Taksin's reign, before his successor, Rama I (1782–1809), moved the palace to the other side of the river. It was abandoned until the reign of Rama II (1809–24), who had the temple restored and had begun plans to raise the main pagoda to 70 m. The work on the pagoda commenced during the reign of Rama III (1824–51). The main prang was completed in 1851, after nine years of continued construction.

 

The temple underwent major restorations during the reign of Chulalongkorn (Rama V, 1868–1910) and in 1980, prior to the bicentenary celebration of Bangkok's foundation. The most extensive restoration work on the prang was undertaken from 2013 to 2017, during which a substantial number of broken tiles were replaced and lime plaster was used to re-finish many of the surfaces (replacing the cement used during earlier restorations). As the work neared its end in 2017, photographs of the results drew some criticism for the temple's new appearance, which seemed white-washed compared to its previous state. The Fine Arts Department defended the work, stating that it was carefully done to reflect the temple's original appearance.

 

The main feature of Wat Arun is its central prang, which is encrusted with colourful porcelain. This is interpreted as a stupa-like pagoda encrusted with coloured faience. The height is reported by different sources as between 66.8 m (219 ft) and 86 m (282 ft). The corners are surrounded by four smaller satellite prang. The prang are decorated by shells of Mauritia mauritiana and bits of porcelain, which had previously been used as ballast by boats coming to Bangkok from China.

 

The central prang is topped with a seven-pronged trident, referred to by many sources as the "Trident of Shiva". Around the base of the prang are various figures of ancient Chinese soldiers and animals. Over the second terrace are four statues of the Hindu god Indra riding on Erawan. In Buddhist iconography, the central prang is considered to have three symbolic levels—base for Traiphum indicating all realms of existence, middle for Tavatimsa, the Tusita Heaven where all desires are gratified, and the top denoting Devaphum indicating six heavens within seven realms of happiness. At the riverside are six pavilions (sala) in the Chinese style. The pavilions are made of green granite and contain landing bridges.

 

Next to the prang is the Ordination Hall with a Niramitr Buddha image supposedly designed by Rama II. The front entrance of the Ordination Hall has a roof with a central spire, decorated in coloured ceramic and stuccowork sheathed in coloured china. Inside, there is a grand altar with a red, grey and white marble decoration. There are two demons, or temple guardian figures, in front. The murals were created during the reign of Rama V.

 

The central prang symbolises Mount Meru of the Hindu cosmology. The satellite prang are devoted to the wind god, Phra Phai. The demons (yaksha) at the entranceway to the ubosot are from the Ramakien. The white figure is named Sahassa Deja and the green one is known as Thotsakan, the Demon Rāvana from Ramayana.

 

Wat Arun can be accessed through the Chao Phraya River, and ferries travel across the river towards the Maharaj pier. For foreigners, the temple charges an entrance fee of 100 baht (as of January 2021). During Kathina, the king travels to Wat Arun in a procession of royal barges to present new robes to the monks there.

 

Bangkok, officially known in Thai as Krung Thep Maha Nakhon and colloquially as Krung Thep, is the capital and most populous city of Thailand. The city occupies 1,568.7 square kilometres (605.7 sq mi) in the Chao Phraya River delta in central Thailand and has an estimated population of 10.539 million as of 2020, 15.3 percent of the country's population. Over 14 million people (22.2 percent) lived within the surrounding Bangkok Metropolitan Region at the 2010 census, making Bangkok an extreme primate city, dwarfing Thailand's other urban centres in both size and importance to the national economy.

 

Bangkok traces its roots to a small trading post during the Ayutthaya Kingdom in the 15th century, which eventually grew and became the site of two capital cities, Thonburi in 1768 and Rattanakosin in 1782. Bangkok was at the heart of the modernization of Siam, later renamed Thailand, during the late-19th century, as the country faced pressures from the West. The city was at the centre of Thailand's political struggles throughout the 20th century, as the country abolished absolute monarchy, adopted constitutional rule, and underwent numerous coups and several uprisings. The city, incorporated as a special administrative area under the Bangkok Metropolitan Administration in 1972, grew rapidly during the 1960s through the 1980s and now exerts a significant impact on Thailand's politics, economy, education, media and modern society.

 

The Asian investment boom in the 1980s and 1990s led many multinational corporations to locate their regional headquarters in Bangkok. The city is now a regional force in finance and business. It is an international hub for transport and health care, and has emerged as a centre for the arts, fashion, and entertainment. The city is known for its street life and cultural landmarks, as well as its red-light districts. The Grand Palace and Buddhist temples including Wat Arun and Wat Pho stand in contrast with other tourist attractions such as the nightlife scenes of Khaosan Road and Patpong. Bangkok is among the world's top tourist destinations, and has been named the world's most visited city consistently in several international rankings.

 

Bangkok's rapid growth coupled with little urban planning has resulted in a haphazard cityscape and inadequate infrastructure. Despite an extensive expressway network, an inadequate road network and substantial private car usage have led to chronic and crippling traffic congestion, which caused severe air pollution in the 1990s. The city has since turned to public transport in an attempt to solve the problem, operating eight urban rail lines and building other public transit, but congestion still remains a prevalent issue. The city faces long-term environmental threats such as sea level rise due to climate change.

 

The history of Bangkok, the capital of Thailand, dates at least to the early 15th century, when it was under the rule of Ayutthaya. Due to its strategic location near the mouth of the Chao Phraya River, the town gradually increased in importance, and after the fall of Ayutthaya King Taksin established his new capital of Thonburi there, on the river's west bank. King Phutthayotfa Chulalok, who succeeded Taksin, moved the capital to the eastern bank in 1782, to which the city dates its foundation under its current Thai name, "Krung Thep Maha Nakhon". Bangkok has since undergone tremendous changes, growing rapidly, especially in the second half of the 20th century, to become the primate city of Thailand. It was the centre of Siam's modernization in the late 19th century, subjected to Allied bombing during the Second World War, and has long been the modern nation's central political stage, with numerous uprisings and coups d'état having taken place on its streets throughout the years.

 

It is not known exactly when the area which is now Bangkok was first settled. It probably originated as a small farming and trading community, situated in a meander of the Chao Phraya River within the mandala of Ayutthaya's influence. The town had become an important customs outpost by as early as the 15th century; the title of its customs official is given as Nai Phra Khanon Thonburi (Thai: นายพระขนอนทณบุรี) in a document from the reign of Ayutthayan king Chao Sam Phraya (1424–1448). The name also appears in the 1805 revised code of laws known as the Law of Three Seals.

 

At the time, the Chao Phraya flowed through what are now the Bangkok Noi and Bangkok Yai canals, forming a large loop in which lay the town. In the reign of King Chairacha (either in 1538 or 1542), a waterway was excavated, bypassing the loop and shortening the route for ships sailing up to Ayutthaya. The flow of the river has since changed to follow the new waterway, dividing the town and making the western part an island. This geographical feature may have given the town the name Bang Ko (บางเกาะ), meaning 'island village', which later became Bangkok (บางกอก, pronounced in Thai as [bāːŋ kɔ̀ːk]). Another theory regarding the origin of the name speculates that it is shortened from Bang Makok (บางมะกอก), makok being the name of Spondias pinnata, a plant bearing olive-like fruit. This is supported by the fact that Wat Arun, a historic temple in the area, used to be named Wat Makok. Specific mention of the town was first made in the royal chronicles from the reign of King Maha Chakkraphat (1548–1568), giving its name as Thonburi Si Mahasamut (ธนบุรีศรีมหาสมุทร). Bangkok was probably a colloquial name, albeit one widely adopted by foreign visitors.

 

The importance of Bangkok/Thonburi increased with the amount of Ayutthaya's maritime trade. Dutch records noted that ships passing through Bangkok were required to declare their goods and number of passengers, as well as pay customs duties. Ships' cannons would be confiscated and held there before they were allowed to proceed upriver to Ayutthaya. An early English language account is that of Adam Denton, who arrived aboard the Globe, an East India Company merchantman bearing a letter from King James I, which arrived in "the Road of Syam" (Pak Nam) on 15 August 1612, where the port officer of Bangkok attended to the ship. Denton's account mentions that he and his companions journeyed "up the river some twenty miles to a town called Bancope, where we were well received, and further 100 miles to the city...."

 

Ayutthaya's maritime trade was at its height during the reign of King Narai (1656–1688). Recognition of the city's strategic location guarding the water passage to Ayutthaya lead to expansion of the military presence there. A fort of Western design was constructed on the east side of the river around 1685–1687 under the supervision of French engineer de la Mare, probably replacing an earlier structure, while plans to rebuild the fort on the west bank were also made. De la Mare had arrived with the French embassy of Chevalier de Chaumont, and remained in Siam along with Chevalier de Forbin, who had been appointed governor of Bangkok. The Bangkok garrison under Forbin consisted of Siamese, Portuguese, and French reportedly totalling about one thousand men.

 

French control over the city was further consolidated when the French General Desfarges, who had arrived with the second French embassy in 1687, secured the king's permission to board troops there. This, however, lead to resentment among Siamese nobles, led by Phetracha, ultimately resulting in the Siamese revolution of 1688, in which King Narai was overthrown and 40,000 Siamese troops besieged Bangkok's eastern fort for four months before an agreement was reached and the French were allowed to withdraw. The revolution resulted in Siam's ties with the West being virtually severed, steering its trade towards China and Japan. The eastern fort was subsequently demolished on Phetracha's orders.

 

Ayutthaya was razed by the Burmese in 1767. In the following months, multiple factions competed for control of the kingdom's lands. Of these, Phraya Tak, governor of Tak and a general fighting in Ayutthaya's defence prior to its fall, emerged as the strongest. After succeeding in reclaiming the cities of Ayutthaya and Bangkok, Phraya Tak declared himself king (popularly known as King Taksin) in 1768 and established Thonburi as his capital. Reasons given for this change include the totality of Ayutthaya's destruction and Thonburi's strategic location. Being a fortified town with a sizeable population meant that not much would need to be reconstructed. The existence of an old Chinese trading settlement on the eastern bank allowed Taksin to use his Chinese connections to import rice and revive trade.

 

King Taksin had the city area extended northwards to border the Bangkok Noi Canal. A moat was dug to protect the city's western border, on which new city walls and fortifications were built. Moats and walls were also constructed on the eastern bank, encircling the city together with the canals on the western side. The king's palace (Thonburi Palace) was built within the old city walls, including the temples of Wat Chaeng (Wat Arun) and Wat Thai Talat (Wat Molilokkayaram) within the palace grounds. Outlying orchards were re-landscaped for rice farming.

 

Much of Taksin's reign was spent in military campaigns to consolidate the Thonburi Kingdom's hold over Siamese lands. His kingdom, however, would last only until 1782 when a coup was mounted against him, and the general Chao Phraya Chakri established himself as king, later to be known as Phutthayotfa Chulalok or Rama I.

 

Rama I re-established the capital on the more strategic east bank of the river, relocating the Chinese already settled there to the area between Wat Sam Pluem and Wat Sampheng (which developed into Bangkok's Chinatown). Fortifications were rebuilt, and another series of moats was created, encircling the city in an area known as Rattanakosin Island.

 

The erection of the city pillar on 21 April 1782 is regarded as the formal date of the city's establishment. (The year would later mark the start of the Rattanakosin Era after calendar reforms by King Rama V in 1888.) Rama I named the new city Krung Rattanakosin In Ayothaya (กรุงรัตนโกสินทร์อินท์อโยธยา). This was later modified by King Nangklao to be: Krungthepmahanakhon Bowonrattanakosin Mahintha-ayutthaya. While settlements on both banks were commonly called Bangkok, both the Burney Treaty of 1826 and the Roberts Treaty of 1833 refer to the capital as the City of Sia-Yut'hia. King Mongkut (Rama IV) would later give the city its full ceremonial name:

 

Rama I modelled his city after the former capital of Ayutthaya, with the Grand Palace, Front Palace and royal temples by the river, next to the royal field (now Sanam Luang). Continuing outwards were the royal court of justice, royal stables and military prison. Government offices were located within the Grand Palace, while residences of nobles were concentrated south of the palace walls. Settlements spread outwards from the city centre.

 

The new capital is referred to in Thai sources as Rattanakosin, a name shared by the Siamese kingdom of this historical period. The name Krung Thep and Krung Thep Maha Nakhon, both shortened forms of the full ceremonial name, began to be used near the end of the 19th century. Foreigners, however, continued to refer to the city by the name Bangkok, which has seen continued use until this day.

 

Most of Rama I's reign was also marked by continued military campaigns, though the Burmese threat gradually declined afterwards. His successors consistently saw to the renovation of old temples, palaces, and monuments in the city. New canals were also built, gradually expanding the fledgling city as areas available for agriculture increased and new transport networks were created.

 

At the time of the city's foundation, most of the population lived by the river or the canals, often in floating houses on the water. Waterways served as the main method of transportation, and farming communities depended on them for irrigation. Outside the city walls, settlements sprawled along both river banks. Forced settlers, mostly captives of war, also formed several ethnic communities outside the city walls.

 

Large numbers of Chinese immigrants continued to settle in Bangkok, especially during the early 19th century. Such was their prominence that Europeans visiting in the 1820s estimated that they formed over half of the city population. The Chinese excelled in trade, and led the development of a market economy. The Chinese settlement at Sampheng had become a bustling market by 1835. 

 

By the mid-19th century, the West had become an increasingly powerful presence. Missionaries, envoys and merchants began re-visiting Bangkok and Siam, bringing with them both modern innovations and the threat of colonialism. King Mongkut (Rama IV, reigned 1851–1868) was open to Western ideas and knowledge, but was also forced to acknowledge their powers, with the signing of the Bowring Treaty in 1855. During his reign, industrialization began taking place in Bangkok, which saw the introduction of the steam engine, modern shipbuilding and the printing press. Influenced by the Western community, Charoen Krung Road, the city's first paved street, was constructed in 1862–1864. This was followed by Bamrung Mueang, Fueang Nakhon, Trong (now Rama IV) and Si Lom Roads. Land transport would later surpass the canals in importance, shifting people's homes from floating dwellings toward permanent buildings. The limits of the city proper were also expanded during his reign, extending to the Phadung Krung Kasem Canal, dug in 1851.

 

King Mongkut's son Chulalongkorn (r. 1868–1910) was set upon modernizing the country. He engaged in wide-ranging reforms, abolishing slavery, corvée (unfree labour) and the feudal system, and creating a centralized bureaucracy and a professional army. The Western concept of nationhood was adopted, and national borders demarcated against British and French territories. Disputes with the French resulted in the Paknam Incident in 1893, when the French sent gunboats up the Chao Phraya to blockade Bangkok, resulting in Siam's concession of territory to France.

 

With Chulalongkorn's reforms, governance of the capital and the surrounding areas, established as Monthon Krung Thep Phra Mahanakhon (มณฑลกรุงเทพพระมหานคร), came under the Ministry of Urban Affairs (Nakhonban). During his reign many more canals and roads were built, expanding the urban reaches of the capital. Infrastructure was developed, with the introduction of railway and telegraph services between Bangkok and Samut Prakan and then expanding countrywide. Electricity was introduced, first to palaces and government offices, then to serve electric trams in the capital and later the general public. The King's fascination with the West was reflected in the royal adoption of Western dress and fashions, but most noticeably in architecture. He commissioned the construction of the neoclassical Ananta Samakhom Throne Hall at the new Dusit Palace, which was linked to the historic city centre by the grand Ratchadamnoen Avenue, inspired by the Champs-Élysées in Paris. Examples of Western influence in architecture became visible throughout the city.

 

By 1900, rural market zones in Bangkok began developing into residential districts. Rama VI (1910–1925) continued his predecessor's program of the development of public works by establishing Chulalongkorn University in 1916, and commissioned a system of locks to control waterway levels surrounding the developing city, he also provided the city's first and largest recreational area, Lumphini Park. The Memorial Bridge was constructed in 1932 to connect Thonburi to Bangkok, which was believed to promote economic growth and modernization in a period when infrastructure was developing considerably. Bangkok became the centre stage for power struggles between the military and political elite as the country abolished absolute monarchy in 1932. It was subject to Japanese occupation and Allied bombing during World War II. With the war over in 1945, British and Indian troops landed in September, and during their brief occupation of the city disarmed the Japanese troops. A significant event following the return of the young king, Ananda Mahidol, to Thailand, intended to defuse post-war tensions lingering between Bangkok's ethnic Chinese and Thai people, was his visit to Bangkok's Chinatown Sam Peng Lane (ซอยสำเพ็ง), on 3 June 1946.

 

As a result of pro-Western bloc treaties Bangkok rapidly grew in the post-war period as a result of United States developmental aid and government-sponsored investment. Infrastructure, including the Don Mueang International Airport and highways, was built and expanded.  Bangkok's role as an American military R&R destination launched its tourism industry as well as sex trade.  Disproportionate urban development led to increasing income inequalities and unprecedented migration from rural areas into Bangkok; its population surged from 1.8 to 3 million in the 1960s. Following the United States' withdrawal from Vietnam, Japanese businesses took over as leaders in investment, and the expansion of export-oriented manufacturing led to growth of the financial market in Bangkok.  Rapid growth of the city continued through the 1980s and early 1990s, until it was stalled by the 1997 Asian financial crisis. By then, many public and social issues had emerged, among them the strain on infrastructure reflected in the city's notorious traffic jams. Bangkok's role as the nation's political stage continues to be seen in strings of popular protests, from the student uprisings in 1973 and 1976, anti-military demonstrations in 1992, and successive anti-government protests by the "Yellow Shirt" and "Red Shirt" movements from 2008 on.

 

Administratively, eastern Bangkok and Thonburi had been established as separate provinces in 1915. (The province east of the river was named Phra Nakhon (พระนคร.) A series of decrees in 1971–1972 resulted in the merger of these provinces and its local administrations, forming the current city of Bangkok which is officially known in Thai as Krung Thep Maha Nakhon. The Bangkok Metropolitan Administration (BMA) was created in 1975 to govern the city, and its governor has been elected since 1985.

Two journalists, Clément Di Roma and Carol Valade, have been awarded the 2022 Daphne Caruana Galizia Prize for their documentary “The Central African Republic under Russian influence”

 

This documentary is a Découpages/Arte G.E.I.E co-production, initially broadcast on Arte Reportage in French, German and English. It was also broadcast on France 24 and published in the French newspaper Le Monde.

 

Roberta Metsola, President of the European Parliament, Pina Picierno, Vice-President responsible for the Prize, and Anthony Bellanger, Secretary General of the International Federation of Journalists and representative of the 29 members of the independent European-wide Jury, opened the award ceremony held in the Daphne Caruana Galizia Press Room of the European Parliament in Strasbourg.

 

President Metsola said: "The Daphne Caruana Galizia Prize for Journalism sends a strong message. The European Parliament is on the side of truth and justice, of independent journalism.

 

A strong democracy needs a strong press. And there is no democracy without freedom of the press. In Europe, rights and liberties are goals we fight for, not obstacles."

  

Between the 3rd May and 1st August 2022, more than 200 journalists from the 27 EU countries submitted their stories for consideration. 11 of these submissions were shortlisted by the jury before the overall winner was decided.

 

About the winning story

 

This film is Clément Di Roma and Carol Valade’s first documentary and the culmination of their work as correspondents in the Central African Republic in 2020. The country was going through a wave of violence and abuses triggered by a new rebellion, partly fought by Wagner, a shadow army serving the Kremlin's interests. They investigated, filmed and continued their correspondence for several international media despite the surveillance of Russian mercenaries and the prevailing hostility against the French media. It was also a question of continuing the work of their three Russian colleagues, Orhan Djemal, Kirill Radchenko, and Alexander Rasstorguyev, murdered in the Central African Republic while investigating Wagner in 2018. Their main concern has been the protection of their sources, especially those who denounce the crimes of mercenaries, in a country where disappearances of opponents are common. After several months of investigation, they gained the trust of Russian propaganda actors in the Central African Republic. Their voices had never been heard before. Without bias, their documentary gives a voice to the victims of the mercenaries, but also to their supporters, to better understand the methods of this takeover, facilitated by a resentment towards France. They wanted to make all voices heard in this other front of the conflict with Russia that is now spreading to the Sahel on both military and disinformation fields.

 

Read more: www.europarl.europa.eu/news/en/press-room/20221017IPR4370...

 

This photo is free to use under Creative Commons license CC-BY-4.0 and must be credited: "CC-BY-4.0: © European Union 2022– Source: EP". (creativecommons.org/licenses/by/4.0/) No model release form if applicable. For bigger HR files please contact: webcom-flickr(AT)europarl.europa.eu

Tombstone of judge William Dummer Powell (Novermber 5, 1755 - September 6, 1834), his wife, and his daughter. St. James Cemetery. Toronto, Canada. Spring afternoon, 2021. Pentax K1 II.

 

This was originally an upright tombstone but has since been lain flat on the ground and moss has filled in much of the lettering.

 

The inscription reads:

 

Sacred

To the memory of

The Hon. William Dummer Powell

Formerly Chief Justice of this Province

An eminent lawyer and an upright,

Judge who after a long life devoted to

The cause of Justice and Humanity

Died At Toronto On The

6th September 1834

Aged 79 Years

Also Anne

Widow of the late

Hon. William Dummer Powell

Died 10th March 1849

Also Elizabeth

Their daughter

Died 1st December 1855

Blessed are the dead who died in the Lord

 

en.wikipedia.org/wiki/William_Dummer_Powell

 

William Dummer Powell (November 5, 1755 - September 6, 1834) was a Loyalist lawyer, judge and political figure in Upper Canada.

 

Early life and education

 

Born at Boston, Massachusetts, he was named for his grandmother's brother William Dummer, Lieutenant Governor of Massachusetts. He was the eldest son of John Powell (d.1794), a prosperous merchant who for thirty years held the contract for provisioning the Royal Navy. His mother, Janet (d.1774), was the daughter of Sweton Grant (d.1744), of Newport, Rhode Island. Grant was a member of the Grant Baronets of Dalvey and Gartenbeg, who was probably involved in the slave trade and started a gunpowder business in Boston. Ironically, Grant was killed by an explosion.

 

Powell studied in Boston before being sent to England under the care of his maternal relative, Sir Alexander Grant, who sent him to board at Tonbridge School. Having in four years excelled at nothing other than cricket, he was next sent him to live with a merchant at Rotterdam where he was to learn French and Dutch while gaining a first-hand experience in business. Having returned to Boston in 1772, two years later he started his legal career in the offices of Jonathan Sewell, Attorney General of Massachusetts. After his marriage, he returned to England in 1775 where he studied law at the Middle Temple.

 

Career

 

As a Loyalist, Powell went to Quebec in 1779, entering private practice in Montreal. In 1783, he went to England to petition with other delegates against the Quebec Act. His formal call to the English bar, delayed because of finances, was finally arranged in 1784 and, later that year, he returned to Boston to attempt to recover his father's property which had been confiscated after the American Revolution. Unsuccessful, he returned to Montreal in 1785.

 

In 1789, he was appointed judge in the Western District. He lived in Detroit but the court sat at L'Assomption (Windsor). In 1794, he was appointed to the Court of King's Bench for Upper Canada and moved to Newark (Niagara-on-the-Lake). In 1808, he was appointed to the Executive Council for the province. He settled at York (Toronto) and remained there during the American occupation during the War of 1812. He opposed the suspension of habeas corpus during the war. In 1814, he assisted Chief Justice Thomas Scott by presiding over several of the trials known as the "Bloody Assize" which were held at Ancaster to prosecute those charged with treason during the war.

 

When Chief Justice Thomas Scott was no longer able to chair the Executive Council in 1816, Powell took on that post, and also replaced him as Chief Justice later that same year.

 

He upset the province's administration by rejecting many of the charges brought by Lord Selkirk against those who had stirred up trouble for the Red River Colony. In 1823, he refused to swear in Alexander Wood as a commissioner for war claims arising from the War of 1812; Powell had originally opposed his appointment on moral grounds. Wood successfully sued him for damages. Although he opposed prosecuting Robert Fleming Gourlay for attacks on the administration of the province, he found himself forced to banish Gourlay from the province for sedition. In 1825, after he was rebuked by the Executive Council for exposing the administration to criticism, he resigned from that council; he was succeeded by William Campbell as Chief Justice later that year. He died in Toronto in 1834.

 

Family

 

In 1775, Powell married Anne Murray, daughter of Dr John Murray (b.1720) and Mary Boyles. John Murray was born in Scotland and became a surgeon in the Royal Navy. He established himself with a private medical practice at Wells and then Norwich, before moving to Boston.

Mrs. Anna Dummer Powell, Powell's grandmother painted in 1764 by John Singleton Copley.

 

They were survived by two children. Their son, Captain John Powell of Brockamour Manor, Niagara-on-the-Lake, married a daughter of General Æneas Shaw and they were the parents of John Powell, alderman and mayor of Toronto.

 

Justice William Powell was described as a dedicated family man, sitting in the middle of his family in his pew at church. His daughter died in 1822 when a boat she was on sank. The packet ship, the Albion, was one of the finest class of ships that operated between Liverpool and New York. She was scheduled to come to York on the previous voyage, but missed it for an unknown reason.

 

www.biographi.ca/en/bio/powell_william_dummer_6E.html

 

POWELL, WILLIAM DUMMER, lawyer, judge, office holder, politician, and author; b. 5 Nov. 1755 in Boston, eldest son of John Powell and Janet Grant; m. 3 Oct. 1775 Anne Murray*, and they had nine children; d. 6 Sept. 1834 in Toronto.

 

William Dummer Powell was descended on both sides of his family from 17th-century emigrants to Massachusetts from England. His maternal grandfather, William Dummer, had been lieutenant governor of the colony; his paternal grandfather, John Powell, had come out as Dummer’s secretary. His father, also named John Powell, was a prosperous Boston merchant, the holder for three decades before the American revolution of a naval victualling contract. The Powells had been Anglicans and royalists, the Dummers Presbyterians and parliamentarians. By an agreement between his parents, the second John Powell was brought up in the Church of England, but his two younger brothers were raised as Congregationalists. Even before the declaration of American independence the family was also politically divided, John being a declared loyalist and his brothers rebels.

 

By that time William Dummer Powell had completed his formal education and was trying to decide on a career. After three years at the Boston Free Grammar School he had been sent to an Anglican school in Tunbridge (Royal Tunbridge Wells), Kent, for four years and then to Rotterdam, where for two years he studied French and Dutch. At the age of 16 he had then returned to England for a year, where he “cultivated the good graces of the ladies more than any other pursuit,” until concern for his father’s health recalled him to Boston in 1772. By his own later admission he had been a far from assiduous student: fluency in French, an enthusiasm for cricket, and a continuing taste for the Latin classics seem to have been the main results of his schooling. The Powell view of what constituted frivolity was, however, severe; his letters to his parents reveal a rather priggish young man, serious if not especially studious. He already showed the intense concern for social position that was to characterize him all his life, reacting vehemently to an inaccurate report circulated at the Tunbridge school of his father’s insolvency.

 

Back in Boston, his father’s bout of rheumatic fever over, Powell set about looking for commercial opportunities. His father proved unwilling to give him a share of the naval victualling contract. A plan to go into business with his mother’s relatives in London having come to nothing, he visited Montreal in the summer of 1773 and Pennsylvania and New York in the next year. In the winters he studied law under the attorney general of Massachusetts, Jonathan Sewell (Sewall), but his object was to prepare himself for public life, not for a legal career. In 1774 Powell hoped to go into business in New York, where anti-imperial sentiment was less widespread than in Boston; but his journey there was interrupted by the death from smallpox of his mother, to whom his attachment was very strong. Returning to Boston, he threw himself into politics as one of the organizers of a declaration of loyal citizens against the revolutionary party (19 April 1775). He served in arms, although apparently not in action, as a volunteer with the British garrison. With open rebellion approaching and his opposition to it established beyond any chance of compromise, he decided to leave North America. He also met Anne Murray, the daughter of a Scottish physician, who had come to live with relatives in Boston. They were married just before leaving for England in October 1775 and settled near her family at Norwich.

 

His father followed within a year, taking up residence at Ludlow in Shropshire, the county from which his family had come. He continued to support his son, but his ability to do so was now diminished, mostly because a West Indian plantation in which he had invested heavily went bankrupt. A part of his Boston estates was confiscated on 30 April 1779 under an act of that year classifying him as an absentee rather than a traitor; but the confiscated part, inventoried at £902 1s. 2d., went to his rebel brother William, who had advanced him £1,000 when he left Boston. Under a later Massachusetts act of 1784 absentees were allowed to reclaim their property. It was to be a lifelong grievance of William Dummer Powell that he was never able to recover all his father’s estate under the terms of that act, but it seems that most of the elder Powell’s real property in America was retained in spite of his loyalism. It was nevertheless clear that the son would have to find a career to support his growing family.

 

He was unsuccessful in his competition with other loyalists for a government appointment, and a second scheme for going into business with a relative of his mother’s (this time in Jamaica) failed. He therefore decided upon the practice of law. By May 1779 he had kept the necessary terms at the Middle Temple. Unable then to afford the fees, he did not arrange his formal call to the English bar until 2 Feb. 1784. Yet another of his mother’s relatives, William Grant, the former attorney general of Quebec, recommended that province; and Powell arrived at Quebec in August 1779.

 

He obtained a licence to practise, but was disappointed in his hopes of patronage from the governor, Frederick Haldimand*. On the advice of the attorney general, James Monk, and the deputy commissary general, Isaac Winslow Clarke (a fellow Bostonian loyalist who later married his sister Anne), he went into private practice in Montreal. It proved a happy decision. Montreal was a growing commercial centre of some 15,000 people where there were not yet half a dozen lawyers. Powell did well enough to bring out his family, to acquire a house on Mount Royal, to command the highest fees at the Montreal bar, and perhaps even to dispense with his father’s assistance.

 

Yet he was soon dissatisfied in Montreal. Paradoxically, part of the reason was his success at the bar. His first client was Pierre Du Calvet*, charged with a libel against the judges of the Court of Common Pleas in Montreal. Du Calvet, displeased at an earlier judgement by the court, had published a letter critical of the judges and had beaten one of them, John Fraser, who had attacked him. Although warned by Monk that any lawyer who took the libel case would earn the resentment of the whole bench and of the governor as well, Powell defended Du Calvet and persuaded the jury to acquit him. In January 1780 he scored another triumph, this time before a court of quarter sessions without a jury. He was able to show that an old English statute on which Haldimand had relied to prosecute grain merchants for price-fixing had been repealed. Powell was willing to defy popular as well as official disapproval – he undertook prosecutions for refusals to transport military stores under the law of corvée – but his successes branded him as an opponent of the administration. That did not prevent his being retained on government as well as on commercial cases, but it was a role which his toryism made uncomfortable.

 

He was, however, convinced that government and the administration of justice under the Quebec Act of 1774 were arbitrary, in particular that English law relating to juries and the writ of habeas corpus must be introduced. He claimed later to have been silent himself and to have “inculcated silence and subordination in others,” but his views were well enough known to make him one of the delegates who sailed from Quebec on 25 Oct. 1783 with a petition against the Quebec Act. Nothing immediate came of the petition, but on his way back from England Powell spent almost a year in Boston. He attempted to recover the confiscated part of his father’s property. He agreed to manage the estates of his rebel uncle Jeremiah Powell for a time and he even hoped that, with the American war over, he could return to Boston without renouncing his British allegiance. The failure of his attempt, the disappointment of his hope, and the death of his uncle sent him back to Montreal early in 1785.

 

There he not only recovered his position at the bar, he found that most of the sources of his earlier discontent had been removed. An ordinance of 29 April 1784 had introduced habeas corpus, and another of 21 April 1785 soon adopted the general common law right to jury trials in civil cases. Perhaps best of all, Haldimand had gone. Sir Guy Carleton*, now Lord Dorchester, arrived in October 1786 for his second term as governor of Quebec; and under him Powell at last found official favour. He must be said to have earned it. In 1787 he served without remuneration as one of two commissioners sent to report on the dissatisfaction of loyalists settled on the upper St Lawrence, who were worried about the tenure of their lands. This commission recommended the 200-acre bonus for settlers who had made improvements to their land that became known as “Lord Dorchester’s bounty.” Powell wrote the commission’s report for a similar investigation of the seigneury of Sorel. He was on a commission to settle claims for freight charges against up-country traders who had used government vessels during the war. Finally, he led the board of inquiry into claims against the Quebec merchant John Cochrane, who had supplied specie to the army during the war and was accused of profiteering on bills of exchange. The board recommended dismissing the claims and found the court proceedings that had been taken against Cochrane improper. Powell therefore encountered the renewed hostility of the judges involved, Adam Mabane* and John Fraser. Mabane accused Powell of having taken an oath of allegiance to the American government, but he was not believed. Powell was granted the “few Acres of land” (in fact 3,000 acres) that Mabane was trying to deny him. Successful though his return to Montreal was, he could hardly look for a judicial appointment there.

