Dirty Harry

March 10th, 2010

















Dirty Harry

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Dirty Harry

Film poster by Bill Gold
Directed by Don Siegel
Produced by Don Siegel, Robert Daley
Written by Screenplay:
Harry Julian Fink
R.M. Fink
Dean Riesner
Story:
Harry Julian Fink
R.M. Fink
Uncredited:
John Milius
Terrence Malick
Starring Clint Eastwood
Harry Guardino
Reni Santoni
John Vernon
Andy Robinson
Music by Lalo Schifrin
Cinematography Bruce Surtees
Editing by Carl Pingitore
Distributed by Warner Bros.
Release date(s) December 22, 1971 (1971-12-22)
Running time 102 minutes
Country United States
Language English
Budget $4,000,000
Gross revenue $35,976,000
Followed by Magnum Force

Dirty Harry is a 1971 American crime film produced and directed by Don Siegel, the first in the Dirty Harry series. Clint Eastwood plays the title role, in his first outing as San Francisco Police Department Inspector “Dirty” Harry Callahan.

Dirty Harry was a box office success and set the style for a whole genre of police films. The film was followed by four sequels: Magnum Force in 1973, The Enforcer in 1976, Sudden Impact in 1983 (directed by Eastwood himself), and The Dead Pool in 1988.

In 2008, Dirty Harry was selected by Empire Magazine as one of The 500 Greatest Movies of All Time.

Contents

  • 1 Plot
  • 2 Cast
  • 3 Production
    • 3.1 Development
    • 3.2 Casting
    • 3.3 Principal photography
    • 3.4 Filming locations
  • 4 Music
  • 5 Reception
    • 5.1 Critical Reception
    • 5.2 Box office performance
    • 5.3 Legacy
  • 6 Real life copycat crime
  • 7 Influence
  • 8 In popular culture
  • 9 DVDs
  • 10 References
  • 11 External links

Plot

A sadistic serial killer who calls himself “Scorpio” (Andy Robinson) murders a young woman in a San Francisco high-rise rooftop swimming pool using a high-powered 30-06 hunting rifle from the top of the 555 California Street skyscraper. When SFPD Inspector Harry Callahan (Clint Eastwood) investigates, he finds a spent shell casing and a ransom message from the killer, promising his next victims will be “a Catholic priest or a nigger” if the city does not pay him $100,000. The chief of police, with the agreement of the Mayor (John Vernon), assigns Harry to the case and arranges for extra support.

Later, Harry waits for his lunch in a local café, but notices a robbery taking place at a nearby bank and tells the café owner to call the police and report an armed robbery in progress. While he waits for reinforcements, the robbers emerge from the bank, forcing Harry to confront them alone. During the confrontation, Harry utters to one of the robbers:

I know what you’re thinking — “Did he fire six shots or only five?” Well, to tell you the truth, in all this excitement, I’ve kinda lost track myself. But, being as this is a .44 Magnum, the most powerful handgun in the world and would blow your head clean off, you’ve got to ask yourself one question: “Do I feel lucky?” Well, do ya, punk?


Inspector Harry Callahan (Clint Eastwood) in the “Do I feel lucky?” scene.

The robber surrenders, and it is revealed that Harry’s gun was, in fact, empty. The next day, Harry is assigned a rookie partner, Chico Gonzalez (Reni Santoni). Harry notes that his partners always get injured (or worse), and that he needs someone experienced, but the Chief gives him no choice.

A police helicopter foils Scorpio’s second attempt at murder while he is targeting a black man in a park, but Scorpio escapes. The next night, he manages to kill a young black boy from another rooftop. Since Scorpio’s victim was black, the police believe Scorpio will pursue a Catholic priest as his next victim, feeling “owed” one for the disruption of his earlier attempt. The police set up a sting, with teams on rooftops throughout the city, but leaving the rooftop Scorpio used in his disrupted murder attempt clear, and providing a target of opportunity, a priest at the Sts. Peter and Paul Church. Harry and Chico wait for Scorpio on an adjacent rooftop, Harry with a high-powered rifle and Chico with a spotlight. When Scorpio appears, a shootout ensues but he eventually escapes, killing a police officer.

Infuriated that his plans have twice been foiled, Scorpio kidnaps a teenage girl, rapes her and buries her alive. He contacts the city and demands twice his previous ransom, giving the city until 3 a.m. the following day, when he says the girl’s air will run out. The mayor decides to pay, and tells Harry to deliver the money to a location at the docks with no back-up. Without permission, Harry wears a wire, has Chico follow him and tapes a knife to his shin. When Harry reaches the drop point, Scorpio contacts him through a public payphone, sending Callahan on a journey between various pay phones in the city, in order to separate the inspector from any back-up that he may have. However, Harry’s wire allows Chico to follow him.

The chase ends when Harry reaches an enormous cross at Mount Davidson, one of the city’s parks. Scorpio instructs Harry to drop his gun and the money, then to face the cross and stand up against it. Scorpio then proceeds to beat Harry before revealing that he has “changed his mind” and is going to let the girl die anyway, and kill Harry as well. Chico arrives at the scene and shoots at Scorpio, saving Harry. Chico is shot in the ensuing shootout. While Scorpio is distracted, Harry stabs him in the leg with his concealed knife. Scorpio screams hysterically and escapes without the money. Chico survives his wound, but tells Harry he will be resigning from the force.


Scorpio being tortured by Callahan on the field of Kezar Stadium

Harry and his new partner, Frank DiGiorgio, question several doctors in the area. They find the doctor who treated Scorpio. The doctor tells them that he has seen Scorpio living and working in nearby Kezar Stadium. Running out of time, Harry and Frank break into the stadium and search Scorpio’s room without a warrant. Harry hears Scorpio fleeing and chases him, shooting Scorpio in his previously stabbed leg. When Scorpio is unwilling to reveal the location of the girl, instead asking for a lawyer, Harry tortures Scorpio by standing on his wounded leg. Scorpio finally tells where he has been keeping the girl. A brief scene shows police exhuming the dead girl’s naked body (Debralee Scott) the following morning from a pit on a hill overlooking the Golden Gate Bridge.

Because Harry broke into his home illegally and tortured him to obtain a confession, Scorpio is released without charge. As Scorpio’s rifle was seized improperly, it cannot be used as evidence and the District Attorney decides that he cannot be charged with any of the other murders. After Scorpio’s release, Harry follows Scorpio on his own time. Scorpio sees Harry following him, and pays a thug to give him (Scorpio) a severe but controlled beating. He then tells the press that the police are harassing him, personally naming Harry as the one responsible for his injuries to the press. The police chief orders Harry to stop following Scorpio, despite Harry’s protest that he didn’t beat the man. However, he follows his orders, knowing he cannot stop Scorpio if he is suspended or fired. On the next evening, Scorpio attacks a liquor store owner, takes the store owner’s pistol and leaves.


Scorpio (Andrew Robinson) holds a boy hostage before being shot by Harry in the arm.

Using the pistol, Scorpio kidnaps a school bus load of children. He demands another ransom and a jet to take him out of the country. The mayor again insists on paying, but Harry refuses to deliver the money this time, instead pursuing Scorpio without authorization. Scorpio spots Callahan standing on the top of a railroad trestle over the road to the airport. When the bus passes underneath him, Callahan jumps onto the top of the vehicle. A panicked Scorpio starts shooting through the roof and drives the bus erratically, trying to shake Harry off. Scorpio stops the bus after crashing through some gates while swerving to avoid a truck. Scorpio runs into a nearby rock quarry and Harry pursues him, resulting in a gun battle. Scorpio retreats until he takes as hostage a boy who happens to be fishing at a nearby slough. Harry pretends to be willing to surrender, then shoots Scorpio in the shoulder, knocking him to the ground. The boy escapes, and Scorpio looks up to see Harry standing over him, gun drawn. Scorpio’s pistol is inches from his hand. Harry then reprises his “Do you feel lucky, punk?” speech. Unlike the bank robber in the earlier scene, Scorpio tries his luck and, laughing maniacally, goes for his gun. Before he can fire, Harry blasts Scorpio point blank in the chest, propelling him into the water. Harry watches as Scorpio’s dead body floats on the surface. He takes out his inspector’s badge, and hurls it into the water, walking away.

