Thomas Burton Klakring (December 19, 1904 – July 24, 1975) was a United States Navy submarine commander during World War II.

Life and career
T. B. Klakring, the only child of Colonel and Mrs. Leslie Klakring, was born in Annapolis, Maryland graduated from the United States Naval Academy with the Class of 1927.
Lieutenant Commander Klakring commanded USS Guardfish (SS-217), from her commissioning in May 1942 through her fourth war patrol in March–April 1943.

Guardfish first war patrol was in the hitherto unpatrolled waters off northeast Honshū and southern Hokkaidō.
Klakring worked out a tactic of getting inside of the sea lanes at night — just off the shore — to put his ship in position to attack the many ships moving along the coast.
On 4 September, Klakring attacked a convoy off Kuji, sinking two ships; a third which had retreated into the harbor was then hit and sunk from a range of over 7,500 yards.
In all, Guardfish sank five major cargo ships with a total tonnage of almost 17,000 tons, and damaged others.
It was one of the most successful patrols of the war, and on Guardfish return, Klakring was decorated with the Navy Cross.
In a rare press conference called to publicize the accomplishments of the ordinarily "Silent Service", he embellished his success, spinning a yarn about being close enough to a town to see a horse race being run, "but we were just a little too far away to be sure which horse won."

On his second patrol, Klakring took Guardfish to the East China Sea, where he attacked a seven-ship convoy on 21 October, sinking two ships.
For her outstanding success on these first two war patrols, Guardfish received a Presidential Unit Citation.
Guardfish was sent to the Bismarck Sea for her third patrol.
There Klakring sank another cargo ship and two Japanese naval vessels — Patrol Boat No. 1 and the destroyer Hakaze — near Kavieng, New Ireland.

In November 1944, Klakring led a seven-sub wolfpack — "Burt's Brooms" — from the Marianas to the Japanese home islands.
Klakring chose John S. Coye's Silversides as his flagship; the others were Saury, Tambor, Trigger, Burrfish, Sterlet, and Ronquil.
Their mission was to 'sweep' Japanese patrol craft out of the way of a planned raid by Admiral William Halsey's Fast Carrier Task Force.
However, according to Jasper Holmes, one of the cryptographers at Station HYPO, "The Japanese responded to the raid by rushing additional patrol craft and air search planes into the area, and there were probably more pickets in the area after the sweep than there were when it started."

Upon retirement in 1949, Captain Klakring received a tombstone promotion to the rank of rear admiral.
He later served as vice president of the General Dynamics Corporation's Electric Boat Division. Klakring died on 24 July 1975 at Balboa Naval Hospital in San Diego, California.

Honors
For his heroism while commanding Guardfish, Klakring was awarded the Navy Cross with two Gold Stars (in lieu of second and third awards). In addition, Guardfish was awarded her first Presidential Unit Citation while under Klakring's command.
Admiral Klakring's other decorations include the Silver Star, Bronze Star Medal, China Service Medal, American Defense Service Medal, American Campaign Medal, Asiatic-Pacific Area Campaign Medal, and the World War II Victory Medal.

In 1982, the frigate USS Klakring (FFG-42) was launched, sponsored by Beverly Bohen, a niece of R.Adm. Klakring.

References

1904 births
1975 deaths
United States Navy officers
United States Naval Academy alumni
United States submarine commanders
Recipients of the Navy Cross (United States)
Recipients of the Silver Star
United States Navy personnel of World War II


Lai Neir is a small lake on Alp Flix, in the Grisons, Switzerland. It is listed in the Inventory of Raised and Transitional Bogs of National Importance.

Lai Neir and Lai Blos are part of Alp Flix, a site listed in the Inventory of Mire Landscapes of Particular Beauty and National Importance.

Lakes of Graubünden
Lakes of Switzerland
Surses


Howard Edward Butt Sr. (April 9, 1895 – March 12, 1991) was an American businessman, and CEO of the H-E-B grocery store chain, which was founded by his mother, Florence Thornton Butt, in 1905.

Early life
Howard Butt was youngest of the three sons born to Charles Butt, a pharmacist from Memphis, and Florence Thornton Butt. The family moved to the drier climate of Kerrville, Texas due to his father's tuberculosis, and in 1905, his mother opened a small grocery store below their apartment. Howard managed the store while in high school and then after graduation, moved to California, where he harvested grapes. After service in the Navy during World War I, he returned to Texas in 1919 to once again manage the family store.