 

The whole upper part of the province, which was to become Upper Canada in 1791, was still included in the district of Montreal. Except for justices of the peace, any two of whom could hear actions for debt up to £5, its only civil jurisdiction was the Montreal Court of Common Pleas. The St Lawrence loyalist settlers had petitioned for a separate province in 1785, and Montreal merchants in the next year made concerted complaints about the lack of courts in the interior. Dorchester opposed a separate province, but on 24 July 1788 he did create four new districts, each with a court of common pleas. The most westerly of them was Hesse (renamed the Western District from 15 Oct. 1792). Three judges were appointed for it, all residents of Detroit; Jacques Baby*, dit Dupéront, and William Robertson* were merchants, and Alexander McKee* was an officer in the Indian Department. All three joined in the inhabitants’ petition for a trained lawyer, following no other profession and not connected with trade. Powell, with his experience of up-country cases in Montreal, was an obvious choice. On 2 Feb. 1789 he was appointed first judge, and as it turned out the sole judge, of common pleas at Detroit. The stipend of £500 (sterling) probably exceeded his Montreal income. In retrospect, Powell claimed to have accepted the position “with the latent but confident expectation” of getting the chief legal appointment when a new province was created. At the time, it may have been enough that the court of Hesse, because the fur trade required it to have jurisdiction over acts outside its district (ordinance of 30 April 1789), was from a lawyer’s perspective the most important of the new courts.

 

Detroit was a rough town of about 4,000 people, the smallest and most remote place in which Powell had ever lived. He was to spend nearly all the rest of his life in smaller towns; York (Toronto) had not yet reached half that size when he retired there in 1825. Detroit was picturesque, and the officers of the garrison provided a society that Powell’s wife and sister Anne found agreeable, but the Powells were not happy there for long. He made no particular enemies through his court, which sat at L’Assomption (Sandwich) because Detroit itself was on American soil. He instituted simple procedure and dispensed quick justice, perhaps aided by the fact that he never called a jury. But he was also on the land board (7 Aug. 1789 to October 1792), where his refusal to recognize irregular purchases from the Indians and his faithful attendance – he missed only 5 of 53 meetings – made him a threat to the military and Indian Department officers who were unused to interference, especially from a newcomer. Powell’s life was threatened, his wife and children frightened by mock Indian ambushes, and his loyalty questioned. In October 1791 his wife took the family to England to keep them safe and to put the two eldest boys in school. Finally two officers, in what may have been intended as a cruel joke, forged a treasonable letter from Powell to the American secretary of war, Henry Knox.

 

By then Powell had other reasons for alarm. Upper Canada had been made a separate province, but Dorchester’s advice had been ignored in choosing the officials of its government. His choice for lieutenant governor, the loyalist Sir John Johnson, had been passed over. Their combined support for Powell did not get him the post of chief justice which he coveted, nor even a place on the Legislative and Executive councils. His authority as a judge of common pleas was extended beyond the Hesse District to cover the whole province (31 Dec. 1791), but his new masters were strangers with whom he had no influence. In February he went to Quebec to meet the new lieutenant governor, John Graves Simcoe*, and to disavow the forged letter. Their first acquaintance was reassuring to both of them, and he returned to his duties at Detroit. In the fall he went on leave to England, carrying Simcoe’s guarded endorsement that “the behaviour and conduct of Mr. Powell, as far as lies within my knowledge, has been in every respect such as becomes the station He holds.” He got similar assurance from the home secretary, Henry Dundas.

 

He remained an outsider under the new administration. The chief justice, William Osgoode, who had none of Powell’s experience of legal practice, of the bench, or of the province, did not consult him in reorganizing the courts. The new scheme replaced the district courts by a central court of king’s bench having criminal as well as civil jurisdiction. Before this judges like Powell had only limited criminal jurisdiction, supplied by temporary commissions of oyer and terminer and of general jail delivery. Powell was commissioned puisne judge of king’s bench on 9 July 1794. He first presided on the following 6 October at Newark (Niagara-on-the-Lake), his wider jurisdiction having released him from Detroit. Since the only other regular judge of the court was the often absent chief justice, Powell bore the brunt of its work from the beginning, as he did for the rest of his career.

 

Except for the location of the capital at York, Powell did not object to the policies of Simcoe’s administration: his criticism of district land boards had already foreshadowed the grounds on which Simcoe abolished them, and he was an enthusiast for the plan of endowing the Church of England by leasing the clergy reserves. Yet he resented the young Englishmen set over him, was ostentatiously patient about the disappointment of his ambitions, and referred rather too often to “the long and unimpeached discharge of my Duty as the first Magistrate of this new Colony before its Seperation from Lower Canada.” He was right in questioning the legality of land grants made before 1791, but he did so in conjunction with the malcontent Niagara magnate Robert Hamilton*, leaving the provincial attorney general, John White*, to find out about it after the law officers in Westminster had given their opinion. Without the substance of opposition, he deliberately gave the appearance of it: knowing of Simcoe’s antipathy towards the governor at Quebec, he named his home at Newark “Mount Dorchester.” When Osgoode left the province, Powell was again passed over, Simcoe urging a chief justice who was “an English Lawyer.” There were private grounds for bitterness, too: the sale of Powell’s house in Montreal to Monk led to a long squabble, and Mrs Powell’s attempts to collect a Boston inheritance got her little except a quarrel with her brother, George Murray.

 

Powell’s patience was to be tried further. His friend Peter Russell*, who administered the government after Simcoe’s departure, lacked the influence to be his patron; Powell acted as chief justice for over two years, only to see the appointment go to John Elmsley*. His claims were not entirely unrecognized: another lobbying trip to England, obtained by a threat of resignation, won him half the chief justice’s salary, if that post was vacant, in addition to an increase in his own. This increase more than doubled his income whenever he was alone on the bench to £1,300 (sterling), although nearly half of that was taken up by the expense of making six district circuits a year. He had considerable political sense, as he showed in attempting to compose the quarrels of William Jarvis*, provincial secretary, with his colleagues. He advised David William Smith*, elected to the first assembly for the riding of Suffolk and Essex, that he could not expect French Canadian votes but could win without them. His advice against prosecuting the son of Joseph Brant [Thayendanegea*] for murder (3 Jan. 1797) was based on political considerations, although he did at that time think that Indians in their own villages were independent of the courts. On the first Heir and Devisee Commission from 1797 he showed the assiduity, grasp of detail, and concern for fairness that made him a good if unimaginative administrator.

 

He thought of himself as a man of principle, willing for its sake to risk the displeasure of authority, but his principles were apt to be most in evidence when his own interests or his partisan feelings were involved. When he called attention to the justice of loyalists’ claims to special importance in Upper Canada, he added his own claims to advancement. He pointed out, in the long wrangle among officials over land fees, that Jarvis’s share did not cover his costs; Jarvis was a friend, whose eldest son Samuel Peters* was to be Powell’s business agent and to marry his youngest daughter, Mary Boyles. When Lieutenant Governor Peter Hunter* put government during his frequent absences in the hands of a committee of the Executive Council, Powell insisted on the possible illegality of the arrangement; he had just been ignored again for a seat on the council, and offended by Hunter’s supersession of Russell. He felt himself to be “without Patronage in Europe,” as he wrote Dorchester, “in a species of disgrace here, where my local Information and Zeal for the Service were an unpardonable libel on the new Government.”

 

He continued to memorialize Whitehall on his merits and on the improvements to provincial legislation that he would have advised if asked. Before his ambition could be fulfilled, he had still to outlast two more immigrant chief justices: Henry Allcock* and Thomas Scott. He got along well enough with the latter to borrow $400 from him in July 1806 during the most melodramatic of his personal crises. His fourth son, Jeremiah, having joined a quixotic and farcical attempt to assist rebellion in the Spanish colony of Venezuela, lay in the notoriously fever-ridden prison of Omoa, near Cartagena (Colombia), sentenced to ten years’ hard labour. Powell took six months’ leave of absence to lobby in Boston, New York, Philadelphia, London, and Madrid for his son’s release. Jeremiah was set free in 1807, only to die at sea the following year. Powell’s success reveals that his connections outside Upper Canada were more extensive and effective than he admitted – they ranged from the Duke of Kent [Edward* Augustus] to the godmother of the son of the Spanish minister to the United States – and his grief did not prevent him from pressing his own case while in London. The deaths of his favourite sister Anne in childbirth at Montreal in 1792, of his infant daughter Anne in 1783, of his second son William Dummer in 1803, and of his youngest child Thomas William at school in Kingston in 1804 had been more tragic, but they had not drained his energies and finances as had Jeremiah’s escapade. He returned to York, worn out, in October 1807. He and his wife were now touchier and more status-conscious than ever, jealous of their claims to precedence in York society and ready to feel slighted at the formal manners of a new lieutenant governor, Francis Gore*. Mrs Powell was insulted in September 1807 at the prospect of having a wealthy York merchant, Laurent Quetton St George, as a son-in-law. She ignored her husband’s requests and risked Gore’s displeasure in refusing to cooperate in his attempt to rehabilitate Mrs John Small in York society.

 

In fact Gore’s arrival marked a turn in Powell’s fortunes. He declined the lieutenant governor’s first offer of a seat on the executive council, because it would have been unpaid; but a regular salaried place came open and he was sworn in on 8 March 1808. He remained stiffly independent, offending Gore by his decision on 15 July 1809, upheld on appeal to the imperial law officers, that David McGregor Rogers could not be dismissed as registrar of deeds because of his opposition in the House of Assembly. Gore however returned to the opinion he had expressed in the preceding March, that Powell was “a Gentleman who has discharged the duties of his important office with probity and honour for upwards of twenty years and whose local knowledge particularly fits him” to be an executive councillor. The council, with two assiduous and competent members in Powell and John McGill, now made progress with its backlog of business, Powell undertaking a simplification of the confused process by which land patents were issued. His credit rose steadily, and he soon had the satisfaction of being petitioned by such magnates as Richard Cartwright* and such prominent immigrants as John Strachan* to use his influence with the lieutenant governor.

 

That influence was exaggerated in popular conception at the time, as it was by the later reform critics Robert Gourlay*, Francis Collins, and William Lyon Mackenzie*. It also appears greater and more personal in retrospect than it really was, because the later correspondence between Gore and Powell reached a level of cordiality exceptional in Powell’s life. The two agreed that the subordinate officers of government should be men with experience of the province, but whereas that was a matter of practical common sense for Gore, for Powell it was a desire to “retain the Honors of the [legal] profession amongst ourselves.” Powell could obtain the appointment of his eldest son John as clerk of the Legislative Council (19 Feb. 1807) in succession to James Clark*, but not that of his protégé John Macdonell* (Greenfield) as attorney general. It was Isaac Brock*, administrator of the province during Gore’s absence, who agreed to Macdonell’s appointment and who recommended that Powell’s third son, Grant*, be made principal of the Court of Probate (April 1813). Powell drafted Brock’s celebrated reply of 22 July 1812 in response to Brigadier-General William Hull’s proclamation issued at Detroit. In Powell’s view at the time, Brock and later Sir George Murray* (administrator from 25 April to 30 June 1815) relied on his advice as much as Gore had done.

 

The decade up to 1818 saw the height of Powell’s career. Although in 1797 he had sworn never to settle his family at York, he now had an impressive house, Caer Howell, with another 100 acres in York Township and 5,000 more throughout the province. He assumed the obligations marking the status of which he, and still more his wife, were jealously proud; always complaining of the expense, he duly subscribed to building funds for a fire hall (1802) and for St James’ Church (1803), and was director of the subscription library (1814), the Loyal and Patriotic Society of Upper Canada (1812), and the Society for the Relief of Strangers in Distress (1817). As his wife was to write in 1819, “in an aristocratical Government, expences must be incurred according to the station held.” York was for him no longer, as he had called it in 1797, the seat of “the little policy of a remote Colony,” it was his home. His family ties to Boston had been cut well before the War of 1812 and he was committed to York, where most of his success and all of his prospects lay.

 

After the war came, he resolutely stayed at York during its occupation by American troops. He ran no military risk – “Our principal distress,” he wrote in 1815, “arose from the incredible Expense of living enhanced by the demands for the Army” – but he did keep British commanders informed of enemy movements and he sent regular reports on the state of the occupied town to the commander-in-chief, Sir George Prevost*. Less flamboyantly but just as firmly as Strachan, he insisted that the American commander maintain order and protect property against looting, whether by his own troops or by the civilians whom Powell thought chiefly responsible. The old charges of American sympathies, last raised briefly in 1807, were now totally implausible. By the end of the war, with Chief Justice Scott gravely ill and Gore returned from leave, Powell’s ascendancy on the bench and his influence in council were unquestioned. He was appointed to commissions to hear charges of treason (11 April 1814) and claims for wartime losses (21 Dec. 1815). The assembly granted him £1,000 for his continued work on the Heir and Devisee Commission. When Scott became unable to chair the Legislative Council, Powell felt strong enough to drive a mean bargain. He accepted a seat on the council and its speakership on condition that Scott resign them at once, giving up the salary. When commissioned (21 March 1816) Powell took no salary, but he recovered the arrears two years later. And at last he received the post to which he had felt himself entitled 25 years before and in which he had so often acted: on 1 Oct. 1816 he was commissioned chief justice of Upper Canada.

 

The war and his own success resolved some complications in his toryism. He no longer had reason to be jealous of appointees from England, and his self-consciousness as an American loyalist was no longer defensive. His old sense of grievance and of colonial inferiority persisted only in the retention of personal animosities: memories of Haldimand, Simcoe, Osgoode, Elmsley, Hunter, and Allcock were an irritant all his life. He was incurably, perhaps deliberately, provincial in dress, manners, and speech – he bought his clothes in Boston, when at home gobbled food with his fingers, and his voice never lost its Yankee twang – but these had become assertions of his independent character, not obstacles to his success. He remained convinced that Upper Canada was by right destined to be a special loyalist province and that most of the refugees from New York in 1784 would have come to it if imperial delays in arranging their reception had not left their establishment in New Brunswick “too far effected to think of removal.”

 

Upper Canada had become his country, with the imperial connection its essential support. The dangers that he saw to it arose not from imperial neglect or American aggression but from a spirit of democratic opposition and the pretensions of the legislative assembly. Much as he had disapproved of Robert Thorpe*’s combining his judgeship with political opposition in 1807, he had seen the main danger of Gore’s early critics as lying in the popularity of Joseph Willcocks*’s newspaper, the Upper Canada Guardian; or, Freeman’s Journal. He was worried enough by the radicalism of John Mills Jackson*’s A view of the political situation of the province of Upper Canada . . . (London, 1809) to annotate his copy for a reply. The reply actually published, however, Letters, from an American loyalist (Halifax, 1810), was written not by Powell, as Robert Thorpe supposed, but by Cartwright. The assembly’s claim to the sole initiative in introducing money bills had seemed to him a threat to the Legislative Council long before he took a seat on the latter, and he had denied the lower house’s right to examine administrative expenditures even when it was asserted against the lieutenant governor he most actively disliked, Hunter. The assembly’s final clash with Gore in April 1817, although it was led by Robert Nichol, a land speculator whose interests coincided with his own, was for him evidence that the province was facing the same danger of democratic subversion that had driven him from Boston.

 

Perhaps he had simply been a malcontent for so long that he needed an object of disapproval. At any rate, from early in 1817 the references in his correspondence to the society of Upper Canada were increasingly gloomy. Having undertaken to raise his granddaughter Anne Murray Powell at York, he shared his wife’s concern that “there can in this place be no distinction of classes,” and that the young lady might therefore acquire plebian manners. It was probably as much a source of comfort as of concern for the Powells to find after the election of 1828 that “the majority of the lower House are too low to render association pleasant,” but he had a growing sense that the province was departing from its original loyalist design. In 1822, by a passionate appeal to the “true British and Loyal” origins of the province, he secured the rejection of an assembly motion to restore the original name of Toronto to the town of York. When the town was at last incorporated as the city of Toronto in 1834, he recorded his objections to “the wild and Terrific Sound of toronto entailing upon its miserable Inhabitants the annual Curse of a popular Election to power to call forth all the bad passions of human nature.” His disapproval of popular elections might have been mitigated if he had lived to see his grandson John chosen alderman in Toronto in 1837 and mayor of the city, 1838–40.

 

His appointment as chief justice and his reputation as the most experienced member of the provincial administration did not end his capacity for making enemies. His neighbour in York, John Strachan, conceded in 1816 that Powell’s “knowledge of this Province (and perhaps of the Lower) exceeds that of any man living,” but he was offended that Powell’s displacement of Scott was “not conducted with delicacy.” The two soon disagreed over plans to endow the Church of England in the province. It was Powell’s early view that the term “Protestant clergy” in the Constitutional Act of 1791 did not confine the clergy reserves to the Church of England. He changed his mind some time before February 1828, when he sent to the secretary of state, William Huskisson, a pamphlet On clergy reserves objecting to Presbyterian claims to a share of the revenue from them. He held to the opinion that the reserves had been intended as a substitute for tithes, which Strachan hoped to introduce. Apart from any question of their legality, Powell thought that it would be impractical to attempt the collection of tithes. It was hard enough to find tenants for the clergy reserves, because settlers with so much land open to them required “very strong baits to spend their labour on another’s soil.” By May 1817 Strachan had relegated Powell to being only “Perhaps” an adherent to the Church of England, although Powell’s daughters were teaching in his Sunday school, and was regretting that Powell would be “a little indifferent or inclined towards opposition but would be afraid to come forward boldly” in the Legislative Council against Strachan’s plans for the clergy reserves.

 

Apart from disagreements on policy, they were both jealously ambitious men; if Strachan resented Powell’s greater influence, Powell resented Strachan’s pretensions. They were also rivals over which of them could claim to be the patron of John Beverley Robinson*, Strachan’s pupil who with Powell’s support had risen to be acting attorney general (1812–14) and solicitor general (13 Feb. 1815). Powell helped Robinson to get two and a half years’ leave to study law in England, but Robinson returned with London connections of his own that secured his appointment as attorney general (11 Feb. 1818) and left him little need of either Strachan’s or Powell’s favour. He also returned with an English wife, dashing the hopes of Powell’s daughter Anne. As attorney general he soon found that Powell was not an easily managed judge. A new lieutenant governor, Sir Peregrine Maitland*, found the same. The two parted company over a plan to tax unimproved lands. Maitland wanted legislation to make an existing tax effective. Powell objected to bringing the assembly into a matter that belonged to the courts and the administration. Maitland thought him pedantic, opinionated, and self-interested, while he thought Maitland neglectful of the royal prerogative and indifferent to local experience. In 1821 Powell was humiliated in the Legislative Council, which replaced him with Robinson as a commissioner to seek imperial help in settling the division of customs duties with Lower Canada. Powell, bitter at being displaced by his own protégé, believed that Robinson and Strachan had conspired against him; but it is more likely that his irascibility had simply offended too many people and would have made him a bad commissioner. There was worse to come: his daughter Anne, still enamoured of Robinson, defied her parents to follow him when he went to England as commissioner and was drowned in the wreck of the ship Albion (22 April 1822).

 

Powell’s primary loyalty was always to the principles of English common law, not to the provincial administration of Upper Canada. The pettiness, the ungenerous spirit of calculation, and the tendency to store up resentment which characterized his pursuit of office contrasted with his joviality and concern for defendants on the bench. His judicial humour was merely conventional: to a divided jury in a murder trial he explained that he could neither half hang the defendant nor hang half of him, so that the verdict amounted to acquittal. His faith in jury trials did not involve a high opinion of jurors’ ability to understand the law or even to distinguish the relevant facts in a case. His instructions to juries left little doubt as to which witnesses he himself found credible or what verdict he expected. When the slave Jack York* was tried for burglary in September 1800, Powell cautioned the jury emphatically against the self-interest of York’s owner, James Girty, as a defence witness. York was convicted, and Powell sentenced him to death. A month earlier, he had pronounced the same sentence on William Newberry, the son of a loyalist, after his conviction on the same charge. If the two cases were parallel in law, however, Powell did not think that the practical results ought to be the same. He expected the letter of the law to be tempered with mercy; but mercy was properly a matter of prerogative discretion, not for the sympathy of juries. York, whose owner was connected with the Indian Department officers with whom Powell had clashed at Detroit, would have hanged if he had not managed to escape from jail; but Powell recommended to the lieutenant governor that Newberry’s sentence be reduced. In a less dramatic case in August 1810, having charged the jury to convict a Methodist minister of illegally solemnizing marriages, he recommended a pardon.

 

Powell opposed the suspension of habeas corpus and the declaration of martial law during the War of 1812 and disliked the resort to special commissions on treason charges, because he thought that the regular course of the common law should not be interrupted for the sake of administrative expediency. In June 1814 he took turns with Chief Justice Scott and Mr Justice William Campbell in presiding over treason trials at the Ancaster assizes. He charged the jury to convict only 7 of the 50 defendants whose cases came before him in absentia, despite his personal belief that they all deserved punishment. He presided over 6 of the 18 trials at which prisoners appeared to plead not guilty. His harsh view of what constituted a treasonable act, uncompromisingly conveyed to the jury, resulted in the conviction of the luckless Jacob Overholser*. Three others, against whom there was an abundance of evidence, were also convicted. Yet, of the four prisoners acquitted at Ancaster, two, Robert Troup and Jesse Holly, were tried when Powell was presiding; and his summaries of the evidence clearly anticipated their acquittal. He was, however, unwilling to extend anything beyond strict justice to traitors: unlike the other two judges, he made no recommendations for mercy.

 

In the years after he attained the post of chief justice, Powell’s crankiness began to show itself on the bench. He had long felt that the rules of his court were inconveniently restricted by statute; his original procedures, after having been changed to a more elaborate English model by Elmsley, had been partly restored by the assembly in 1797, in an act “ill comprehended by the Law makers . . . almost compelling the Court to evade by Shifts, Anomalies and Inconsistencies which could not be reconciled.” He responded by an increasing, and to many it seemed an increasingly partisan, tendency to raise technicalities in the law, some of them of doubtful application. In August 1819, charging the jurors in an action for damages (Randal v. Phelps), he was said by the plaintiff Robert Randal to have threatened them with a writ of attaint – a writ unused for more than 100 years – if they did not follow his own preference for the defendant. He told the grand jury at Sandwich (Windsor) in 1821 that Indians, although subject by common law to the regular courts, might be exempt from their jurisdiction by treaty. The next year this remark became the basis for the defence in the murder trial of Shawanakiskie, whose conviction was therefore not confirmed until after reference to the imperial law officers four years later. In October 1823 the trial for infanticide of a servant girl, Mary Thompson, showed how far Powell had retreated into technicalities. The jury in convicting her recommended clemency, and Powell himself felt sympathy for her, but her pathetic circumstances were not enough to make him recommend a pardon. It was only after finding that some of the evidence he had allowed against her would not have been admissible in contemporary English practice that he changed his mind. Growing finicky about the letter of the law did not prevent him, near the end of his career, from becoming a little vague about the limits of his authority. In 1823 he refused to support the nomination as commissioner for war claims of Alexander Wood*, to whose morals he objected. When Wood was appointed anyway on Strachan’s recommendation, Powell as chief justice refused to swear him in. Wood successfully sued him for £120 damages. Powell tried to set aside the judgement by a bill of exceptions, which would have required Maitland to have acted as a judge in equity. Even when this dubious and obscure device failed, he refused to pay; and the debt was forgiven after his death.

 

His descent with advancing age into pedantic crankiness was not surprising in one who had always been so self-consciously insistent on the independence of the bench. Perhaps the only concession to administrative expediency that he ever made as a judge was to refrain in the winter of 1791–92 from questioning the continued legality of his Quebec commission after Upper Canada was proclaimed a separate province. In 1818 he caused inconvenience to the provincial administration in a series of decisions arising from the quarrels of the Earl of Selkirk [Douglas*] in the Red River colony, some of which produced law suits in the courts of Upper Canada. To the chagrin of Robinson, he rejected charges of conspiracy against Selkirk; and to the outrage of Strachan he threw out most of the charges that Selkirk had brought against his opponents. In the most spectacular of his trials, however, Powell found himself trapped by the law into unwilling cooperation in a course of action that he thought unnecessary at best. He thoroughly disapproved of Robert Gourlay and recommended that land grants should be withheld from those who attended Gourlay’s convention at York in July 1818, but he repeatedly advised that there were no legal grounds for prosecuting Gourlay’s attacks on the administration of the province. When such grounds were found under the Sedition Act of 1804 and persisted in by Robinson in spite of Gourlay’s obviously incapacitating illness, Powell had no choice but to pronounce a sentence of banishment.

 

Most of his cases, however, were mundane. He was uncompromising in the belief not only that convicted debtors should be imprisoned but that those accused of debt should be held in jail for trial. A survey of the province’s 11 district jails in 1827 showed them to have a capacity of 298 cells, 264 of them occupied. Of the prisoners, 159 were being held for debt, and only 29 for felonies. In his last years on the bench he defied both the assembly and the councils by insisting that even legislators were not immune from arrest for debt. By 1824 his judicial duties had become as wearisome to Powell as his administrative work, and he planned to retire from the bench when he reached the age of 70 in November 1825.

 

He had made too many enemies to be left to a peaceful retirement. On 24 Oct. 1824 Mackenzie published a letter in the Colonial Advocate signed A Spanish Freeholder, which in the course of attacking the York élite lampooned Powell as “Cardinal Alberoni, Lord Chief Justice of His Imperial Majesty of Spain.” It revived the old charges of his American sympathies at Detroit, alleged that he had obtained the chief justiceship in return for the harshness of his sentences at the Ancaster assizes, and condemned his behaviour on the bench in a case not named, but clearly that of Singleton Gardiner in 1822–23. Gardiner, a Middlesex farmer politically at odds with two local tory magistrates, Mahlon Burwell* and Leslie Patterson, had brought a suit against them. Powell doubted that he had a good legal case, but by referring it to a jury he publicized the magistrates’ abuse of their authority. He had acted correctly, but probably also with malice: Burwell in the assembly had promoted Robinson’s appointment as commissioner in 1821, and he was the lieutenant of Thomas Talbot*, towards whom Powell’s enmity went back to Gore’s administration. The Spanish freeholder was probably Burwell’s younger brother, Adam Hood Burwell*. Before it was printed in Mackenzie’s paper, his letter received an approving notice, hinting broadly that it referred to Powell, in Charles Fothergill*’s Weekly Register. The letter soon received an equally intemperate reply in a pamphlet, The answer to the awful libel of the Spanish freeholder, against the Cardinal Alberoni, published under the pseudonym Diego ([York, 1824]).

 

Although Diego’s pamphlet has been attributed to Powell and to his son-in-law Samuel Peters Jarvis, it is far more likely to have been the work of John Rolph*, Jarvis’s law partner and the recent victor over Mahlon Burwell in the election of 1824. Even before the pamphlet appeared, however, Powell’s temper had led him into indiscretions that neither Maitland nor the councils had the slightest disposition to forgive. Refusing to be content with the grudging apology that Maitland had exacted from Fothergill, the angry old judge prepared two pamphlets of his own: Correspondence and remarks, elicited by a malignant libel, signed “a Spanish freeholder” and Spanish freeholder, app.A. They had little to do with the recent libel: the first rehearsed his grievances against Maitland and his secretary, George Hillier*; the second was addressed to his quarrel with Robinson in 1821; and both printed correspondence meant to be private. Beginning as the victim in the affair, he had turned himself in the eyes of the York administration into the chief offender. On 28 Jan. 1825 the Executive Council reported that he had laid himself open to the legal charge of repeating a libel, had abused the lieutenant governor’s confidence, and had exposed “measures of Government to public contempt and reprehension.” This rebuke was the more bitter because its author was John Strachan, the other two councillors present being the quiescent James Baby and the aged Samuel Smith. And although Strachan was by this time more an instrument of the lieutenant governor than an influence upon him, he felt secure enough to add that the chief justice had been sulking ever since Robinson’s appointment as attorney general. Maitland refused to speak to Powell again except in the presence of a witness.

 

Powell was obliged to resign from the Executive Council in September 1825. He remained a legislative councillor until his death, but had to yield the speakership to William Campbell, who also succeeded him as chief justice (17 Oct. 1825). The secretary of state, Lord Bathurst, allowed Powell a pension of £1,000 (sterling) a year, in spite of the Executive Council’s advice that he was “unworthy of such a favour.” After almost three years in England, securing his pension and justifying his conduct, he returned in 1829 to spend his last years at York. He took no further part in public affairs, except to publish his correspondence with Maitland over the Wood affair.

 

No one else had put such sustained effort and such shrewd intelligence into the government of Upper Canada. In the history of the province, only Allcock in Hunter’s administration and Robinson in Maitland’s had greater influence than Powell. Strachan and Christopher Alexander Hagerman* may have approached it, but only briefly. Powell had achieved prosperity and seen his surviving children comfortably established. Yet he was pessimistic about the state of the province, with reform politics rising in the House of Assembly, and he had been without real friends in the administration ever since Gore’s departure. Gourlay had well nicknamed him “Pawkie,” for his awkwardness in personal relationships never left him. As his health declined, so did his mental powers, obviously enough to give malicious satisfaction to his erstwhile allies, Robinson and Strachan. He reviewed the quarrels of his life, writing self justifying memoranda on them, and publishing a rather maudlin outline of his life, Story of a refugee (York, 1833). In the end, all his formal successes brought him little pleasure and little faith in the future of his adopted province.

   

Photograph taken during the thirty degree record breaking heat of a much needed British Summertime, at 12:35pm on Thursday July 18th 2013 off Hythe Avenue in Chessington Avenue, Bexleyheath, Kent, England.

  

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Model: MANDY FROST

  

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Nikon D800 70mm 1/500s f/3.2 iso100 RAW (14-bit) Handheld

  

Nikkor AF-S 24-70mm f/2.8G ED IF. Jessops 77mm UV filter. Nikon MB-D12 battery grip. Two Nikon EN-EL15 batteries Lowepro Transporter camera strap.Lowepro Vertex 200 AW camera bag.Sandisc 32GB Ultra Class 10 30MB/s SDHC card. Hoodman HGEC soft viewfinder eyecup. Nikon GP-1 GPS unit

  

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LATITUDE: N 51d 28m 28.39s

LONGITUDE: E 0d 8m 10.51s

ALTITUDE: 58.0m

  

RAW (TIFF) FILE: 103.00MB

PROCESSED FILE: 11.74MB

In 1989 I left apartheid South Africa and spent much of the next year travelling Europe. In October I found myself in the outback of Turkey, and the word on the street was that the Berlin Wall was about to fall. With it's fascinating history, cold war angst and strong David Bowie connection, Berlin had always been on my "must visit" list and I accelerated my plans to get there. Unfortunately the wall began crumbling on the evening of November 9, 1989 and continued over the following days and weeks. Nevertheless, I skipped through the Greek islands and caught the ferry from the port of Piraeus in Athens to Brindisi in Italy. I decided to bypass Naples and caught a fast train north to Rome. I think it was either on the ferry or on the train that I met fellow traveller, Serge Bowers from Pennsylvania in the USA. He and I made good companions and has a Chianti-fuelled blast through Rome, Florence, Pisa and Venice (but that's another story).

 

On November 25, Serge and I went our own ways - he headed for Amsterdam, while I spent a couple of days in Milan, visiting the magnificent Il Museo Storico dell’Alfa Romeo in Arese. I then skipped through Switzerland (Lausanne, Bern, Luzern and Lurich) beofre finally making it to Stuttgart in Germany, taking in the Mercedes-Benz Museum and the Porsche Museum. By this time (December 4) I was running low on cash and so resorted to hitch-hiking from Stuttgart to Mannheim, heading for Bonn where I was going to be staying with Prof. Dr. Marcella Rietschel (a Research Fellow at the Institute of Human Genetics, University of Bonn) who I had met in Istanbul in October. It was freezing cold and snowing out on the road, and by the time I reached Mannheim, I had had enough and headed to the Hauptbahnhof. After a cup of steaming coffee, I bought a ticket to Bonn, boarded the milk-train and continued the journey north. As fate would have it, I ended up in Zeppelinheim, close to Frankfurt, and that extraordinary interlude is detailed here.

 

Being on the bones of my financial arse, and with a severe cold snap making hitch-hiking a really bad idea, I now resorted to using the Mitfahrzentrale - an organised hitch-hiking (or "cap pooling") service where a driver can register how many spare seats they have in their car and where they are travelling from, to, and on what date. Potential passengers are provided with contact details and descriptions of the journey including any proposed stops along the way. As all travellers share costs, the savings can be extensive and it also serves as a good way to meet interesting people and to practice your German!

 

Our route to the east The so-called "inner German border" (a.k.a. "Zonengrenze") was the frontier between the German Democratic Republic (GDR, East Germany) and the Federal Republic of Germany (FRG, West Germany) from 1949 to 1990. The border was a physical manifestation of Winston Churchill's metaphorical Iron Curtain that separated the Soviet and Western blocs during the Cold War. The border could be crossed legally only through a limited number of routes and foreigners were able to traverse East German territory to or from West Berlin via a limited number of road corridors, the most used of which was at Helmstedt-Marienborn on the Hanover–Berlin A2 autobahn. Codenamed Checkpoint Alpha, this was the first of three Allied checkpoints on the road to Berlin. The others were Checkpoint Bravo, where the autobahn crossed from East Germany into West Berlin, and most famous of all, Checkpoint Charlie, the only place where non-Germans could cross from West to East Berlin. Lengthy inspections caused long delays to traffic at the crossing points, and for some the whole experience was very disturbing: "Travelling from west to east through [the inner German border] was like entering a drab and disturbing dream, peopled by all the ogres of totalitarianism, a half-lit world of shabby resentments, where anything could be done to you, I used to feel, without anybody ever hearing of it, and your every step was dogged by watchful eyes and mechanisms." (Jan Morris) Personally, having spent almost three decades of my life under the oppression of the apartheid regime, it felt all too familiar.