Cast

  • Clint Eastwood as Insp. Harry Callahan
  • Harry Guardino as Lt. Al Bressler
  • Reni Santoni as Insp. Chico Gonzalez
  • Andrew Robinson (credited as Andy Robinson) as Scorpio Killer
  • John Larch as Police Chief
  • John Mitchum as Insp. Frank DiGeorgio
  • John Vernon as The Mayor
  • Ruth Kobart as Bus Driver
  • Woodrow Parfrey as Jaffe
  • Lois Foraker as Hot Mary
  • Jim Smither as Rothko
  • William Patterson as Bannerman
  • Craig Kelly as Reineke
  • Albert Popwell as Bank Robber

Production

Development

According to Mark Whitman’s book, The Films of Clint Eastwood, the original draft for the script was titled “Dead Right” by Julian and Rita Fink. It was set in New York City, not San Francisco, California, and ended with a police sniper instead of Callahan taking out Scorpio. Another earlier version of the story was set in Seattle, Washington. Four more drafts of the script were written. John Milius wrote a draft of the film inspired by Akira Kurosawa’s studies in lone-gun detectives. Quite a bit of Milius script remains in the finished film, including Harry’s mystique and Harry’s ‘Do I feel lucky?’ monologue. Terrence Malick wrote a draft of the film where he altered Scorpio from being a mindless psychopath killing only because he likes it, to being a vigilante who killed wealthy criminals who had escaped justice. Malick’s ideas formed the basis for the sequel, Magnum Force.

Initially, Warner Bros. wanted either Sydney Pollack or Irvin Kershner to direct. Kershner was eventually hired when Frank Sinatra was attached to the title role. But when Sinatra eventually left the film, so did Kershner. After which, Don Siegel was hired.

The character Dirty Harry is allegedly based on real life San Francisco police inspector Dave Toschi, one of the investigators of the Zodiac murders. Writer John Milius has also mentioned being influenced by a friend of his, a Long Beach police officer who dealt with criminals in a rather summary fashion. According to Milius, his friend “rarely brought people back” but was, contrastingly, extremely gentle with animals.

Scorpio, the film’s antagonist, was based on the real-life Zodiac Killer, who was on the loose in the San Francisco Bay Area at the time. In a later novelization of the film, Scorpio was referred to as “Charles Davis,” an escaped Canadian mental patient who murdered his grandparents while still a teenager.

Casting

Although Dirty Harry is arguably Clint Eastwood’s signature role, he was not a top contender for the part. Originally the character of Harry Calahan was written as a man in his mid to late 50’s. Robert Mitchum, John Wayne, Burt Lancaster and Frank Sinatra were all offered the role. Sinatra actually accepted the role, however he had broken his wrist during the filming of The Manchurian Candidate eight years previously, and during contract negotiations, he found the large handgun too unwieldy. Additionally, his father had recently passed away, and Sinatra decided he wanted to do some lighter material. After Sinatra left the project, and Don Siegel was hired as the new director, the producers started to consider younger actors for the role. Marlon Brando was considered for the role, but was never formally approached. Both Steve McQueen and Paul Newman turned down the role, but it was Newman who suggested to Siegel that the film would be a good vehicle for Eastwood. One of Eastwood’s stipulations for accepting the role was the change of locale to San Francisco. Eastwood has claimed that he took the role of Harry Callahan because of the character’s obsessive concern with the victims of violent crime. Eastwood felt that the issue of victims’ rights was being overshadowed by the political atmosphere of the time.

Audie Murphy was first approached to play the Scorpio Killer, but he died in a plane crash before his decision on the offer could be made. The part eventually went to a relatively unknown actor, Andy Robinson. Siegel told Robinson that he cast him in the role of the Scorpio killer because he wanted someone “with a face like a choirboy.” Robinson’s portrayal was so memorable that after the film was released he reportedly received several death threats and was forced to get an unlisted telephone number. In real life, Robinson is a pacifist who despises guns. In the early days of principal photography, Robinson would flinch violently every time he fired. Director Don Siegel was forced to shut down production for a time and sent Robinson to a school to learn to fire a gun convincingly. Nonetheless, he still blinks when he shoots. Robinson also reportedly was squeamish about filming the scene where he verbally and physically abuses several schoolchildren. When Kershner and Sinatra were still attached to the project, James Caan was under consideration for the role of Scorpio.

Principal photography

Eastwood performed the stunt in which he jumps on to the roof of the hijacked school bus from a bridge, without a stunt double. His face is clearly visible throughout the shot. Eastwood also directed the suicide-jumper scene.

The line, “My, that’s a big one,” spoken by Scorpio when Callahan removes his gun, was an ad-lib by Andrew Robinson. The crew broke down in laughter as a result of the double entendre and the scene had to be re-shot, but the line stayed.

The final scene, in which Callahan throws his badge into the water, is an homage to a similar scene from 1952’s High Noon.

Filming locations


The first scene of the film includes a memorial, located in the Hall of Justice in San Francisco

In San Francisco, California:

  • 555 California Street
  • California Hall, 625 Polk Street (until recently, the California Culinary Academy)
  • San Francisco City Hall
  • Hall of Justice - 850 Bryant Street
  • Forest Hill Station
  • Hilton San Francisco Financial District, 750 Kearny Street - rooftop swimming pool in opening scenes
  • Kezar Stadium - Frederick Street, Golden Gate Park
  • Dolores Park, Mission District
  • Mount Davidson
  • Sts. Peter and Paul Church, Washington Square, 666 Filbert Street
  • Washington Square, North Beach
  • Big Al’s, 556 Broadway St.
  • Roaring 20’s strip club, 552 Broadway

Other locations:

  • Larkspur Landing — scene of Callahan and Scorpio’s showdown, known as the Hutchinson’s Rock Quarry when filmed
  • Greenbrae, California
  • Mill Valley, California
  • Universal Studios Hollywood — New York Street (Hot dog café / Bank robbery sequence)

Music

The soundtrack for Dirty Harry was created by composer Lalo Schifrin, who had previously collaborated with director Don Siegel in the production of Coogan’s Bluff and The Beguiled, both also starring Clint Eastwood. Schifrin fused a wide variety of influences, including classical music, jazz, psychedelic rock, along with Edda Dell’Orso-style vocals, into a score that “could best be described as acid jazz some 25 years before that genre began.” According to one reviewer, the Dirty Harry soundtrack’s influence “is paramount, heard daily in movies, on television, and in modern jazz and rock music.”

Reception

Critical Reception

Dirty Harry was well received by critics and is regarded as one of the best films of 1971. The film holds a 95% approval rating on the review aggregate website Rotten Tomatoes. The film was nominated at the Edgar Allan Poe Awards for Best Motion Picture. In 2008, Dirty Harry was selected by Empire Magazine as one of The 500 Greatest Movies of All Time. It was placed similarly on The Best 1000 Movies Ever Made list by The New York Times.

Box office performance

The benefit world premiere of Dirty Harry was held at Loews Theater on Market Street (San Francisco), on 22 December 1971. The film made a total of $35,976,000 in the U.S. theatrical release, making it a major financial success in comparison with its modest $4 million budget.

Legacy

Dirty Harry received recognition from the American Film Institute. The film was ranked #41 on 100 Years…100 Thrills, a list of America’s most heart-pounding movies. Harry Callahan was selected as the 17th greatest movie hero on 100 Years…100 Heroes and Villains. The movie’s infamous quote “You’ve got to ask yourself one question: ‘Do I feel lucky?’ Well, do ya, punk?” was ranked 51st on 100 Years…100 Movie Quotes.

Real life copycat crime

The movie inspired a real life crime. In October 1972, soon after the release of the movie in Australia, two armed men kidnapped a teacher and 6 school children in Victoria, Australia. They demanded a $1 million ransom. The state government agreed to pay but the children managed to escape and the kidnappers were subsequently jailed. Ironically, one of the men’s last name was Eastwood.

Influence

Clint Eastwood’s iconic portrayal of the blunt, cynical, unorthodox detective who is seemingly in perpetual trouble with his incompetent bosses, set the style for a number of his later roles and, indeed, a whole genre of cop films. The film resonated with an American public that had become weary and frustrated with the increasing violent urban crime that was characteristic of the time. The box-office success of Dirty Harry led to the production of four sequels.

The film caused controversy when it was released, sparking debate over issues ranging from police brutality to victims’ rights and the nature of law enforcement. Film critic Roger Ebert, while praising the film’s technical merits, denounced the film for its “fascist moral position.” A section of the Philippine police force ordered a print of the film for use as a training film. The motif of a cop who cares more for justice than rules was one subsequently imitated by a number of other films. The film can also be counted as the seminal influence on the Italian tough-cop films, Poliziotteschi, which dominated the 1970s and that were critically praised in Europe and the U.S. as well.