Career
In 1922, he switched the store from the traditional "credit-and-delivery" setup to "cash-and-carry" and expanded its lineup from basic groceries to include personal care products. His first attempt at expansion – establishing a feed store in Kerrville and three satellite stores in nearby towns – ended in failure. In 1926, he tried again and opened a second store in Del Rio, Texas, 150 miles to the southwest along the Rio Grande which was successful.  In 1928, he borrowed $38,000 realizing the need to expand to areas with greater population. He purchased a further three stores in the Rio Grande Valley some 300 miles to the South near the Mexican border. His new strategy paid off and he moved the company headquarters to Harlingen, Texas, where he opened up a distribution center and established the Harlingen Cannery which packaged Texas-manufactured produce. Thereafter, the company grew rapidly expanding into Laredo (1929), Corpus Christi (1931), Austin (1938), and San Antonio (1943).

In 1935, he changed the name of the company to H.E. Butt Grocery. In 1940, he moved the company headquarters to Corpus Christi where he had opened a central bakery four years earlier. In 1946, he shortened the company name to H-E-B. In 1952, H-E-B opened its first supermarket in Corpus Christi then a new retail store concept where a shopper could purchase meat, fish, produce, baked goods, and personal care products under a single roof. Butt gradually transitioned control of the company to his two sons. In 1971, his eldest son, Howard E. Butt Jr., resigned from the presidency to become a minister and his second son Charles Butt took over the leadership role. Howard Edward Butt Sr. remained as chairman until 1991 when he died at age 95.

Personal life
In 1924, he married Mary Elizabeth Holdsworth. They had four children:
Howard E. Butt Jr. (September 8, 1927 – September 11, 2016), president of the H. E. Butt Foundation and founder of Christian learning center Laity Lodge.
Margaret Eleanor Butt Crook served as director of Bread for the World. Her husband, William H. Crook, served as director of the Volunteers in Service to America (VISTA) and later as United States Ambassador to Australia.
Charles Clarence Butt (born February 3, 1938), the chairman of H.E. Butt Grocery Company, and founder of The Holdsworth Center.
Another child, Mary Beth Butt, who lived for only 10 days (November 17, 1943 – November 27, 1943), is buried beside Mary Elizabeth Holdsworth Butt at the Glen Rest Cemetery in Kerrville, Texas.

Butt was a lay minister in the Southern Baptist Church.

Philanthropy
In 1934, after a destructive Texas hurricane, he founded the Howard E. Butt Community Investment Program whereby H-E-B would contribute 5% of its pretax earnings to various nonprofit organizations throughout Texas. Also in 1934, he established the H.E. Butt Foundation, one of the first charitable organizations in Texas. The foundation focused on funding public school programs, establishing libraries and constructing recreational facilities.

Butt deferred much of his philanthropic activities to his wife, stating: "I make the money, and Mary spends it (on worthy causes). And I am glad she does." His wife started the State Crippled Children's Program, served as chairwoman of the Cameron County Child Welfare Board, started the first tuberculosis diagnosis and treatment program in the region, and purchased the first equipment used to test the hearing and vision of schoolchildren. In 1949, she co-organized and hosted the first Conference of Texas Foundations and Trusts which coordinated philanthropic giving so as to avoid duplication and promoted the exchange ideas and strategies. In 1955, she was appointed by Texas Governor Allan Shivers to the governing board of Texas State Hospitals and Special Schools (later the Texas Department of Mental Health and Mental Retardation). She served as the only woman member of the board for 18 years being appointed by six different governors.

In 1961, President John F. Kennedy appointed Butt to the President's Committee on Equal Employment Opportunity. Butt also helped establish the University of Corpus Christi, now part of the Texas A&M University System.

References

External links
Joe Herring Blog: Kerrville Stories Random photos of the Howard Butt family

Baptists from Tennessee
1895 births
1991 deaths
Butt family
20th-century American philanthropists
Baptists from Texas
American grocers
People from Kerrville, Texas
United States Navy personnel of World War I
People from Memphis, Tennessee
20th-century Baptists


Leonardo David (27 September 1960 – 26 February 1985) was a World Cup alpine ski racer from northwestern Italy.

Biography
Born in Gressoney-Saint-Jean, Aosta Valley, he died of heart failure in Gressoney-La-Trinité after nearly six years in a coma, caused by injuries he sustained in a fall near Lake Placid, New York, on 3 March 1979.