 

So, after an uncomfortable 6-8 hour road trip, I was finally there - Berlin! One of my German friends from South Africa (P.A.) had been a regular visitor to Berlin during our high school and university years, before relocating to the city in the mid-80's. In those days it made a lot of sense - getting out of South Africa after studying meant escaping two years military service with the South African Defence Force and moving to Berlin meant avoiding conscription into the German military as well. That is, in order to encourage young people to move to West Berlin, they were lured in with exemptions from national service and good study benefits. It was December 8, 1989 and P.A. was unfortunately not in town. But a mutual friend was - L.M. had left Africa at about the same time as Pierre and was an aspirant artist in Berlin. He offered me a place to stay and we spent a brilliant week together, partying, clubbing and taking in all the delights that this city in change had to offer! I don't remember too much, but have some photos that I am sharing for the first time, a quarter of a century later, to the day.

 

45657-21-ew - the caption on the back of the photo reads:

"The Wall" - Berlin - between "Checkpoint Charlie" and Potsdamer Platz. The Western side. Germany. Sunday, December 10, 1989."

 

I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

Vladimir Ilyich Ulyanov[b] (22 April [O.S. 10 April] 1870 – 21 January 1924), better known as Vladimir Lenin, was a Russian revolutionary, politician, and political theorist. He served as the first and founding head of government of Soviet Russia from 1917 until his death in 1924, and of the Soviet Union from 1922 to 1924. Under his administration, Russia, and later the Soviet Union, became a one-party socialist state governed by the Communist Party. Ideologically a Marxist, his developments to the ideology are called Leninism.

 

Born to a schoolteacher's family in Simbirsk, Lenin embraced revolutionary socialist politics following his brother's 1887 execution. Expelled from Kazan Imperial University for participating in protests against the Tsarist government, he devoted the following years to a law degree. He relocated to Saint Petersburg in 1893 where he became a senior Marxist activist. In 1897, he was arrested for sedition and exiled to Shushenskoye in Siberia for three years, where he married Nadezhda Krupskaya. After his exile, he moved to Western Europe, where he became a prominent theorist in the Marxist Russian Social Democratic Labour Party (RSDLP). In 1903, he took a key role in the RSDLP ideological split, leading the Bolshevik faction against Julius Martov's Mensheviks. Following Russia's failed Revolution of 1905, he initially campaigned for the First World War to be transformed into a Europe-wide proletarian revolution, which, as a Marxist, he believed would cause the overthrow of capitalism and the rise of socialism. After the 1917 February Revolution ousted the Tsar and established a Provisional Government, he returned to Russia and played a leading role in the October Revolution, in which the Bolsheviks overthrew the new government.

 

Lenin's Bolshevik government initially shared power with the Left Socialist Revolutionaries, elected soviets, and a multi-party Constituent Assembly, although by 1918 it had centralised power in the new Communist Party. Lenin's administration redistributed land among the peasantry and nationalised banks and large-scale industry. It withdrew from the First World War by signing a treaty conceding territory to the Central Powers, and promoted world revolution through the Communist International. Opponents were suppressed in the Red Terror, a violent campaign administered by the state security services; tens of thousands were killed or interned in concentration camps. His administration defeated right and left-wing anti-Bolshevik armies in the Russian Civil War from 1917 to 1922 and oversaw the Polish–Soviet War of 1919–1921. Responding to wartime devastation, famine, and popular uprisings, in 1921 Lenin encouraged economic growth through the New Economic Policy. Several non-Russian nations had secured independence from Russia after 1917, but five were forcibly re-united into the new Soviet Union in 1922, while others repelled Soviet invasions. His health failing, Lenin died in Gorki, with Joseph Stalin succeeding him as the pre-eminent figure in the Soviet government.

 

Widely considered one of the most significant and influential figures of the 20th century, Lenin was the posthumous subject of a pervasive personality cult within the Soviet Union until its dissolution in 1991. He became an ideological figurehead behind Marxism–Leninism and a prominent influence over the international communist movement. A controversial and highly divisive historical figure, Lenin is viewed by his supporters as a champion of socialism, communism, anti-imperialism and the working class, while his critics accuse him of establishing a totalitarian dictatorship that oversaw mass killings and political repression of dissidents.

 

University and political radicalisation: 1887–1893

Upon entering Kazan University in August 1887, Lenin moved into a nearby flat. There, he joined a zemlyachestvo, a form of university society that represented the men of a particular region. This group elected him as its representative to the university's zemlyachestvo council, and he took part in a December demonstration against government restrictions that banned student societies. The police arrested Lenin and accused him of being a ringleader in the demonstration; he was expelled from the university, and the Ministry of Internal Affairs exiled him to his family's Kokushkino estate. There, he read voraciously, becoming enamoured with Nikolay Chernyshevsky's 1863 pro-revolutionary novel What Is to Be Done?

 

Lenin's mother was concerned by her son's radicalisation, and was instrumental in convincing the Interior Ministry to allow him to return to the city of Kazan, but not the university. On his return, he joined Nikolai Fedoseev's revolutionary circle, through which he discovered Karl Marx's 1867 book Capital. This sparked his interest in Marxism, a socio-political theory that argued that society developed in stages, that this development resulted from class struggle, and that capitalist society would ultimately give way to socialist society and then communist society. Wary of his political views, Lenin's mother bought a country estate in Alakaevka village, Samara Oblast, in the hope that her son would turn his attention to agriculture. He had little interest in farm management, and his mother soon sold the land, keeping the house as a summer home.

 

In September 1889, the Ulyanov family moved to the city of Samara, where Lenin joined Alexei Sklyarenko's socialist discussion circle. There, Lenin fully embraced Marxism and produced a Russian language translation of Marx and Friedrich Engels's 1848 political pamphlet, The Communist Manifesto. He began to read the works of the Russian Marxist Georgi Plekhanov, agreeing with Plekhanov's argument that Russia was moving from feudalism to capitalism and so socialism would be implemented by the proletariat, or urban working class, rather than the peasantry. This Marxist perspective contrasted with the view of the agrarian-socialist Narodnik movement, which held that the peasantry could establish socialism in Russia by forming peasant communes, thereby bypassing capitalism. This Narodnik view developed in the 1860s with the People's Freedom Party and was then dominant within the Russian revolutionary movement. Lenin rejected the premise of the agrarian-socialist argument but was influenced by agrarian-socialists like Pyotr Tkachev and Sergei Nechaev and befriended several Narodniks.

 

In May 1890, Maria, who retained societal influence as the widow of a nobleman, persuaded the authorities to allow Lenin to take his exams externally at the University of St Petersburg, where he obtained the equivalent of a first-class degree with honours. The graduation celebrations were marred when his sister Olga died of typhoid. Lenin remained in Samara for several years, working first as a legal assistant for a regional court and then for a local lawyer. He devoted much time to radical politics, remaining active in Sklyarenko's group and formulating ideas about how Marxism applied to Russia. Inspired by Plekhanov's work, Lenin collected data on Russian society, using it to support a Marxist interpretation of societal development and counter the claims of the Narodniks. He wrote a paper on peasant economics; it was rejected by the liberal journal Russian Thought.

 

Revolutionary activity

Early activism and imprisonment: 1893–1900

In late 1893, Lenin moved to Saint Petersburg. There, he worked as a barrister's assistant and rose to a senior position in a Marxist revolutionary cell that called itself the Social-Democrats after the Marxist Social Democratic Party of Germany. Championing Marxism within the socialist movement, he encouraged the founding of revolutionary cells in Russia's industrial centres. By late 1894, he was leading a Marxist workers' circle, and meticulously covered his tracks to evade police spies. He began a romantic relationship with Nadezhda "Nadya" Krupskaya, a Marxist schoolteacher. He also authored a political tract criticising the Narodnik agrarian-socialists, What the "Friends of the People" Are and How They Fight the Social-Democrats; around 200 copies were illegally printed in 1894.

 

Hoping to cement connections between his Social-Democrats and Emancipation of Labour, a group of Russian Marxists based in Switzerland, Lenin visited the country to meet group members Plekhanov and Pavel Axelrod. He proceeded to Paris to meet Marx's son-in-law Paul Lafargue and to research the Paris Commune of 1871, which he considered an early prototype for a proletarian government. Financed by his mother, he stayed in a Swiss health spa before travelling to Berlin, where he studied for six weeks at the Staatsbibliothek and met the Marxist Wilhelm Liebknecht. Returning to Russia with a stash of illegal revolutionary publications, he travelled to various cities distributing literature to striking workers. While involved in producing a news sheet, Rabochee delo (Workers' Cause), he was among 40 activists arrested in St. Petersburg and charged with sedition.

 

Refused legal representation or bail, Lenin denied all charges against him but remained imprisoned for a year before sentencing. He spent this time theorising and writing. In this work he noted that the rise of industrial capitalism in Russia had caused large numbers of peasants to move to the cities, where they formed a proletariat. From his Marxist perspective, Lenin argued that this Russian proletariat would develop class consciousness, which would in turn lead them to violently overthrow tsarism, the aristocracy, and the bourgeoisie and to establish a proletariat state that would move toward socialism.

 

In February 1897, Lenin was sentenced without trial to three years' exile in eastern Siberia. He was granted a few days in Saint Petersburg to put his affairs in order and used this time to meet with the Social-Democrats, who had renamed themselves the League of Struggle for the Emancipation of the Working Class. His journey to eastern Siberia took 11 weeks, for much of which he was accompanied by his mother and sisters. Deemed only a minor threat to the government, he was exiled to Shushenskoye, Minusinsky District, where he was kept under police surveillance; he was nevertheless able to correspond with other revolutionaries, many of whom visited him, and permitted to go on trips to swim in the Yenisei River and to hunt duck and snipe.

 

In May 1898, Nadya joined him in exile, having been arrested in August 1896 for organising a strike. She was initially posted to Ufa, but persuaded the authorities to move her to Shushenskoye, where she and Lenin married on 10 July 1898. Settling into a family life with Nadya's mother Elizaveta Vasilyevna, in Shushenskoye the couple translated English socialist literature into Russian. There, Lenin wrote A Protest by Russian Social-Democrats to criticise German Marxist revisionists like Eduard Bernstein who advocated a peaceful, electoral path to socialism. He also finished The Development of Capitalism in Russia (1899), his longest book to date, which criticised the agrarian-socialists and promoted a Marxist analysis of Russian economic development. Published under the pseudonym of Vladimir Ilin, upon publication it received predominantly poor reviews.

 

Munich, London, and Geneva: 1900–1905

After his exile, Lenin settled in Pskov in early 1900. There, he began raising funds for a newspaper, Iskra (Spark), a new organ of the Russian Marxist party, now calling itself the Russian Social Democratic Labour Party (RSDLP). In July 1900, Lenin left Russia for Western Europe; in Switzerland he met other Russian Marxists, and at a Corsier conference they agreed to launch the paper from Munich, where Lenin relocated in September. Containing contributions from prominent European Marxists, Iskra was smuggled into Russia, becoming the country's most successful underground publication for 50 years. He first adopted the pseudonym Lenin in December 1901, possibly based on the Siberian River Lena; he often used the fuller pseudonym of N. Lenin, and while the N did not stand for anything, a popular misconception later arose that it represented Nikolai. Under this pseudonym, in 1902 he published his most influential publication to date, the pamphlet What Is to Be Done?, which outlined his thoughts on the need for a vanguard party to lead the proletariat to revolution.

 

Nadya joined Lenin in Munich and became his secretary. They continued their political agitation, as Lenin wrote for Iskra and drafted the RSDLP programme, attacking ideological dissenters and external critics, particularly the Socialist Revolutionary Party (SR),[ a Narodnik agrarian-socialist group founded in 1901. Despite remaining a Marxist, he accepted the Narodnik view on the revolutionary power of the Russian peasantry, accordingly, penning the 1903 pamphlet To the Village Poor. To evade Bavarian police, Lenin moved to London with Iskra in April 1902, where he befriended fellow Russian-Ukrainian Marxist Leon Trotsky. Lenin fell ill with erysipelas and was unable to take such a leading role on the Iskra editorial board; in his absence, the board moved its base of operations to Geneva.

 

The second RSDLP Congress was held in London in July 1903. At the conference, a schism emerged between Lenin's supporters and those of Julius Martov. Martov argued that party members should be able to express themselves independently of the party leadership; Lenin disagreed, emphasising the need for a strong leadership with complete control over the party. Lenin's supporters were in the majority, and he termed them the "majoritarians" (bol'sheviki in Russian; Bolsheviks); in response, Martov termed his followers the "minoritarians" (men'sheviki in Russian; Mensheviks). Arguments between Bolsheviks and Mensheviks continued after the conference; the Bolsheviks accused their rivals of being opportunists and reformists who lacked discipline, while the Mensheviks accused Lenin of being a despot and autocrat. Enraged at the Mensheviks, Lenin resigned from the Iskra editorial board and in May 1904 published the anti-Menshevik tract One Step Forward, Two Steps Back. The stress made Lenin ill, and to recuperate he holidayed in Switzerland. The Bolshevik faction grew in strength; by spring 1905, the whole RSDLP Central Committee was Bolshevik, and in December they founded the newspaper Vperyod (Forward).

 

Revolution of 1905 and its aftermath: 1905–1914

In January 1905, the Bloody Sunday massacre of protesters in St. Petersburg sparked a spate of civil unrest in the Russian Empire known as the Revolution of 1905. Lenin urged Bolsheviks to take a greater role in the events, encouraging violent insurrection. In doing so, he adopted SR slogans regarding "armed insurrection", "mass terror", and "the expropriation of gentry land", resulting in Menshevik accusations that he had deviated from orthodox Marxism. In turn, he insisted that the Bolsheviks split completely with the Mensheviks; many Bolsheviks refused, and both groups attended the Third RSDLP Congress, held in London in April 1905. Lenin presented many of his ideas in the pamphlet Two Tactics of Social Democracy in the Democratic Revolution, published in August 1905. Here, he predicted that Russia's liberal bourgeoisie would be sated by a transition to constitutional monarchy and thus betray the revolution; instead, he argued that the proletariat would have to build an alliance with the peasantry to overthrow the Tsarist regime and establish the "provisional revolutionary democratic dictatorship of the proletariat and the peasantry."

 

The uprising has begun. Force against Force. Street fighting is raging, barricades are being thrown up, rifles are cracking, guns are booming. Rivers of blood are flowing, the civil war for freedom is blazing up. Moscow and the South, the Caucasus and Poland are ready to join the proletariat of St. Petersburg. The slogan of the workers has become: Death or Freedom!

 

In response to the revolution of 1905, which had failed to overthrow the government, Tsar Nicholas II accepted a series of liberal reforms in his October Manifesto. In this climate, Lenin felt it safe to return to St. Petersburg. Joining the editorial board of Novaya Zhizn (New Life), a radical legal newspaper run by Maria Andreyeva, he used it to discuss issues facing the RSDLP. He encouraged the party to seek out a much wider membership, and advocated the continual escalation of violent confrontation, believing both to be necessary for a successful revolution. Recognising that membership fees and donations from a few wealthy sympathisers were insufficient to finance the Bolsheviks' activities, Lenin endorsed the idea of robbing post offices, railway stations, trains, and banks. Under the lead of Leonid Krasin, a group of Bolsheviks began carrying out such criminal actions, the best-known taking place in June 1907, when a group of Bolsheviks acting under the leadership of Joseph Stalin committed an armed robbery of the State Bank in Tiflis, Georgia.

 

Although he briefly supported the idea of reconciliation between Bolsheviks and Mensheviks, Lenin's advocacy of violence and robbery was condemned by the Mensheviks at the Fourth RSDLP Congress, held in Stockholm in April 1906. Lenin was involved in setting up a Bolshevik Centre in Kuokkala, Grand Duchy of Finland, which was at the time an autonomous state within the Russian Empire, before the Bolsheviks regained dominance of the RSDLP at its Fifth Congress, held in London in May 1907. As the Tsarist government cracked down on opposition, both by disbanding Russia's legislative assembly, the Second Duma, and by ordering its secret police, the Okhrana, to arrest revolutionaries, Lenin fled Finland for Switzerland. There, he tried to exchange those banknotes stolen in Tiflis that had identifiable serial numbers on them.

 

Alexander Bogdanov and other prominent Bolsheviks decided to relocate the Bolshevik Centre to Paris; although Lenin disagreed, he moved to the city in December 1908. Lenin disliked Paris, lambasting it as "a foul hole", and while there he sued a motorist who knocked him off his bike. Lenin became very critical of Bogdanov's view that Russia's proletariat had to develop a socialist culture in order to become a successful revolutionary vehicle. Instead, Lenin favoured a vanguard of socialist intelligentsia who would lead the working-classes in revolution. Furthermore, Bogdanov, influenced by Ernest Mach, believed that all concepts of the world were relative, whereas Lenin stuck to the orthodox Marxist view that there was an objective reality independent of human observation. Bogdanov and Lenin holidayed together at Maxim Gorky's villa in Capri in April 1908 on returning to Paris, Lenin encouraged a split within the Bolshevik faction between his and Bogdanov's followers, accusing the latter of deviating from Marxism.

 

In May 1908, Lenin lived briefly in London, where he used the British Museum Reading Room to write Materialism and Empirio-criticism, an attack on what he described as the "bourgeois-reactionary falsehood" of Bogdanov's relativism. Lenin's factionalism began to alienate increasing numbers of Bolsheviks, including his former close supporters Alexei Rykov and Lev Kamenev. The Okhrana exploited his factionalist attitude by sending a spy, Roman Malinovsky, to act as a vocal Lenin supporter within the party. Various Bolsheviks expressed their suspicions about Malinovsky to Lenin, although it is unclear if the latter was aware of the spy's duplicity; it is possible that he used Malinovsky to feed false information to the Okhrana.

 

In August 1910, Lenin attended the Eighth Congress of the Second International, an international meeting of socialists, in Copenhagen as the RSDLP's representative, following this with a holiday in Stockholm with his mother. With his wife and sisters, he then moved to France, settling first in Bombon and then Paris. Here, he became a close friend to the French Bolshevik Inessa Armand; some biographers suggest that they had an extra-marital affair from 1910 to 1912. Meanwhile, at a Paris meeting in June 1911, the RSDLP Central Committee decided to move their focus of operations back to Russia, ordering the closure of the Bolshevik Centre and its newspaper, Proletari. Seeking to rebuild his influence in the party, Lenin arranged for a party conference to be held in Prague in January 1912, and although 16 of the 18 attendants were Bolsheviks, he was heavily criticised for his factionalist tendencies and failed to boost his status within the party.

 

Moving to Kraków in the Kingdom of Galicia and Lodomeria, a culturally Polish part of the Austro-Hungarian Empire, he used Jagiellonian University's library to conduct research. He stayed in close contact with the RSDLP, which was operating in the Russian Empire, convincing the Duma's Bolshevik members to split from their parliamentary alliance with the Mensheviks. In January 1913, Stalin, whom Lenin referred to as the "wonderful Georgian", visited him, and they discussed the future of non-Russian ethnic groups in the Empire. Due to the ailing health of both Lenin and his wife, they moved to the rural town of Biały Dunajec, before heading to Bern for Nadya to have surgery on her goitre.

 

First World War: 1914–1917

The [First World] war is being waged for the division of colonies and the robbery of foreign territory; thieves have fallen out–and to refer to the defeats at a given moment of one of the thieves in order to identify the interests of all thieves with the interests of the nation or the fatherland is an unconscionable bourgeois lie.

 

Lenin was in Galicia when the First World War broke out. The war pitted the Russian Empire against the Austro-Hungarian Empire, and due to his Russian citizenship, Lenin was arrested and briefly imprisoned until his anti-Tsarist credentials were explained. Lenin and his wife returned to Bern, before relocating to Zürich in February 1916. Lenin was angry that the German Social-Democratic Party was supporting the German war effort, which was a direct contravention of the Second International's Stuttgart resolution that socialist parties would oppose the conflict and saw the Second International as defunct. He attended the Zimmerwald Conference in September 1915 and the Kienthal Conference in April 1916, urging socialists across the continent to convert the "imperialist war" into a continent-wide "civil war" with the proletariat pitted against the bourgeoisie and aristocracy. In July 1916, Lenin's mother died, but he was unable to attend her funeral. Her death deeply affected him, and he became depressed, fearing that he too would die before seeing the proletarian revolution.

 

In September 1917, Lenin published Imperialism, the Highest Stage of Capitalism, which argued that imperialism was a product of monopoly capitalism, as capitalists sought to increase their profits by extending into new territories where wages were lower and raw materials cheaper. He believed that competition and conflict would increase and that war between the imperialist powers would continue until they were overthrown by proletariat revolution and socialism established. He spent much of this time reading the works of Georg Wilhelm Friedrich Hegel, Ludwig Feuerbach, and Aristotle, all of whom had been key influences on Marx. This changed Lenin's interpretation of Marxism; whereas he once believed that policies could be developed based on predetermined scientific principles, he concluded that the only test of whether a policy was correct was its practice. He still perceived himself as an orthodox Marxist, but he began to diverge from some of Marx's predictions about societal development; whereas Marx had believed that a "bourgeoisie-democratic revolution" of the middle-classes had to take place before a "socialist revolution" of the proletariat, Lenin believed that in Russia the proletariat could overthrow the Tsarist regime without an intermediate revolution.

 

February Revolution and the July Days: 1917

In February 1917, the February Revolution broke out in St. Petersburg, renamed Petrograd at the beginning of the First World War, as industrial workers went on strike over food shortages and deteriorating factory conditions. The unrest spread to other parts of Russia, and fearing that he would be violently overthrown, Tsar Nicholas II abdicated. The State Duma took over control of the country, establishing the Russian Provisional Government and converting the Empire into a new Russian Republic. When Lenin learned of this from his base in Switzerland, he celebrated with other dissidents. He decided to return to Russia to take charge of the Bolsheviks but found that most passages into the country were blocked due to the ongoing conflict. He organised a plan with other dissidents to negotiate a passage for them through Germany, with which Russia was then at war. Recognising that these dissidents could cause problems for their Russian enemies, the German government agreed to permit 32 Russian citizens to travel by train through their territory, among them Lenin and his wife. For political reasons, Lenin and the Germans agreed to a cover story that Lenin had travelled by sealed train carriage through German territory, but in fact the train was not truly sealed, and the passengers were allowed to disembark to, for example, spend the night in Frankfurt. The group travelled by train from Zürich to Sassnitz, proceeding by ferry to Trelleborg, Sweden, and from there to the Haparanda–Tornio border crossing and then to Helsinki before taking the final train to Petrograd in disguise.

 

Arriving at Petrograd's Finland Station in April, Lenin gave a speech to Bolshevik supporters condemning the Provisional Government and again calling for a continent-wide European proletarian revolution. Over the following days, he spoke at Bolshevik meetings, lambasting those who wanted reconciliation with the Mensheviks and revealing his "April Theses", an outline of his plans for the Bolsheviks, which he had written on the journey from Switzerland. He publicly condemned both the Mensheviks and the Social Revolutionaries, who dominated the influential Petrograd Soviet, for supporting the Provisional Government, denouncing them as traitors to socialism. Considering the government to be just as imperialist as the Tsarist regime, he advocated immediate peace with Germany and Austria-Hungary, rule by soviets, the nationalisation of industry and banks, and the state expropriation of land, all with the intention of establishing a proletariat government and pushing toward a socialist society. By contrast, the Mensheviks believed that Russia was insufficiently developed to transition to socialism and accused Lenin of trying to plunge the new Republic into civil war. Over the coming months Lenin campaigned for his policies, attending the meetings of the Bolshevik Central Committee, prolifically writing for the Bolshevik newspaper Pravda, and giving public speeches in Petrograd aimed at converting workers, soldiers, sailors, and peasants to his cause.

 

Sensing growing frustration among Bolshevik supporters, Lenin suggested an armed political demonstration in Petrograd to test the government's response. Amid deteriorating health, he left the city to recuperate in the Finnish village of Neivola. The Bolsheviks' armed demonstration, the July Days, took place while Lenin was away, but upon learning that demonstrators had violently clashed with government forces, he returned to Petrograd and called for calm. Responding to the violence, the government ordered the arrest of Lenin and other prominent Bolsheviks, raiding their offices, and publicly alleging that he was a German agent provocateur. Evading arrest, Lenin hid in a series of Petrograd safe houses. Fearing that he would be killed, Lenin and fellow senior Bolshevik Grigory Zinoviev escaped Petrograd in disguise, relocating to Razliv. There, Lenin began work on the book that became The State and Revolution, an exposition on how he believed the socialist state would develop after the proletariat revolution, and how from then on the state would gradually wither away, leaving a pure communist society. He began arguing for a Bolshevik-led armed insurrection to topple the government, but at a clandestine meeting of the party's central committee this idea was rejected. Lenin then headed by train and by foot to Finland, arriving at Helsinki on 10 August, where he hid away in safe houses belonging to Bolshevik sympathisers.

 

October Revolution: 1917

In August 1917, while Lenin was in Finland, General Lavr Kornilov, the Commander-in-Chief of the Russian Army, sent troops to Petrograd in what appeared to be a military coup attempt against the Provisional Government. Premier Alexander Kerensky turned to the Petrograd Soviet, including its Bolshevik members, for help, allowing the revolutionaries to organise workers as Red Guards to defend the city. The coup petered out before it reached Petrograd, but the events had allowed the Bolsheviks to return to the open political arena. Fearing a counter-revolution from right-wing forces hostile to socialism, the Mensheviks and Socialist-Revolutionaries who dominated the Petrograd Soviet had been instrumental in pressuring the government to normalise relations with the Bolsheviks. Both the Mensheviks and Socialist-Revolutionaries had lost much popular support because of their affiliation with the Provisional Government and its unpopular continuation of the war. The Bolsheviks capitalised on this, and soon the pro-Bolshevik Marxist Trotsky was elected leader of the Petrograd Soviet. In September, the Bolsheviks gained a majority in the workers' sections of both the Moscow and Petrograd Soviets.

 

Recognising that the situation was safer for him, Lenin returned to Petrograd. There he attended a meeting of the Bolshevik Central Committee on 10 October, where he again argued that the party should lead an armed insurrection to topple the Provisional Government. This time the argument won with ten votes against two. Critics of the plan, Zinoviev and Kamenev, argued that Russian workers would not support a violent coup against the regime and that there was no clear evidence for Lenin's assertion that all of Europe was on the verge of proletarian revolution. The party began plans to organise the offensive, holding a final meeting at the Smolny Institute on 24 October. This was the base of the Military Revolutionary Committee (MRC), an armed militia largely loyal to the Bolsheviks that had been established by the Petrograd Soviet during Kornilov's alleged coup.

 

In October, the MRC was ordered to take control of Petrograd's key transport, communication, printing and utilities hubs, and did so without bloodshed. Bolsheviks besieged the government in the Winter Palace and overcame it and arrested its ministers after the cruiser Aurora, controlled by Bolshevik seamen, fired a blank shot to signal the start of the revolution. During the insurrection, Lenin gave a speech to the Petrograd Soviet announcing that the Provisional Government had been overthrown. The Bolsheviks declared the formation of a new government, the Council of People's Commissars, or Sovnarkom. Lenin initially turned down the leading position of Chairman, suggesting Trotsky for the job, but other Bolsheviks insisted and ultimately Lenin relented. Lenin and other Bolsheviks then attended the Second Congress of Soviets on 26 and 27 October and announced the creation of the new government. Menshevik attendees condemned the illegitimate seizure of power and the risk of civil war. In these early days of the new regime, Lenin avoided talking in Marxist and socialist terms so as not to alienate Russia's population, and instead spoke about having a country controlled by the workers. Lenin and many other Bolsheviks expected proletariat revolution to sweep across Europe in days or months.

 

Lenin's government

Organising the Soviet government: 1917–1918

The Provisional Government had planned for a Constituent Assembly to be elected in November 1917; against Lenin's objections, Sovnarkom agreed for the vote to take place as scheduled. In the constitutional election, the Bolsheviks gained approximately a quarter of the vote, being defeated by the agrarian-focused Socialist-Revolutionaries. Lenin argued that the election was not a fair reflection of the people's will, that the electorate had not had time to learn the Bolsheviks' political programme, and that the candidacy lists had been drawn up before the Left Socialist-Revolutionaries split from the Socialist-Revolutionaries. Nevertheless, the newly elected Russian Constituent Assembly convened in Petrograd in January 1918. Sovnarkom argued that it was counter-revolutionary because it sought to remove power from the soviets, but the Socialist-Revolutionaries and Mensheviks denied this. The Bolsheviks presented the Assembly with a motion that would strip it of most of its legal powers; when the Assembly rejected the motion, Sovnarkom declared this as evidence of its counter-revolutionary nature and forcibly disbanded it.

 

Lenin rejected repeated calls, including from some Bolsheviks, to establish a coalition government with other socialist parties. Although refusing a coalition with the Mensheviks or Socialist-Revolutionaries, Sovnarkom partially relented; they allowed the Left Socialist-Revolutionaries five posts in the cabinet in December 1917. This coalition only lasted four months until March 1918, when the Left Socialist-Revolutionaries pulled out of the government over a disagreement about the Bolsheviks' approach to ending the First World War. At their 7th Congress in March 1918, the Bolsheviks changed their official name from the Russian Social Democratic Labour Party to the Russian Communist Party, as Lenin wanted to both distance his group from the increasingly reformist German Social Democratic Party and to emphasise its ultimate goal, that of a communist society.

 

Although ultimate power officially rested with the country's government in the form of Sovnarkom and the Executive Committee (VTSIK) elected by the All-Russian Congress of Soviets (ARCS), the Communist Party was de facto in control in Russia, as acknowledged by its members at the time. By 1918, Sovnarkom began acting unilaterally, claiming a need for expediency, with the ARCS and VTSIK becoming increasingly marginalised, so the soviets no longer had a role in governing Russia. During 1918 and 1919, the government expelled Mensheviks and Socialist-Revolutionaries from the soviets. Russia had become a one-party state.

 

Within the party was established a Political Bureau (Politburo) and Organisation Bureau (Orgburo) to accompany the existing Central Committee; the decisions of these party bodies had to be adopted by Sovnarkom and the Council of Labour and Defence. Lenin was the most significant figure in this governance structure as well as being the Chairman of Sovnarkom and sitting on the Council of Labour and Defence, and on the Central Committee and Politburo of the Communist Party. The only individual to have anywhere near this influence was Lenin's right-hand man, Yakov Sverdlov, who died in March 1919 during a flu pandemic. In November 1917, Lenin and his wife took a two-room flat within the Smolny Institute; the following month they left for a brief holiday in Halila, Finland. In January 1918, he survived an assassination attempt in Petrograd; Fritz Platten, who was with Lenin at the time, shielded him and was injured by a bullet.

 

Concerned that the German Army posed a threat to Petrograd, in March 1918 Sovnarkom relocated to Moscow, initially as a temporary measure. There, Lenin, Trotsky, and other Bolshevik leaders moved into the Kremlin, where Lenin lived with his wife and sister Maria in a first-floor apartment adjacent to the room in which the Sovnarkom meetings were held. Lenin disliked Moscow, but rarely left the city centre during the rest of his life. He survived a second assassination attempt, in Moscow in August 1918; he was shot following a public speech and injured badly. A Socialist-Revolutionary, Fanny Kaplan, was arrested and executed. The attack was widely covered in the Russian press, generating much sympathy for Lenin and boosting his popularity. As a respite, he was driven in September 1918 to the luxurious Gorki estate, just outside Moscow, recently nationalized for him by the government.

 

Social, legal, and economic reform: 1917–1918

To All Workers, Soldiers and Peasants. The Soviet authority will at once propose a democratic peace to all nations and an immediate armistice on all fronts. It will safeguard the transfer without compensation of all land—landlord, imperial, and monastery—to the peasants' committees; it will defend the soldiers' rights, introducing a complete democratisation of the army; it will establish workers' control over industry; it will ensure the convocation of the Constituent Assembly on the date set; it will supply the cities with bread and the villages with articles of first necessity; and it will secure to all nationalities inhabiting Russia the right of self-determination ... Long live the revolution!

 

Upon taking power, Lenin's regime issued a series of decrees. The first was a Decree on Land, which declared that the landed estates of the aristocracy and the Orthodox Church should be nationalised and redistributed to peasants by local governments. This contrasted with Lenin's desire for agricultural collectivisation but provided governmental recognition of the widespread peasant land seizures that had already occurred. In November 1917, the government issued the Decree on the Press that closed many opposition media outlets deemed counter revolutionary. They claimed the measure would be temporary; the decree was widely criticised, including by many Bolsheviks, for compromising freedom of the press.

 

In November 1917, Lenin issued the Declaration of the Rights of the Peoples of Russia, which stated that non-Russian ethnic groups living inside the Republic had the right to secede from Russian authority and establish their own independent nation-states. Many nations declared independence (Finland and Lithuania in December 1917, Latvia and Ukraine in January 1918, Estonia in February 1918, Transcaucasia in April 1918, and Poland in November 1918). Soon, the Bolsheviks actively promoted communist parties in these independent nation-states, while at the Fifth All-Russian Congress of the Soviets in July 1918 a constitution was approved that reformed the Russian Republic into the Russian Soviet Federative Socialist Republic. Seeking to modernise the country, the government officially converted Russia from the Julian calendar to the Gregorian calendar used in Europe.