Dirty Harry helped popularize the Smith & Wesson Model 29 revolver, chambered for the powerful .44 Magnum cartridge. The film initiated a modest increase in sales of the powerful handgun, which continues to be popular some thirty-five years after the film’s release. The .44 Magnum ranked second in a 2008 20th Century Fox poll of the most popular film weapons, after only the lightsaber of Star Wars fame. The poll surveyed approximately two thousand film fans.

In popular culture

  • Gorillaz songs Dirty Harry and Clint Eastwood are both cultural references to this movie.
  • One “detective” character in the Warhammer Fantasy novel Beasts in Velvet written by Kim Newman is called Harald Kleindienst, nickname Filthy Harald, an obvious pun on Dirty Harry. A contemporary drawing of this character in White Dwarf (UK) 140 also closely resembles Eastwood.
  • In the film Borat, Sacha Baron Cohen picks up a handgun in a weapon shop in Texas, and states “I am like movie star Dirty Harold, Make a’my day, Jew”, making an obvious reference to Eastwood’s character the popular catchphrase of Sudden Impact, the fourth film in the Dirty Harry series.

DVDs

Warner Home Video owns rights to the Dirty Harry series. Dirty Harry (1971) has been remastered for DVD three times — in 1998, 2001 and 2008. It has been repurposed for several DVD box sets. Dirty Harry made its high-definition debut with the 2008 Blu-ray disc. The commentator on the 2008 DVD is Clint Eastwood biographer Richard Schickel.

In the 2007 film Zodiac Dirty Harry can be seen being played at a movie theatre in the midst of the Zodiac murders.

References

  1. ^ Anecdotage.Com
  2. ^ Review by J.T. Lindroos (allmusic.com)
  3. ^ Review by Andrew Keech (musicfromthemovies.com)
  4. ^ http://www.filmsite.org/1971.html
  5. ^ http://www.films101.com/y1971r.htm
  6. ^ http://www.imdb.com/year/1971
  7. ^ http://www.rottentomatoes.com/m/dirty_harry/
  8. ^ http://www.imdb.com/title/tt0066999/awards
  9. ^ http://www.empireonline.com/500/62.asp
  10. ^ http://www.nytimes.com/ref/movies/1000best.html
  11. ^ View scenes from the world premiere of Dirty Harry: http://diva.sfsu.edu/collections/sfbatv/bundles/185987
  12. ^ “Dirty Harry”. Box Office Mojo. http://www.boxofficemojo.com/movies/?id=dirtyharry.htm. Retrieved 2009-02-19. 
  13. ^ “Dirty Harry Movies”. Box Office Mojo. http://www.boxofficemojo.com/franchises/chart/?id=dirtyharry.htm. Retrieved 2009-02-19. 
  14. ^ http://www.afi.com/Docs/tvevents/pdf/thrills100.pdf
  15. ^ http://connect.afi.com/site/DocServer/handv100.pdf?docID=246
  16. ^ http://connect.afi.com/site/DocServer/quotes100.pdf?docID=242
  17. ^ http://archiver.rootsweb.ancestry.com/th/read/AUSTRALIA-OBITS/2008-07/1217090324
  18. ^ http://books.google.com.au/books?id=i8hzLTiUsnIC&pg=PA37&lpg=PA37&dq=edwin+john+eastwood+dirty+harry&source=bl&ots=44Xul3mCc6&sig=6C6xaIVXUgvUs-0o3I6P6bZ7uYE&hl=en&ei=xud1S8yeKZOOswPlg6HLCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAcQ6AEwAA#v=onepage&q=edwin%20john%20eastwood%20dirty%20harry&f=false
  19. ^ Roger Ebert (1971-01-01). “Dirty Harry (review)”. Chicago Sun-Times. http://rogerebert.suntimes.com/apps/pbcs.dll/article?AID=/19710101/REVIEWS/101010307/1023. Retrieved 2009-03-03. 
  20. ^ Sophie Borland (2008-01-21). “Lightsabre wins the battle of movie weapons”. The Daily Telegraph. http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2008/01/21/nweapon121.xml. Retrieved 2008-01-26. 

External links

  • Official DVD Site
  • Dirty Harry at the Internet Movie Database
  • Dirty Harry at Allmovie
  • Dirty Harry at Rotten Tomatoes
  • Research guide to filming locations seen in Dirty Harry
  • Dirty Harry wallpaper

Retrieved from “http://en.wikipedia.org/wiki/Dirty_Harry”
Categories: English-language films | 1971 films | American action thriller films | 1970s crime films | Police detective films | Dirty Harry | Films directed by Don Siegel | Films shot anamorphically | Serial killer films | Mystery films | Warner Bros. films | Films set in San Francisco, California | Films shot in San Francisco, California | Crime thriller films | Chase films | 1970s action films | 1970s thriller filmsHidden categories: Articles needing additional references from September 2009 | All articles needing additional references | All articles with unsourced statements | Articles with unsourced statements from September 2009

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dirxie narco 600

Fossarina rimata

March 8th, 2010

















Fossarina rimata

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Fossarina rimata
Scientific classification
Kingdom: Animalia
Phylum: Mollusca
Class: Gastropoda
(unranked): clade Vetigastropoda
Superfamily: Trochoidea
Family: Trochidae
Genus: Fossarina
Species: F. rimata
Binomial name
Fossarina rimata
(Hutton, 1884)

Fossarina rimata is a species of small sea snail, a marine gastropod mollusc in the family Trochidae, the top snails.

Distribution

This species occurs in New Zealand.

References

  1. ^ Powell A. W. B., New Zealand Mollusca, William Collins Publishers Ltd, Auckland, New Zealand 1979 ISBN 0-00-216906-1

Retrieved from “http://en.wikipedia.org/wiki/Fossarina_rimata”
Categories: Trochidae | Gastropod stubs

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sony xdr-f1 hd tuner

Eucalyptus haemastoma

March 8th, 2010

XHTML 1.0 Transitional//EN” “http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd”>















Eucalyptus haemastoma

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Scribbly gum
Scientific classification
Kingdom: Plantae
(unranked): Angiosperms
(unranked): Eudicots
(unranked): Rosids
Order: Myrtales
Family: Myrtaceae
Genus: Eucalyptus
Species: E. haemastoma
Binomial name
Eucalyptus haemastoma
Sm.


E. haemastoma, field distribution

Scribbly gum (Eucalyptus haemastoma) is an Australian eucalypt that is named after the ’scribbles’ on its bark. These zigzag tracks are tunnels made by the larvae of the Scribbly Gum Moth (Ogmograptis scribula) and follow the insect’s life cycle. Eggs are laid between layers of old and new bark. The larvae burrow into the new bark and, as the old bark falls away, the trails are revealed. The diameters of the tunnels increase as the larvae grow, and the ends of the tracks are where the larvae stopped to pupate.

Eucalyptus haemastoma is a small to medium sized tree (or occasionally a mallee). The bark is smooth, white/grey. Juvenile leaves are stalked, ovate or broadly curved and oblique to 22 x 8 cm, pendulous and blue-green. The adult leaves are stalked, broad lanceolate or curved to 15 x 3 cm, concolourous, glossy green. White flowers appear in late spring to early summer. Capsules are pear-shaped, to about 8 mm diameter, with usually 4 enclosed valves. Distribution is restricted to the coastal plains and hills in the Sydney Region.

See also

Scribbly gum

References

  1. ^ Brooker, I., Eucalyptus, Illustrated guide to identification, Reed Books, Melbourne, 1996

Retrieved from “http://en.wikipedia.org/wiki/Eucalyptus_haemastoma”
Categories: Flora of New South Wales | Eucalyptus | Myrtales of Australia

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concord mariner sg

Eskaya

March 8th, 2010

















Eskaya

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Eskaya
Total population
3,000 (2000 census)
Regions with significant populations
Philippines Philippines: Bohol
Languages

Eskayan, Cebuano, Boholano

Religion

Philippine Independent Church

Related ethnic groups

Cebuano, other Visayan peoples, other Filipino peoples, other Austronesian peoples


locator map of Eskaya in Bohol

Flag of the Philippines.svg

Demographics of the Philippines
Education
Religions
Languages
Peoples

  Filipino
        Ivatan
        Ilocano
        Igorot
        Ibanag
        Pangasinan
        Kapampangan
        Aeta
        Sambal
        Tagalog
        Bicolano
        Mangyan
        Palawan tribes
        Visayan
        Ati
        Chavacano
        Lumad
        Moro
        Bajau
        Mestizo
          Chinese
          Spanish

  Africans
  Americans
  Arabs
  Europeans
  Indonesians
  Japanese
  Jews
  Koreans
  South Asians
  Spaniards

The Eskaya, less commonly known as the Visayan-Eskaya, is the collective name for the members of a cultural minority found in Bohol, Philippines. The Eskaya community is distinguished by its cultural heritage, particularly its literature and language, although many of its earlier traditional practices are no longer strictly observed. Reports indicate that Eskaya linguistic and cultural education has been in steady decline since the mid-1980s. Legally, the Eskaya are classified as an indigenous group under Republic Act or R.A. No. 8371 entitled “The Indigenous Peoples Rights Act of 1997.