David fell a few yards before the finish of the pre-Olympic downhill at Whiteface Mountain. He slid mostly on his back and his skis remained on. After coming to a stop, David arose and skied over to his coach, bent down to remove his skis, and collapsed. He was airlifted by military helicopter to Burlington, Vermont, where surgeons removed a blood clot in his brain.

He had fallen two weeks earlier, in the downhill race of the Italian national championships at Cortina d'Ampezzo, and a friend reported David had complained of ongoing headaches since. He had been examined by a neurosurgeon, but was allowed to join the Italian team for the conclusion of the World Cup season in North America and Japan.

Then age 18, David was a promising talent on the Italian team, in his first year on the World Cup circuit. He won the overall and slalom titles of the European Cup in 1978, and placed second in giant slalom. He won his only World Cup race, a slalom in Oslo, less than a month before his accident, outpacing Ingemar Stenmark and Phil Mahre. David had 10 top ten finishes with four podiums during the 1979 World Cup season, and finished in 11th place in the overall standings with 85 points.

After nearly three months in a coma in Burlington, David was flown to Italy on a special U.S. military transport in late May, and hospitalized in Novara. In late July, David was flown to Innsbruck, Austria, for intensified treatment and was thought to be emerging from the coma in September. More than three years later, he was taken to Leningrad (St. Petersburg) in the Soviet Union for a last-ditch effort to revive him in December 1982. He died at home in February 1985 of an apparent heart attack. In 1990, three physicians were indicted on manslaughter charges in Italy on the grounds that David should not have been allowed to compete after his fall at Cortina d'Ampezzo.

David's parents run a small ski shop at Gressoney and it is kept as a small museum in memory of their beloved son. Visitors can see his skis, Italian ski team posters on the shop roof showing him, Piero Gros, and Gustav Thöni among others, all his trophies on a shelf and many pictures. At the front wall of the church in Gressoney is a memorial plaque to David, and a racing piste is named for him on Gressoney Saint Jean.

World Cup results

Season standings

Points were only awarded for top ten finishes (see scoring system).

Race podiums
 1 win (1 SL)
 4 podiums (1 GS, 3 SL), 10 top tens (5 GS, 5 SL)

Video

References

External links

 Sport Vintage – Leonardo David –

1960 births
1985 deaths
Skiing deaths
Sport deaths in Italy
Sportspeople from Aosta Valley
Italian male alpine skiers
People with disorders of consciousness
People with traumatic brain injuries
People from Gressoney-Saint-Jean


Used in ballistic tests, a witness block is a massive slab of metal located behind a test subject which totally stops further progress of projectile and impact subjects . Example of witness block material: duralumin cylinder.

References

Ballistics


LGBT themes in mythology occur in mythologies and religious narratives that include stories of romantic affection or sexuality between figures of the same sex or that feature divine actions that result in changes in gender. These myths are considered by some modern queer scholars to be forms of lesbian, gay, bisexual, or transgender (LGBT) expression, and modern conceptions of sexuality and gender have been retroactively applied to them. Many mythologies ascribe homosexuality and gender fluidity in humans to the action of gods or of other supernatural interventions.

The presence of LGBT themes in  mythologies has become the subject of intense study. The application of gender studies and queer theory to non-Western mythic tradition is less developed, but has grown since the end of the twentieth century.
Myths often include being gay, bisexual, or transgender as symbols for sacred or mythic experiences. Devdutt Pattanaik argues that myths "capture the collective unconsciousness of a people", and that this means they reflect deep-rooted beliefs
about variant sexualities that may be at odds with repressive social mores.

Critical perspective

The status of mythology varies by culture. Myths are generally believed to be literally true within the society that created them and deemed erroneous or fictitious elsewhere. Cultures may regard myths as containing psychological or archetypal truths. Myths may explain and validate the social institutions of a particular culture, as well as educate the members of that culture. This societal role has been posited for stories that included same-sex love, which educate people as to the correct attitude to adopt toward same-sex sexual activity and gender constructions.