 

In November 1917, Sovnarkom issued a decree abolishing Russia's legal system, calling on the use of "revolutionary conscience" to replace the abolished laws. The courts were replaced by a two-tier system, namely the Revolutionary Tribunals to deal with counter-revolutionary crimes, and the People's Courts to deal with civil and other criminal offences. They were instructed to ignore pre-existing laws and base their rulings on the Sovnarkom decrees and a "socialist sense of justice." November also saw an overhaul of the armed forces; Sovnarkom implemented egalitarian measures, abolished previous ranks, titles, and medals, and called on soldiers to establish committees to elect their commanders.

 

Earth of Filth".

In October 1917, Lenin issued a decree limiting work for everyone in Russia to eight hours per day. He also issued the Decree on Popular Education that stipulated that the government would guarantee free, secular education for all children in Russia, and a decree establishing a system of state orphanages. To combat mass illiteracy, a literacy campaign was initiated; an estimated 5 million people enrolled in crash courses of basic literacy from 1920 to 1926. Embracing the equality of the sexes, laws were introduced that helped to emancipate women, by giving them economic autonomy from their husbands and removing restrictions on divorce. Zhenotdel, a Bolshevik women's organisation, was established to further these aims. Under Lenin, Russia became the first country to legalize abortion on demand in the first trimester. Militantly atheist, Lenin and the Communist Party wanted to demolish organised religion. In January 1918, the government decreed the separation of church and state, and prohibited religious instruction in schools.

 

In November 1917, Lenin issued the Decree on Workers' Control, which called on the workers of each enterprise to establish an elected committee to monitor their enterprise's management. That month they also issued an order requisitioning the country's gold, and nationalised the banks, which Lenin saw as a major step toward socialism. In December, Sovnarkom established a Supreme Council of the National Economy (VSNKh), which had authority over industry, banking, agriculture, and trade. The factory committees were subordinate to the trade unions, which were subordinate to VSNKh; the state's centralised economic plan was prioritised over the workers' local economic interests. In early 1918, Sovnarkom cancelled all foreign debts and refused to pay interest owed on them. In April 1918, it nationalised foreign trade, establishing a state monopoly on imports and exports. In June 1918, it decreed nationalisation of public utilities, railways, engineering, textiles, metallurgy, and mining, although often these were state-owned in name only. Full-scale nationalisation did not take place until November 1920, when small-scale industrial enterprises were brought under state control.

 

A faction of the Bolsheviks known as the "Left Communists" criticised Sovnarkom's economic policy as too moderate; they wanted nationalisation of all industry, agriculture, trade, finance, transport, and communication. Lenin believed that this was impractical at that stage and that the government should only nationalise Russia's large-scale capitalist enterprises, such as the banks, railways, larger landed estates, and larger factories and mines, allowing smaller businesses to operate privately until they grew large enough to be successfully nationalised. Lenin also disagreed with the Left Communists about the economic organisation; in June 1918, he argued that centralised economic control of industry was needed, whereas Left Communists wanted each factory to be controlled by its workers, a syndicalist approach that Lenin considered detrimental to the cause of socialism.

 

Adopting a left-libertarian perspective, both the Left Communists and other factions in the Communist Party critiqued the decline of democratic institutions in Russia. Internationally, many socialists decried Lenin's regime and denied that he was establishing socialism; in particular, they highlighted the lack of widespread political participation, popular consultation, and industrial democracy. In late 1918, the Czech-Austrian Marxist Karl Kautsky authored an anti-Leninist pamphlet condemning the anti-democratic nature of Soviet Russia, to which Lenin published a vociferous reply, The Proletarian Revolution and the Renegade Kautsky. German Marxist Rosa Luxemburg echoed Kautsky's views, while Russian anarchist Peter Kropotkin described the Bolshevik seizure of power as "the burial of the Russian Revolution."

 

Treaty of Brest-Litovsk: 1917–1918

[By prolonging the war] we unusually strengthen German imperialism, and the peace will have to be concluded anyway, but then the peace will be worse because it will be concluded by someone other than ourselves. No doubt the peace which we are now being forced to conclude is an indecent peace, but if war commences our government will be swept away and the peace will be concluded by another government.

 

Upon taking power, Lenin believed that a key policy of his government must be to withdraw from the First World War by establishing an armistice with the Central Powers of Germany and Austria-Hungary. He believed that ongoing war would create resentment among war-weary Russian troops, to whom he had promised peace, and that these troops and the advancing German Army threatened both his own government and the cause of international socialism. By contrast, other Bolsheviks, in particular Nikolai Bukharin and the Left Communists, believed that peace with the Central Powers would be a betrayal of international socialism and that Russia should instead wage "a war of revolutionary defence" that would provoke an uprising of the German proletariat against their own government.

 

Lenin proposed a three-month armistice in his Decree on Peace of November 1917, which was approved by the Second Congress of Soviets and presented to the German and Austro-Hungarian governments. The Germans responded positively, viewing this as an opportunity to focus on the Western Front and stave off looming defeat. In November, armistice talks began at Brest-Litovsk, the headquarters of the German high command on the Eastern Front, with the Russian delegation being led by Trotsky and Adolph Joffe. Meanwhile, a ceasefire until January was agreed. During negotiations, the Germans insisted on keeping their wartime conquests, which included Poland, Lithuania, and Courland, whereas the Russians countered that this was a violation of these nations' rights to self-determination. Some Bolsheviks had expressed hopes of dragging out negotiations until proletarian revolution broke out throughout Europe. On 7 January 1918, Trotsky returned from Brest-Litovsk to St. Petersburg with an ultimatum from the Central Powers: either Russia accept Germany's territorial demands or the war would resume.

 

In January and again in February, Lenin urged the Bolsheviks to accept Germany's proposals. He argued that the territorial losses were acceptable if it ensured the survival of the Bolshevik-led government. The majority of Bolsheviks rejected his position, hoping to prolong the armistice and call Germany's bluff. On 18 February, the German Army launched Operation Faustschlag, advancing further into Russian-controlled territory and conquering Dvinsk within a day. At this point, Lenin finally convinced a small majority of the Bolshevik Central Committee to accept the Central Powers' demands. On 23 February, the Central Powers issued a new ultimatum: Russia had to recognise German control not only of Poland and the Baltic states but also of Ukraine or face a full-scale invasion.

 

On 3 March, the Treaty of Brest-Litovsk was signed. It resulted in massive territorial losses for Russia, with 26% of the former Empire's population, 37% of its agricultural harvest area, 28% of its industry, 26% of its railway tracks, and three-quarters of its coal and iron deposits being transferred to German control. Accordingly, the Treaty was deeply unpopular across Russia's political spectrum, and several Bolsheviks and Left Socialist-Revolutionaries resigned from Sovnarkom in protest. After the Treaty, Sovnarkom focused on trying to foment proletarian revolution in Germany, issuing an array of anti-war and anti-government publications in the country; the German government retaliated by expelling Russia's diplomats. The Treaty nevertheless failed to stop the Central Powers' defeat; in November 1918, the German Emperor Wilhelm II abdicated and the country's new administration signed the Armistice with the Allies. As a result, Sovnarkom proclaimed the Treaty of Brest-Litovsk void.

 

Anti-Kulak campaigns, Cheka, and Red Terror: 1918–1922

[The bourgeoisie] practised terror against the workers, soldiers and peasants in the interests of a small group of landowners and bankers, whereas the Soviet regime applies decisive measures against landowners, plunderers and their accomplices in the interests of the workers, soldiers and peasants.

 

By early 1918, many cities in western Russia faced famine as a result of chronic food shortages. Lenin blamed this on the kulaks, or wealthier peasants, who allegedly hoarded the grain that they had produced to increase its financial value. In May 1918, he issued a requisitioning order that established armed detachments to confiscate grain from kulaks for distribution in the cities, and in June called for the formation of Committees of Poor Peasants to aid in requisitioning. This policy resulted in vast social disorder and violence, as armed detachments often clashed with peasant groups, helping to set the stage for the civil war. A prominent example of Lenin's views was his August 1918 telegram to the Bolsheviks of Penza, which called upon them to suppress a peasant insurrection by publicly hanging at least 100 "known kulaks, rich men, [and] bloodsuckers."

 

The requisitions disincentivised peasants from producing more grain than they could personally consume, and thus production slumped. A booming black market supplemented the official state-sanctioned economy, and Lenin called on speculators, black marketeers and looters to be shot. Both the Socialist-Revolutionaries and Left Socialist-Revolutionaries condemned the armed appropriations of grain at the Fifth All-Russian Congress of Soviets in July 1918. Realising that the Committees of the Poor Peasants were also persecuting peasants who were not kulaks and thus contributing to anti-government feeling among the peasantry, in December 1918 Lenin abolished them.

 

Lenin repeatedly emphasised the need for terror and violence in overthrowing the old order and ensuring the success of the revolution. Speaking to the All-Russian Central Executive Committee of the Soviets in November 1917, he declared that "the state is an institution built up for the sake of exercising violence. Previously, this violence was exercised by a handful of moneybags over the entire people; now we want [...] to organise violence in the interests of the people." He strongly opposed suggestions to abolish capital punishment. Fearing anti-Bolshevik forces would overthrow his administration, in December 1917 Lenin ordered the establishment of the Emergency Commission for Combating Counter-Revolution and Sabotage, or Cheka, a political police force led by Felix Dzerzhinsky.

 

In September 1918, Sovnarkom passed a decree that inaugurated the Red Terror, a system of repression orchestrated by the Cheka secret police.[261] Although sometimes described as an attempt to eliminate the entire bourgeoisie, Lenin did not want to exterminate all members of this class, merely those who sought to reinstate their rule. The majority of the Terror's victims were well-to-do citizens or former members of the Tsarist administration; others were non-bourgeois anti-Bolsheviks and perceived social undesirables such as prostitutes. The Cheka claimed the right to both sentence and execute anyone whom it deemed to be an enemy of the government, without recourse to the Revolutionary Tribunals. Accordingly, throughout Soviet Russia the Cheka carried out killings, often in large numbers. For example, the Petrograd Cheka executed 512 people in a few days. There are no surviving records to provide an accurate figure of how many perished in the Red Terror; later estimates of historians have ranged between 10,000 and 15,000, and 50,000 to 140,000.

 

Lenin never witnessed this violence or participated in it first-hand, and publicly distanced himself from it. His published articles and speeches rarely called for executions, but he regularly did so in his coded telegrams and confidential notes. Many Bolsheviks expressed disapproval of the Cheka's mass executions and feared the organisation's apparent unaccountability. The Communist Party tried to restrain its activities in February 1919, stripping it of its powers of tribunal and execution in those areas not under official martial law, but the Cheka continued as before in swathes of the country. By 1920, the Cheka had become the most powerful institution in Soviet Russia, exerting influence over all other state apparatus.

 

A decree in April 1919 resulted in the establishment of concentration camps, which were entrusted to the Cheka, later administered by a new government agency, Gulag. By the end of 1920, 84 camps had been established across Soviet Russia, holding about 50,000 prisoners; by October 1923, this had grown to 315 camps and about 70,000 inmates. Those interned in the camps were used as slave labour. From July 1922, intellectuals deemed to be opposing the Bolshevik government were exiled to inhospitable regions or deported from Russia altogether; Lenin personally scrutinised the lists of those to be dealt with in this manner. In May 1922, Lenin issued a decree calling for the execution of anti-Bolshevik priests, causing between 14,000 and 20,000 deaths. The Russian Orthodox Church was worst affected; the government's anti-religious policies also harmed Roman Catholic and Protestant churches, Jewish synagogues, and Islamic mosques.

 

Civil War and the Polish–Soviet War: 1918–1920

The existence of the Soviet Republic alongside the imperialist states over the long run is unthinkable. In the end, either the one or the other will triumph. And until that end will have arrived, a series of the most terrible conflicts between the Soviet Republic and the bourgeois governments is unavoidable. This means that the ruling class, the proletariat, if it only wishes to rule and is to rule, must demonstrate this also with its military organization.

 

Lenin expected Russia's aristocracy and bourgeoisie to oppose his government, but he believed that the numerical superiority of the lower classes, coupled with the Bolsheviks' ability to effectively organise them, guaranteed a swift victory in any conflict. In this, he failed to anticipate the intensity of the violent opposition to Bolshevik rule in Russia. A long and bloody Civil War ensued between the Bolshevik Reds and the anti-Bolshevik Whites, starting in 1917 and ending in 1923 with the Reds' victory. It also encompassed ethnic conflicts on Russia's borders, and anti-Bolshevik peasant and left-wing uprisings throughout the former Empire. Accordingly, various historians have seen the civil war as representing two distinct conflicts: one between the revolutionaries and the counterrevolutionaries, and the other between different revolutionary factions.

 

The White armies were established by former Tsarist military officers, and included Anton Denikin's Volunteer Army in South Russia, Alexander Kolchak's forces in Siberia, and Nikolai Yudenich's troops in the newly independent Baltic states. The Whites were bolstered when 35,000 members of the Czech Legion, who were prisoners of war from the conflict with the Central Powers, turned against Sovnarkom and allied with the Committee of Members of the Constituent Assembly (Komuch), an anti-Bolshevik government established in Samara. The Whites were also backed by Western governments who perceived the Treaty of Brest-Litovsk as a betrayal of the Allied war effort and feared the Bolsheviks' calls for world revolution. In 1918, Great Britain, France, United States, Canada, Italy, and Serbia landed 10,000 troops in Murmansk, seizing Kandalaksha, while later that year British, American, and Japanese forces landed in Vladivostok. Western troops soon pulled out of the civil war, instead only supporting the Whites with officers, technicians and armaments, but Japan remained because they saw the conflict as an opportunity for territorial expansion.

 

Lenin tasked Trotsky with establishing a Workers' and Peasants' Red Army, and with his support, Trotsky organised a Revolutionary Military Council in September 1918, remaining its chairman until 1925. Recognising their valuable military experience, Lenin agreed that officers from the old Tsarist army could serve in the Red Army, although Trotsky established military councils to monitor their activities. The Reds held control of Russia's two largest cities, Moscow and Petrograd, as well as most of Great Russia, while the Whites were located largely on the former Empire's peripheries. The latter were therefore hindered by being both fragmented and geographically scattered, and because their ethnic Russian supremacism alienated the region's national minorities. Anti-Bolshevik armies carried out the White Terror, a campaign of violence against perceived Bolshevik supporters which was typically more spontaneous than the state-sanctioned Red Terror. Both White and Red Armies were responsible for attacks against Jewish communities, prompting Lenin to issue a condemnation of antisemitism, blaming prejudice against Jews on capitalist propaganda.

 

In July 1918, Sverdlov informed Sovnarkom that the Ural Regional Soviet had overseen the murder of the former Tsar and his immediate family in Yekaterinburg to prevent them from being rescued by advancing White troops. Although lacking proof, biographers and historians like Richard Pipes and Dmitri Volkogonov have expressed the view that the killing was probably sanctioned by Lenin; conversely, historian James Ryan cautioned that there was "no reason" to believe this. Whether Lenin sanctioned it or not, he still regarded it as necessary, highlighting the precedent set by the execution of Louis XVI in the French Revolution.

 

After the Brest-Litovsk Treaty, the Left Socialist-Revolutionaries had abandoned the coalition and increasingly viewed the Bolsheviks as traitors to the revolution. In July 1918, the Left Socialist-Revolutionary Yakov Blumkin assassinated the German ambassador to Russia, Wilhelm von Mirbach, hoping that the ensuing diplomatic incident would lead to a relaunched revolutionary war against Germany. The Left Socialist-Revolutionaries then launched a coup in Moscow, shelling the Kremlin and seizing the city's central post office before being stopped by Trotsky's forces. The party's leaders and many members were arrested and imprisoned but were treated more leniently than other opponents of the Bolsheviks.

 

By 1919, the White armies were in retreat and by the start of 1920 were defeated on all three fronts. Although Sovnarkom were victorious, the territorial extent of the Russian state had been reduced, for many non-Russian ethnic groups had used the disarray to push for national independence. In March 1921, during a related war against Poland, the Peace of Riga was signed, splitting disputed territories in Belarus and Ukraine between the Republic of Poland and Soviet Russia. Soviet Russia sought to re-conquer all newly independent nations of the former Empire, although their success was limited. Estonia, Finland, Latvia, and Lithuania all repelled Soviet invasions, while Ukraine, Belarus (as a result of the Polish–Soviet War), Armenia, Azerbaijan and Georgia were occupied by the Red Army. By 1921, Soviet Russia had defeated the Ukrainian national movements and occupied the Caucasus, although anti-Bolshevik uprisings in Central Asia lasted until the late 1920s.

 

After the German Ober Ost garrisons were withdrawn from the Eastern Front following the Armistice, both Soviet Russian armies and Polish ones moved in to fill the vacuum. The newly independent Polish state and the Soviet government each sought territorial expansion in the region. Polish and Russian troops first clashed in February 1919, with the conflict developing into the Polish–Soviet War. Unlike the Soviets' previous conflicts, this had greater implications for the export of revolution and the future of Europe. Polish forces pushed into Ukraine and by May 1920 had taken Kiev from the Soviets. After forcing the Polish Army back, Lenin urged the Red Army to invade Poland itself, believing that the Polish proletariat would rise up to support the Russian troops and thus spark European revolution. Trotsky and other Bolsheviks were sceptical, but agreed to the invasion. The Polish proletariat did not rise, and the Red Army was defeated at the Battle of Warsaw. The Polish armies pushed the Red Army back into Russia, forcing Sovnarkom to sue for peace; the war culminated in the Peace of Riga, in which Russia ceded territory to Poland.

 

Death and funeral: 1923–1924

Lenin's funeral, as painted by Isaac Brodsky, 1925

In March 1923, Lenin had a third stroke and lost his ability to speak; that month, he experienced partial paralysis on his right side and began exhibiting sensory aphasia. By May, he appeared to be making a slow recovery, regaining some of his mobility, speech, and writing skills. In October, he made a final visit to the Kremlin. In his final weeks, Lenin was visited by Zinoviev, Kamenev, and Bukharin; the latter visited him at his Gorki mansion on the day of his death. On 21 January 1924, Lenin fell into a coma and died later that day at age 53. His official cause of death was recorded as an incurable disease of the blood vessels. "Good dog", are said to have been Lenin's last words, upon his dog having brought him a dead bird.

 

The Soviet government publicly announced Lenin's death the following day. On 23 January, mourners from the Communist Party, trade unions, and Soviets visited his Gorki home to inspect the body, which was carried aloft in a red coffin by leading Bolsheviks. Transported by train to Moscow, the coffin was taken to the House of Trade Unions, where the body lay in state. Over the next three days, around a million mourners came to see the body, many queuing for hours in the freezing conditions. On 26 January, the eleventh All-Union Congress of Soviets met to pay respects, with speeches by Kalinin, Zinoviev, and Stalin. Notably, Trotsky was absent; he had been convalescing in the Caucasus, and he later claimed that Stalin sent him a telegram with the incorrect date of the planned funeral, making it impossible for him to arrive in time. Lenin's funeral took place the following day, when his body was carried to Red Square, accompanied by martial music, where assembled crowds listened to a series of speeches before the corpse was placed into the vault of a specially erected mausoleum. Despite the freezing temperatures, tens of thousands attended.

 

Against Krupskaya's protestations, Lenin's body was embalmed to preserve it for long-term public display in the Red Square mausoleum. During this process, Lenin's brain was removed; in 1925 an institute was established to dissect it, revealing that Lenin had had severe sclerosis. In July 1929, the Politburo agreed to replace the temporary mausoleum with a permanent one in granite, which was finished in 1933. His sarcophagus was replaced in 1940 and again in 1970. For safety amid the Second World War, from 1941 to 1945 the body was temporarily moved to Tyumen. As of 2023, his body remains on public display in Lenin's Mausoleum on Red Square.

I think this is a racist and sexist piece of work, rendering muslim women as made mute in general. There's anti-muslim resentment even in the streetart scene.

POWELL, WILLIAM DUMMER, lawyer, judge, office holder, politician, and author; b. 5 Nov. 1755 in Boston, eldest son of John Powell and Janet Grant; m. 3 Oct. 1775 Anne Murray*, and they had nine children; d. 6 Sept. 1834 in Toronto.

 

William Dummer Powell was descended on both sides of his family from 17th-century emigrants to Massachusetts from England. His maternal grandfather, William Dummer, had been lieutenant governor of the colony; his paternal grandfather, John Powell, had come out as Dummer’s secretary. His father, also named John Powell, was a prosperous Boston merchant, the holder for three decades before the American revolution of a naval victualling contract. The Powells had been Anglicans and royalists, the Dummers Presbyterians and parliamentarians. By an agreement between his parents, the second John Powell was brought up in the Church of England, but his two younger brothers were raised as Congregationalists. Even before the declaration of American independence the family was also politically divided, John being a declared loyalist and his brothers rebels.

 

By that time William Dummer Powell had completed his formal education and was trying to decide on a career. After three years at the Boston Free Grammar School he had been sent to an Anglican school in Tunbridge (Royal Tunbridge Wells), Kent, for four years and then to Rotterdam, where for two years he studied French and Dutch. At the age of 16 he had then returned to England for a year, where he “cultivated the good graces of the ladies more than any other pursuit,” until concern for his father’s health recalled him to Boston in 1772. By his own later admission he had been a far from assiduous student: fluency in French, an enthusiasm for cricket, and a continuing taste for the Latin classics seem to have been the main results of his schooling. The Powell view of what constituted frivolity was, however, severe; his letters to his parents reveal a rather priggish young man, serious if not especially studious. He already showed the intense concern for social position that was to characterize him all his life, reacting vehemently to an inaccurate report circulated at the Tunbridge school of his father’s insolvency.

 

Back in Boston, his father’s bout of rheumatic fever over, Powell set about looking for commercial opportunities. His father proved unwilling to give him a share of the naval victualling contract. A plan to go into business with his mother’s relatives in London having come to nothing, he visited Montreal in the summer of 1773 and Pennsylvania and New York in the next year. In the winters he studied law under the attorney general of Massachusetts, Jonathan Sewell (Sewall), but his object was to prepare himself for public life, not for a legal career. In 1774 Powell hoped to go into business in New York, where anti-imperial sentiment was less widespread than in Boston; but his journey there was interrupted by the death from smallpox of his mother, to whom his attachment was very strong. Returning to Boston, he threw himself into politics as one of the organizers of a declaration of loyal citizens against the revolutionary party (19 April 1775). He served in arms, although apparently not in action, as a volunteer with the British garrison. With open rebellion approaching and his opposition to it established beyond any chance of compromise, he decided to leave North America. He also met Anne Murray, the daughter of a Scottish physician, who had come to live with relatives in Boston. They were married just before leaving for England in October 1775 and settled near her family at Norwich.

 

His father followed within a year, taking up residence at Ludlow in Shropshire, the county from which his family had come. He continued to support his son, but his ability to do so was now diminished, mostly because a West Indian plantation in which he had invested heavily went bankrupt. A part of his Boston estates was confiscated on 30 April 1779 under an act of that year classifying him as an absentee rather than a traitor; but the confiscated part, inventoried at £902 1s. 2d., went to his rebel brother William, who had advanced him £1,000 when he left Boston. Under a later Massachusetts act of 1784 absentees were allowed to reclaim their property. It was to be a lifelong grievance of William Dummer Powell that he was never able to recover all his father’s estate under the terms of that act, but it seems that most of the elder Powell’s real property in America was retained in spite of his loyalism. It was nevertheless clear that the son would have to find a career to support his growing family.

 

He was unsuccessful in his competition with other loyalists for a government appointment, and a second scheme for going into business with a relative of his mother’s (this time in Jamaica) failed. He therefore decided upon the practice of law. By May 1779 he had kept the necessary terms at the Middle Temple. Unable then to afford the fees, he did not arrange his formal call to the English bar until 2 Feb. 1784. Yet another of his mother’s relatives, William Grant, the former attorney general of Quebec, recommended that province; and Powell arrived at Quebec in August 1779.

 

He obtained a licence to practise, but was disappointed in his hopes of patronage from the governor, Frederick Haldimand*. On the advice of the attorney general, James Monk, and the deputy commissary general, Isaac Winslow Clarke (a fellow Bostonian loyalist who later married his sister Anne), he went into private practice in Montreal. It proved a happy decision. Montreal was a growing commercial centre of some 15,000 people where there were not yet half a dozen lawyers. Powell did well enough to bring out his family, to acquire a house on Mount Royal, to command the highest fees at the Montreal bar, and perhaps even to dispense with his father’s assistance.

 

Yet he was soon dissatisfied in Montreal. Paradoxically, part of the reason was his success at the bar. His first client was Pierre Du Calvet*, charged with a libel against the judges of the Court of Common Pleas in Montreal. Du Calvet, displeased at an earlier judgement by the court, had published a letter critical of the judges and had beaten one of them, John Fraser, who had attacked him. Although warned by Monk that any lawyer who took the libel case would earn the resentment of the whole bench and of the governor as well, Powell defended Du Calvet and persuaded the jury to acquit him. In January 1780 he scored another triumph, this time before a court of quarter sessions without a jury. He was able to show that an old English statute on which Haldimand had relied to prosecute grain merchants for price-fixing had been repealed. Powell was willing to defy popular as well as official disapproval – he undertook prosecutions for refusals to transport military stores under the law of corvée – but his successes branded him as an opponent of the administration. That did not prevent his being retained on government as well as on commercial cases, but it was a role which his toryism made uncomfortable.

 

He was, however, convinced that government and the administration of justice under the Quebec Act of 1774 were arbitrary, in particular that English law relating to juries and the writ of habeas corpus must be introduced. He claimed later to have been silent himself and to have “inculcated silence and subordination in others,” but his views were well enough known to make him one of the delegates who sailed from Quebec on 25 Oct. 1783 with a petition against the Quebec Act. Nothing immediate came of the petition, but on his way back from England Powell spent almost a year in Boston. He attempted to recover the confiscated part of his father’s property. He agreed to manage the estates of his rebel uncle Jeremiah Powell for a time and he even hoped that, with the American war over, he could return to Boston without renouncing his British allegiance. The failure of his attempt, the disappointment of his hope, and the death of his uncle sent him back to Montreal early in 1785.

 

There he not only recovered his position at the bar, he found that most of the sources of his earlier discontent had been removed. An ordinance of 29 April 1784 had introduced habeas corpus, and another of 21 April 1785 soon adopted the general common law right to jury trials in civil cases. Perhaps best of all, Haldimand had gone. Sir Guy Carleton*, now Lord Dorchester, arrived in October 1786 for his second term as governor of Quebec; and under him Powell at last found official favour. He must be said to have earned it. In 1787 he served without remuneration as one of two commissioners sent to report on the dissatisfaction of loyalists settled on the upper St Lawrence, who were worried about the tenure of their lands. This commission recommended the 200-acre bonus for settlers who had made improvements to their land that became known as “Lord Dorchester’s bounty.” Powell wrote the commission’s report for a similar investigation of the seigneury of Sorel. He was on a commission to settle claims for freight charges against up-country traders who had used government vessels during the war. Finally, he led the board of inquiry into claims against the Quebec merchant John Cochrane, who had supplied specie to the army during the war and was accused of profiteering on bills of exchange. The board recommended dismissing the claims and found the court proceedings that had been taken against Cochrane improper. Powell therefore encountered the renewed hostility of the judges involved, Adam Mabane* and John Fraser. Mabane accused Powell of having taken an oath of allegiance to the American government, but he was not believed. Powell was granted the “few Acres of land” (in fact 3,000 acres) that Mabane was trying to deny him. Successful though his return to Montreal was, he could hardly look for a judicial appointment there.

 

The whole upper part of the province, which was to become Upper Canada in 1791, was still included in the district of Montreal. Except for justices of the peace, any two of whom could hear actions for debt up to £5, its only civil jurisdiction was the Montreal Court of Common Pleas. The St Lawrence loyalist settlers had petitioned for a separate province in 1785, and Montreal merchants in the next year made concerted complaints about the lack of courts in the interior. Dorchester opposed a separate province, but on 24 July 1788 he did create four new districts, each with a court of common pleas. The most westerly of them was Hesse (renamed the Western District from 15 Oct. 1792). Three judges were appointed for it, all residents of Detroit; Jacques Baby*, dit Dupéront, and William Robertson* were merchants, and Alexander McKee* was an officer in the Indian Department. All three joined in the inhabitants’ petition for a trained lawyer, following no other profession and not connected with trade. Powell, with his experience of up-country cases in Montreal, was an obvious choice. On 2 Feb. 1789 he was appointed first judge, and as it turned out the sole judge, of common pleas at Detroit. The stipend of £500 (sterling) probably exceeded his Montreal income. In retrospect, Powell claimed to have accepted the position “with the latent but confident expectation” of getting the chief legal appointment when a new province was created. At the time, it may have been enough that the court of Hesse, because the fur trade required it to have jurisdiction over acts outside its district (ordinance of 30 April 1789), was from a lawyer’s perspective the most important of the new courts.

 

Detroit was a rough town of about 4,000 people, the smallest and most remote place in which Powell had ever lived. He was to spend nearly all the rest of his life in smaller towns; York (Toronto) had not yet reached half that size when he retired there in 1825. Detroit was picturesque, and the officers of the garrison provided a society that Powell’s wife and sister Anne found agreeable, but the Powells were not happy there for long. He made no particular enemies through his court, which sat at L’Assomption (Sandwich) because Detroit itself was on American soil. He instituted simple procedure and dispensed quick justice, perhaps aided by the fact that he never called a jury. But he was also on the land board (7 Aug. 1789 to October 1792), where his refusal to recognize irregular purchases from the Indians and his faithful attendance – he missed only 5 of 53 meetings – made him a threat to the military and Indian Department officers who were unused to interference, especially from a newcomer. Powell’s life was threatened, his wife and children frightened by mock Indian ambushes, and his loyalty questioned. In October 1791 his wife took the family to England to keep them safe and to put the two eldest boys in school. Finally two officers, in what may have been intended as a cruel joke, forged a treasonable letter from Powell to the American secretary of war, Henry Knox.

 

By then Powell had other reasons for alarm. Upper Canada had been made a separate province, but Dorchester’s advice had been ignored in choosing the officials of its government. His choice for lieutenant governor, the loyalist Sir John Johnson, had been passed over. Their combined support for Powell did not get him the post of chief justice which he coveted, nor even a place on the Legislative and Executive councils. His authority as a judge of common pleas was extended beyond the Hesse District to cover the whole province (31 Dec. 1791), but his new masters were strangers with whom he had no influence. In February he went to Quebec to meet the new lieutenant governor, John Graves Simcoe*, and to disavow the forged letter. Their first acquaintance was reassuring to both of them, and he returned to his duties at Detroit. In the fall he went on leave to England, carrying Simcoe’s guarded endorsement that “the behaviour and conduct of Mr. Powell, as far as lies within my knowledge, has been in every respect such as becomes the station He holds.” He got similar assurance from the home secretary, Henry Dundas.

 

He remained an outsider under the new administration. The chief justice, William Osgoode, who had none of Powell’s experience of legal practice, of the bench, or of the province, did not consult him in reorganizing the courts. The new scheme replaced the district courts by a central court of king’s bench having criminal as well as civil jurisdiction. Before this judges like Powell had only limited criminal jurisdiction, supplied by temporary commissions of oyer and terminer and of general jail delivery. Powell was commissioned puisne judge of king’s bench on 9 July 1794. He first presided on the following 6 October at Newark (Niagara-on-the-Lake), his wider jurisdiction having released him from Detroit. Since the only other regular judge of the court was the often absent chief justice, Powell bore the brunt of its work from the beginning, as he did for the rest of his career.

 

Except for the location of the capital at York, Powell did not object to the policies of Simcoe’s administration: his criticism of district land boards had already foreshadowed the grounds on which Simcoe abolished them, and he was an enthusiast for the plan of endowing the Church of England by leasing the clergy reserves. Yet he resented the young Englishmen set over him, was ostentatiously patient about the disappointment of his ambitions, and referred rather too often to “the long and unimpeached discharge of my Duty as the first Magistrate of this new Colony before its Seperation from Lower Canada.” He was right in questioning the legality of land grants made before 1791, but he did so in conjunction with the malcontent Niagara magnate Robert Hamilton*, leaving the provincial attorney general, John White*, to find out about it after the law officers in Westminster had given their opinion. Without the substance of opposition, he deliberately gave the appearance of it: knowing of Simcoe’s antipathy towards the governor at Quebec, he named his home at Newark “Mount Dorchester.” When Osgoode left the province, Powell was again passed over, Simcoe urging a chief justice who was “an English Lawyer.” There were private grounds for bitterness, too: the sale of Powell’s house in Montreal to Monk led to a long squabble, and Mrs Powell’s attempts to collect a Boston inheritance got her little except a quarrel with her brother, George Murray.

 

Powell’s patience was to be tried further. His friend Peter Russell*, who administered the government after Simcoe’s departure, lacked the influence to be his patron; Powell acted as chief justice for over two years, only to see the appointment go to John Elmsley*. His claims were not entirely unrecognized: another lobbying trip to England, obtained by a threat of resignation, won him half the chief justice’s salary, if that post was vacant, in addition to an increase in his own. This increase more than doubled his income whenever he was alone on the bench to £1,300 (sterling), although nearly half of that was taken up by the expense of making six district circuits a year. He had considerable political sense, as he showed in attempting to compose the quarrels of William Jarvis*, provincial secretary, with his colleagues. He advised David William Smith*, elected to the first assembly for the riding of Suffolk and Essex, that he could not expect French Canadian votes but could win without them. His advice against prosecuting the son of Joseph Brant [Thayendanegea*] for murder (3 Jan. 1797) was based on political considerations, although he did at that time think that Indians in their own villages were independent of the courts. On the first Heir and Devisee Commission from 1797 he showed the assiduity, grasp of detail, and concern for fairness that made him a good if unimaginative administrator.