Contents

  • 1 Area
  • 2 Language and script
  • 3 Religion
  • 4 Eskaya society
  • 5 Literature and mythology
    • 5.1 The Old Books
    • 5.2 Oral stories
  • 6 History
  • 7 Theories and controversies
  • 8 Film project
  • 9 References
  • 10 Additional reading

Area

Most members of the Eskaya community inhabit a mountainous area that intersects the municipalities of Duero, Guindulman, Pilar, and Sierra Bullones in the once-forested region of Bohol’s southeast interior. The original Eskaya settlement of Biabas (Guindulman), was established in the early 20th century by Mariano Datahan who died in 1949. In 1951, the second township of Taytay (municipality of Duero) was founded by Fabian Baja in accordance with Datahan’s directions. Significant Eskaya populations are now also found in the nearby townships of Canta-ub, Lundag, Tambongan, Cadapdapan, and Fatimah. In 1996, the Eskaya community was awarded a certificate of Ancestral Domain Claim by President Fidel Ramos. An official census of the Eskaya population has not yet been made. One report estimates that in 1991 there were 130 Eskaya families living in Bohol.

Language and script

Main article: Eskayan

The speech variety of the Eskaya is known as Eskayan, or Ineskaya in the local Cebuano language. Lexically, Eskayan shows no clear relationship with any known language although there is strong but inconsistent Spanish influence. A striking feature of the language is its unusual phonotactics, such as its patterns of consonant and vowel clusters.

The Eskayan writing system takes the form of a syllabary of over 1,000 characters, all modeled on parts of the human body including internal organs. This unique script has been compared variously to Phoenician, Etruscan, Hebrew, and even the undeciphered script of the Butuan paleograph. While there are no mother-tongue speakers of Eskayan, it is taught to both adults and children in volunteer-run cultural schools. The Eskayan language and script has been the object of ongoing controversy.

Religion

Under the direction of Mariano Datahan, the group converted en masse to the nascent Philippine Independent Church in about 1902. Community members revere the entity Suno which is conflated with the Santo Niño, and in addition to weekly church services they are served by appointed spiritual leaders known as biki and beriki. The biki, or bishop, is responsible for performing harvest ceremonies and other rituals such as house blessing. Before a house can be constructed, a ritual is performed in which a spiritual leader asks the permission of the spirits. If permission is not granted, the builder must select a new site. The Eskaya also retain spiritual traditions once widespread in lowland Boholano rural communities.

Eskaya society

The teaching of Eskayan in the volunteer schools is one of the few remaining cultural practices of the Eskaya community.
Formerly, Eskaya men would wear shirts made of piña raffia with a Chinese-style collar, black breeches, and cotton berets. Women wore piña dresses with bulging sleeves similar to the Spanish-influenced Boholano style (mostly in Biabas) and covered their hair with cotton habits (mostly in Taytay). Traditionally, women were not permitted to cut their hair short nor wear trousers, and drinking and dancing were universally prohibited. For the most part these customs have been discontinued, however traditional dress is sometimes worn on Sundays and special occasions.

At weddings the parents of the bride offer the couple a glass of water and a comb. The comb is dipped in the water and run through the hair of both bride and groom. Rice is then showered on the couple, connoting plenty.

Until recently, the Eskaya practised a form of communal farming in which a portion of land was tilled for the benefit of the whole community.

Literature and mythology

The Old Books

The Eskaya literary canon is recorded in a series of texts comprising the karaang mga libro or “old books” and several secular writings. These texts are mostly written in Eskayan, although a few are in Cebuano and one is reported to be in Spanish. The Eskaya stories are fundamental to the community’s understanding of itself, particularly its origins, belief systems, and practices. One legend tells of how the group first arrived in Bohol from Sumatra. Their first leader, Dangko, had twelve children who settled near Antequera before moving east. Various other Eskayan legends recount the stories of Boholano kings and heroes; a few of these stories even make reference to actual historical figures such as Jesus of Nazareth, Datu Sikatuna, Ferdinand Magellan, and Francisco “Dagohoy” Sendrijas. Due to these intersections with recorded history, some commentators consider them to be historical texts while others argue that they function solely as mythologies

As part of their cultural education, students must transcribe five stories from the Old Books into lined textbooks at the Eskaya schools.

The Eskaya writings mentioned by researchers are as follows: Abedeja, Ang Alpabeto sa Katsila, Ang Damgo ni Hurayhaber, Ang Lingganay na Ugís, Ang mga hiyas ug Caague ni Mariano Datahan, Ang pagtulun-an sa Bisayas, Aritmetica, Askormos Meneme, Atekeses, Bisayan Declarado, Daylinda, Grinada, Kwadra, Pamatasan, Pinay, Pinulungan, Rangnan, Simplet, Suno, Tumao and Unang Tao sa Bisaya sa Bohol. Identical texts sometimes go by different names and larger texts may subsume smaller ones. Brenda Abregana, a former curator of the Bohol Museum, has mentioned a folded book of esoteric knowledge written in Spanish but its existence has not been established.

Oral stories

The Eskaya oral stories are often oriented towards the future as millenarian prophecies. Other tales concern relatively recent occurrences such as the Japanese occupation of Bohol in World War II.

History


Statue of Mariano Datahan outside the Eskaya cultural school, Taytay

Although the Eskaya had been known to people living in the vicinity of Bohol’s southeast highlands prior to World War II, it was only in the early 1980s that they came to wider public attention when government agricultural advisers toured the province to introduce Green Revolution policies. Local journalists and researchers have since suggested various theories on the origins of the Eskaya but there is still no broad consensus on the subject.

As far as documented evidence is concerned, genealogies attest that many of the predecessors of those living in the communities today originally came from the town of Loon on Bohol’s western coast; Mariano Datahan is reported to have arrived at the site of present-day Biabas at the turn of the nineteenth century; The Philippine Independent Church in Biabas was established in 1902; Datahan wrote a letter to President Manuel Quezon in 1937; and the resistance hero Col. Esteban Bernido records a meeting with Datahan in Biabas in 1944. A project to document the history of the Eskaya community via the Eskayan language is presently being undertaken at The Australian National University.

Theories and controversies

The Eskaya community has been the object of ongoing controversy, particularly with regards to its status as an indigenous group and the classification of the Eskayan language. Intense speculation in the 1980s and 1990s on the part of journalists and lay historians generated a number of theories that continue to be elaborated without resolution.

It has been argued variously that the Eskaya are a remnant of the original indigenous settlers on Bohol; that they migrated to Bohol from Sumatra in the seventh century A.D.; that they are descendants of the resistance groups that fought under Francisco Dagohoy; that they are a cult or secret society; or that they are a conscious reconstruction of an imagined pre-colonial society.

Some of the more unusual proposals are that the Eskaya people are a Semitic proto-Christian tribe; that they possess the lost book of Enoch; that they are descended from the builders of King Solomon’s temple; that their existence proves the imminence of a second Messiah in Bohol; or that they guard esoteric secrets.

Likewise, the Eskayan speech variety has been associated with languages as disparate as Hebrew, Greek, and Etruscan. Recent studies have revealed that the syntax of Eskayan is virtually identical to that of Boholano-Visayan, lending weight to the theory that Eskayan is actually an auxiliary variety of this language.

Film project

In an article written by Nickie Wang for the Manila Standard Today on 25 March 2009, Boholano actor Cesar Montano mentioned that he was interested in producing a feature film on the Eskaya. The following month, Montano announced a working title for the his project, Eskaya: The Quick Brown Fox, and discussed his casting preferences which included the possibility of A-list Hollywood actors like Brad Pitt and Tom Cruise, with Manny Pacquiao in the lead role. The story concerns a wealthy, influential American who is wrongfully implicated in a crime. To prove his innocence he tracks the only witness to the crime into the forests of Bohol where he encounters the Eskaya tribe.