Since the beginning of recorded history and in a multitude of cultures, myths, folklore and sacred texts have incorporated themes of same-sex eroticism and gender identity. Myths often include homosexuality, bisexuality or transgender themes as a symbol for sacred or mythic experiences. Homoeroticism or gender variance in myths have been analysed according to modern conceptions of LGBT identities and behaviours, for example, deities that disguise themselves as, or adopt behaviors traditional to, the opposite gender for a given culture may be called transgender, and beings with no reproductive organs or with both male and female organs may be called androgynous or intersex. Individual myths have been denoted "queer" for rejecting a heteronormative and binary view of gender. The queer interpretations may be based on only indirect evidence, such as an unusually close same-sex friendship or dedication to chastity. Such readings have been criticised for ignoring cultural context or mis-applying modern or Western preconceptions, for example in assuming that celibacy means only avoiding penetration or reproductive sex (hence allowing homoerotic sex), while ignoring the widespread beliefs in the spiritual potency of semen that mandate an avoidance of all sex.

Researchers have long recognised the presence of LGBT themes in Western mythologies, and have studied the subject intensely. The application of gender studies and queer theory to non-Western mythic tradition is less developed, but has grown since the end of the twentieth century. Devdutt Pattanaik writes that myths "capture the collective unconsciousness of a people", and that this means they reflect deep-rooted beliefs about variant sexualities that may be at odds with repressive social mores.

Many mythologies ascribe homosexuality and gender variance in humans to the action of gods or to other supernatural interventions. This include myths in which gods teach people about same-sex sexual practices by example, as in Aztec or Hawaiian mythology or myths that explain the cause for transgender identities or homosexuality, such as the story in which Prometheus accidentally creates some people with the wrong genitalia while drunk, or instances of reincarnation or possession by a spirit of the opposite gender in Voodoo.

It is common in polytheistic mythologies to find characters that can change gender, or have aspects of both male and female genders at the same time. Sexual activity with both genders is also common within such pantheons, and is compared to modern bisexuality or pansexuality. The creation myths of many traditions involve sexual, bisexual or androgynous motifs, with the world being created by genderless or hermaphrodite beings or through sexual congress between beings of the opposite or same apparent gender.

Mythologies of Africa

Egyptian
Few records of homosexuality exist in Egyptian mythology, and the written and pictorial works are reticent in representing sexualities. The sources that do exist indicate that same-sex relations were regarded negatively, and that penetrative sex was seen as an aggressive act of dominance and power, shameful to the receiver (a common view in the Mediterranean basin area).

The most well-known example of this occurs in the power-struggle between the sky-god Horus, and his uncle Set, the destructive god of the desert. Set's attempts to prove his superiority include schemes of seduction, in which he compliments Horus on his buttocks and tries to anally penetrate him. Unknowingly failing, Set ejaculates between Horus's thighs, allowing Horus to collect his semen to use against him. Set believes that he has conquered Horus by having "performed this aggressive act against him". Horus subsequently throws the semen in the river, so that he may not be said to have been inseminated by Set. Horus then deliberately spreads his own semen on some lettuce, which was Set's favorite food (the Egyptians regarded lettuce as phallic). After Set has eaten the lettuce, they go to the gods to try to settle the argument over the rule of Egypt. The gods first listen to Set's claim of dominance over Horus, and call his semen forth, but it answers from the river, invalidating his claim. Then, the gods listen to Horus' claim of having dominated Set, and call his semen forth, and it answers from inside Set. The association with an evil god such as Set reinforces the negativity towards all participants in homosexual relationships.

Some authors, however, have interpreted an at least more neutral message. In some versions, the act between Horus and Set was consensual, if improper, and Set's consumption of Horus' seed produced Thoth's lunar disc, thus being somewhat positive in outcome. Likewise, Set was not demonised until very late in Egyptian history, and the sexual act has been recorded since the first versions.

Human fertility, a major aspect of Egyptian mythology, often became intertwined with the crop fertility provided by the annual flooding of the river Nile. This connection appeared in the iconography of Nile-gods, such as Hapy, god of the Nile River, and Wadj-wer, god of the Nile Delta, who – although male – were depicted with female attributes such as pendulous breasts, symbolizing the fertility the river provides.

West African, Yoruba and Dahomean (Vodun)

The celestial creator deity of Dahomey mythology is Mawu-Lisa, formed by a merger of the twin brother and sister gods Lisa (the moon) and Mawa (the sun). In combined form, they presented as intersex or transgender (with changing gender). Other androgynous gods include Nana Buluku, the "Great mother" that gave birth to Lisa and Mawa and created the universe, and contains both male and female essences.