 

He thought of himself as a man of principle, willing for its sake to risk the displeasure of authority, but his principles were apt to be most in evidence when his own interests or his partisan feelings were involved. When he called attention to the justice of loyalists’ claims to special importance in Upper Canada, he added his own claims to advancement. He pointed out, in the long wrangle among officials over land fees, that Jarvis’s share did not cover his costs; Jarvis was a friend, whose eldest son Samuel Peters* was to be Powell’s business agent and to marry his youngest daughter, Mary Boyles. When Lieutenant Governor Peter Hunter* put government during his frequent absences in the hands of a committee of the Executive Council, Powell insisted on the possible illegality of the arrangement; he had just been ignored again for a seat on the council, and offended by Hunter’s supersession of Russell. He felt himself to be “without Patronage in Europe,” as he wrote Dorchester, “in a species of disgrace here, where my local Information and Zeal for the Service were an unpardonable libel on the new Government.”

 

He continued to memorialize Whitehall on his merits and on the improvements to provincial legislation that he would have advised if asked. Before his ambition could be fulfilled, he had still to outlast two more immigrant chief justices: Henry Allcock* and Thomas Scott. He got along well enough with the latter to borrow $400 from him in July 1806 during the most melodramatic of his personal crises. His fourth son, Jeremiah, having joined a quixotic and farcical attempt to assist rebellion in the Spanish colony of Venezuela, lay in the notoriously fever-ridden prison of Omoa, near Cartagena (Colombia), sentenced to ten years’ hard labour. Powell took six months’ leave of absence to lobby in Boston, New York, Philadelphia, London, and Madrid for his son’s release. Jeremiah was set free in 1807, only to die at sea the following year. Powell’s success reveals that his connections outside Upper Canada were more extensive and effective than he admitted – they ranged from the Duke of Kent [Edward* Augustus] to the godmother of the son of the Spanish minister to the United States – and his grief did not prevent him from pressing his own case while in London. The deaths of his favourite sister Anne in childbirth at Montreal in 1792, of his infant daughter Anne in 1783, of his second son William Dummer in 1803, and of his youngest child Thomas William at school in Kingston in 1804 had been more tragic, but they had not drained his energies and finances as had Jeremiah’s escapade. He returned to York, worn out, in October 1807. He and his wife were now touchier and more status-conscious than ever, jealous of their claims to precedence in York society and ready to feel slighted at the formal manners of a new lieutenant governor, Francis Gore*. Mrs Powell was insulted in September 1807 at the prospect of having a wealthy York merchant, Laurent Quetton St George, as a son-in-law. She ignored her husband’s requests and risked Gore’s displeasure in refusing to cooperate in his attempt to rehabilitate Mrs John Small in York society.

 

In fact Gore’s arrival marked a turn in Powell’s fortunes. He declined the lieutenant governor’s first offer of a seat on the executive council, because it would have been unpaid; but a regular salaried place came open and he was sworn in on 8 March 1808. He remained stiffly independent, offending Gore by his decision on 15 July 1809, upheld on appeal to the imperial law officers, that David McGregor Rogers could not be dismissed as registrar of deeds because of his opposition in the House of Assembly. Gore however returned to the opinion he had expressed in the preceding March, that Powell was “a Gentleman who has discharged the duties of his important office with probity and honour for upwards of twenty years and whose local knowledge particularly fits him” to be an executive councillor. The council, with two assiduous and competent members in Powell and John McGill, now made progress with its backlog of business, Powell undertaking a simplification of the confused process by which land patents were issued. His credit rose steadily, and he soon had the satisfaction of being petitioned by such magnates as Richard Cartwright* and such prominent immigrants as John Strachan* to use his influence with the lieutenant governor.

 

That influence was exaggerated in popular conception at the time, as it was by the later reform critics Robert Gourlay*, Francis Collins, and William Lyon Mackenzie*. It also appears greater and more personal in retrospect than it really was, because the later correspondence between Gore and Powell reached a level of cordiality exceptional in Powell’s life. The two agreed that the subordinate officers of government should be men with experience of the province, but whereas that was a matter of practical common sense for Gore, for Powell it was a desire to “retain the Honors of the [legal] profession amongst ourselves.” Powell could obtain the appointment of his eldest son John as clerk of the Legislative Council (19 Feb. 1807) in succession to James Clark*, but not that of his protégé John Macdonell* (Greenfield) as attorney general. It was Isaac Brock*, administrator of the province during Gore’s absence, who agreed to Macdonell’s appointment and who recommended that Powell’s third son, Grant*, be made principal of the Court of Probate (April 1813). Powell drafted Brock’s celebrated reply of 22 July 1812 in response to Brigadier-General William Hull’s proclamation issued at Detroit. In Powell’s view at the time, Brock and later Sir George Murray* (administrator from 25 April to 30 June 1815) relied on his advice as much as Gore had done.

 

The decade up to 1818 saw the height of Powell’s career. Although in 1797 he had sworn never to settle his family at York, he now had an impressive house, Caer Howell, with another 100 acres in York Township and 5,000 more throughout the province. He assumed the obligations marking the status of which he, and still more his wife, were jealously proud; always complaining of the expense, he duly subscribed to building funds for a fire hall (1802) and for St James’ Church (1803), and was director of the subscription library (1814), the Loyal and Patriotic Society of Upper Canada (1812), and the Society for the Relief of Strangers in Distress (1817). As his wife was to write in 1819, “in an aristocratical Government, expences must be incurred according to the station held.” York was for him no longer, as he had called it in 1797, the seat of “the little policy of a remote Colony,” it was his home. His family ties to Boston had been cut well before the War of 1812 and he was committed to York, where most of his success and all of his prospects lay.

 

After the war came, he resolutely stayed at York during its occupation by American troops. He ran no military risk – “Our principal distress,” he wrote in 1815, “arose from the incredible Expense of living enhanced by the demands for the Army” – but he did keep British commanders informed of enemy movements and he sent regular reports on the state of the occupied town to the commander-in-chief, Sir George Prevost*. Less flamboyantly but just as firmly as Strachan, he insisted that the American commander maintain order and protect property against looting, whether by his own troops or by the civilians whom Powell thought chiefly responsible. The old charges of American sympathies, last raised briefly in 1807, were now totally implausible. By the end of the war, with Chief Justice Scott gravely ill and Gore returned from leave, Powell’s ascendancy on the bench and his influence in council were unquestioned. He was appointed to commissions to hear charges of treason (11 April 1814) and claims for wartime losses (21 Dec. 1815). The assembly granted him £1,000 for his continued work on the Heir and Devisee Commission. When Scott became unable to chair the Legislative Council, Powell felt strong enough to drive a mean bargain. He accepted a seat on the council and its speakership on condition that Scott resign them at once, giving up the salary. When commissioned (21 March 1816) Powell took no salary, but he recovered the arrears two years later. And at last he received the post to which he had felt himself entitled 25 years before and in which he had so often acted: on 1 Oct. 1816 he was commissioned chief justice of Upper Canada.

 

The war and his own success resolved some complications in his toryism. He no longer had reason to be jealous of appointees from England, and his self-consciousness as an American loyalist was no longer defensive. His old sense of grievance and of colonial inferiority persisted only in the retention of personal animosities: memories of Haldimand, Simcoe, Osgoode, Elmsley, Hunter, and Allcock were an irritant all his life. He was incurably, perhaps deliberately, provincial in dress, manners, and speech – he bought his clothes in Boston, when at home gobbled food with his fingers, and his voice never lost its Yankee twang – but these had become assertions of his independent character, not obstacles to his success. He remained convinced that Upper Canada was by right destined to be a special loyalist province and that most of the refugees from New York in 1784 would have come to it if imperial delays in arranging their reception had not left their establishment in New Brunswick “too far effected to think of removal.”

 

Upper Canada had become his country, with the imperial connection its essential support. The dangers that he saw to it arose not from imperial neglect or American aggression but from a spirit of democratic opposition and the pretensions of the legislative assembly. Much as he had disapproved of Robert Thorpe*’s combining his judgeship with political opposition in 1807, he had seen the main danger of Gore’s early critics as lying in the popularity of Joseph Willcocks*’s newspaper, the Upper Canada Guardian; or, Freeman’s Journal. He was worried enough by the radicalism of John Mills Jackson*’s A view of the political situation of the province of Upper Canada . . . (London, 1809) to annotate his copy for a reply. The reply actually published, however, Letters, from an American loyalist (Halifax, 1810), was written not by Powell, as Robert Thorpe supposed, but by Cartwright. The assembly’s claim to the sole initiative in introducing money bills had seemed to him a threat to the Legislative Council long before he took a seat on the latter, and he had denied the lower house’s right to examine administrative expenditures even when it was asserted against the lieutenant governor he most actively disliked, Hunter. The assembly’s final clash with Gore in April 1817, although it was led by Robert Nichol, a land speculator whose interests coincided with his own, was for him evidence that the province was facing the same danger of democratic subversion that had driven him from Boston.

 

Perhaps he had simply been a malcontent for so long that he needed an object of disapproval. At any rate, from early in 1817 the references in his correspondence to the society of Upper Canada were increasingly gloomy. Having undertaken to raise his granddaughter Anne Murray Powell at York, he shared his wife’s concern that “there can in this place be no distinction of classes,” and that the young lady might therefore acquire plebian manners. It was probably as much a source of comfort as of concern for the Powells to find after the election of 1828 that “the majority of the lower House are too low to render association pleasant,” but he had a growing sense that the province was departing from its original loyalist design. In 1822, by a passionate appeal to the “true British and Loyal” origins of the province, he secured the rejection of an assembly motion to restore the original name of Toronto to the town of York. When the town was at last incorporated as the city of Toronto in 1834, he recorded his objections to “the wild and Terrific Sound of toronto entailing upon its miserable Inhabitants the annual Curse of a popular Election to power to call forth all the bad passions of human nature.” His disapproval of popular elections might have been mitigated if he had lived to see his grandson John chosen alderman in Toronto in 1837 and mayor of the city, 1838–40.

 

His appointment as chief justice and his reputation as the most experienced member of the provincial administration did not end his capacity for making enemies. His neighbour in York, John Strachan, conceded in 1816 that Powell’s “knowledge of this Province (and perhaps of the Lower) exceeds that of any man living,” but he was offended that Powell’s displacement of Scott was “not conducted with delicacy.” The two soon disagreed over plans to endow the Church of England in the province. It was Powell’s early view that the term “Protestant clergy” in the Constitutional Act of 1791 did not confine the clergy reserves to the Church of England. He changed his mind some time before February 1828, when he sent to the secretary of state, William Huskisson, a pamphlet On clergy reserves objecting to Presbyterian claims to a share of the revenue from them. He held to the opinion that the reserves had been intended as a substitute for tithes, which Strachan hoped to introduce. Apart from any question of their legality, Powell thought that it would be impractical to attempt the collection of tithes. It was hard enough to find tenants for the clergy reserves, because settlers with so much land open to them required “very strong baits to spend their labour on another’s soil.” By May 1817 Strachan had relegated Powell to being only “Perhaps” an adherent to the Church of England, although Powell’s daughters were teaching in his Sunday school, and was regretting that Powell would be “a little indifferent or inclined towards opposition but would be afraid to come forward boldly” in the Legislative Council against Strachan’s plans for the clergy reserves.

 

Apart from disagreements on policy, they were both jealously ambitious men; if Strachan resented Powell’s greater influence, Powell resented Strachan’s pretensions. They were also rivals over which of them could claim to be the patron of John Beverley Robinson*, Strachan’s pupil who with Powell’s support had risen to be acting attorney general (1812–14) and solicitor general (13 Feb. 1815). Powell helped Robinson to get two and a half years’ leave to study law in England, but Robinson returned with London connections of his own that secured his appointment as attorney general (11 Feb. 1818) and left him little need of either Strachan’s or Powell’s favour. He also returned with an English wife, dashing the hopes of Powell’s daughter Anne. As attorney general he soon found that Powell was not an easily managed judge. A new lieutenant governor, Sir Peregrine Maitland*, found the same. The two parted company over a plan to tax unimproved lands. Maitland wanted legislation to make an existing tax effective. Powell objected to bringing the assembly into a matter that belonged to the courts and the administration. Maitland thought him pedantic, opinionated, and self-interested, while he thought Maitland neglectful of the royal prerogative and indifferent to local experience. In 1821 Powell was humiliated in the Legislative Council, which replaced him with Robinson as a commissioner to seek imperial help in settling the division of customs duties with Lower Canada. Powell, bitter at being displaced by his own protégé, believed that Robinson and Strachan had conspired against him; but it is more likely that his irascibility had simply offended too many people and would have made him a bad commissioner. There was worse to come: his daughter Anne, still enamoured of Robinson, defied her parents to follow him when he went to England as commissioner and was drowned in the wreck of the ship Albion (22 April 1822).

 

Powell’s primary loyalty was always to the principles of English common law, not to the provincial administration of Upper Canada. The pettiness, the ungenerous spirit of calculation, and the tendency to store up resentment which characterized his pursuit of office contrasted with his joviality and concern for defendants on the bench. His judicial humour was merely conventional: to a divided jury in a murder trial he explained that he could neither half hang the defendant nor hang half of him, so that the verdict amounted to acquittal. His faith in jury trials did not involve a high opinion of jurors’ ability to understand the law or even to distinguish the relevant facts in a case. His instructions to juries left little doubt as to which witnesses he himself found credible or what verdict he expected. When the slave Jack York* was tried for burglary in September 1800, Powell cautioned the jury emphatically against the self-interest of York’s owner, James Girty, as a defence witness. York was convicted, and Powell sentenced him to death. A month earlier, he had pronounced the same sentence on William Newberry, the son of a loyalist, after his conviction on the same charge. If the two cases were parallel in law, however, Powell did not think that the practical results ought to be the same. He expected the letter of the law to be tempered with mercy; but mercy was properly a matter of prerogative discretion, not for the sympathy of juries. York, whose owner was connected with the Indian Department officers with whom Powell had clashed at Detroit, would have hanged if he had not managed to escape from jail; but Powell recommended to the lieutenant governor that Newberry’s sentence be reduced. In a less dramatic case in August 1810, having charged the jury to convict a Methodist minister of illegally solemnizing marriages, he recommended a pardon.

 

Powell opposed the suspension of habeas corpus and the declaration of martial law during the War of 1812 and disliked the resort to special commissions on treason charges, because he thought that the regular course of the common law should not be interrupted for the sake of administrative expediency. In June 1814 he took turns with Chief Justice Scott and Mr Justice William Campbell in presiding over treason trials at the Ancaster assizes. He charged the jury to convict only 7 of the 50 defendants whose cases came before him in absentia, despite his personal belief that they all deserved punishment. He presided over 6 of the 18 trials at which prisoners appeared to plead not guilty. His harsh view of what constituted a treasonable act, uncompromisingly conveyed to the jury, resulted in the conviction of the luckless Jacob Overholser*. Three others, against whom there was an abundance of evidence, were also convicted. Yet, of the four prisoners acquitted at Ancaster, two, Robert Troup and Jesse Holly, were tried when Powell was presiding; and his summaries of the evidence clearly anticipated their acquittal. He was, however, unwilling to extend anything beyond strict justice to traitors: unlike the other two judges, he made no recommendations for mercy.

 

In the years after he attained the post of chief justice, Powell’s crankiness began to show itself on the bench. He had long felt that the rules of his court were inconveniently restricted by statute; his original procedures, after having been changed to a more elaborate English model by Elmsley, had been partly restored by the assembly in 1797, in an act “ill comprehended by the Law makers . . . almost compelling the Court to evade by Shifts, Anomalies and Inconsistencies which could not be reconciled.” He responded by an increasing, and to many it seemed an increasingly partisan, tendency to raise technicalities in the law, some of them of doubtful application. In August 1819, charging the jurors in an action for damages (Randal v. Phelps), he was said by the plaintiff Robert Randal to have threatened them with a writ of attaint – a writ unused for more than 100 years – if they did not follow his own preference for the defendant. He told the grand jury at Sandwich (Windsor) in 1821 that Indians, although subject by common law to the regular courts, might be exempt from their jurisdiction by treaty. The next year this remark became the basis for the defence in the murder trial of Shawanakiskie, whose conviction was therefore not confirmed until after reference to the imperial law officers four years later. In October 1823 the trial for infanticide of a servant girl, Mary Thompson, showed how far Powell had retreated into technicalities. The jury in convicting her recommended clemency, and Powell himself felt sympathy for her, but her pathetic circumstances were not enough to make him recommend a pardon. It was only after finding that some of the evidence he had allowed against her would not have been admissible in contemporary English practice that he changed his mind. Growing finicky about the letter of the law did not prevent him, near the end of his career, from becoming a little vague about the limits of his authority. In 1823 he refused to support the nomination as commissioner for war claims of Alexander Wood*, to whose morals he objected. When Wood was appointed anyway on Strachan’s recommendation, Powell as chief justice refused to swear him in. Wood successfully sued him for £120 damages. Powell tried to set aside the judgement by a bill of exceptions, which would have required Maitland to have acted as a judge in equity. Even when this dubious and obscure device failed, he refused to pay; and the debt was forgiven after his death.

 

His descent with advancing age into pedantic crankiness was not surprising in one who had always been so self-consciously insistent on the independence of the bench. Perhaps the only concession to administrative expediency that he ever made as a judge was to refrain in the winter of 1791–92 from questioning the continued legality of his Quebec commission after Upper Canada was proclaimed a separate province. In 1818 he caused inconvenience to the provincial administration in a series of decisions arising from the quarrels of the Earl of Selkirk [Douglas*] in the Red River colony, some of which produced law suits in the courts of Upper Canada. To the chagrin of Robinson, he rejected charges of conspiracy against Selkirk; and to the outrage of Strachan he threw out most of the charges that Selkirk had brought against his opponents. In the most spectacular of his trials, however, Powell found himself trapped by the law into unwilling cooperation in a course of action that he thought unnecessary at best. He thoroughly disapproved of Robert Gourlay and recommended that land grants should be withheld from those who attended Gourlay’s convention at York in July 1818, but he repeatedly advised that there were no legal grounds for prosecuting Gourlay’s attacks on the administration of the province. When such grounds were found under the Sedition Act of 1804 and persisted in by Robinson in spite of Gourlay’s obviously incapacitating illness, Powell had no choice but to pronounce a sentence of banishment.

 

Most of his cases, however, were mundane. He was uncompromising in the belief not only that convicted debtors should be imprisoned but that those accused of debt should be held in jail for trial. A survey of the province’s 11 district jails in 1827 showed them to have a capacity of 298 cells, 264 of them occupied. Of the prisoners, 159 were being held for debt, and only 29 for felonies. In his last years on the bench he defied both the assembly and the councils by insisting that even legislators were not immune from arrest for debt. By 1824 his judicial duties had become as wearisome to Powell as his administrative work, and he planned to retire from the bench when he reached the age of 70 in November 1825.

 

He had made too many enemies to be left to a peaceful retirement. On 24 Oct. 1824 Mackenzie published a letter in the Colonial Advocate signed A Spanish Freeholder, which in the course of attacking the York élite lampooned Powell as “Cardinal Alberoni, Lord Chief Justice of His Imperial Majesty of Spain.” It revived the old charges of his American sympathies at Detroit, alleged that he had obtained the chief justiceship in return for the harshness of his sentences at the Ancaster assizes, and condemned his behaviour on the bench in a case not named, but clearly that of Singleton Gardiner in 1822–23. Gardiner, a Middlesex farmer politically at odds with two local tory magistrates, Mahlon Burwell* and Leslie Patterson, had brought a suit against them. Powell doubted that he had a good legal case, but by referring it to a jury he publicized the magistrates’ abuse of their authority. He had acted correctly, but probably also with malice: Burwell in the assembly had promoted Robinson’s appointment as commissioner in 1821, and he was the lieutenant of Thomas Talbot*, towards whom Powell’s enmity went back to Gore’s administration. The Spanish freeholder was probably Burwell’s younger brother, Adam Hood Burwell*. Before it was printed in Mackenzie’s paper, his letter received an approving notice, hinting broadly that it referred to Powell, in Charles Fothergill*’s Weekly Register. The letter soon received an equally intemperate reply in a pamphlet, The answer to the awful libel of the Spanish freeholder, against the Cardinal Alberoni, published under the pseudonym Diego ([York, 1824]).

 

Although Diego’s pamphlet has been attributed to Powell and to his son-in-law Samuel Peters Jarvis, it is far more likely to have been the work of John Rolph*, Jarvis’s law partner and the recent victor over Mahlon Burwell in the election of 1824. Even before the pamphlet appeared, however, Powell’s temper had led him into indiscretions that neither Maitland nor the councils had the slightest disposition to forgive. Refusing to be content with the grudging apology that Maitland had exacted from Fothergill, the angry old judge prepared two pamphlets of his own: Correspondence and remarks, elicited by a malignant libel, signed “a Spanish freeholder” and Spanish freeholder, app.A. They had little to do with the recent libel: the first rehearsed his grievances against Maitland and his secretary, George Hillier*; the second was addressed to his quarrel with Robinson in 1821; and both printed correspondence meant to be private. Beginning as the victim in the affair, he had turned himself in the eyes of the York administration into the chief offender. On 28 Jan. 1825 the Executive Council reported that he had laid himself open to the legal charge of repeating a libel, had abused the lieutenant governor’s confidence, and had exposed “measures of Government to public contempt and reprehension.” This rebuke was the more bitter because its author was John Strachan, the other two councillors present being the quiescent James Baby and the aged Samuel Smith. And although Strachan was by this time more an instrument of the lieutenant governor than an influence upon him, he felt secure enough to add that the chief justice had been sulking ever since Robinson’s appointment as attorney general. Maitland refused to speak to Powell again except in the presence of a witness.

 

Powell was obliged to resign from the Executive Council in September 1825. He remained a legislative councillor until his death, but had to yield the speakership to William Campbell, who also succeeded him as chief justice (17 Oct. 1825). The secretary of state, Lord Bathurst, allowed Powell a pension of £1,000 (sterling) a year, in spite of the Executive Council’s advice that he was “unworthy of such a favour.” After almost three years in England, securing his pension and justifying his conduct, he returned in 1829 to spend his last years at York. He took no further part in public affairs, except to publish his correspondence with Maitland over the Wood affair.

 

No one else had put such sustained effort and such shrewd intelligence into the government of Upper Canada. In the history of the province, only Allcock in Hunter’s administration and Robinson in Maitland’s had greater influence than Powell. Strachan and Christopher Alexander Hagerman* may have approached it, but only briefly. Powell had achieved prosperity and seen his surviving children comfortably established. Yet he was pessimistic about the state of the province, with reform politics rising in the House of Assembly, and he had been without real friends in the administration ever since Gore’s departure. Gourlay had well nicknamed him “Pawkie,” for his awkwardness in personal relationships never left him. As his health declined, so did his mental powers, obviously enough to give malicious satisfaction to his erstwhile allies, Robinson and Strachan. He reviewed the quarrels of his life, writing self justifying memoranda on them, and publishing a rather maudlin outline of his life, Story of a refugee (York, 1833). In the end, all his formal successes brought him little pleasure and little faith in the future of his adopted province.

Grand Duke Michael Mikhailovich of Russia (Russian: Михаил Михайлович; 16 October 1861 – 26 April 1929) was a son of Grand Duke Michael Nicolaievich of Russia and a grandson of Tsar Nicholas I of Russia.

 

He was raised in the Caucasus, where he lived between 1862 and 1881 with his family, and was educated by private tutors. As Romanov tradition demanded, he followed a military career. He served in the Russo-Turkish War in 1877, became a Colonel and was adjutant at the Imperial court. In 1891 he contracted a morganatic marriage with Countess Sophie von Merenberg, a morganatic daughter of Prince Nicholas William of Nassau and a granddaughter of the Russian poet Alexander Pushkin. For contracting this marriage without permission, Emperor Alexander III of Russia, stripped him of his military titles and banished the couple from Russia.

 

For some years he lived in Wiesbaden, Nassau and in Cannes. He settled permanently in England in 1900, leasing Keele Hall in Staffordshire and later Kenwood House on the outskirts of London. He became a prominent member of British society, one of his daughters marrying into the British aristocracy and another marrying a great-grandson of Queen Victoria. He lost his fortune with the fall of the Russian monarchy in 1918. Three of his brothers were killed by the Bolsheviks, but he escaped the Russian Revolution because he was living abroad. He spent his last years living under reduced circumstances with the financial help of his son-in-law Sir Harold Wernher.

 

Because of his morganatic marriage, Grand Duke Michael would spend the rest of his life living in exile in England, France and Germany. His wife was granted the title of Countess de Torby by her cousin Adolphe, Grand Duke of Luxembourg. The couple initially lived in Wiesbaden, where Sophie’s ancestors once reigned. Two of their three children were born there. In 1899, they settled more permanently in Cannes where they had a villa, named Kazbek, after a mountain in Georgia. They lived comfortably: Five footmen, a butler, a valet, a lady’s maid, a governess, a nursery maid and six chefs attended them. Michael afforded this lifestyle by being the owner of the factory near Borjomi (Georgia) that bottled mineral water. Grand Duke Michael was involved in the construction of the Russian church in Cannes and in laying the cornerstones for hotels and casinos in the area. He was an excellent golfer and hosted parties with his wife. They became prominent figures in the international set in the French Riviera, where the grand duke came to be known as the "Uncrowned King of Cannes".

 

The family maintained their contacts in English society, appearing in Country Life magazine in 1899. In 1900, the grand duke began renting Keele Hall, a stately home in Staffordshire, a few miles from Newcastle-under-Lyme. During the ten years he lived there, he entered country society. Michael was very pleased when the town council of Newcastle-under-Lyme conferred on him the distinction of Lord High Steward of the borough. He was also a frequent visitor of North Berwick, a seaside resort in Scotland. In July 1901, Edward VII appointed him an Honorary Knight Grand Cross of the Royal Victorian Order (GCVO), the house order of the royal family.

 

Part of the year was spent at his villa in the south of France. The grand duke was the founder and president of the Cannes Golf Club, where he often played during the winter season. In the south of France, he usually met his relatives, particularly his sister Anastasia who owned a villa nearby. In 1903, Michael's father had a stroke and was moved to Cannes. The old grand duke was charmed by his daughter-in-law and his Torby grandchildren. The presence of Michael's father also frequently brought Michael's brother Alexander and his family to Cannes, and these were later followed by other grand dukes. He socialized there with other royalty who also stayed at the Riviera.

 

During the Russo-Japanese war, Michael Mikhailovich organized a hospital for wounded Russian officers.[ It was around this time that he shaved off his beard and stopped dyeing his hair. He was described as a born autocrat, single-minded, and a stickler for protocol.

 

In 1908, Michael published a novel, Never Say Die, about a morganatic marriage, written in resentment at not being allowed back into Russia. In the preface he wrote: "Belonging, as I do, to the Imperial Blood, and being a member of one of the reigning houses, I should like to prove to the world how wrong it is in thinking - as the majority of mankind is apt to do - that we are the happiest beings on this earth. There is no doubt that we are well situated, but is wealth the only happiness in the world?"[19] While remaining "devoted" to Sophie, Michael nevertheless often fell in love with pretty girls.

 

At the death of his father in Cannes on 18 December 1909, Michael was allowed to come to Russia for the funeral; however, his wife refused to go with him as she still resented the insults which had marred their marriage so many years before.

 

After leaving Keele, the grand duke moved with his family to Hampstead in 1909, taking a long lease on Kenwood House, a house owned by the Earl of Mansfield, overlooking London’s Hampstead Heath. Michael became president of the Hampstead General Hospital, to which he donated an ambulance, as well as president of the Hampstead Art Society. They lived in splendor, enjoying a privileged place in English society. Every year Grand Duke Michael and his wife would visit Edward VII at Windsor Castle or Sandringham and attend luncheons at Buckingham Palace.

 

After the death of Edward VII, Grand Duke Michael, pushed by his wife, tried in vain to obtain an English title for her. In 1912, George V wrote to Nicholas II about "that good fool Michael, who I am sure bores you with as many grievances as he does me." Nicholas had written to George to tell him that Grand Duke Michael had asked his permission for his wife to accept a British title and that he had given consent, subject of course to George’s agreement. In his reply George pointed out "I have not the power to grant a title in England to a foreign subject and still more impossible in the case of a Russian Grand Duke." Gloomily accepting that the grand duke would be turning up to make a formal request for his wife’s title, George added that "I do not look forward to our interview with any pleasure, as I fear I have no alternative but to refuse his request”.

 

Not only did they not secure a title for Sophie, but the couple’s position in English society was threatened when in the same year Grand Duke Michael Alexandrovich of Russia, Nicholas II's younger brother, chose England for his exile after also contracting a morganatic marriage. The arrival in England of another and more senior grand duke, Michael Alexandrovich, provided an uncomfortable reminder of the scandal which had once attached to Michael Mikahilovich and his wife. As a result, they never received the newcomers at Kenwood. Their refusal to open their doors to the couple meant that many others in English society followed suit, with the result that Grand Duke Michael Alexandrovich and his wife were effectively marginalized.

 

In September 1912, Grand Duke Michael was allowed to visit Russia for the centennial of the Battle of Borodino, and was restored to the honorary colonelcy of the 49th Brest Regiment.

 

During World War I, Michael was made a chairman of the commission to consolidate Russian orders abroad, but was denied permission to come back to Russia and serve with its armed forces. Trying to help his country, he acted as an agent for Russian loans in France. On 31 October 1916, the grand duke wrote to Tsar Nicholas II warning him that British secret agents in Russia were expecting a revolution, and that he should satisfy the people's just demands before it was too late. Excerpts of Michael's correspondence in French with the Emperor during his exile have been published (usually beseeching the tsar for money).

 

With the war over, and following the Russian revolution, the grand duke’s financial situation deteriorated. He lost a good deal of his money, which was tied up in the Romanovs' fortunes. He had to move to a more modest house at 3 Cambridge Gate, Regent's Park. However, George V and Queen Mary helped with 10,000 pounds.

 

In 1916 his younger daughter, Nadejda (Nada) married Prince George of Battenberg, older son of Prince Louis by Queen Victoria's granddaughter, Princess Victoria of Hesse-Darmstadt. The Battenberg family was itself the product of a morganatic marriage, but one whose members had been allowed to use the style His/Her Serene Highness. A year after Nadeja and George's wedding, however, the English branches of the Battenberg family gave up their princely title, and Prince George, who was eventually to become 2nd Marquess of Milford Haven, took the surname Mountbatten and bore the courtesy title of earl, his wife becoming known as Countess of Medina.

 

Anastasia (Zia), the older daughter, in 1917 married Sir Harold Wernher, yielding her own comital title to accept the style and rank of an earl's daughter. Wernher, being extremely wealthy, provided substantial financial support for his in-laws, alleviating the loss of income from Michael's imperial estates.

 

Their son, Michael, Count de Torby (known familially as Boy Torby) lost his employment and came to live with them, but the relationship was difficult, not least because Boy suffered a recurring form of depression. Between bouts of this he was a painter of some accomplishment. Once the World War was over, Michael Mikhailovich and his wife returned to Cannes after six years. After the news of the murders of so many close relatives came through, many people thought Michael became unbalanced. He had become short-tempered and rude to the servants and a great trial to his wife.

 

By 1925, the grand duke had become so troublesome that his son-in-law, Harold, regarded him as "perfectly crazy". On 4 September 1927, his wife died, aged fifty-nine. King George V wrote a letter of condolence and the Prince of Wales attended her funeral. By November, according to Harold, the grand duke was again behaving well, as he no longer had his wife to argue with. He survived her for less than two years. Grand Duke Michael contracted influenza and died in London on 26 April 1929, aged sixty-seven. He was buried with his wife in Hampstead Cemetery.

 

Hampstead Cemetery, West Hampstead, London.

THE HEART OF THE FATHER

 

A true story about a daughter and father

 

Just like any other little girl, I wanted my daddy to pick me up and joyfully throw me up in the air; catching me again with his strong arms. I wanted to sometimes sit on his lap and have him tenderly stroke my hair and kiss me on my forehead. If we were out for a walk I wanted him to hold my hand and show me the beauty of nature all around us. He was my daddy and I wanted to captivate him. I wanted to be his little princess.

In life, we don’t always get what we want, do we? When we went out for walks and I took my daddy’s hand, he would let go of it and tell me to walk on my own. When I sat on his lap he would pinch me in an attempt to be playful and express his love, but it was too hard and it hurt me. He didn’t pick me up and throw me joyfully in the air; most of the time, I felt like I was in his way. You see, as much as my dad had loved me, he had no idea how to express his love. He was a tall, proud man and had an authoritative voice; my friends were scared of him. So was I.

Both my parents became Christians soon after they were married and they went ahead to live radical lives for Christ. They started a charismatic church in the town where I was born and lead many people to the Lord. Their lives were dedicated to the cause of the Kingdom and their hearts were on fire for Jesus.