References

  1. ^ a b Zoë Bedford. “Maintaining Cultural Difference: An Insight into the Visaya-Eskaya of Bohol”. 2003.
  2. ^ a b Alberto A. Payot, Sr. “Bisayan Eskaya: Karaang Pinulongan sa Bohol?”. Bisaya. June 3, 1981. 11, 55–6
  3. ^ a b c Felicisimo B. Amparado. “Iniskaya: Karaang Pinulongan sa Bohol.” Bisaya. April 15, 1981. 12, 55
  4. ^ a b Stella Marie de los Santos Consul. “Iniskaya: A linear linguistic description.” Cebu Normal University. September, 2005
  5. ^ a b Author unknown. “Ramos’s Visit to Bohol”. Sun Star Daily. 7 February, 1996,
  6. ^ Republic Act. No. 8371 Chan Robles Virtual Law Library Retrieved 13 December, 2006.
  7. ^ Cherry Policarpio. “The Eskaya Tribe: The Living Legacy of a Forgotten Language.”Mabuhay 9.(September 1991) 24–7
  8. ^ a b Margarita T. Torralba. “The Eskaya Cult: Children of a Lost Language.” Who. 5 September, 1981. 22–7.
  9. ^ “Philippine Civilization and Technology”. Retrieved 30 November, 2006.
  10. ^ a b c d Piers Kelly. ‘The Classification of the Eskayan Language of Bohol: A research report submitted to the National Commission on Indigenous Peoples, Bohol, The Philippines’ July 2006.
  11. ^ a b Hector Santos. “Eskaya Script” The Philippine Leaf. Accessed 9 August, 2005.
  12. ^ a b c d e f g Martinez, Ma. Cristina J. “Gahum ug Gubat: A Study of Eskayan Texts, Symbolic Subversion and Cultural Constructivity.” Unpublished manuscript, 1993. 67
  13. ^ a b Jes B. Tirol. “Eskaya of Bohol: Traces of Hebrew Influence Paving the Way For Easy Christianization of Bohol”, Bohol’s Pride. July 1991. 50–51, 53
  14. ^ a b c d e B. S. Abregana. “Eskaya: The Living Fossil Language in Bohol.” Focus Philippines. 28 July, 1984. 13–14
  15. ^ Abregana, B.S. “Escaya, the living fossil language in Bohol – a legacy from the Etruscans.” The Republic News. n.d., n.p.
  16. ^ Jes Tirol. “Butuan paleograph deciphered using the Eskaya script,” UB Update. October-December, 1990. 6, 14
  17. ^ a b c d Proceso L Orcullo.The Eskaya Communities of Taytay, Duero Bohol: A Study of Change and Continuity. PhD Dissertation. Davao City: Ateneo de Davao University, 2004.
  18. ^ For discussion of lowland Boholano customs see Cecilio Putong. Bohol and Its People. Manila: 1965.
  19. ^ a b c d Piers Kelly. Visayan-Eskaya Secondary Source Materials: Survey and Review Part One: 1980–1993. Produced for the National Commission on Indigenous Peoples, Bohol, Philippines. 2006
  20. ^ B. S. Abregana. “Eskaya: The Living Fossil Language in Bohol,” Focus Philippines. 28 July, 1984. 13–14.
  21. ^ Genealogy archives, Office of the President of the Philippines National Commission on Indigenous Peoples, Bohol
  22. ^ Col. Esteban Bernido. People’s Plight, Wartime Recollections. Quezon City: Allied Printing, 1981
  23. ^ Simplicio M. Apalisok. “Soldiers Start Showing Noses,” Bohol Without Tears: Bohol’s Wartime Years, 1937–1947. Quezon City: Surigao BB Press, 1992. 43–47.
  24. ^ Kelly, Piers. PhD thesis project
  25. ^ Jes B. Tirol. “Bohol and Its System of Writing.” UB Update. July–September 1990. 4, 7.
  26. ^ Perseus Echeminada. “Ancient Tribe in Bohol Draws Savants, Psychics.” The Philippine Star. 1 March, 1989. 3
  27. ^ Logarta, Margarita Torralba. The Eskaya Cult: Children of a Lost Language. Who. 5 September 1981. 22–27.
  28. ^ Jes B. Tirol. “Eskaya of Bohol: Traces of Hebrew Influence Paving the Way For Easy Christianization of Bohol,” Bohol’s Pride. July 1991. 50–51, 53
  29. ^ Brenda S. Abregana. Open letter to Governor Rolando Butalid G. 12 March, 1985.
  30. ^ Nickie Wang. Cesar Montano: Intertwined life in the movies and politics. Manila Standard Today, 25 March 2009
  31. ^ Marinel Cruz. Cesar Montano Hot on Going Global The Philippine Inquirer, 29 April 2009

Additional reading

  • Eskaya Resource Folder
  • Estorba, Regina. Scribbling the Voice of a Tende: An Ethnography of the Women of Escaya. Kinaadman.
  • Kelly, Piers. The Classification of the Eskaya language of Bohol A research report submitted to the National Commission on Indigenous Peoples, Bohol, The Philippines. July 2006.
  • Kelly, Piers. Visayan-Eskaya Secondary Source Materials: Survey and Review Part One: 1980–1993. Produced for the National Commission on Indigenous Peoples, Bohol, Philippines. 2006
  • Santos, Hector. “The Eskaya Script” in A Philippine Leaf. US, January 25, 1997.
  • Santos, Hector. “Butuan Silver Strip Deciphered?” in A Philippine Leaf. US, October 28, 1996.
  • Tirol, Jes.The strange value of zeroThe Bohol Chronicle October 15, 2006.
  • Torralba, Milan Ted. 2003. Bohol: Language. In Tubod: The heart of Bohol, edited by R. N. Villegas. Manila: National Commission for Culture and the Arts.
  • Promoting Sustainable Development EU News June 2006.

Retrieved from “http://en.wikipedia.org/wiki/Eskaya”
Categories: Visayan people | Boholano people | People from BoholHidden categories: "Related ethnic groups" needing confirmation

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Siida

March 7th, 2010

















Siida

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A siida (in different Sami languages cearru, siida, sita, kite), or a “reindeer pastoralistic district,” is a Sami reindeer foraging area, a group for reindeer herding and a corporation working for the economic benefit of its members. It is termed a sameby (”Sami village”) in Swedish law, reinbeitesdistrikt (”reindeer pasture district”) in Norwegian law, and paliskunta in Finnish law. The pastoralistic organisation differs slightly between countries, except in Russia, where kolkhoz succeeded earlier organisations.

In Sweden, membership in a siida follows “pastoralistic rights” based on statute of limitations, and is limited to individuals of Sami descent. These rights also include hunting and fishing for profit. There are 33 mountain siidas, 10 forest siidas and 8 concession siidas, divided by historical extent, summer and winter pasture usage, etc. Membership is required to practice pastoralistic rights. This is required for reindeer ownership as well, except in concession siidas, where even non-members can own “serve reindeers”, served by siida members who receiving concession to pasture lands in payment. This custom originates in older conventions when reindeer were used by settled local populations in daily life. The economic activity in present-day siidas is limited to profit from pastoralistic rights. In addition to the geographical and economic nature of the siida, it also ties the members together culturally and socially.

Siidas in Sweden split Sami people into two groups. Membership is essentially limited to those whose ancestors were nomads before 1886, barring the majority of Swedish Sami from membership in a siida.

In Norway, pastoralistic activity requires membership in a unit (driftsenhet), corresponding to a reindeer herd. The rights to conduct pastoralism are based on statute of limitations and limited to individuals of Sami descent.

In Finland and Russia, pastoralistic activity is not limited to ethnic Sami. In Finland, reindeer herding is also practiced by Finns. There are 56 paliskuntas, of which 13 in the extreme north of Lapland constitute the Sami area. However, reindeer herding has a more prominent role in the north.