The Akan people of Ghana have a pantheon of gods that includes personifications of celestial bodies. These personifications manifest as androgynous or transgender deities, and include Abrao (Jupiter), Aku (Mercury), and Awo (Moon).

Possession by spirits is an integral part of Yoruba and other African spiritual traditions. The possessed are usually women, but can also be men, and both genders are regarded as the "bride" of the deity while possessed. The language used to describe possession has a sexual and violent connotation but unlike in Yoruba-derived American religions, there is no link assumed between possession and homosexual or gender variant activity in everyday life.

Zimbabwean
The mythology of the Shona people of Zimbabwe is ruled over by an androgynous creator god called Mwari, who occasionally splits into separate male and female aspects.

Mythologies of Americas

Maya and Aztec
The Mayan god Chin, reported from the sixteenth century, is said to have introduced homoeroticism into the Mayan culture and subsequently became associated with same-sex love. His example inspired noble families to purchase young men as lovers for their sons, creating legal relationships akin to marriage. An important Mayan deity best known from the Classical period (200–900 AD), the so-called Tonsured Maize God, is often depicted in Maya art as an effeminate young man associated with art and dance, and is thought to have constituted a 'third gender'.

The male gods Tezcatlipoca and Yaotl once transformed themselves into women to copulate with Huemac.

Native American and Inuit

In Inuit shamanism, the first two humans were Aakulujjuusi and Uumarnituq, both male. This same-sex couple desired company and decided to mate. This sexual encounter resulted in pregnancy for Uumarnituq. As he was physically not equipped to give birth, a spell was cast that changed his sex, giving him a vagina capable of passing the child. The now-female Uumarnituq was also responsible for introducing war into the world via magic, in order to curb overpopulation. The goddess Sedna is an Inuit creator deity, with dominion of marine animals. She is depicted as gynandrous or hermaphroditic in some myths, and is served by two-spirit shamans. Other myths show Sedna as a bisexual or lesbian, living with her female partner at the bottom of the ocean.

Many stories of Native Americans include Coyote seducing apparently lesbian couples, usually much to his detriment in the end. Other great spirits will sometimes take over a female body if no other presents itself when they wish to seduce a beautiful young woman.

Santería and Candomblé

Santería and Candomblé are syncretic religions derived from Yoruba diasporic beliefs and Catholicism, most prevalent in South Americas, including Cuba and Brazil. Their mythologies have many similarities to that of Yoruba, and contains a pantheon of Oríshas (spirits), comparable to (and often identified with) the lwa of Voodoo.

In one Cuban Santería "pataki", or mythological story, the sea goddess Yemaha is tricked into incestuous sex with her son Shango. To hide her shame at this event, she banished her other two sons, Inle and Abbata, to live at the bottom of the ocean, additionally cutting out Inle's tongue and making Abbata deaf. As a result of their isolation and loneliness, Inle and Abbata become passionate friends and then lovers, able to communicate empathically. This pataki is used to explain the origin of incest, muteness, and deafness in addition to homosexuality.

In Brasil Candomblé, there's Oxumaré.

Haitian Vodou and Louisiana Voodoo

A large number of spirits or deities (lwa) exist in Haitian Vodou and Louisiana Voodoo. These lwa may be regarded as families of individuals or as a singular entity with distinct aspects, with links to particular areas of life.

Some lwa have particular links with magic, ancestor worship or death such as the Gede and Bawon. A number of these are further particularly associated with transgender identities or same-sex interactions. These include Ghede Nibo, a spirit caring for those who die young. He is sometimes depicted as an effeminate drag queen and inspires those he inhabits to lascivious sexuality of all kinds, especially transgender or lesbian behaviour in women. Gede Nibo's parents are Baron Samedi and Maman Brigitte; Baron Samedi is the leader of the Gede and Bawon and is depicted as bisexual dandy or occasionally transgender, wearing a top-hat and frock coat along with a woman's skirt and shoes. Samedi has a tendency toward "lascivious movements" that cross gender boundaries and also imply a lust for anal sex.

Other bawon displaying gay behaviour are Baron Lundy and Baron Limba, who are lovers and teach a type of homoerotic nude wrestling at their school, believed to increase magical potency. Baron Oua Oua, who often manifests with a childlike aspect, has been called the baron "most closely linked to homosexuality" by Voodoo practitioners.