Somehow, even in the midst of all of this, my dad and I grew further and further apart. When I tried to find his affirmation and love, he would be awkward and distant and I started to think that he didn’t like me very much. Maybe it was because I was a girl and not a boy. He seemed to love my brothers much more. Yet I still tried to catch his attention and became a bit of a tomboy; always longing for him to notice me.

As the years went by, it gradually sunk into my heart that my dad didn’t like me as much as I wanted him to. Eventually, I stopped looking for his approval; each rejection a stab in my chest. I believed that he loved me, but it felt as though he didn’t like me and I didn’t like him either, I decided, and at times even begged my mother to leave him.

By the time I was a late-teen I was over it. He didn’t matter anymore; there were lots of boys who liked me and they seemed to be totally captivated by me. One after the other, they each told me that they loved me; that I was the most beautiful girl and that they just wanted to be with me. I was entranced. Nothing could beat this feeling of being loved and adored and whichever way I could get it was worth exploring; I found my worth in it.

Before long I started making reckless choices. The only thing that seemed to make sense was to have as much fun as possible at whatever cost. It became my philosophy in life; no other rules applied. I hadn’t left school yet when I first started using drugs. It occurred to me that it was probably not the right thing to do, but I couldn’t think of a good enough reason not to try it. Not even when my brother died did it stop me. It was my life and I was determined to live it as I pleased. Yet the guilt ate away at me. By the end of my last year of high school I had an anxiety attack that had me convinced that I was busy dying. My mom rushed me to the doctor whose diagnosis, which I only discovered a few years later, was depression. He managed to calm my nerves and gave me a series of anti-depressants and sleeping tablets. In actual fact, at the time I didn’t know what the pills were for but it greatly appealed to me to consume 16 pills a day – it somehow seemed glamorous to me. I ate more pills than food that summer. I looked fabulous.

Anxiety and depression soon became a close companion; one that I nurtured and fed. It was a bit of a love-hate relationship. While I was terrified of the anxiety attacks which were very real to me, it made me feel that I was someone special; that I’ve had to deal with quite a lot in my young years. I was set apart from other people and that made me feel good; like I was a step ahead.

My life became a party; I couldn’t be out less than five nights a week. My liver quite against its will managed to process years of alcohol and other substance-abuse. Eventually I stopped using drugs because I feared that I would develop a split personality or simply go insane from LSD; but with alcohol I was always in control, or so I thought.

In the meanwhile, my dependence on boyfriends and “flings” became insufferable. With each relationship ending, my whole world would collapse; the unbearable pain and sense of futility would send me into depression for months; I felt worthless, unwanted, hollow, a failure. It became quite apparent to me that I must be completely unlovable. The melancholy of it all was evident in my bitter heart. Even sex, I thought, wasn’t as sacred as people made it out to be, it was really no big deal.

At some point I stopped caring. Nothing mattered anymore. Nothing was of significant consequence to be taken seriously. Life was a joke. Within three years of one another I was married and divorced by the age of 24. A series of casual flings followed until I met my next future ex-boyfriend; one with the unhappy combination of denied alcoholic and drug addiction. He successfully faked quitting drugs for the two years that we lived unhappily together by which time I was convinced that love is an illusion and that men are useless and can’t be trusted.

We amicably ended our relationship having lost all hope and faith in one another and with typical predicted tendency, I spiralled down towards a nervous breakdown and a heavy-set depression sunk in. When I reached rock-bottom I started to dig. This time it wasn’t only the relationship that had ended, but the entire point of my existence that was under threat. I couldn’t see why I should bother to ever get out of bed again and figured that I might as well just sleep until the world ends. Although suicide was never a real temptation the reality was that my soul and spirit was already dead. I had nothing left to give. It felt like my insides were on the outside; everything revealed, left for dead. It was in this time that I called out to God; I mean, what could it hurt – He couldn’t possibly screw it up more than I could. My agenda was exhausted.

Within character, God mercifully and gracefully reached down to where I was lying, left for dead; He lowered Himself to my pitiful level and came to sit right next to me. He tenderly spoke to me, gently picked me up in His strong arms with joy and with love; whispered in my ear that He is my saviour, my husband, that He would never leave me, nor shame me; He made a covenant of mercy, peace and everlasting love towards me. In my desperate state I could hear His voice and feel His embrace. Despite all the anger, bitterness and resentment that I carried with me, His compelling love softened my heart and permeated my resistance; I could only beg for His forgiveness for I saw then that I wasn’t worthy. He told me that it was already done.

As if a coin was flipped, my life was radically altered. For the first time in a long time there was hope. Hope for a future. God loved me unconditionally and nothing could ever cause Him to stop; fact. He loved me for me, despite of me; He loved me because of who He is. A love that I couldn’t deserve no matter what I did. Nothing or no one could take this away from me. My life had a new purpose.

In my desire to be closer to God, I had to deal with many of the issues that were the consequences of my reckless past behaviour. Not a walk in the park, but I was determined. As I spoke to God day after day He revealed things to me that was wrong in my life; mostly things that I was in control of where I could make the difference by changing my attitude, or thought-patterns, or in some cases it was a matter of simply believing His word.

God was busy restoring me. My experience in those early months was of a very loving Father; the One that I had always longed for. He took my filthy rags and gave me a new white robe, forgiving me all my sins; He showed me things that had me chuckling with laughter; I stayed tucked under His arm, as close as I could get to my Father.

Inevitably, it triggered thoughts of my own father. The sight of a little girl sleeping against her father’s shoulder or sitting on his lap while he’s telling her a story would leave me with an ache in my stomach and a deep, unfathomable yearning. Night after night I would cry for the little girl in me that felt so rejected by her father all those years ago and I cried for my dad who couldn’t express his emotions or deal with his own heartache. In those moments, sadness and longing would overwhelm me and the hurt of it all was uncontainable; it felt as though my heart was literally broken. My dad and I by this time were getting on well and had worked through our annoyances with one another; but he would never understand the hurt that I was feeling and he would be too stubborn to deal with his own issues. On many occasions I decided that I must talk to him, but then always lost the courage and eventually decided that I could simply forgive him in my heart and we’d never have to actually talk about it. But God had other plans.

One November, while I was visiting my folks for a weekend, we had prayer and Bible time together, as we often did when my brother and I were children. My dad is a reader by nature and has an awesome knowledge of the Bible; God has blessed him with a gift of teaching in that he is able to reveal the word of God in a way that captures one’s undivided attention and awe. So it came as no surprise to me when he told me that we (my parents and I) will have dedication time together that Sunday morning. He added that there was something on his heart that he would like to share that is rather difficult for him.

What followed that Sunday morning I cannot adequately accentuate in words and haven’t to this day told the story without shedding a tear. It has been a most remarkably significant turnaround point in my life; sometimes I have even refered to it as the highlight of my life. As we sat together that morning, reading from the Bible, my dad got up from his chair and came to kneel in front of me where I was sitting. Out of nowhere he started begging for my forgiveness; he said that he wasn’t the father that I deserved, that he didn’t give me a reason to respect him, that he didn’t set an example to me of what a man should be like, and that he didn’t protect me the way he should have. He was so, so sorry and then asked me if I would ever, ever find it within me to forgive him for all the things he wasn’t; and even if I couldn’t, he wouldn’t blame me or hold it against me… It was the most awe-inspiring and humbling moment of my life!

What amazes me most is how God knows the deepest, most intimate desires of our hearts and He has this ability to, in the most inexplicable ways, bring healing and restoration to even those areas that we consider unreachable.

This has been my story. Even though I came from a Christian background, my life went horribly wrong; and even when I miraculously returned to my Father, there were still things in my life that were holding me back from God’s full plan of restoration for me. I believe that He doesn’t only restore, but He equips us to go beyond that and realise our full potential; a state in which we are able to impart blessing unto others. It is an ongoing journey.

Today my dad is my hero. Any girl would be lucky to have a father, or a woman to have a husband, who is able to be that honest with his children despite his own conflictions; a selfless and brutal act that brings about profound healing in more ways than one. In the book of Proverbs one often comes across the saying, “before honour comes humility” and I can’t think of anyone more deserving of that kind of honour than my dad.

May you let God take you on the journey that He has planned for you; that you may dare to walk on the real wild side of life, radically devoted to your Father who loves you and wants to bless you, in ways you cannot imagine; fact.

 

Credit: restoringwholeness.org

   

Wat Arun Ratchawararam Ratchawaramahawihan or Wat Arun ("Temple of Dawn") is a Buddhist temple (wat) in Bangkok Yai district of Bangkok, Thailand, on the Thonburi west bank of the Chao Phraya River. The temple derives its name from the Hindu god Aruṇa, often personified as the radiations of the rising sun. Wat Arun is among the best known of Thailand's landmarks. The first light of the morning reflects off the surface of the temple with pearly iridescence. Although the temple had existed since at least the seventeenth century, its distinctive prang (spire) was built in the early nineteenth century during the reigns of Rama II and Rama III.

 

A Buddhist temple had existed at the site of Wat Arun since the time of the Ayutthaya Kingdom. It was then known as Wat Makok, after the village of Bang Makok in which it was built. (Makok is the Thai name for the Spondias pinnata plant.) According to the historian Prince Damrong Rajanubhab, the temple was shown in French maps during the reign of Narai (1656–88). The temple was renamed Wat Chaeng by Taksin (1767–82) when he established his new capital of Thonburi near the temple, following the fall of Ayutthaya. It is believed that Taksin vowed to restore the temple after passing it at dawn. The temple enshrined the Emerald Buddha image before it was transferred to Wat Phra Kaew on the river's eastern bank in 1784. The temple was on the grounds of the royal palace during Taksin's reign, before his successor, Rama I (1782–1809), moved the palace to the other side of the river. It was abandoned until the reign of Rama II (1809–24), who had the temple restored and had begun plans to raise the main pagoda to 70 m. The work on the pagoda commenced during the reign of Rama III (1824–51). The main prang was completed in 1851, after nine years of continued construction.

 

The temple underwent major restorations during the reign of Chulalongkorn (Rama V, 1868–1910) and in 1980, prior to the bicentenary celebration of Bangkok's foundation. The most extensive restoration work on the prang was undertaken from 2013 to 2017, during which a substantial number of broken tiles were replaced and lime plaster was used to re-finish many of the surfaces (replacing the cement used during earlier restorations). As the work neared its end in 2017, photographs of the results drew some criticism for the temple's new appearance, which seemed white-washed compared to its previous state. The Fine Arts Department defended the work, stating that it was carefully done to reflect the temple's original appearance.

 

The main feature of Wat Arun is its central prang, which is encrusted with colourful porcelain. This is interpreted as a stupa-like pagoda encrusted with coloured faience. The height is reported by different sources as between 66.8 m (219 ft) and 86 m (282 ft). The corners are surrounded by four smaller satellite prang. The prang are decorated by shells of Mauritia mauritiana and bits of porcelain, which had previously been used as ballast by boats coming to Bangkok from China.

 

The central prang is topped with a seven-pronged trident, referred to by many sources as the "Trident of Shiva". Around the base of the prang are various figures of ancient Chinese soldiers and animals. Over the second terrace are four statues of the Hindu god Indra riding on Erawan. In Buddhist iconography, the central prang is considered to have three symbolic levels—base for Traiphum indicating all realms of existence, middle for Tavatimsa, the Tusita Heaven where all desires are gratified, and the top denoting Devaphum indicating six heavens within seven realms of happiness. At the riverside are six pavilions (sala) in the Chinese style. The pavilions are made of green granite and contain landing bridges.

 

Next to the prang is the Ordination Hall with a Niramitr Buddha image supposedly designed by Rama II. The front entrance of the Ordination Hall has a roof with a central spire, decorated in coloured ceramic and stuccowork sheathed in coloured china. Inside, there is a grand altar with a red, grey and white marble decoration. There are two demons, or temple guardian figures, in front. The murals were created during the reign of Rama V.

 

The central prang symbolises Mount Meru of the Hindu cosmology. The satellite prang are devoted to the wind god, Phra Phai. The demons (yaksha) at the entranceway to the ubosot are from the Ramakien. The white figure is named Sahassa Deja and the green one is known as Thotsakan, the Demon Rāvana from Ramayana.

 

Wat Arun can be accessed through the Chao Phraya River, and ferries travel across the river towards the Maharaj pier. For foreigners, the temple charges an entrance fee of 100 baht (as of January 2021). During Kathina, the king travels to Wat Arun in a procession of royal barges to present new robes to the monks there.

 

Bangkok, officially known in Thai as Krung Thep Maha Nakhon and colloquially as Krung Thep, is the capital and most populous city of Thailand. The city occupies 1,568.7 square kilometres (605.7 sq mi) in the Chao Phraya River delta in central Thailand and has an estimated population of 10.539 million as of 2020, 15.3 percent of the country's population. Over 14 million people (22.2 percent) lived within the surrounding Bangkok Metropolitan Region at the 2010 census, making Bangkok an extreme primate city, dwarfing Thailand's other urban centres in both size and importance to the national economy.

 

Bangkok traces its roots to a small trading post during the Ayutthaya Kingdom in the 15th century, which eventually grew and became the site of two capital cities, Thonburi in 1768 and Rattanakosin in 1782. Bangkok was at the heart of the modernization of Siam, later renamed Thailand, during the late-19th century, as the country faced pressures from the West. The city was at the centre of Thailand's political struggles throughout the 20th century, as the country abolished absolute monarchy, adopted constitutional rule, and underwent numerous coups and several uprisings. The city, incorporated as a special administrative area under the Bangkok Metropolitan Administration in 1972, grew rapidly during the 1960s through the 1980s and now exerts a significant impact on Thailand's politics, economy, education, media and modern society.

 

The Asian investment boom in the 1980s and 1990s led many multinational corporations to locate their regional headquarters in Bangkok. The city is now a regional force in finance and business. It is an international hub for transport and health care, and has emerged as a centre for the arts, fashion, and entertainment. The city is known for its street life and cultural landmarks, as well as its red-light districts. The Grand Palace and Buddhist temples including Wat Arun and Wat Pho stand in contrast with other tourist attractions such as the nightlife scenes of Khaosan Road and Patpong. Bangkok is among the world's top tourist destinations, and has been named the world's most visited city consistently in several international rankings.

 

Bangkok's rapid growth coupled with little urban planning has resulted in a haphazard cityscape and inadequate infrastructure. Despite an extensive expressway network, an inadequate road network and substantial private car usage have led to chronic and crippling traffic congestion, which caused severe air pollution in the 1990s. The city has since turned to public transport in an attempt to solve the problem, operating eight urban rail lines and building other public transit, but congestion still remains a prevalent issue. The city faces long-term environmental threats such as sea level rise due to climate change.

 

The history of Bangkok, the capital of Thailand, dates at least to the early 15th century, when it was under the rule of Ayutthaya. Due to its strategic location near the mouth of the Chao Phraya River, the town gradually increased in importance, and after the fall of Ayutthaya King Taksin established his new capital of Thonburi there, on the river's west bank. King Phutthayotfa Chulalok, who succeeded Taksin, moved the capital to the eastern bank in 1782, to which the city dates its foundation under its current Thai name, "Krung Thep Maha Nakhon". Bangkok has since undergone tremendous changes, growing rapidly, especially in the second half of the 20th century, to become the primate city of Thailand. It was the centre of Siam's modernization in the late 19th century, subjected to Allied bombing during the Second World War, and has long been the modern nation's central political stage, with numerous uprisings and coups d'état having taken place on its streets throughout the years.

 

It is not known exactly when the area which is now Bangkok was first settled. It probably originated as a small farming and trading community, situated in a meander of the Chao Phraya River within the mandala of Ayutthaya's influence. The town had become an important customs outpost by as early as the 15th century; the title of its customs official is given as Nai Phra Khanon Thonburi (Thai: นายพระขนอนทณบุรี) in a document from the reign of Ayutthayan king Chao Sam Phraya (1424–1448). The name also appears in the 1805 revised code of laws known as the Law of Three Seals.

 

At the time, the Chao Phraya flowed through what are now the Bangkok Noi and Bangkok Yai canals, forming a large loop in which lay the town. In the reign of King Chairacha (either in 1538 or 1542), a waterway was excavated, bypassing the loop and shortening the route for ships sailing up to Ayutthaya. The flow of the river has since changed to follow the new waterway, dividing the town and making the western part an island. This geographical feature may have given the town the name Bang Ko (บางเกาะ), meaning 'island village', which later became Bangkok (บางกอก, pronounced in Thai as [bāːŋ kɔ̀ːk]). Another theory regarding the origin of the name speculates that it is shortened from Bang Makok (บางมะกอก), makok being the name of Spondias pinnata, a plant bearing olive-like fruit. This is supported by the fact that Wat Arun, a historic temple in the area, used to be named Wat Makok. Specific mention of the town was first made in the royal chronicles from the reign of King Maha Chakkraphat (1548–1568), giving its name as Thonburi Si Mahasamut (ธนบุรีศรีมหาสมุทร). Bangkok was probably a colloquial name, albeit one widely adopted by foreign visitors.

 

The importance of Bangkok/Thonburi increased with the amount of Ayutthaya's maritime trade. Dutch records noted that ships passing through Bangkok were required to declare their goods and number of passengers, as well as pay customs duties. Ships' cannons would be confiscated and held there before they were allowed to proceed upriver to Ayutthaya. An early English language account is that of Adam Denton, who arrived aboard the Globe, an East India Company merchantman bearing a letter from King James I, which arrived in "the Road of Syam" (Pak Nam) on 15 August 1612, where the port officer of Bangkok attended to the ship. Denton's account mentions that he and his companions journeyed "up the river some twenty miles to a town called Bancope, where we were well received, and further 100 miles to the city...."

 

Ayutthaya's maritime trade was at its height during the reign of King Narai (1656–1688). Recognition of the city's strategic location guarding the water passage to Ayutthaya lead to expansion of the military presence there. A fort of Western design was constructed on the east side of the river around 1685–1687 under the supervision of French engineer de la Mare, probably replacing an earlier structure, while plans to rebuild the fort on the west bank were also made. De la Mare had arrived with the French embassy of Chevalier de Chaumont, and remained in Siam along with Chevalier de Forbin, who had been appointed governor of Bangkok. The Bangkok garrison under Forbin consisted of Siamese, Portuguese, and French reportedly totalling about one thousand men.

 

French control over the city was further consolidated when the French General Desfarges, who had arrived with the second French embassy in 1687, secured the king's permission to board troops there. This, however, lead to resentment among Siamese nobles, led by Phetracha, ultimately resulting in the Siamese revolution of 1688, in which King Narai was overthrown and 40,000 Siamese troops besieged Bangkok's eastern fort for four months before an agreement was reached and the French were allowed to withdraw. The revolution resulted in Siam's ties with the West being virtually severed, steering its trade towards China and Japan. The eastern fort was subsequently demolished on Phetracha's orders.

 

Ayutthaya was razed by the Burmese in 1767. In the following months, multiple factions competed for control of the kingdom's lands. Of these, Phraya Tak, governor of Tak and a general fighting in Ayutthaya's defence prior to its fall, emerged as the strongest. After succeeding in reclaiming the cities of Ayutthaya and Bangkok, Phraya Tak declared himself king (popularly known as King Taksin) in 1768 and established Thonburi as his capital. Reasons given for this change include the totality of Ayutthaya's destruction and Thonburi's strategic location. Being a fortified town with a sizeable population meant that not much would need to be reconstructed. The existence of an old Chinese trading settlement on the eastern bank allowed Taksin to use his Chinese connections to import rice and revive trade.

 

King Taksin had the city area extended northwards to border the Bangkok Noi Canal. A moat was dug to protect the city's western border, on which new city walls and fortifications were built. Moats and walls were also constructed on the eastern bank, encircling the city together with the canals on the western side. The king's palace (Thonburi Palace) was built within the old city walls, including the temples of Wat Chaeng (Wat Arun) and Wat Thai Talat (Wat Molilokkayaram) within the palace grounds. Outlying orchards were re-landscaped for rice farming.

 

Much of Taksin's reign was spent in military campaigns to consolidate the Thonburi Kingdom's hold over Siamese lands. His kingdom, however, would last only until 1782 when a coup was mounted against him, and the general Chao Phraya Chakri established himself as king, later to be known as Phutthayotfa Chulalok or Rama I.

 

Rama I re-established the capital on the more strategic east bank of the river, relocating the Chinese already settled there to the area between Wat Sam Pluem and Wat Sampheng (which developed into Bangkok's Chinatown). Fortifications were rebuilt, and another series of moats was created, encircling the city in an area known as Rattanakosin Island.

 

The erection of the city pillar on 21 April 1782 is regarded as the formal date of the city's establishment. (The year would later mark the start of the Rattanakosin Era after calendar reforms by King Rama V in 1888.) Rama I named the new city Krung Rattanakosin In Ayothaya (กรุงรัตนโกสินทร์อินท์อโยธยา). This was later modified by King Nangklao to be: Krungthepmahanakhon Bowonrattanakosin Mahintha-ayutthaya. While settlements on both banks were commonly called Bangkok, both the Burney Treaty of 1826 and the Roberts Treaty of 1833 refer to the capital as the City of Sia-Yut'hia. King Mongkut (Rama IV) would later give the city its full ceremonial name:

 

Rama I modelled his city after the former capital of Ayutthaya, with the Grand Palace, Front Palace and royal temples by the river, next to the royal field (now Sanam Luang). Continuing outwards were the royal court of justice, royal stables and military prison. Government offices were located within the Grand Palace, while residences of nobles were concentrated south of the palace walls. Settlements spread outwards from the city centre.

 

The new capital is referred to in Thai sources as Rattanakosin, a name shared by the Siamese kingdom of this historical period. The name Krung Thep and Krung Thep Maha Nakhon, both shortened forms of the full ceremonial name, began to be used near the end of the 19th century. Foreigners, however, continued to refer to the city by the name Bangkok, which has seen continued use until this day.

 

Most of Rama I's reign was also marked by continued military campaigns, though the Burmese threat gradually declined afterwards. His successors consistently saw to the renovation of old temples, palaces, and monuments in the city. New canals were also built, gradually expanding the fledgling city as areas available for agriculture increased and new transport networks were created.

 

At the time of the city's foundation, most of the population lived by the river or the canals, often in floating houses on the water. Waterways served as the main method of transportation, and farming communities depended on them for irrigation. Outside the city walls, settlements sprawled along both river banks. Forced settlers, mostly captives of war, also formed several ethnic communities outside the city walls.

 

Large numbers of Chinese immigrants continued to settle in Bangkok, especially during the early 19th century. Such was their prominence that Europeans visiting in the 1820s estimated that they formed over half of the city population. The Chinese excelled in trade, and led the development of a market economy. The Chinese settlement at Sampheng had become a bustling market by 1835. 

 

By the mid-19th century, the West had become an increasingly powerful presence. Missionaries, envoys and merchants began re-visiting Bangkok and Siam, bringing with them both modern innovations and the threat of colonialism. King Mongkut (Rama IV, reigned 1851–1868) was open to Western ideas and knowledge, but was also forced to acknowledge their powers, with the signing of the Bowring Treaty in 1855. During his reign, industrialization began taking place in Bangkok, which saw the introduction of the steam engine, modern shipbuilding and the printing press. Influenced by the Western community, Charoen Krung Road, the city's first paved street, was constructed in 1862–1864. This was followed by Bamrung Mueang, Fueang Nakhon, Trong (now Rama IV) and Si Lom Roads. Land transport would later surpass the canals in importance, shifting people's homes from floating dwellings toward permanent buildings. The limits of the city proper were also expanded during his reign, extending to the Phadung Krung Kasem Canal, dug in 1851.

 

King Mongkut's son Chulalongkorn (r. 1868–1910) was set upon modernizing the country. He engaged in wide-ranging reforms, abolishing slavery, corvée (unfree labour) and the feudal system, and creating a centralized bureaucracy and a professional army. The Western concept of nationhood was adopted, and national borders demarcated against British and French territories. Disputes with the French resulted in the Paknam Incident in 1893, when the French sent gunboats up the Chao Phraya to blockade Bangkok, resulting in Siam's concession of territory to France.

 

With Chulalongkorn's reforms, governance of the capital and the surrounding areas, established as Monthon Krung Thep Phra Mahanakhon (มณฑลกรุงเทพพระมหานคร), came under the Ministry of Urban Affairs (Nakhonban). During his reign many more canals and roads were built, expanding the urban reaches of the capital. Infrastructure was developed, with the introduction of railway and telegraph services between Bangkok and Samut Prakan and then expanding countrywide. Electricity was introduced, first to palaces and government offices, then to serve electric trams in the capital and later the general public. The King's fascination with the West was reflected in the royal adoption of Western dress and fashions, but most noticeably in architecture. He commissioned the construction of the neoclassical Ananta Samakhom Throne Hall at the new Dusit Palace, which was linked to the historic city centre by the grand Ratchadamnoen Avenue, inspired by the Champs-Élysées in Paris. Examples of Western influence in architecture became visible throughout the city.

 

By 1900, rural market zones in Bangkok began developing into residential districts. Rama VI (1910–1925) continued his predecessor's program of the development of public works by establishing Chulalongkorn University in 1916, and commissioned a system of locks to control waterway levels surrounding the developing city, he also provided the city's first and largest recreational area, Lumphini Park. The Memorial Bridge was constructed in 1932 to connect Thonburi to Bangkok, which was believed to promote economic growth and modernization in a period when infrastructure was developing considerably. Bangkok became the centre stage for power struggles between the military and political elite as the country abolished absolute monarchy in 1932. It was subject to Japanese occupation and Allied bombing during World War II. With the war over in 1945, British and Indian troops landed in September, and during their brief occupation of the city disarmed the Japanese troops. A significant event following the return of the young king, Ananda Mahidol, to Thailand, intended to defuse post-war tensions lingering between Bangkok's ethnic Chinese and Thai people, was his visit to Bangkok's Chinatown Sam Peng Lane (ซอยสำเพ็ง), on 3 June 1946.

 

As a result of pro-Western bloc treaties Bangkok rapidly grew in the post-war period as a result of United States developmental aid and government-sponsored investment. Infrastructure, including the Don Mueang International Airport and highways, was built and expanded.  Bangkok's role as an American military R&R destination launched its tourism industry as well as sex trade.  Disproportionate urban development led to increasing income inequalities and unprecedented migration from rural areas into Bangkok; its population surged from 1.8 to 3 million in the 1960s. Following the United States' withdrawal from Vietnam, Japanese businesses took over as leaders in investment, and the expansion of export-oriented manufacturing led to growth of the financial market in Bangkok.  Rapid growth of the city continued through the 1980s and early 1990s, until it was stalled by the 1997 Asian financial crisis. By then, many public and social issues had emerged, among them the strain on infrastructure reflected in the city's notorious traffic jams. Bangkok's role as the nation's political stage continues to be seen in strings of popular protests, from the student uprisings in 1973 and 1976, anti-military demonstrations in 1992, and successive anti-government protests by the "Yellow Shirt" and "Red Shirt" movements from 2008 on.

 

Administratively, eastern Bangkok and Thonburi had been established as separate provinces in 1915. (The province east of the river was named Phra Nakhon (พระนคร.) A series of decrees in 1971–1972 resulted in the merger of these provinces and its local administrations, forming the current city of Bangkok which is officially known in Thai as Krung Thep Maha Nakhon. The Bangkok Metropolitan Administration (BMA) was created in 1975 to govern the city, and its governor has been elected since 1985.

-Camus

click "L", you really should

.

I really think that some people do realize this.

But, it's hard for me to tell.

I twist myself into knots almost daily. It can be tiring. All for the appearance of normal.

.

 

I typically feel like a foreign visitor with an English phrasebook. I know the language, but the subtexts, the social and cultural norms are confounding. I know the words, I know the meanings, it's everything else that I don't understand. I have some discrete pieces of the puzzle, but I have no idea where they go.

.

I can usually sense when things get weird, when you get uncomfortable. I just don't know why, what caused it. I go weird, I don't know what to do. I flounder. If it's all too much, I may not be able to speak at all.

.

Weirdness is not well tolerated or understood. This frequently does not end well. To be fingertip-close to contact, to understanding, and having it slip away on currents of strangeness-this is frustrating. It can get defeating. It can be heartbreaking. I'm lucky I have a wicked sense of humor.

.

Most people have a natural understanding of these things. Everything I know, I've been taught directly, either by others or by myself. I have come to terms with this, that I may always need to be told certain things, may never understand what the meaning is behind particular words, tones, phrases or gestures. That I may never 'get' certain things. That I may never feel comfortable with direct eye contact. That I may always need some reassuring when things are going well, or feedback when I get it wrong, and told where I am in the scheme of things. Because I simply do not know.

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I've walked an unfamiliar path, mostly alone, frequently blindfolded. I've tripped, I've fallen and I will again. But I keep getting up and I keep moving forward. Just like everyone. Just like you.

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

“Latent in every man is a venom of amazing bitterness, a black resentment; something that curses and loathes life, a feeling of being trapped, of having trusted and been fooled, of being the helpless prey of impotent rage, blind surrender, the victim of a savage, ruthless power that gives and takes away, enlists a man, and crowning injury inflicts upon him the humiliation of feeling sorry for himself.” -Paul Valery

 

This didn't come out the way I wanted, but I have a deadline today so this is all I could do :S

 

Better in L

 

NO BANNERS, please!

It is fascinating how two pieces of wood stuck together with a rudimentary set of painted letters on it is a sufficient deterrent to humans from venturing further up a path; this is a basic tenet of the relationship between the human cognitive process and semiotics.

 

The sign could have been planted there by a group of pranksters, and you wouldn't know, but the psychological conditioning you have been brought up with will force you to instinctively obey; in some cases, it will be obeyed whether or not it makes sense or could potentially endanger a person.

 

Also noticeable is that a sign reinforcing unwritten rules will only foster resentment instead of helping the situation (ex: A "no shouting" sign in a workplace). This is an example of authority overreaching itself - people like to be told what to do, just not what they already know or currently accept by default.

   

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         DO NOT VIEW ON BLACK

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Screwtape advises Wormwood on using time to wear down a soul:

 

The Enemy has guarded him from you through the first great wave of temptations. But, if only he can be kept alive, you have time itself for your ally. The long, dull, monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and the inarticulate resentment with which we teach them to respond to it—all this provides admirable opportunities of wearing out a soul by attrition. If, on the other hand, the middle years prove prosperous, our position is even stronger. Prosperity knits a man to the World. He feels that he is ‘finding his place in it’, while really it is finding its place in him. His increasing reputation, his widening circle of acquaintances, his sense of importance, the growing pressure of absorbing and agreeable work, build up in him a sense of being really at home in earth, which is just what we want. You will notice that the young are generally less unwilling to die than the middle- aged and the old.

 

From The Screwtape Letters

Compiled in A Year with C.S. Lewis

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

I think that some of my past abandonment issues along with other problems with opening up to people really stemmed from my parents and their toxic relationship. There was a messy divorce when I was 5 years old, they fought a lot even afterward and that definitely hurt more than it helped us kids. My dad eventually married again and had another family, and although my dad kept in contact through email (early 2000’s) and an occasional phone call our visits grew far and few between. I always wanted to be the light of my dads life, always getting good grades and trying to be the best well mannered kid that ate all of her vegetables and impressed all of the adults. I held out hope that my parents would get back together and I blamed my moms resentful demeanor towards him as the reason why I would never belong to a happy and whole family. In my adolescence though I grew more and more angry at how HE handled things and understood more why she had her outbursts and nights crying in her room. When I finally stood up to him about how he essentially disowned my little sister he cut off contact. I not only grew up thinking I wasn’t worthy of love after my father left but also had no idea of what love looked like. I’ve looked back on a lot of my adult relationships and realized I self sabotage when things start to get really real. I push people away to see if they really care about me.

 

7 years ago I started dating a guy who I was so overwhelmingly into, he was from a good family, he just got out of the Army, and we had a matching sense of humor. Great right?! But I was the one texting/calling him and trying to make plans, only recently did I realize that I was simply seeking his approval (just like I had with my father) and wondering why I wasn’t good enough to be thought of first. We started dating which I was over the moon about because OH MY GOD HE PICKED ME but soon after I noticed he had bouts of rage but I chocked it up to PTSD from Afghanistan. I stuck through it and I got pregnant after the holidays in 2015.

 

I got the news and told him the same day but he was less than thrilled and it actually looked like the blood drained from his face. Thats when the switch flipped. He told me he wanted me to get an abortion and that he didn’t want to have a kid with me or anyone. He was cold and heartless for the whole month before I went to the abortion clinic. The day of my appointment, I was sad. I remember my mom texted me that morning telling me she loved me and I wore my late grandmothers comfy sweater so I would feel like I had some support. My ride had to cancel because it snowed so HE had to drive me. He sat with me in the waiting room but I felt utterly alone, he was even joking with his friend via text saying that he was “at the clinic, where miracles go to die” and showed me it thinking I would laugh. I didn’t, I took the phone and threw it across the room. They have you speak with a psychiatrist before you go in and ask you questions like “are you being pressured into this?” Then I was asked “Why are you doing this?” To which I replied “Because I feel like I have nothing to offer a child” and the response that I got was one I’ll never forget and still brings tears to my eyes “you have yourself to offer”. But to me I wasn’t good enough, or so that’s what I had thought all my life. So, I went into the back room, and I got put under during the procedure. I woke up groggy and already sobbing uncontrollably. I was comforted by the nurses briefly and then carted into a room to “recover” for 30 minutes before I could leave. We drove home and even though it was late in the afternoon I went straight to bed and slept.