References

  1. ^ INARIN PALISKUNNAT - Poronhoidon organisaatio

Retrieved from “http://en.wikipedia.org/wiki/Siida”
Categories: Sami language terms | Sami associations | Ethnicity stubsHidden categories: Articles lacking sources from July 2007 | All articles lacking sources

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Foxton Beach

March 7th, 2010

















Foxton Beach

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Foxton Beach is located in New Zealand


Foxton Beach

Foxton Beach is a small settlement in the Horowhenua District of the Manawatu-Wanganui region of New Zealand’s North Island. It is located on the South Taranaki Bight at the mouth of the Manawatu River, 35 kilometres southwest of Palmerston North, and six kilometres west of Foxton. Foxton Beach has a permanent population of around 2000 people. The town is a popular holiday destination due mainly to its beach and the bird sanctuary in the Manawatu River estuary. Most of Foxton Beach is made up of holiday homes.

Contents

  • 1 Education
  • 2 Recreation
  • 3 Manawatu River Estuary
  • 4 Projects
  • 5 References
  • 6 External links

Education

Foxton Beach School is a coeducational state full primary school (years 1-8) with a roll of 130 and a decile rating of 3.

There is alternative primary education located in Foxton The High School most Foxton Beach children attend is Manawatu College located in Foxton

Recreation

There are many parks and reserves around the Foxton Beach area such as Holben Parade Reserve which is known for a playground, a sound shell (stage), and a skate park. The beach is a popular swimming area in the summer patrolled by the Foxton Surf Life Saving Club. The Manawatu River is used a lot in the Foxton Beach Area.

Manawatu River Estuary

Foxton Beach is located at the mouth of the Manawatu River and has a estuary, known as the Manawatu Estuary. The Manawatu River Estuary is now a Ramsar site and an internationally recognised bird sanctuary, where migrating and NZ native birds enjoy the mudflats and wetlands. The estuary is also a spot for the Godwit migrations. The river has recreation opportunities such as bird watching, water skiing, fishing etc. Manawatu Marine Boating club is also located at the Foxton Beach Wharf.

Projects

The council have just finished working on storm surge protection. The storm surge protection contains concrete barriers and small hill-like barriers with a path on top which are now connected to sun set walk (A river side walk in Foxton Beach). Many subdivisons have been created and many new houses are and have been constructed. The new houses have indicated that the Foxton Beach permanent population is growing due to the style the houses are being built.

References

  1. ^ Te Kete Ipurangi schools database: Foxton Beach School

External links

  • Regional profile
  • Foxton Beach School website
  • Horowhenua District Councils Foxton Beach Page:

Coordinates: 40°28?S 175°13?E? / ?40.467°S 175.217°E? / -40.467; 175.217

Retrieved from “http://en.wikipedia.org/wiki/Foxton_Beach”
Categories: Cities, towns and communities in New Zealand | Manawatu-Wanganui | Manawatu-Wanganui geography stubsHidden categories: All articles with unsourced statements | Articles with unsourced statements from July 2009

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Donderen

March 7th, 2010

















Donderen

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Donderen
Country Netherlands
Province Drenthe
Municipality Tynaarlo
Population (1 januari 2007) 450
LocatieTynaarlo.png
Map NL - <a href=Tynaarlo - Donderen.png” src=”http://upload.wikimedia.org/wikipedia/commons/thumb/8/8f/Map_NL_-_Tynaarlo_-_Donderen.png/280px-Map_NL_-_Tynaarlo_-_Donderen.png” width=”280″ height=”210″ />
The town centre (dark green) and the statistical district (light green) of Donderen in the municipality of Tynaarlo.

Donderen (53°6?N 6°33?E? / ?53.1°N 6.55°E? / 53.1; 6.55) is a town in the Dutch province of Drenthe. It is a part of the municipality of Tynaarlo, and lies about 10 km north of Assen.

In 2001, the town of Donderen had 99 inhabitants. The built-up area of the town was 0.037 km², and contained 40 residences. The statistical area “Donderen”, which also can include the surrounding countryside, has a population of around 440.

References

  1. ^ Statistics Netherlands (CBS), Bevolkingskernen in Nederland 2001. (Statistics are for the continuous built-up area).
  2. ^ Statistics Netherlands (CBS), Statline: Kerncijfers wijken en buurten 2003-2005. As of 1 January 2005.

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Dignity

March 7th, 2010

















Dignity

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Dignity is a term used in moral, ethical, and political discussions to signify that a being has an innate right to respect and ethical treatment. It is an extension of Enlightenment-era beliefs that individuals have inherent, inviolable rights, and thus is closely related to concepts like virtue, respect, self-respect, autonomy, human rights, and enlightened reason. Dignity is generally proscriptive and cautionary: in politics it is usually synonymous to ‘human dignity’, and is used to critique the treatment of oppressed and vulnerable groups and peoples, though in some case has been extended to apply to cultures and sub-cultures, religious beliefs and ideals, animals used for food or research, and even plants. In more colloquial settings it is used to suggest that someone is not receiving a proper degree of respect, or even that they are failing to treat themselves with proper self-respect.

While dignity is a term with a long philosophical history, it is rarely defined outright in political, legal, and scientific discussions. International proclamations have thus far left dignity undefined, and scientific commentators, such as those arguing against genetic research and algeny, cite dignity as a reason but are ambiguous about its application.

Contents

  • 1 Philosophical history
  • 2 Proclamations and Conventions
  • 3 Medicine
    • 3.1 International Bodies
    • 3.2 Canada
    • 3.3 Denmark
    • 3.4 France
    • 3.5 Portugal
    • 3.6 Sweden
    • 3.7 Switzerland
    • 3.8 United States
  • 4 Law
    • 4.1 Canada
    • 4.2 France
    • 4.3 Germany
    • 4.4 Switzerland
  • 5 See also
  • 6 References
  • 7 External links

Philosophical history

Statue Depicting Dignity


Woodcut from Cesare Ripa’s Iconologia depicting the Allegory of Dignity

In 1486, Pico della Mirandola presented his Oration on the Dignity of Man to a crowd of hostile clerics, in which he argued that men should emulate the “dignity and glory” of the angels, through the pursuit of philosophy and the liberal arts. This oration is commonly seen as one of the central texts of the Renaissance, intimately tied with the growth of humanist philosophies.

Immanuel Kant held that there were things that should not be discussed in terms of value, and that these things could be said to have dignity. ‘Value’ is necessarily relative, because the value of something depends on a particular observer’s judgment of that thing. Things that are not relative - that are “ends in themselves”, in Kant’s terminology - are by extension beyond all value, and a thing is an end in itself only if it has a moral dimension; if it represents a choice between right and wrong. In Kant’s words: “Morality, and humanity as capable of it, is that which alone has dignity.”

Dan Egonsson, followed by Roger Wertheimer, argue that it is conventional for people to equate dignity with ‘being human’ (Egonsson’s ‘Standard Attitude’, Wertheimer’s ‘Standard Belief’). Both, however, claim that people generally import something other than mere humanness to their idea of dignity: Egonsson suggesting that an entity must be both human and alive to merit an ascription of dignity.observed that, while some people claim to have the Standard Attitude, they use language that indicates that they have attached conditions other than humanness to their idea of dignity, while Wertheimer states “it is not a definitional truth that human beings have human status.”

Proclamations and Conventions

Through much of the 20th Century, dignity appeared in assorted writings as a reason for peacemaking and for promoting human rights. For example, the Universal Declaration of Human Rights, adopted by the United Nations General Assembly on December 10, 1948, states:

Article 1. All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Subsequent proclamations also invoke dignity in the call for more rights. For example, the American Convention on Human Rights (1969), article 11(1), proclaims, “Everyone has the right to have his honor respected and his dignity recognized.” The African Charter on Human and Peoples Rights (1981), art. 5, insists, “Every individual shall have the right to the respect of the dignity inherent in a human being.” All the international proclamations leave dignity undefined.

At the beginning of the 21st Century, dignity was a reason to curtail human rights. Clergy and laity invoked dignity to explain their agreement with resolutions that were being approved by the United Nations. Those resolutions bid all nations to restrict rights by imposing legal sanctions upon blasphemy (defamation of religion) and upon all conduct that a religious person might find offensive. One archbishop favored legal sanctions because, he said, it is “the manipulation and defamation of religion which threatens human dignity, rights, peace and security.” One law professor hoped “the law against defamation of religions may be constructed in a way that does not abridge legitimate speech including artistic freedom and yet protects the dignity of religion.” On 26 March 2009, the United Nations Human Rights Council adopted a non-binding resolution that states, “defamation of religions is a serious affront to human dignity leading to a restriction on the freedom of religion of their adherents and incitement to religious hatred and violence.”

Medicine

In the 20th century, dignity became an issue for physicians and medical researchers.