Another lwa, Erzulie, is associated with love, sensuality and beauty. Erzulie can manifest aspects that are LGBT-related, including transgender or amazonian traits, in addition to traditionally feminine guises. When inhabiting men, these aspects can result in transgender or homoerotic behaviour, whereas they may result in lesbianism or anti-male sentiment in women. Erzulie Freda is seen as the protector of gay men, and Erzulie Dantor is associated with lesbians.

Mythologies of Asia

Chinese

Chinese mythology has been described as "rich in stories about homosexuality". The mythological stories and folklore of China reflect ancient Chinese perspectives toward homosexuality, rather than modern views. These myths are greatly influenced by religious beliefs, particularly Taoist and Confucian, and later incorporated Buddhist teachings.

The pre-Confucian and pre-Taoist tradition of China was predominately shamanistic. Male same-sex love was believed to have originated in the mythical south, thus homosexuality is sometimes still called "Southern wind". From this period, numerous spirits or deities were associated with homosexuality, bisexuality and transgender identities. These include Chou Wang, Lan Caihe, Shan Gu, and Yu the Great, and Gun.

Homosexual encounters are common in Chinese folk stories. The animal spirits or fairies often choose same-sex partners, usually young men or boys. According to Xiaomingxiong, one exception to this age preference is the dragon, a powerful mythological beast. Chinese dragons "consistently enjoy sexual relationships with older men", one example being in the tale of "Old Farmer and a Dragon", in which a sixty-year-old farmer is forcibly sodomised by a passing dragon, resulting in wounds from penetration and bites that require medical attention.

Despite the later literature of some Taoist schools disapproval of homosexuality, Tu Er Shen is a deity in Chinese folklore who manages the love and sex between homosexual men. His name literally means "rabbit deity". According to "The Tale of the Rabbit God" in the Zi Bu Yu, Tu Er Shen was originally a man called Hu Tianbao, who fell in love with a handsome young imperial inspector of the Fujian Province. One day Hu Tianbao was caught peeping on the inspector, at which point he confessed his reluctant affections for the other man. The imperial inspector had Hu Tianbao sentenced to death by beating. Since his crime was one of love, underworld officials decided to right the injustice by delegating Hu Tianbao as the god and safeguarder of homosexual affections. In modern times, the priest Lu Weiming () founded a temple in Yonghe City, Taiwan, that worships Tu Er Shen and provides spiritual comfort for homosexual Taoists.

For thousands of years, male homosexuality was referred to in literature by alluding to two semi-legendary figures from the early Zhou Dynasty. The first was Mizi Xia and the half-eaten peach which he shared with his lover, the actual historical figure, Duke Ling of Wei. The second was Lord Long Yang, who convinced an unnamed King of Wei to remain faithful to him by comparing himself to a small fish which the King might throw back if a larger fish came along. While both Mizi Xia and Lord Long Yang may have actually existed, nothing is known about them beyond their defining stories, and their presence in Chinese literature was very much that of legendary characters who served as archetypes of homosexual love.

Japanese
According to Japanese folklore and mythology, homosexuality was introduced into the world by Shinu No Hafuri (小竹祝) and his lover Ama No Hafuri (天野祝). These were servants of a primordial goddess, possibly the sun goddess Amaterasu. Upon the death of Shinu, Ama committed suicide from grief, and the couple were buried together in the same grave. In some tellings of the story, the sun did not shine on the burial place until the lovers were disinterred and buried separately, although whether the offense to the sun was due to the homosexual relationship is not stated.

In another tale, Amaterasu retreats from conflict with her brother Susanoo into a cave, depriving the Earth of sunlight and life. In order to coax Amaterasu from the cave, the deity of humour and dance, Ame no Uzume, performs a bawdy sexual dance that involved exposing her breast and vulva, and inviting Amaterasu to admire them. On Amaterasu's stepping out of the cave, the kami Ishi Kori Dome held up a magical mirror, and the combination of the dance and her reflection fascinate Amaterasu so much that she does not notice other spirits closing the cave entrance behind her.

Shinto gods are involved in all aspects of life, including the practice of shudo (traditional pederasty). An overarching patron deity of male-male love and sex, "Shudō Daimyōjin", exists in some folk Shinto sects, but is not a part of the standard Shinto pantheon.