 

Two weeks later I found out I had been cheated on for almost my entire relationship. I found out I was pregnant again. I wasn’t sure what to do about my newly ended relationship but I knew I wasn’t going to give up my invitation to motherhood like before. I wasn’t going to let anyone sway my decision, even if that meant raising my child alone. For the whole first trimester of my pregnancy he told me he hoped I had a miscarriage, asked me “if it was still alive” and told me to have another abortion. I didn’t even live with him and he was relentless. I couldn’t sleep, I ate only because I knew I had to, and spent most of my days in my bedroom binging shows or going to the gym. I was depressed and I don’t use that term lightly. I couldn’t keep a job and felt like my world was imploding, I didn’t know what was next but I knew I had hope as long as my child was healthy and I could take care of him.

 

When we found out it was a boy it’s almost like the switch flipped on again and he was excited for his son to be born. I ended up moving back in with my sons father and for the next 4 years I was treated as a guest in his home and told that I was worthless and to kill myself. I tried to seek help and talk about it with his family but the blind eye kept being turned. I felt that because he was so narcissistic that no one bothered to speak up to him. His mother did, with the first pregnancy, and I’ll always be thankful for that. But the years of emotional and verbal abuse afterward took a huge chunk out of me as an individual. My mother spoke up when I told her that he said to kill myself for about the 8th time but that didn’t stop him from getting in my face from time to time and yelling at me to get the fuck out of his house and to leave our son there. He had a heavy drinking problem and one night pissed on the floor in the bathroom because he couldn’t stand straight, as I stood there in disbelief my son who was 3 years old at the time asked me “why is daddy doing that?” And I decided then that we needed to move out.

 

After a while I ended up getting my own place a few towns away and he had already been talking to a woman he met online. That was difficult for me only because she has a son almost the same age as mine and not only had I felt instantly replaced but my son was confused as well, and it didn’t make matters easier when he had them move in a few months later. I was out of control with my anger and resentment and started to see a pattern I had seen in my childhood. I would blow up over the phone, name call, and I tried to control the situation any way I knew how.

 

It wasn’t until mid March of 2020 that I decided I needed to seek real help. I went to my doctor because I had been crying so much and felt like every day was just a blur into the next. I knew that my son deserved better than to see me like that and immediately started therapy and Serotonin inhibitors. My healing process hasn’t been ideal or easy but I guess when you have a major life shift there’s a lot of soul work that needs to be done. I kept up with my therapist and my meds and did a ton of self care. The best advice I can give to anyone is do whatever is self care for you. Take a shower, shave your legs, paint your nails, play with your dog, visit or call friends or family you know love you, sit on the couch and read/write, paint, just do anything that makes you feel even the slightest bit alive because those are the things that kept me going on the hard days. It was really crucial for me that I had a support system, and even when I felt like I didn’t want to talk about something with a loved one I went straight to my therapist or wrote in my journal.

 

I really wanted to share my experiences to help another person who may have gone through something similar. I feel that sharing our downfalls and our failures brings people together more than pretending our lives are hunky-dory. But even if no one gets any insight or clarity from this, it has helped me IMMENSELY to write it down and let that shit go. I still have a long way to go in realizing what is healthy in a relationship, I recently I lost someone who I truly believed to be the love of my life because of my own toxic behavior. It’s all about coming back to yourself and not expecting anyone else to do the work for you. It’s an uphill climb coming out of a dark hole and remembering who YOU are and what YOU love and where YOU came from but as the pieces come back it’s the most beautiful and grounding thing. We’re learning (and unlearning!) as we go and everyone has their own set of traumas and difficulties, but make sure that you’re not building your wall so high that you’re keeping out the good people too. Love and light to anyone whose read this.

Gateway Camp Verse

(Pin1) Ging1 Mahn4

Isaiah 62:10

 

What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.

 

After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.

 

I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.

 

I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.

 

Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.

 

Sau2 muhn6 je2

Mihng6 dihng6

Kyuhn4 lihk6

Lihk6 leuhng6

Chong3 yi3 adjective

Chong3 jouh6 verb

 

Romans 5:3-5

 

Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.

 

I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.

 

This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.

 

1) Welcoming the Father

2) Unifying the body

3) Partnering with the Chinese

4) Serving the city

5) Supporting the Chinese

 

Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!

 

Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.

 

Lihng4 Mahn4 (soul)

Sihng4 jeung2

Muhng6 Seung2 (dreams)

 

The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!

 

An Outburst

 

I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.

 

To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.

 

In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.

 

OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.

 

I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!

 

Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.

 

In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

 

Disagreeable

 

I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.

 

I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.

 

In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.

 

…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.

 

I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.

 

Sihng4 jauh6 achievement

Ngwuih misunderstanding

Nggaai2 to misunderstand

Yuhn4 leuhng6 forgive

Gaan2syun2 chosen

 

The Security Guard

 

At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.

 

Reconciliation

 

This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.

 

Sex Talk – Part One

 

The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.

 

While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.

 

Prayer

 

The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.

 

I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.

 

A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.

 

Keuhng4 jong3

Lai1 hei2 (pull up)

 

In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.

 

Oscillate between…and…

Vacillate…

Equivocated

Prevaricate

 

Sex Talk – Part Two

 

1) Jesus came to show us the Father; John1:18

2) Grace First, Truth Second; John 1:24:25; 16-18

 

Pahn4 mohng6 (hope)

 

Do you believe that Jesus can heal you? Then lay hands.

 

Dale and I are men who have shared similar struggles. His testimony is riveting.

 

Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:

 

1) Call for help; Romans 10:13

2) Escape Plan; 1Corinthians 10:13

 

Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.

 

3) Run Away; 2Timothy 2:22

4) Into the Father’s Arms; Hebrews 4:14

 

I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.

 

5) Confess and be Healed; James 5:16

 

I hope these young people find faithful accountability brothers and sisters in this service.

 

6) Walk in Transparent Accountable Relationships; 1John 1:7

7) Resist the Enemy; James 4:7

Sometimes I wonder if His Holiness the Dalai Lama is going to keep coming back to help a world that is so stubborn he can't live in his own country, in his own house there, and he can not see his own friends, his own people, something most of the rest of us take for granted ...

 

Not to mention the much worse things he puts up with, and with no resentment, just patiently.

 

Then I remember what he said about his palace. The Dalai Lama said that someday his great huge white palace on the hill in Lhasa, Tibet will decay and fall apart from water. Yes, rain will bring that huge fortress on the Tibetan plateau down.

 

But, of course, that means that he will still be here and will know that drafty old rat infested building is gone.

 

I hope that whoever claims His Holiness' palace makes lots of money from it, like any carnival, so that they take very good care of it, maintaining it so that the building lasts a long time. I hope that over his many incarnations here, we provide him with wonderful places to live for as long as he wishes, for as long as there is rain, even longer.

 

You are so very right Danny ("I am done. this world is not worth it, when the Dalai Lama can't party with Desmond Tutu!"). But as he humself said: "Never give up. No matter what is going on in the world, never give up. Develop the heart. Work for peace." Cause he never gives up hope. He just reschedules.

With a little bit of Anger and resentment we say good bye to that craptastic 2012 and with a little Champagne & a Lot of Hope and some faith we ring in a wonderful and Magical 2013!

  

To all my Family, Friends & Flickr Buds I wish you Health, Happiness and whatever makes you happy in 2013!

 

Cheers to you!

I don't know much about this building in particular but I believe there once used to be a town of 1,000 people or something like that in Michel. All the buildings except the Michel Hotel were bulldozed or moved to Sparwood to quote "Beautify Beautiful British Columbia". Maybe someone could clarify this for me.

 

Here is some history taken from Crowsnest Hwy.

www.crowsnest-highway.ca/cgi-bin/citypage.pl?city=SPARWOOD

Michel

 

Farthest east was the oldest of the valley’s settlements; Michel.

The CPR laid the rails of the B.C. Southern down this valley in the spring of 1898, and at the behest of CNP Coal, emplaced a siding and a little “Plan F-2-20-1” depôt which it named “Michel.” Within a year the mining company had crews hacking into the seams of coal at the foot of the Sparwood Ridge on the south side of the valley. Called “cannel coal,” its nugget-grade size, resistance to dusting and low ash content made it excellent locomotive fuel. It was classified as bituminous due to 68% of its weight being in fixed carbon. It ran to 23% in volatiles—methane, hydrogen, tar and ammonia—and averaged 7% ash. This meant that it should coke easily, and that that coke would, due to its low ash content, command top dollar from refineries and smelters. During its first few months of operation in 1899, the Michel mine output less than 500 tons of coal, but with the CPR’s encouragement, CNP Coal invested heavily in development and in 1900 the mine delivered more than 11,000 tons, about a tenth of the company’s entire output.

 

By 1900, writes W.J Cousins in A History of the Crow’s Nest Pass, the community of Michel consisted of 12 identical cottages, the Michel Hotel and a little store. The settlement mushroomed, consuming the valley’s thick growth of trees. The 1901 census enumerated 476 residents in the town, many having lost everything they owned after a fire wiped 23 houses and many other buildings on June 10th of that year. Likely helping to battle the blaze was August Baldauf and his crew, who had been hard at work since the spring of the year constructing a battery of 212 beehive coke ovens. Reports M.A. Kennedy in her 1979 thesis, Coke Ovens of the Crowsnest Pass, Baldauf and his men completed their contract by the end of the year at a cost of $705 per oven.

 

According to Michael Saad in “Mining Disasters and Rescue Operations at Michel Before World War Two” (The Forgotten Side of the Border, op. cit.), fire mauled Michel again in 1902 and 1903. In August of 1904, as CNP Coal’s 475 local workers were labouring towards the year’s production of over 235,250 tons of coal from Michel’s three mines, a two room school opened, though classes were presumably conducted before that, probably in the hotel or someone’s house. As well as a Post Office and a Trites-Wood Company store, Michel also hosted a branch of the Imperial Bank. In 1904, too, the construction of the 252 additional beehive ovens which CNP Coal had contracted the year before were completed, parading with the original battery in a double row beside the B.C. Southern’s trackage. From the coke plant workers output 95,000 tons that year.

 

Come 1907, report the authors of Photo Companion - Crowsnest and its people (Crowsnest Pass Historical Society, Coleman, Alberta, 1990), the population of Michel had swollen to some 1200 served by three churches. Electricity was supplied from the company’s powerhouse and a water system had been installed. The Michel Hotel was adjudged “first-class” under the proprietorship of Thomas Crahan, formerly of Wardner, B.C., and Morrissey. Because most structures were of wooden construction and all were becoming coated with coal dust, a Sisby fire engine was kept steaming at all times. Perhaps the one facility that made Michel an attractive place for miners to live and work was the brand new 6,000 square-foot wash-house which CNP Coal had built for its workers. With tubs and shower baths, hot water and ventilated lockers in which to hang wet and dirty work clothes, it was a luxury much appreciated by the men and their families. In one end of the building was an ambulance room where-in the community’s wound’s were treated.

 

Probably the most frightening event to befall the entire valley was the Great Fire of August, 1908. It began outside of Fernie, 35 kilometres away, and raged up the Elk’s valley and into the Michel’s. Such an awesome spectre was it that the women and children of the valley were ushered into boxcars and hauled over the Divide to Coleman for the duration of the battle. Despite the setback, CNP Coal added 22 more coke ovens to bring the total at Michel to 486, smoking 24 hours-per-day, each one capable of accepting an eight-ton charge of slack coal, but more commonly loaded with six-tons which took but 36 hours to reduce, rather than 56.

 

The treasured wash-house notwithstanding, in the new century workers were no longer prepared to meekly slave their lives away to improve their bosses standard of living. As the demand for Pass coal reached toward the 3.5 million ton mark that it would achieve in 1903, CNP Coal pressed its workers to increase production. The disputes between miner and manger that so frequently halted production at Coal Creek and made CP eager to develop its property at Hosmer also bedevilled labour relations at Michel. When miners at Coal Creek had walked out in June of 1901, their brothers at Michel were quick to follow. So it went through the years; the demands of capitalists fomenting resentment among the men in the mine, at the sharp end of the business. The peak of discontent was reached in 1911, when a Pass-wide walkout of unionized workers between March 31st and November 20th saw tensions explode into violence as company policemen supported by officers of the Provincial Police escorted “scabs” through lines of picketers. From Michel’s six mines 1020 workers had output 457,600 tons of coal and produced 78,500 tons of coke in 1910. Figures supplied by CNP Coal to the B.C. Department of Mines for 1912 reveal that many fewer than half of the 1910 workforce, 465 men, dug more than half of the 1910 tonnage—254,000 tons—and with 70,000 tons from the ovens nearly equalled the pre-strike coke production. There appears to have been a clear winner in the dispute.

 

The Michel Colliery worked steadily through the Great War, of course, and went through the same troubles that convulsed the rest of the Pass when the One Big Union led the miners’ fight for fair wages from the Western [Coal Operators Association.4 In 1922, the year that the mines were struck from April 1st to August 24th, Michel’s 613 workers output nearly 217,000 tons of coal and made 41,400 tons of coke. By 1924 the workforce had been pared to 470, and in the 118 days that the colliery was open, 148,000 and 30,600 tons of coal and coke were produced. That year was the low point of the decade, and come 1929, when 584 men in mines No.3, No.B, No.3 East and No.8 dug 342,000 tons.

 

Though the valley’s communities were separate entities politically, emotionally they were united. On Tuesday the 8th of August, 1916, lightning struck the New No.3 East mine’s haul rails and triggered three jolting explosions underground, blowing out the shafts, destroying surface plant. Twelve died, and although it was called by newspapers country-wide “the disaster at Michel,” through-out the valley families comforted grieving neighbours. Sudden death being ever a part of life in a coal town—the same mine had blown out on January 4th, 1904, killing seven miners and burning down half of Michel—the dead were quickly buried and the mine put back into production. Sadly, valley families were all too practised in funereal ritual. Records indicate that from 1902 to 1917 about 30 men and boys each year lost their lives in CNP Coal operations.

 

On the Friday of July 8th, 1938, lightning-struck rails touched off an explosion of coal dust suspended in the airways of the “B” Seam mine and three more died. By then, though, valley residents finally had a proper facility in which the injured could be treated. A bone of contention which had long strained labour relations had been the lack of a dedicated hospital in the valley. From early on medical facilities were maintained in various buildings in Michel and, later, in Natal, but it wasn’t until March of 1937 that the first permanent hospital was opened in a large three-storey’d house which CNP Coal had renovated for the purpose. Deductions from workers’ pay cheques maintained the service, buying supplies and paying staff. In October of 1963 a maternity unit was finally added.

 

The building of the hospital was not the only project CNP Coal was willing to undertake during the ‘30s. Demonstrating faith, if not foresight, in the market for coal, in 1932, in the depth of the Depression, the company constructed a new tipple at Michel. Though it was of the less expensive “dry sort” type, it was still a significant investment, and when it burned on October 25th and 26th of 1937, it was rebuilt. In 1939 one row of coke ovens—236 units—was levelled to make room for a battery of ten big Curran-Knowles by-product ovens which efficiently used the gases expelled during coking to sustain the process. These ovens, 40 feet long and tunnel-like with steel doors at either end and could accept an eight-ton charge. Unlike the beehives whose charge had to be levelled and then cleared by hand, the Curran-Knowles were served by a mechanical leveller/unloading ram which travelled along a wide quay on one side of the battery and shoved the finished coke out onto the loading quay on the other end of the ovens.

 

Perhaps desperate to keep workers as the Second World War sopped up men, in 1940 the company built a new washhouse.

 

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Is a country in Melanesia, east of Papua New Guinea, consisting of nearly one thousand islands. Together they cover a land mass of 28,400 square kilometres (10,965 sq mi). The capital is Honiara, located on the island of Guadalcanal.

The Solomon Islands are believed to have been inhabited by Melanesian people for thousands of years. The United Kingdom established a protectorate over the Solomon Islands in the 1890s. Some of the most bitter fighting of World War II occurred in the Solomon Islands campaign of 1942–45, including the Battle of Guadalcanal. Self-government was achieved in 1976 and independence two years later. The Solomon Islands is a constitutional monarchy with Queen Elizabeth II as the head of state.

Since 1998 ethnic violence, government misconduct and crime have undermined stability and society. In June 2003 an Australian-led multinational force, the Regional Assistance Mission to Solomon Islands (RAMSI), arrived to restore peace, disarm ethnic militias and improve civil governance.

The North Solomon Islands are divided between the independent Solomon Islands and Bougainville Province in Papua New Guinea.

 

History

It is believed that Papuan speaking settlers began to arrive around 30,000 BC. Austronesian speakers arrived circa 4,000 BC also bringing cultural elements such as the outrigger canoe. It is between 1,200 and 800 BC that the ancestors of the Polynesians, the Lapita people, arrived from the Bismarck Archipelago with their characteristic ceramics. The first European to visit the islands was the Spanish navigator Álvaro de Mendaña de Neira, coming from Peru in 1568.

Missionaries began visiting the Solomons in the mid-19th century. They made little progress at first, because "blackbirding" (the often brutal recruitment of laborers for the sugar plantations in Queensland and Fiji) led to a series of reprisals and massacres. The evils of the labor trade prompted the United Kingdom to declare a protectorate over the southern Solomons in 1893. This was the basis of the British Solomon Islands Protectorate. In 1898 and 1899, more outlying islands were added to the protectorate; in 1900 the remainder of the archipelago, an area previously under German jurisdiction, was transferred to British administration apart from the islands of Buka and Bougainville which remained under German administration as part of German New Guinea (until they were occupied by Australia in 1914, after the commencement of World War I). Traditional trade and social intercourse between the western Solomon Islands of Mono and Alu (the Shortlands) and the traditional societies in the south of Bougainville, however, continued without hindrance. Under the protectorate, missionaries settled in the Solomons, converting most of the population to Christianity. In the early 20th century, several British and Australian firms began large-scale coconut planting. Economic growth was slow, however, and the islanders benefited little.

 

World War II

With the outbreak of World War II, most planters and traders were evacuated to Australia, and most cultivation ceased. Some of the most intense fighting of World War II occurred in the Solomons. The most significant[citation needed] of the Allied Forces' operations against the Japanese Imperial Forces was launched on August 7, 1942 with simultaneous naval bombardments and amphibious landings on the Florida Islands at Tulagi and Red Beach on Guadalcanal. The Battle of Guadalcanal became an important and bloody campaign fought in the Pacific War as the Allies began to repulse Japanese expansion. Of strategic importance during the war were the coastwatchers operating in remote locations, often on Japanese held islands, providing early warning and intelligence of Japanese naval, army and aircraft movements during the campaign. Sergeant-Major Jacob Vouza was a notable coastwatcher who after capture refused to divulge Allied information in spite of interrogation and torture by Japanese Imperial forces. He was awarded a Silver Star by the Americans. Islanders Biuku Gasa and Eroni Kumana would be noted by National Geographic for being the first to find the shipwrecked John F. Kennedy and his crew of the PT-109. They suggested using a coconut to write a rescue message for delivery by dugout canoe, which was later kept on his desk when he became the president of the United States.

The Solomon Islands was one of the major staging areas of the South Pacific and was home to the famous VMF-214 "Black Sheep" Squadron commanded by Major Greg "Pappy" Boyington. The Slot was a name for New Georgia Sound, when it was used by the Tokyo Express to supply the Japanese garrison on Guadalcanal.

 

Independence movement

Following the end of World War II, the British colonial government returned. The capital was moved from Tulagi to Honiara to take advantage of the infrastructure left behind by the U.S. military. A revolutionary movement known as Maasina Ruru helped to organize and focus a mass campaign of civil disobedience and strikes across the islands. There was much disorder and the leaders were jailed in late-1948. Throughout the 1950s, other indigenous dissident groups appeared and disappeared without gaining strength. In 1960, an advisory council of Solomon Islanders was superseded by a legislative council, and an executive council was created as the protectorate's policymaking body. The council was given progressively more authority. In 1974, a new constitution was adopted establishing a parliamentary democracy and ministerial system of government. In mid-1975, the name Solomon Islands officially replaced that of British Solomon Islands Protectorate.

On January 2, 1976, the Solomons became self-governing, and independence followed on July 7, 1978, the first post-independence government being elected in August 1980. The series of governments formed since have not performed to upgrade and build the country. Following the 1997 election of Bartholomew Ulufa'alu the political situation in the Solomons began to deteriorate. Governance was slipping as the performance of the police and other government agencies deteriorated due to what is commonly known as "the tensions".

 

Tensions

Commonly referred to as the tensions or the ethnic tension, the initial civil unrest was mainly characterised by fighting between the Isatabu Freedom Movement (also known as the Guadalcanal Revolutionary Army) and the Malaita Eagle Force (as well as the Marau Eagle Force). (Although much of the conflict was between Guales and Malaitans, Kabutaulaka (2001) and Dinnen (2002) argue that the 'ethnic conflict' label is an oversimplification). For detailed discussions of The Tensions, see also Fraenkel (2004) and Moore (2004).

In late 1998, militants on the island of Guadalcanal commenced and had a campaign of intimidation and violence towards Malaitan settlers. During the next year, thousands of Malaitans fled back to Malaita or to the capital, Honiara (which, although situated on Guadalcanal, is predominantly populated by Malaitans and Solomon Islanders from other provinces). In 1999, the Malaita Eagle Force (MEF) was established in response.

The reformist government of Bartholomew Ulufa'alu struggled to respond to the complexities of this evolving conflict. In late 1999, the government declared a four month state of emergency. There were also a number of attempts at reconciliation ceremonies but to no avail. He also requested assistance from Australia and New Zealand in 1999 but this was rejected.

In June 2000, Ulufa'alu was kidnapped by militia members of the MEF who felt that although he was a Malaitan, he was not doing enough to protect their interests. Ulufa'alu subsequently resigned in exchange for his release. Manasseh Sogavare, who had earlier been Finance Minister in Ulufa'alu's government but had subsequently joined the opposition, was elected as Prime Minister by 23-21 over Rev. Leslie Boseto. However Sogavare's election was immediately shrouded in controversy because six MPs (thought to be supporters of Boseto) were unable to attend parliament for the crucial vote (Moore 2004, n.5 on p.174).

In October 2000, the Townsville Peace Agreement, was signed by the Malaita Eagle Force, elements of the IFM and the Solomon Islands Government. This was closely followed by the Marau Peace agreement in February 2001, signed by the Marau Eagle Force, the Isatabu Freedom Movement, the Guadalcanal Provincial Government and the Solomon Islands Government. However, a key Guale militant leader, Harold Keke, refused to sign the Agreement, causing a split with the Guale groups. Subsequently, Guale signatories to the Agreement led by Andrew Te'e joined with the Malaitan-dominated police to form the 'Joint Operations Force'. During the next two years the conflict moved to the Weathercoast of Guadalcanal as the Joint Operations unsuccessfully attempted to capture Keke and his group.

New elections in December 2001 brought Sir Allan Kemakeza into the Prime Minister’s chair with the support of his People's Alliance Party and also the Association of Independent Members. Law and order deteriorated as the nature of the conflict shifted: there was continuing violence on the Weathercoast whilst militants in Honiara increasingly turned their attention to crime and extortion. The Department of Finance would often be surrounded by armed men when funding was due to arrive. In December 2002, Finance Minister Laurie Chan resigned after being forced at gunpoint to sign a cheque made out to some of the militants. Conflict also broke out in Western Province between locals and Malaitan settlers. Renegade members of the Bougainville Revolutionary Army (BRA) were invited in as a protection force but ended up causing as much trouble as they prevented.

The prevailing atmosphere of lawlessness, widespread extortion and ineffective police prompted a formal request by the Solomon Islands Government for outside help. With the country bankrupt and the capital in chaos, the request was unanimously supported in Parliament.

In July 2003, Australian and Pacific Island police and troops arrived in the Solomon Islands under the auspices of the Australian-led Regional Assistance Mission to Solomon Islands (RAMSI). A sizable international security contingent of 2,200 police and troops, led by Australia and New Zealand, and with representatives from about 20 other Pacific nations began arriving the next month under Operation Helpem Fren. Since this time some commentators have considered the country a failed state.

In April 2006 allegations that the newly elected Prime Minister Snyder Rini had used bribes from Chinese businessmen to buy the votes of members of Parliament led to mass rioting in the capital Honiara. A deep underlying resentment against the minority Chinese business community led to much of Chinatown in the city being destroyed. Tensions had also been increased by the belief that large sums of money were being exported to China. China sent chartered aircraft to evacuate hundreds of Chinese who fled to avoid the riots. Evacuation of Australian and British citizens was on a much smaller scale. Further Australian, New Zealand and Fijian police and troops were dispatched to try to quell the unrest. Rini eventually resigned before facing a motion of no-confidence in Parliament, and Parliament elected Manasseh Sogavare as Prime Minister.

Randell, N. (2003) The White Headhunter Carroll & Graf Publishers, New York

Dinnen (2002), ‘Winners and losers: politics and disorder in the Solomon Islands 2000-2002’, The Journal of Pacific History, Vol.37, No.3, pp.285–98.

Fraenkel, J. (2004) The Manipulation of Custom: from Uprising to Intervention in the Solomon Islands, Pandanus Books, Sydney

Moore, C. (2004) Happy Isles in Crisis: the Historical Causes for a Failing State in Solomon Islands, 1998-2004, Asia Pacific Press, Canberra

Kabutaulaka, T (2001) Beyond ethnicity: the political economy of the Guadalacanal crisis in Solomon Islands, SSGM Working Paper 01/1

 

2007 earthquake and tsunami

Main article: 2007 Solomon Islands earthquake and tsunami

On 2 April 2007, the Solomon Islands were struck by a major earthquake followed by a large tsunami. Initial reports indicated that the tsunami, which mainly affected the small island of Gizo, was several metres in height (perhaps as high as 10 metres (33 ft) according to some reports, 5 metres (16 1/3 ft) according to the Foreign Office). The tsunami was triggered by an 8.1 magnitude earthquake, with an epicenter 217 miles (349 km) northwest of the island's capital, Honiara, at Lat -8.453 Long 156.957 and at a depth of 10 kilometres (6.2 miles).

According to the United States Geologic Survey the earthquake struck at 20:39:56 UTC on Sunday, 1 April 2007. Since the initial event and up until 22:00:00 UTC on Wednesday, 4 April 2007, more than 44 aftershocks of a magnitude of 5.0 or greater were recorded in the region.

The death toll from the resulting tsunami was at least 52 people, and the tsunami destroyed more than 900 homes and has left thousands of people homeless.

Land thrust from the quake has extended out from the shoreline of one island, Ranongga, by up to 70 meters (230 ft) according to local residents. This has left many once pristine coral reefs exposed on the newly formed beaches.

 

Geography

The Solomon Islands is a wide island nation that lies East of Papua New Guinea and consists of many islands: Choiseul, the Shortland Islands; the New Georgia Islands; Santa Isabel; the Russell Islands; Nggela (the Florida Islands); Malaita; Guadalcanal; Sikaiana; Maramasike; Ulawa; Uki; Makira (San Cristobal); Santa Ana; Rennell and Bellona; the Santa Cruz Islands and three remote, tiny outliers, Tikopia, Anuta, and Fatutaka. The distance between the westernmost and easternmost islands is about 1,500 kilometres (930 mi). The Santa Cruz Islands (of which Tikopia is part), are situated north of Vanuatu and are especially isolated at more than 200 kilometres (120 mi) from the other islands. Bougainville is geographically part of the Solomon Islands, but politically Papua New Guinea.

The islands' ocean-equatorial climate is extremely humid throughout the year, with a mean temperature of 27 °C (80 °F) and few extremes of temperature or weather. June through August is the cooler period. Though seasons are not pronounced, the northwesterly winds of November through April bring more frequent rainfall and occasional squalls or cyclones. The annual rainfall is about 3050 mm (120 in).

The Solomon Islands archipelago is part of two distinct terrestrial ecoregions. Most of the islands are part of the Solomon Islands rain forests ecoregion, which also includes the islands of Bougainville and Buka, which are part of Papua New Guinea, these forests have come under pressure from forestry activities. The Santa Cruz Islands are part of the Vanuatu rain forests ecoregion, together with the neighboring archipelago of Vanuatu. Soil quality ranges from extremely rich volcanic (there are volcanoes with varying degrees of activity on some of the larger islands) to relatively infertile limestone. More than 230 varieties of orchids and other tropical flowers brighten the landscape.

The islands contain several active and dormant volcanoes. The Tinakula and Kavachi volcanoes are the most active.

 

Other Infos

Oficial name:

Solomon Islands

 

Independence:

7 July 1978

 

Area:

28.370 km2

 

Inhabitants:

497.000

 

Languages:

Amba ,Anuta ,'Are'are,Arosi ,Asumboa ,Ayiwo ,Babatana ,Baeggu ,Baelelea ,Bauro ,Birao ,Blablanga ,Bughotu ,Cheke-Holo ,Dori'o ,Duke ,English ,Fagani ,Fataleka ,Gao ,Gela ,Ghanongga ,Ghari ,Gula'alaa ,Hoava ,Kahua ,Kiribati ,Kokota ,Kusaghe ,Kwaio ,Kwara'ae ,Laghu ,Lau ,Lavukaleve ,Lengo ,Longgu ,Lungga ,Malango ,Marovo ,Mono ,Nanggu ,Ontong Java ,Oroha ,Owa ,Pijin ,Pileni ,Rennell-Belona ,Rennellese Sign Language ,Ririo ,Roviana ,Sa'a ,Santa Cruz ,Savosavo ,Sikaiana ,Simbo ,Talise ,Tanema ,Tanimbili ,Teanu ,Tikopia ,To'abaita ,Touo ,Ughele ,Vaghua ,Vangunu ,Varisi ,Wala ,Zabana ,Zazao

 

Capital city:

Honiara

 

Meaning country name:

The Spanish explorer Alvaro de Mendaña y Neyra named the islands in 1567/8. Expecting to find a lot of gold there, he named them after the Biblical King Solomon of Israel, renowned for his great wisdom, wealth, and power.

 

Description Flag:

The national flag of the Solomon Islands was adopted officially on November 18, 1977. The five main island groups are represented by the five stars. The blue is supposed to represent the surrounding ocean, while the green represents the land. The yellow stripe is symbolic of the sunshine.

 

Coat of arms:

The coat of arms of the Solomon Islands shows a shield which is framed by a crocodile and a shark. The motto is displayed under it, which reads "To Lead Is to Serve." Over the shield there is a helmet with decorations, crowned by a stylized sun.

 

Motto:

"To Lead is to Serve"

 

National Anthem: God save our Solomon Islands

 

God bless our Solomon Islands from shore to shore

Blessed all our people and all our lands

With your protecting hands

Joy, Peace, Progress and Prosperity

That men shall brothers be, make nations see

our Solomon Islands, our Solomon Islands

Our nation Solomon Islands

Stands forever more.