International Bodies

In June 1964, the World Medical Association issued the Declaration of Helsinki. The Declaration says at article 11, “It is the duty of physicians who participate in medical research to protect the life, health, dignity, integrity, right to self-determination, privacy, and confidentiality of personal information of research subjects.”

The Council of Europe invoked dignity in its effort to govern the progress of biology and medicine. On 4 April 1997, the Council, at Oviedo, approved the Convention for the Protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine. The convention’s preamble contains these statements, among others:

Conscious of the accelerating developments in biology and medicine;

Convinced of the need to respect the human being both as an individual and as a member of the human species and recognising the importance of ensuring the dignity of the human being;

Conscious that the misuse of biology and medicine may lead to acts endangering human dignity;

Resolving to take such measures as are necessary to safeguard human dignity and the fundamental rights and freedoms of the individual with regard to the application of biology and medicine.

The Convention states, “Parties to this Convention shall protect the dignity and identity of all human beings and guarantee everyone, without discrimination, respect for their integrity and other rights and fundamental freedoms with regard to the application of biology and medicine.”

In 1998, the United Nations mentioned dignity in the UNESCO Declaration on the Human Genome and Human Rights. At Article 2, the declaration states, “Everyone has a right to respect for their dignity.” At Article 24, the declaration warns that treating a person to remove a genetic defect “could be contrary to human dignity.” The Commentary that accompanies the declaration says that, as a consequence of the possibility of germ-line treatment, “it is the very dignity of the human race which is at stake.”

Canada

In 1996, the Government of Canada issued a report entitled New Reproductive and Genetic Technologies. The report used “the principles of respect for human life and dignity” as its reason for recommending that various activities associated with genetic research and human reproduction be prohibited. The report said the prohibited activities were “contrary to Canadian values of equality and respect for human life and dignity.”

Denmark

The Ministry of Health enacted the ‘‘Danish Council Act 1988’’, which established the Danish Council of Ethics. The Council advises the Ministry on matters of medicine and genetic research on humans. In 2001, the Council condemned “reproductive cloning because it would violate human dignity, because it could have adverse consequences for the cloned person and because permitting research on reproductive cloning would reflect a disregard for the respect due to the moral status of embryos.”

France

In 1984, France set up the National Consultative Committee for Ethics in the Life and Health Sciences (CCNE) to advise the government about the regulation of medical practices and research. In 1986, the CCNE said, “Respect for human dignity must guide both the development of knowledge and the limits or rules to be observed by research.” The CCNE said that research on human embryos must be subject to “the rule of reason” and must have regard for “undefined dignity in its practical consequences.” The CCNE insisted that, in research on human embryos, the ethical principles that should apply are “respecting human dignity” and respecting “the dignity of science.”

Portugal

The National Council of Ethics of Portugal published its Opinion on the Ethical Implications of Cloning in 1997. The opinion states, “the cloning of human beings, because of the problems it raises concerning the dignity of the human person, the equilibrium of the human species and life in society, is ethically unacceptable and must be prohibited.”

Sweden

Sweden’s The Genetic Integrity Act (2006:351), The Biobanks in Medical Care Act (2002:297), Health and Medical Services (Professional Activities) Act (1998:531), and The Health and Medical Services Act (1982:763) all express concern for “the integrity of the individual” or “human dignity.”

Switzerland

The Constitution says Swiss citizens must respect the dignity of animals, plants, and other organisms. Accordingly, the Federal Ethics Committee on Non-Human Biotechnology (ECNH) published a brochure in 2008 about how researchers can respect the dignity of plants.

United States

In 2008, The President’s Council on Bioethics tried to arrive at a consensus about what dignity meant but failed. Edmund D. Pellegrino, M.D., the Council’s Chairman, says in the Letter of Transmittal to the President of The United States, “… there is no universal agreement on the meaning of the term, human dignity.”

Law

McDougal, Lasswell, and Chen studied dignity as a basis for international law. They said that using dignity as the basis for laws was a “natural law approach.” The natural law approach, they said, depends upon “exercises of faith.” McDougal, Lasswell, and Chen observed:

The abiding difficulty with the natural law approach is that its assumptions, intellectual procedures, and modalities of justification can be employed equally by the proponents of human dignity and the proponents of human indignity in support of diametrically opposed empirical specifications of rights . . . .

Canada

In 2004, Canada enacted the Assisted Human Reproduction Act. Section 2(b) of the Act states, “the benefits of assisted human reproductive technologies and related research for individuals, for families and for society in general can be most effectively secured by taking appropriate measures for the protection and promotion of human health, safety, dignity and rights in the use of these technologies and in related research.” The Act prescribes a fine not exceeding $500,000 or imprisonment for a term not exceeding ten years, or both, if someone undertakes a proscribed activity such as the creation of a chimera.

France

In 1997, the National Consultative Committee for Ethics in the Life and Health Sciences, as well as other observers, noted that France’s dignity-based laws on bio-medical research were paradoxical. The law prohibited the willful destruction of human embryos but directed that human embryos could be destroyed if they were more than five years old. The law prohibited research on human embryos created in France but permitted research on human embryos brought to France. The law prohibited researchers from creating embryos for research but allowed researchers to experiment with embryos that were superfluous after in vitro fertilization.

Germany

Human dignity is the fundamental principle of the German constitution. Article 1, paragraph 1 reads: “Human dignity shall be inviolable. To respect and protect it shall be the duty of all state authority.” Human dignity is thus mentioned even before the right to life. This has a significant impact on German law-making and jurisdiction in both serious and trivial items:

  • Human dignity is the basis of § 131 StGB, which prohibits the depiction of cruelty against humans in an approving way. § 131 has been used to confiscate horror movies and to ban video games like Manhunt and the Mortal Kombat series.
  • A decision by the German Federal Constitutional Court in 1977 said life imprisonment without the possibility of parole is unconstitutional as a violation of human dignity (and the Rechtsstaat principle). Today, a prisoner serving a life term can be granted parole on good behavior as early as 15 years after being incarcerated, provided that his release is held to constitute little danger to the public. Note that persons deemed still dangerous can be incarcerated indefinitely on a life term, if this judgment is regularly reaffirmed.
  • § 14(3) of the Luftsicherheitsgesetz, which would have allowed the Bundeswehr to shoot down airliners if they are used as weapons by terrorists, was declared unconstitutional mainly on the grounds of human dignity: killing a small number of innocent people to save a large number cannot be legalized since it treats dignity as if it were a measurable and limited quantity.
  • A Benetton advertisement showing human buttocks with an “H.I.V. positive” stamp was declared a violation of human dignity by some courts, but in the end found legal.
  • The first German law legalizing abortion in 1975 was declared unconstitutional because the court held that embryos had human dignity. A new law on abortion was developed in the 1990s. This law makes all abortions de jure illegal, but the state does not prosecute early-term abortion if preceded by counseling.
  • In a decision from 1981-12-15, the Bundesverwaltungsgericht declared that peep shows violated the human dignity of the performer, regardless of her feelings. The decision was later revised. Peep shows where the performer cannot see the persons who are watching her remain prohibited as a matter of dignity.

Switzerland

The Swiss Constitution states at Article 7, “Human dignity is to be respected and protected.” The Constitution mentions dignity again in relation to medicine and genetics:

Article 119a Transplantation Medicine

(1) The Federation adopts rules in the field of transplantation of organs, tissue, and cells. It provides thereby for the protection of human dignity, personality, and health. (2) The Federation establishes particularly criteria for the just assignment of organs. (3) Donations of human organs, tissue, and cells are free of charge. The trade with human organs is prohibited.

Article 120 Gene Technology in the Non-Human Field
(1) Humans and their environment are protected against abuse of gene technology. (2) The Federation adopts rules on the use of reproductive and genetic material of animals, plants, and other organisms. It takes thereby into account the dignity of the creature and the security of man, animal and environment, and protects the genetic multiplicity of animal and plant species.

See also

  • Human rights
  • Indignation
  • Righteous indignation
  • Pride
  • Self-esteem
  • Self-concept
  • Self-respect

References

  1. ^ “Those provisions concerning human dignity have not been authoritatively interpreted or applied by any of the competent, independent, international institutions.” Bartha Maria Knoppers, Human Dignity and Genetic Heritage: Study Paper (Law Reform Commission of Canada, 1991), note, at 23. None of the international proclamations make dignity the rare quality that some commentators say it should be.
  2. ^ Myres S. McDougal, Harold D. Lasswell, and Lung-chu Chen, Human Rights and World Public Order: The Basic Policies of an International Law of Human Dignity (New Haven: Yale UP, 1980), note, at 376.
  3. ^ Aldergrove says dignity means the set of attributes that distinguish an intelligent, solemn, sober, healthy, independent, adult homo sapiens (the model adult) from someone else, especially a young child or a lunatic. J. R. Aldergrove, Why We Are Not Obsolete Yet: Genetics, Algeny, and the Future (Stentorian: Burnaby, 2000) at 71.
  4. ^ Immanuel Kant, Fundamental Principles of the Metaphysic of Morals, trans. by Thomas Kingsmill Abbott (Second Section: Transition From Popular Moral Philosophy To The Metaphysic Of Morals).
  5. ^ Dan Egonsson, Dimensions of Dignity: The Moral Importance of Being Human (Dordrecht, Sweden: Kluwer Academic, 1998) 132.
  6. ^ Roger Wertheimer, “Philosophy on Humanity,” in Abortion: Pro and Con, R. L. Perkins ed. (Cambridge, Mass.: Schenkman, 1974) 107-28.
  7. ^ None of the international proclamations suggest dignity is the rare quality that some commentators say it should be. Aldergrove says dignity means the set of attributes that distinguish an intelligent, solemn, sober, healthy, independent, adult homo sapiens (the model adult) from someone else, especially a young child or a lunatic (Aldergrove, 71). Thurber says dignity “has gleamed only now and then and here and there, in lonely splendor, throughout the ages, a hope of the better men, never an achievement of the majority” (James Thurber, ‘Thinking Ourselves Into Trouble,’ pt. 3, Collecting Himself: James Thurber on Writing and Writers, Humor and Himself, Michael J. Rosen ed. (Harper & Row, 1989)).
  8. ^ G.A. Res. 60/150; U.N. Doc. A/Res/60/150; G.A. Res. 61/164; U.N. Doc. A/Res/61/164; G.A. Res. 62/154; U.N. Doc. A/Res/62/154.
  9. ^ Archbishop Defends Religious Freedom to U.N. Council 2006-07-14.
  10. ^ Khan, Liaquat Ali. ‘Combating Defamation of Religions’ 1 January 2007.
  11. ^ United Nations Human Rights Council on religious defamation,” 26 March 2009 Retrieved 2009-03-30.
  12. ^ Declaration of Helsinki by World Medical Association
  13. ^ Bill in Parliament of Canada 1996
  14. ^ Gratton, Brigitte. http://www.etiskraad.dk/sw293.asp Survey on the National Regulations in the European Union regarding Research on Human Embryos (July 2002), 16.
  15. ^ a b http://www.ccne-ethique.fr/docs/en/avis008.pdf CCNE Opinion no. 8.
  16. ^ Gratton, Brigitte. http://www.etiskraad.dk/sw293.asp Survey on the National Regulations in the European Union regarding Research on Human Embryos (July 2002), 53.
  17. ^ Swedish statutes.
  18. ^ Dignity of Plants.
  19. ^ http://www.bioethics.gov Human Dignity and Bioethics: Essays Commissioned by the President’s Council on Bioethics March 2008.
  20. ^ Myres S. McDougal, Harold D. Lasswell, and Lung-chu Chen, Human Rights and World Public Order: The Basic Policies of an International Law of Human Dignity (New Haven: Yale UP, 1980).
  21. ^ McDougal et al, note, at 70.
  22. ^ McDougal et al, note, at 69.
  23. ^ McDougal et al, note, at 71.
  24. ^ a b http://www.ccne-ethique.fr/docs/en/avis053.pdf CCNE Opinion no. 053.
  25. ^ Cazeau, Bernard. http://www.senat.fr/senfic/cazeau_bernard98029w.html (in French). Retrieved 2009-04-11.
  26. ^ http://www.bundestag.de/interakt/infomat/fremdsprachiges_material/downloads/ggEn_download.pdf
  27. ^ German law about abortion.
  28. ^ Swiss Constitution.

External links

  • Hickman, John. Bush Administration Health Care Policy in Three Rules. Baltimore Chronicle & Sentinel, 5 November 2007. Retrieved 2009-03-30.
  • Aldergrove, John Romney. ‘Aldergrove on Dignity’. (231 kb — 30 seconds by dial-up) Retrieved 2009-03-27.
  • Andorno, Roberto. Human dignity and human rights as a common ground for a global bioethics. Journal of Medicine and Philosophy, 2009, 34(3):223-40.
  • Pinker, Stephen. ‘The Stupidity of Dignity’, The New Republic, 28 May 2008. Retrieved 2008-11-07.
  • Macklin, Ruth. ‘Dignity is a useless concept’, BMJ 2003;327(7429):1419 (20 December). Retrieved 2009-03-27.
  • Pelé, Antonio. Una aproximación al concepto de dignidad humana (in Spanish) Universitas. Revista de filosofía, derecho y política (Spain), Nº. 1, 2004 2005 , p. 9-13.
  • Dignity Spiritualwiki

Retrieved from “http://en.wikipedia.org/wiki/Dignity”
Categories: Positive mental attitude | Psychological attitude | Constitutional law | Ethics | Human rights | Autonomy

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68 (number)

March 6th, 2010

















68 (number)

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? 67
69 ?
68

? 60 61 62 63 64 65 66 67 68 69 ?

List of numbers — Integers

0 10 20 30 40 50 60 70 80 90 ?

Cardinal sixty-eight
Ordinal 68th
(sixty-eighth)
Factorization 2^2 \cdot 17
Divisors 1, 2, 4, 17, 34, 68
Roman numeral LXVIII
Binary 10001002
Octal 1048
Duodecimal 5812
Hexadecimal 4416

68 (sixty-eight) is the natural number following 67 and preceding 69

Contents

  • 1 In mathematics
  • 2 In science
    • 2.1 Astronomy
  • 3 In other fields
  • 4 In sports
  • 5 Historical years

In mathematics

Sixty-eight is a nontotient. It is also a Perrin number, preceded in the sequence by 29, 39, 51 (it is the sum of the first two mentioned). It is also a Happy number.

In normal distribution, 68% of values are within one standard deviation from the mean; see 68-95-99.7 rule.

In science

  • The atomic number of erbium, a lanthanide

Astronomy

  • Messier object M68, a magnitude 9.0 globular cluster in the constellation Hydra
  • The New General Catalogue object NGC 68, a spiral galaxy in the constellation Andromeda
  • The Saros number of the solar eclipse series which began on -626 March 16 and ended on 685 August. The duration of Saros series 68 was 1280.1 years, and it contained 72 solar eclipses.
  • The Saros number of the lunar eclipse series which began on -613 July 3 and ended on 685 August. The duration of Saros series 68 was 1298.1 years, and it contained 73 lunar eclipses.

In other fields

Sixty-eight is:

  • In degrees Fahrenheit, the ideal temperature for developing black-and-white film
  • The designation of US Interstate 68, a freeway that runs from West Virginia to Maryland
  • The registry of the U.S. Navy’s aircraft carrier USS Nimitz (CVN-68), named after Admiral Chester Nimitz
  • The number of the French department Haut-Rhin
  • A publishing house in Canada for exiled Czech authors, 68 Publishers
  • “Summer ‘68″ is a song by Pink Floyd on the album Atom Heart Mother
  • In the restaurant industry, can mean “add”, being the opposite of 86 (number) meaning “take away”
  • The number of sectors on one cylinder of MFM hard disks with 4 heads and 17 sectors per track
  • A reference to the Prague Spring of 1968 in Slovakia and the Czech Republic

In sports

  • Number of European and New York Rangers ice hockey player Jaromir Jagr
  • New York Jets Sam DeLuca wore #68
  • Tennessee Titans Kevin Mawae wore #68
  • San Francisco 49ers’ Adam Snyder wears #68

Historical years

68 A.D., 68 B.C., 1968, 2068, etc.

Retrieved from “http://en.wikipedia.org/wiki/68_(number)”
Categories: Integers

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Cathedral Church of Saint Andrew, Honolulu

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Retrieved from “http://en.wikipedia.org/wiki/Cathedral_Church_of_Saint_Andrew,_Honolulu”
Categories: Episcopal cathedrals in the United States | Churches in Hawaii | 1867 architecture | Honolulu County, Hawaii | Hawaiian architecture | Buildings of religious function on the National Register of Historic Places in Hawaii | Episcopal churches in Hawaii

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