 

Internet Page: www.pmc.gob.sb

www.exploringsolomons.wikispaces.com

www.visitsolomons.com.sb

 

Solomon in diferent languages

 

eng: Solomon Islands

arg | spa: Islas Salomón

deu | nds: Salomonen / Salomonen; Salomoninseln / Salomoninſeln

dsb | hsb: Salomonowe kupy

ind | msa: Kepulauan Solomon / كڤولاوان سولومون

kin | run: Amazinga ya Solomoni

afr: Solomon Eilande

ast: Islles Salomón

aze: Solomon adaları / Соломон адалары

bis: Solomon Aelan

bos: Solomonski otoci / Соломонски отоци

bre: Inizi Salomon

cat: Illes Salomó

ces: Šalamounovy ostrovy

cor: Ynysow Salamon

crh: Solomon Adaları / Соломон Адалары

cym: Ynysoedd Solomon

dan: Salomonøerne

epo: Salomonoj

est: Saalomoni Saared

eus: Salomon uharteak

fao: Sálomonoyggjarnar

fin: Salomonsaaret

fra: Îles Salomon

frp: Iles Salomon

fry: Salomonseilannen

fur: Salomone

gla: Na h-Eileanan Sholaimh

gle: Na hOileáin Sholamón / Na hOileáin Ṡolamón

glg: Illas Salomón

glv: Ny h-Ellanyn Holomon

hat: Salomon

hrv: Solomonski otoci

hun: Salamon-szigetek

ibo: Agwe-etiti Solomon

ina: Insulas Salomon

isl: Salómonseyjar

ita: Isole Salomone

jav: Kepulauan Solomon

jnf: Îles Solomon

kaa: Solomon atawları / Соломон атаўлары

kmr: Adaêd Sulêmanê/ Адаед Сӧлемане / ئادایێد سولێمانێ; Cezîrêd Sulêmanê/ Щәзиред Сӧлемане / جزیرێد سولێمانێ; Adaêd Solomonê/ Адаед Соломоне / ئادایێد سۆلۆمۆنێ; Cezîrêd Solomonê/ Щәзиред Соломоне / جزیرێد سۆلۆمۆنێ

kur: Solomonên / سۆلۆمۆنێن

lat: Insulae Salomonicae

lav: Zālamana salas

lin: Monɛ́nɛ ya Salomon

lit: Saliamono salos

lld: Salomones

ltz: Salomonen / Salomonen; Salomoninselen / Salomoninſelen

mlg: Nosy Solomona

mlt: Gżejjer Solomon

mol: Insulele Solomon / Инсулеле Соломон

nld: Salomonseilanden

nno: Salomonøyane

nob: Salomonøyene

nrm: Îles déSalomoun

oci: Illas Salomon

pol: Wyspy Salomona

por: Ilhas Salomão

que: Salumun W’atakuna

rmy: Dvipa Solomon / द्वीपा सोलोमोन

roh: Inslas da Salomon

ron: Insulele Solomon

rup: Insulile Solomon

scn: Ìsuli Salamuni

slk: Šalamúnove ostrovy

slo: Solomonju Ostrovis / Соломонйу Островис

slv: Salomonovi otoki

sme: Salomonsullot

smg: Saliamuona Saluos

smo: Atu Solomona

sqi: Ishujt Solomon

srd: Isulas Salomone

swa: Visiwa vya Solomon

swe: Salomonöarna

tet: Nusar Solomon

ton: ʻOtu Motu Solomone

tpi: Solomon Ailan

tuk: Solomon adalary / Соломон адалары

tur: Solomonlar; Solomon Adaları; Salamonlar; Salamon Adaları; Süleymanlar; Süleyman Adaları

uzb: Solomon orollari / Соломон ороллари

vie: Quần đảo Xô-lô-mông

vol: Salomonuäns

vor: Saalomoni Saarõq

wln: Iyes Solomon

wol: Dunu Solomon

zza: Adey Solomoni; Gırawê Solomoni

alt: Соломонов ортолыктар (Solomonov ortolyktar)

bak: Соломон утрауҙары / Solomon utrauźarı

bel: Саламонавы астравы / Sałamonavy astravy; Саламонавы выспы / Sałamonavy vyspy

bul: Соломонови острови (Solomonovi ostrovi)

che: Соломон гӀайреш (Solomon ġajreš)

chm: Соломоновый остров-влак (Solomonovyj ostrov-vlak)

chv: Соломон утравӗсем (Solomon utravĕsem)

kaz: Соломон аралдары / Solomon araldarı / سولومون ارالدارى

kbd: Соломон островхэр (Solomon ostrovĥăr)

kir: Соломон аралдары (Solomon araldary)

kjh: Соломоново олтырыхтар (Solomonovo oltyryĥtar)

krc: Соломон айрымканлары (Solomon ajrymkanlary)

kum: Соломон атавлары (Solomon atavlary)

mkd: Соломонски острови (Solomonski ostrovi)

mon: Соломоны арлууд (Solomony arluud)

oss: Соломоны сакъадӕхтӕ (Solomony saḳadäĥtä)

rus: Соломоновы острова (Solomonovy ostrova)

srp: Соломонска острва / Solomonska ostrva

tat: Соломон утраулары / Solomon utrawları

tgk: Ҷазираҳои Соломон / جزیرههای سالامان / Çazirahoi Solomon

tyv: Соломон ортулуктары (Solomon ortuluktary)

ukr: Соломонові острови (Solomonovi ostrovy)

ara: جزر سولومون (Ǧuzuru Sūlūmūn); جزائر سولومون (Ǧazāʾiru Sūlūmūn); جزر سليمان (Ǧuzuru Sulaymān); جزائر سليمان (Ǧazāʾiru Sulaymān)

fas: جزایر سلیمان / Jazâyere Soleymân

prs: جزایر سلیمان (Jazāyer-e Soleimān)

pus: د سليمان ټاپوګان (də Sulaymān / Sulīmān ṫāpogān)

uig: سولومون ئاراللىرى / Solomon aralliri / Соломон араллири

urd: جزائر سولومون (Jazāʾir-e Solomon)

div: ސޮލޮމޮން އައިލެންޑްސް (Solomon A'ilenḋs)

heb: איי-שלמה (Iye-Šəlomoh); איי-סולומון (Iye-Sôlômôn)

lad: איזלאס סאלומון / Izlas Salomon

yid: סאַלאָמאָן-אינדזלען (Salomon-Indzlen)

amh: የሶሎሞን ደሴቶች (yä-Solomon dässetoč)

ell-dhi: Νησιά Σολομώντα (Nīsiá Solomṓnta)

ell-kat: Νῆσοι Σολομῶντος (Nī̃soi Solomō̃ntos)

hye: Սոլոմոնյան կղզիներ (Solomonyan kġziner); Սողոմոնի կղզիներ (Soġomoni kġziner)

kat: სოლომონის კუნძულები (Solomonis kundzulebi)

ben: সলোমন দ্বীপপুঞ্জ (Sôlomôn dbīppuñjô)

pan: ਸੋਲੋਮੋਨ ਟਾਪੂ (Solomon ṭāpū)

kan: ಸಾಲೊಮನ್ ದ್ವೀಪಗಳು (Sāloman dvīpagaḷu)

mal: സോളമന് ദ്വീപുകള് (Sōḷaman dvīpukaḷ); സോളമന് ഐലന്റ്സ് (Sōḷaman Ailanṟs)

tam: சொலொமன் தீவுகள் (Čolomaṉ tīvukaḷ); சாலமன் தீவுகள் (Čālamaṉ tīvukaḷ)

tel: సొలొమన్ దీవులు (Soloman dīvulu)

zho: 所羅門群島/所罗门群岛 (Suǒluōmén Qúndǎo)

jpn: ソロモン諸島 (Soromon Shotō)

kor: 솔로몬제도 (Sollomon Jedo)

mya: ဆော္လမ္ဝန္က္ဝ္ယန္းစု (Sʰɔlámũ Kyũsú)

tha: หมู่เกาะโซโลมอน ([h]Mū̀kɔ Sōlōmɔ̄n)

khm: កោះសូឡូម៉ូន (Kōḥ Sūḷūmūn); កោះស៊ូឡូម៉ុង (Kōḥ Sūḷūmuṅ)

 

Whenever I visit parks and plazas in South America, I delight in their vibrance and orderliness, including the relative lack of tagging and graffiti.

 

Seeing these public spaces being enjoyed by all sectors of the public at all hours makes me mourn the decay of American society once again.

 

Walk though one of Portland's lovely parks in the morning and you won't see office workers gathered for that last smoke and a coffee before work. You will not find many mothers with their children or encounter teens hanging out to have good clean fun (corny but true) the way I have seen them do in Arequipa, Cajamarca, Ayacucho, Chachapoya and Tarapoto in Peru, in Buenos Aires, Argentina and in Montevideo, Uruguay. And, of course, in Santos, Brazil.

 

No, except for the lunch hour, when some office workers have lunch on the park benches, many of my city's parks have been taken over by the homeless and the druggies. Why do we permit this?

 

My anger and frustration are not aimed at the homeless or the insane, though I have had it with the street kids and their nonstop drug parties in our public spaces.

 

My resentment is directed at the Republican war on government and the Republican support for the oligarchy, both of which have created the conditions that have flooded our public spaces with down-and-outers in ways not seen since the Great Depression.

 

In Portland, the well-to-do can retreat to their comfortable enclaves at the Multnomah Athletic Club and in the West Hills, Lake Oswego, West Linn, Dunthorpe and other similar oases of civility, leaving the rest of us to endure the fallout of the society their greed has created.

 

Along the route of the Linha Turistica de Bonde, the trolley ride in Santos, Brazil.

The intention of the Beeching Report of March 1963 was to create an economically viable network, involving the closure of many loss-making passenger lines and stations.

 

The report’s proposals for Lancashire and north Manchester were astonishing. The entire route from Manchester via Bury Bolton Street to Bacup and

Accrington was earmarked for closure, yet the nearby Manchester – Oldham – Rochdale and the Bolton – Bury Knowsley Street – Rochdale lines were not. Services to Colne were rationalised and cut back to Accrington. The absurdity of withdrawing passenger services on the heavily used, electrified service between Manchester and Bury was acknowledged when, on 8th February 1965, the Minister of Transport refused consent to closure. However on 14th September 1966 the Minister gave permission for the Rawtenstall to Bacup and Bury to Accrington lines to close, which they did on 5th December 1966. Thereafter northbound trains from Summerseat terminated at Rawtenstall. Summerseat was left with twelve trains to Rawtenstall and thirteen to Bury. This caused resentment and in January 1967 there was a mass protest at the station, when hundreds of people waving placards lined the southbound platform; police had to be deployed to keep order.

 

The March 1967 timetable showed fifteen services in each direction at irregular intervals, and two extra workings on Saturdays, one in the early afternoon and another late at night. No trains ran on Sundays. On 9th April 1967 the signal box at Summerseat closed. The station had been well maintained, with floral displays in containers in front of the main building, but such attention ceased after 4th March 1968 when Summerseat became unmanned.

 

In the final full year’s timetable from May 1971 weekday services had been reduced to twelve in each direction, with thirteen on Saturdays, the late night Saturday working having ceased by May 1970. The last passenger train service from Summerseat departed for Bury at 9:25 pm on Saturday 3rd June 1972. The station closed with effect from 5th June.

 

Freight trains serving a coal depot at Rawtenstall continued to pass through Summerseat until 1980. To mark the end of the coal services, on 14 February 1981 a railtour, The Rossendale Farewell, ran up to Rawtenstall and then back again. The line was then officially closed.

 

However a year later, on 28th March 1982, a railtour passed through once again. This was The Rossendale Phoenix, organised by a preservation group named the East Lancashire Railway (ELR) after the original company. They had entered into negotiations with British Rail with a view to reopening the line from Bury to Rawtenstall.

Supported by the local authorities, they were successful and opened the stretch of line from Bury to Ramsbottom on 25th July 1987.

Scott Ritter on Judge Napolitano: Putin: This is a global conflict.

www.youtube.com/live/b6gY2eaKiME

 

Brian Berletic: China has already defeated the U.S. on Taiwan, with Carl Zha, on the Danny Haiphong channel:

youtu.be/omspLpPIkn0

 

The author of this Spectator article below simply couldn't help himself denigrating Russia and China, even when Ukraine is losing the war badly despite the humongous help from the U.S. and Europe. How can people trust these so called mainstream media? They are nothing more than propaganda spreading machines.

 

www.spectator.co.uk/article/is-putin-winning-the-world-or...

 

Is Putin winning? The world order is changing in his favour

Peter Frankopan

 

"This is not about Ukraine at all, but the world order,’ said Sergei Lavrov, Russia’s foreign minister, a month after the invasion. ‘The unipolar world is irretrievably receding into the past … A multi-polar world is being born.’ The US is no longer the world’s policeman, in other words – a message that resonates in countries that have long been suspicious of American power. The West’s core coalition may remain solid, but it has failed to win over many of the countries that refused to pick sides. Moscow’s diplomatic mission to build ties and hone a narrative over the past decade has paid dividends.

 

Look at Africa. In March last year, 25 African states out of 54 abstained or didn’t vote in a UN motion condemning the invasion, despite huge pressure from western powers. Their refusal to side clearly with Ukraine was testament to Russia’s ongoing diplomatic efforts in the developing world.

 

A year ago, Naledi Pandor, South Africa’s foreign minister, urged Russia to withdraw. After Lavrov’s visit a few weeks ago, Pandor was asked if she had repeated this sentiment to her Russian counterpart. It had been ‘appropriate’ last year, she said, but to repeat it now ‘would make me appear quite simplistic and infantile’. Pandor then lauded the ‘growing economic bilateral relationship’ between Pretoria and Moscow, and the two countries marked the war’s anniversary with joint military exercises.

 

Then there are the North African countries, which have helped Russia offset the economic effect of western sanctions. Morocco, Tunisia, Algeria and Egypt have all, in the past year, imported Russian diesel and other refined oils, as well as chemicals.

 

Vladimir Putin is quite deliberately cultivating this alliance of nations who feel victims of western imperialism, and putting Russia at its head. The West wants to see Russia ‘as a colony’, he said in September. ‘They don’t want equal cooperation, they want to rob us.’

 

This message goes down equally well in large parts of Asia, where more than a third of countries declined to condemn Russia in the initial UN vote, as well as in Central and South America, where waves of anti-western and anti-capitalist sentiment continue to swell.

 

As India’s former ambassador to Russia, Venkatesh Varma, put it last week: ‘We have not accepted the western framing of the conflict. In fact there are very few takers for it in the Global South.’ He doesn’t speak for India’s government. But still India, along with China and South Africa, abstained from another UN resolution last week demanding Russia withdraw from Ukraine. Of 193 members, 141 voted in favour and 32 abstained. Seven voted against, with Russia joined by Belarus, Eritrea, Mali, North Korea, Nicaragua and Syria.

 

The idea that it’s America and its allies who are the sources of global disruption and instability holds sway. The setbacks in Afghanistan and the idea that the Ukrainian war happened because of Nato’s expansion have fuelled a narrative, and even sympathy, for the idea that Putin is simply standing up to the West (which explains why North Korea has shipped artillery shells and Iran has provided kamikaze drones).

 

Putin is a master of whipping up anti-American sentiment. In his address to the Federal Assembly last week, he referenced western military interventions in Yugoslavia, Iraq, Libya and Syria. These showed the West acting ‘shamelessly and duplicitously… They will never be able to wash off this shame’.

 

Look at how Ukraine has been supported, he added, while others have been abandoned. More than $150 billion has been spent helping and arming Kyiv, he said, while the world’s poorest countries have only received $60 billion in aid. ‘What about all this talk of fighting poverty, sustainable development and protection of the environment?’ he asked.

 

Putin’s Russia even audaciously claims the high ground on racial discrimination. In a speech six months ago, Putin stated: ‘The Russophobia articulated today across the entire world is nothing but racism.’ Russia thus neatly taps into western guilt at its colonial past, while pitching itself as the leading voice for what Lavrov calls ‘the international majority’. ‘Over the long centuries of colonialism, diktat and hegemony,’ Putin said last week, the West ‘got used to being allowed everything, got used to spitting on the whole world.’

 

At the same time, the Russian President appeals to the world’s social conservatism. That’s why last week he pointed to the Anglican Communion’s contortions over gay marriage and a ‘gender-neutral’ God, calling it ‘a spiritual catastrophe’. Such talk goes down well among the planet’s more devout populations, which tend to regard LGBTQ debates as evidence of western depravity and decadence. There’s a reason why RT, the Kremlin’s news channel, spent years stirring up the culture wars.

 

Moscow thus presents itself as a bastion of stability in a world gone mad, even as it seeks to destabilise the world and make it even madder. Its cultural propaganda is backed up by realpolitik and trade, with oil, gas, metals and crops used as diplomatic enticements to play Russia’s game. Arms were another inducement, although poor battlefield performance in the past year has diminished its reputation as a weapons superpower.

 

Then there is China, which half-heartedly called last week for peace talks, and this week is hosting Putin’s ally the Belarusian President Alexander Lukashenko. The relationship between Russia and China will always be complicated, yet the invasion of Ukraine and the West’s response have created enormous opportunities for Sino-Russian cooperation. China has been buying record amounts of cheap Russian oil and gas, for instance, while exporting far more machinery and semiconductors to Russia.

 

What unites them is a shared emphasis on the importance of stability and spreading the idea that it is the West which is disruptive, unpredictable and volatile.

 

‘We need to work together to maintain peace and stability in the world,’ said Xi Jinping in his most recent speech at the Boao Forum, ‘and oppose the wanton use of unilateral sanctions.’ Just as Lavrov’s comments about empowering other nations are aimed at countries across Asia, Africa and Latin America – all of which have been recipients of Chinese diplomatic cultivation in the past decade – so too are these Chinese calls for ‘international solidarity’.

 

It suits Beijing to echo Russia’s narrative about uneven playing fields, victimisation and pressure – not least since China has watched the war unfold in order to draw lessons that can shape its approach to Taiwan.

 

On his visit to Moscow last week, senior diplomat Wang Yi spoke of ‘new frontiers’ in the relationship between China and Russia and called for joint resistance to pressure from the ‘international community’ – an apparent rebuke to US Secretary of State Antony Blinken’s threat of ‘consequences’ if China supplies military support to Russia.

 

The fallout from the pandemic has in some ways played into Russia and China’s hands. As a report by the Carnegie Foundation said, without the resources available in the West, in economically vulnerable countries the crisis has ‘reversed decades of progress on poverty, healthcare and education’.

 

Western countries bought up stocks of vaccines – far greater than needed – and then refused to release patent waivers for medicines, vaccines and diagnostics, pushing up prices and resulting in higher mortality levels. By contrast, energetic vaccine diplomacy by Russia and China boosted their standing, especially in Africa and Latin America. Despite the inefficacy of China’s Sinopharm and Sinovac vaccines, health officials in South Africa stopped giving the British-Swedish AstraZeneca vaccine, believing it didn’t work. Last year, a survey of ASEAN countries in south-east Asia found the EU had a positive perception score of 2.6 per cent when it came to vaccine support – compared with almost 60 per cent for China.

 

As for the war, is Russia really losing? The Ukrainians have fought astonishingly well, but have suffered huge losses. Western leaders speak of giving Kyiv the tools to ‘finish the job’, but what the coming weeks, months and even years have to offer looks bleak, as the setbacks in Bakhmut suggest.

 

Russia’s economy appears strong enough to keep the war going: the IMF predicts its economy will grow by 0.3 per cent this year. Meanwhile, hundreds of thousands of Russian conscripts are still being called up. As the historian Stephen Kotkin has noted, democracies fight wars differently to autocracies. Russia will keep throwing untrained recruits into the ‘meat grinder’, in which three-quarters of them die. What do their leaders do next, asks Kotkin: ‘Do they go to church on Sunday and ask forgiveness from God? They just do it again.’

 

That equation is different for Ukraine, regardless of what the West supplies – because Kyiv is being armed for a defensive, rather than offensive, war. Over time that tips the balance in favour of whoever can take pain for longer, in this case Russia. Wars of attrition are expensive and hard to sustain.

 

If procurement issues are one thing, replacing stock is another. The head of the British Army, General Sir Patrick Sanders, has said providing materials from the UK has left the army ‘weakened’. Unsurprisingly, the Defence Secretary Ben Wallace is seeking £10 billion for his department – at a time when the government is trying to fill the ‘fiscal black hole’ in its coffers.

 

Commentators on Russian TV gleefully make this point. Kremlin talking heads often claim Europeans are freezing to death because of high energy prices or have been forced to eat grasshoppers because of a lack of Russian wheat imports. Behind such sensationalism lies the hope that Ukraine’s supporters are exhausting themselves and that cracks will soon appear in the West’s wall of solidarity. Will Germany’s new-found commitment to Ukraine survive a colder winter? Russian propagandists are also aware that, come 2025, a new US administration might provide fresh options for Moscow, especially if there is a Republican president who is isolationist, impatient or both.

 

In Europe, Russia’s weaponisation of its energy resources caused widespread difficulties. Faced with shortages, European countries, including the UK, raced to replace capacity, above all through imports of liquid natural gas (LNG). This caused inflation in the West, a problem that refuses to come down even as the energy markets adapt.

 

There have been big winners, such as shareholders in the five oil giants – BP, Shell, Exxon, Chevron and Total Energies – who reported combined profits of $200 billion last year. The fossil fuel-producing states of OPEC also had eye-watering revenues, reaching $850 billion last year. But the price rise of LNG has meant countries such as Pakistan and Bangladesh have suffered blackouts, which in turn cut productivity. This has paved the way for social unrest and political volatility – as well as increasing a global sense of resentment towards the West.

 

In its most blunt terms, the war has served as a moment of one of the greatest transfers of wealth in history, with energy-rich states harvesting giant cash bonuses that, in turn, have further accelerated the changing of the world order.

Monkey is the most popular figure in all Chinese literature, loved for centuries by young people and adults alike. His story is found in a classic sixteenth-century novel, The Journey to the West (Xi You Ji or Hsi Yu Chi), as well as in countless later adaptations, from Chinese opera to comic books.The novel, written anonymously but often attributed to the humorist Wu Cheng’en, is an epic comic fantasy of 100 chapters. My retelling covers only the first seven chapters, which form a kind of prelude. The bulk of the novel recounts the journey of the Buddhist monk Sanzang to collect sacred scriptures from Buddha in the Western Paradise, aided by Monkey and several other magical creatures.Though The Journey to the West is considered the final word on these adventures, it draws on a tradition going back nearly a millenium. Sanzang—or Tripitaka, by his Buddhist name—was a real seventh-century monk who made a perilous journey to India to study with Buddhist masters and to gather scriptures. His story was picked up first by Buddhist preachers, then by professional storytellers and authors, who improved on it, added characters, and created new episodes over the course of centuries. As with today’s most popular comic, TV, and movie series, new adventures were always welcomed by the public.No one knows for sure when the character of Monkey was added to the story or where he came from—though he may be an adaptation of Hanuman, the monkey king of India’s epic the Ramayana. In any case, Monkey showed up in printed versions by the thirteenth century. By the sixteenth century, when The Journey to the West was written, he had taken over as lead character, overshadowing the Buddhist monk.There is good reason for the popularity of Monkey among the Chinese. Perhaps every culture has a folk hero who represents the rebel, the troublemaker who defies authority. Stories of such heroes are needed to help work off people’s resentment toward real authorities not easily defied. And nowhere has this need been greater than in China, with its tendency toward overblown bureaucracy and its strict ethical training of obedience to “superiors.” Yet that strict training itself makes it difficult for the Chinese to accept a rebel as hero.The solution to this problem is Monkey. By making the rebel an animal, the Chinese can laugh at his antics without guilt, while subconsciously admiring his defiance of the powers that be. After all, no one expects a monkey to know better—especially one with no parents!Monkey’s adventures provide a breathtaking, whirlwind tour of Chinese mythology. But some elements of this tour may at first puzzle a Western reader. For example, the rulers and officials of heaven and hell may conveniently be called gods, but they are not gods as found in Western mythologies. All were born human, then gained supernatural power by promotion to divine status. In fact, each of these deities is due to be reborn on earth, at which time the position left vacant will be filled by someone else.We may also be perplexed by the way competing mythologies all seem jumbled together. In Western culture, people generally take their beliefs from the one religion they belong to. But only a small minority of Chinese have ever belonged to any of the three most important named religions of China—Confucianism, Buddhism, and Taoism. Most Chinese instead practice an unnamed and unofficial “folk religion” that has adopted elements of all three.The mythology of this folk religion draws especially from Taoism and Buddhism, and it is this fabulous world that is portrayed in The Journey to the West. So we find a Taoist Heaven coexisting with a Buddhist Western Paradise, while Taoist venerables like the Jade Emperor and Lao Tzu hobnob with Buddhist luminaries like Kwan Yin and the Buddha himself. Buddhism, brought to China by Indian missionaries in the first few centuries A.D., is today fairly familiar in the West. Taoism, on the other hand, is less well known and little understood. Tao (pronounced “DOW,” rhyming with “cow”) means “the Way”—a poetic description of the harmonious guiding force of the universe, as well as of the path to attunement with it. Taoism developed as an organized religion in the second century A.D., with all the popular trappings of priests, temples, and ceremonies. But long before that—since at least the middle of the first millenium B.C.—it existed as a spiritual discipline similar to the yoga systems of India. Like the Patriarch Subodhi in the story of Monkey, the followers of this branch of Taoism were ascetics living in mountain hermitages. The Journey to the West presents ascetic Taoism in the Chinese popular conception—in other words, greatly simplified and literalized. For example, according to the Taoist ascetics, the final stage of spiritual discipline was to become an Immortal. This was done by developing and strengthening a conscious “spirit body” that either left the physical body before death or absorbed the physical body by transforming it into pure energy. But all this was simplified in popular legend, and Taoist masters were believed to develop physical bodies that lasted forever.Most Chinese were also a bit confused about another element of Taoism. Like some other spiritual traditions, ascetic Taoism cloaked its descriptions of spiritual practices in the language of alchemy—and as with those other traditions, outsiders often took the descriptions literally. So while the ascetics created metaphoric Elixir of Life through meditation, others tried to create it chemically, in hopes of producing “pills of immortality.” As reflected in popular legend, most Chinese saw this alchemy as part of authentic Taoist practice.Ascetic Taoism survived and evolved alongside organized Taoism, and it exists to the present day. What’s more, offshoots of ascetic Taoism—like tai chi, acupuncture, and the healing art of Chi Kung—enjoy widespread use in China and have become increasingly popular worldwide. But under the Chinese Communist government, many Taoist masters were killed, while others went abroad or into hiding. So ascetic Taoism has now almost vanished from China itself.

www.aaronshep.com/extras/MonkeyKing_note2.html

Monkey King is an allegorical rendition of the journey, mingled with Chinese fables, fairy tales, legends, superstitions, popular beliefs, monster stories, and whatever the author could find in the Taoist, Buddhist, and Chinese popular religions. While average readers are fascinated with the prowess and wisdom of the Monkey King, many reviewers agree that the protagonist embodies what the author tried to convey to his readers: a rebellious spirit against the then untouchable feudal rulers.The monkey is indeed rebellious. He was, according to the story, born out of a rock, fertilized by the grace of Heaven and Earth. Being extremely intelligent, he has learned all the magic tricks and gongfu from an immortal Taoist master. Now he can transform himself into seventy-two different images such as a tree, a bird, a beast of prey, or an insect that can sneak into an enemy's body to fight him or her inside out. Using clouds as a vehicle, he can travel 108,000 miles at a single somersault. He claims to be The King in defiance of the only authority over the heaven, the seas, the earth and the subterranean world -- Yù Huáng Dà Dì, or "The Great Emperor of Jade." That act of high treason, coupled with complaints from the masters of the four seas and the Hell, incurs the relentless scourge of the heavenly army. In fact, the monkey has fought into the ocean and seized the Dragon King's crown treasure: a huge gold-banded iron rod used as a ballast of the waters. Able to expand or shrink at his command, the iron rod becomes the monkey's favorite weapon in his later feats. The first test of its power came when the monkey stormed into hell and threatened the Hadean king into sparing his and his followers mortal life so that they all could enjoy eternity.,After many showdowns with the fearless Monkey King, the heavenly army have suffered numerous humiliating defeats. The celestial monarch has but to give the dove faction a chance to try their appeasement strategy—to offer the monkey an official title in heaven with little authority. When he has learned the truth that he is nothing but an object of ridicule, the enraged monkey revolts, fighting all his way back to earth to resume his original claim as The King.Eventually, the heavenly army, enlisting the help of all the god warriors with diverse tricks, manages to capture the barely invincible monkey. He is sentenced to capital punishment. However, all methods of execution fail. Having a bronze head and iron shoulders, the monkey dulls many a sword inflicted upon him. As the last resort, the emperor commands that he be incinerated in the furnace where his Taoist minister Tai Shang Lao Jun refines his pills of immortality. Instead of killing the monkey, the fire and smoke therein sharpened his eyes so that he now can see through things that others can not. He fights his way back to earth again. At his wit's end, the celestial emperor asks Buddha for help. Buddha imprisons the monkey under a great mountain known as Wu Zhi Shan (The Mount of Five Fingers). The tenacious monkey survives the enormous weight and pressure. Five hundred years later, there comes to his rescue the Tang Monk, Xuan Zang, whom we mentioned at the beginning of the story.To make surethat the monk can make for the West to get the Sutras, Buddha has arranged for Monkey King to become the monk's escort in the capacity of his disciple. soon on their way to the west, two more disciples, also at the will of the Buddha, join their company. One is the humorous and not uncourageous pig transgressed from an inebrious celestial general for his assault against a fairy; the other a sea monster who also used to be a celestial general now in exile for a misdemeanor.The party of four was further reenforced by a horse, an incarnation of a dragon's son, start their stormy journey to the West -- a journey packed with actions and adventures that brought into full play the puissance of the monks' disciples, Monkey King in particular.

people.wku.edu/haiwang.yuan/China/tales/monkey.html

Sun Wukong, also known as the Monkey King, is a main character in the Chinese classical novel Journey to the West. Sun Wukong is also found in many later stories and adaptations. In the novel, he is a monkey born from a stone who acquires supernatural powers through Taoist practices. After rebelling against heaven and being imprisoned under a mountain by the Buddha, he later accompanies the monk Xuanzang on a journey to retrieve Buddhist sutras from India. Sun Wukong possesses an immense amount of strength; he is able to lift his 13,500 jīn (7,960 kilograms (17,550 lb)) staff with ease. He is also extremely fast, able to travel 108,000 li (54,000 kilometres (34,000 mi)) in one somersault. Sun knows 72 transformations, which allow him to transform into various animals and objects; however, he is troubled in transforming into other forms, due to the accompanying incomplete transformation of his tail. Sun Wukong is a skilled fighter, capable of holding his own against the best warriors of heaven. Also, each of his hairs possess magical properties, capable of being transformed into clones of the Monkey King himself, and/or into various weapons, animals, and other objects. He also knows spells that can command wind, part water, conjure protective circles against demons, and freeze humans, demons, and gods alike.One of the most enduring Chinese literary characters, Sun Wukong has a varied background and colorful cultural history. For example, Sun Wukong is considered by some scholars to be influenced by both the Hindu deity Hanuman from the Ramayana and elements of Chinese folklore.According to the legend, Sun Wukong, or Monkey King, was born from a magic stone that sat on the top of a mountain, that had been receiving the powers of the heavens and the earth since the beginning of time and had thereby gained miraculous powers. The stone stood 36 feet and 5 inches representing the degrees of the heavens and 24 feet round representing the division of the solar calender. With nine hole in it for the nine trigrams. The stone developed a magic womb, which burst open one day to produce a stone egg about the size of a ball. When the wind blew on this egg it turned into a stone monkey, complete with the five senses and four limbs. When the stone monkey came out, he already had the ability to crawl and walk. He then bowed to each of the four quarters. As his eyes moved, two beams of golden light shot towards the Pole Star palace and startled the Supreme Heavenly Sage, the Greatly Compassionate Jade Emperor of the Azure Vault of Heaven, who was sitting surrounded by his immortal ministers on his throne in the Hall of Miraculous Mist in the Golden-gated Cloud Palace. When he saw the dazzling golden light he ordered Thousand-mile Eye and Wind-accompanying Ear to open the Southern Gate of Heaven and take a look. The two officers went out through the gate in obedience to the imperial command, and while one observed what was going on the other listened carefully. Soon afterwards they reported back: “In obedience to the Imperial Mandate your subjects observed and listened to the source of the golden light. We found that at the edge of the country of Aolai, which is East of the ocean belonging to the Eastern Continent of Superior Body, there is an island called the Mountain of Flowers and Fruit. A magic stone on the top of this mountain produced a magic egg, and when the wind blew on this egg it turned into a stone monkey which bowed to each of the four quarters. When he moved his eyes, golden light shot towards the Pole Star Palace; but now that he is eating and drinking, the golden light is gradually dying.” In his benevolence and mercy the Jade Emperor said, “Creatures down below are born of the essence of heaven and earth: there is nothing remarkable about him.” On his mountain the monkey was able to run and jump just when he came out, feed from plants and trees, drink from brooks and springs, pick mountain flowers and look for fruit. He made friends with the wolves, went around with the tigers and leopards, was on good terms with the deer, and had the other monkeys and apes for relations. At night he slept under the rockfaces, and he roamed around the peaks and caves by day. As the saying so rightly goes, “There is no calendar in the mountains, and when winter's over you don't know the time of year.” On hot mornings he and all the other monkeys would play under the shade of some pines to avoid the heat. After playing, the monkeys would go and bathe in the stream, a mountain torrent that tumbled along like rolling melons. There is an old saying, “Birds have bird language and, animals have animal talk.” All the monkeys said to each other, “I wonder where that water comes from. We've got nothing else to do today, so wouldn't it be fun to go upstream and find its source?” With a shout they all ran off, leading their children and calling to their brothers. They climbed up the mountain beside the stream until they reached its source, where a waterfall cascaded from a spring. The monkeys clapped their hands and explained with delight, “Wow! So this is where the stream water comes from!” Then one monkey made a suggestion: “If anyone is clever enough to go through the fall, find the source, and come out in one piece, let's make him our king.” When this challenge had been shouted three times, the stone monkey leapt out from the crowd and answered at the top of his voice, “I'll go, I'll go.” He then shuts his eyes, crouches, and springs, leaping straight into the waterfall. When he opened his eyes and raised his head to look round, he saw neither water nor waves. A bridge stood in front of him, as large as life. He stopped, calmed himself, took a closer look, and saw that the bridge was made of iron. The water that rushed under it poured out through a fissure in the rocks, screening the gateway to the bridge. He started walking towards the bridge, and as he looked he made out what seemed to be a house. It was a really good place. The other monkeys were all so delighted to hear this that they said, “You go first and take us with you.”The stone monkey shut his eyes, crouched, and leapt in again, shouting, “Follow me in, follow me in.” The braver monkeys all jumped through. The more timid ones peered forward, shrank back, rubbed their ears, scratched their cheeks, shouted, and yelled at the top of their voices, before going in, all clinging to each other. After rushing across the bridge they all grabbed plates and snatched bowls, bagged stoves and fought over beds, and moved everything around. Monkeys are born naughty and they could not keep quiet for a single moment until they had worn themselves out moving things around.An old monkey soon said, “Monkeys, you all agreed and said that if anyone was clever enough to come in here and get out again in one piece, you'd make him king. Well, the stone monkey has come in and gone out, and gone out and come in. He has found you monkeys a cave heaven where you can sleep in peace and all settle down to live in bliss. Why haven't you made him king?” On hearing this all the monkeys bowed down to the king.They lined up in groups in order of age and paid their homage as at court, all acclaiming him as the “Great King of a Thousand Years.” The stone monkey then took the throne, made the word “stone” taboo, and called himself Handsome Monkey King.

en.wikipedia.org/wiki/Sun_Wukong

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