Other kami associated with same-sex love or gender variance include: Shirabyōshi, female kami represented as half-human, half-snake. They are linked to Shinto priestesses of the same name, who perform ritual dances in traditional men's clothing; , a transgender mountain spirit that protects industry and childbearing; and Inari, the kami of agriculture and rice, who is depicted as various genders, the most common representations being a young female food goddess, an old man carrying rice, and an androgynous bodhisattva. Inari is further associated with foxes and Kitsune, shapeshifting fox trickster spirits. Kitsune sometimes disguise themselves as women, hiding their true gender, in order to trick human men into sexual relations with them. Common belief in medieval Japan was that any woman encountered alone, especially at dusk or night, could be a fox.

Indian

Buddhist

In traditional Thai Theravada Buddhism, accounts propose that "homosexuality arises as a karmic consequence of violating Buddhist proscriptions against heterosexual misconduct" in a previous incarnation. Thai Buddhists also believe the disciple Ānanda to have been reincarnated a number of times as a female, and in one previous life to have been transgender. Ānanda is popular and charismatic, and known for his emotionality. In one story of one of his previous lives, Ānanda was a solitary yogi that fell in love with a Nāga, a serpent king of Indian folklore, who took the form of a handsome youth. The relationship became sexual, causing Ānanda to regretfully break off contact, to avoid distraction from spiritual matters.

According to one legend, male same-sex love was introduced into Japan by the founder of the True Word (Shingon) sect of Japanese esoteric Buddhism, Kūkai. Historians however, point that this is probably not true, since Kūkai was an enthusiastic follower of monastic regulations. Some Bodhisattvas change sexes in different incarnations, which causes some to associate this to homosexuality and transgender identities. Guanyin, Avalokiteśvara, and Tara are known to have different gender representations.

Hindu

Hindu mythology has many examples of deities changing gender, manifesting as different genders at different times, or combining to form androgynous or hermaphroditic beings. Gods change sex or manifest as an Avatar of the opposite sex in order to facilitate sexual congress. Non-divine beings also undergo sex-changes through the actions of the gods, as the result of curses or blessings, or as the natural outcome of reincarnation.

Hindu mythology contains numerous incidents where sexual interactions serve a non-sexual, sacred purpose; in some cases, these are same-sex interactions. Sometimes the gods condemn these interactions but at other times they occur with their blessing.

In addition to stories of gender and sexual variance that are generally accepted by mainstream Hinduism, modern scholars and queer activists have highlighted LGBT themes in lesser known texts, or inferred them from stories that traditionally are considered to have no homoerotic subtext. Such analyses have caused disagreements about the true meaning of the ancient stories.

Philippines

In Tagalog mythology, the hermaphrodite Lakapati is identified as the most important fertility deity in the Tagalog pantheon. A prayer dedicated to Lakapati was recited by children when sowing seeds: "Lakapati, pakanin mo yaring alipin mo; huwag mong gutumin (Lakapati, feed this thy slave; let him not hunger)".

In Suludnon mythology, there are accounts of female binukots (well-kept maidens) who had powers to transition into male warriors. The most famous of which are Nagmalitong Yawa and Matan-ayon. In one epic, after Buyong Humadapnon was captured by the magical binukot Sinangkating Bulawan, the also powerful female binukot, Nagmalitong Yawa, cast her magic and transitioned into a male warrior named Buyong Sumasakay. He  afterwards successfully rescued the warrior Buyong Humadapnon. In a similar epic, the female binukot Matan-ayon, in search of her husband Labaw Donggon, sailed the stormy seas using the golden ship Hulinday together with her less powerful brother-in-law Paubari. Once when she was bathing after sailing far,  Buyong Pahagunong spotted her and tried to make her his bride. The event was followed by a series of combat, where in one instance, Matan-ayon transitioned into the male warrior Buyong Makalimpong. After a series of battles, Labaw Donggon arrives and attacks Buyong Pahagunong, while Buyong Makalimpong once again transitioned into Matan-ayon. Matan-ayon then has a conversation with the supreme goddess Laonsina about why the men are fighting and agree to sit back and watch them if they truly are seeking death.

In Waray mythology, the supreme deity is said to be a single deity with both female and male aspects. The female aspect was Malaon, the ancient and understanding deity, while the male aspect was Makapatag, the fearful and destructive leveler deity.

Abrahamic

Christian

Saints Sergius and Bacchus: Sergius and Bacchus's close relationship has led many modern commentators to believe they were lovers. The most popular evidence for this view is that the oldest text of their martyrology, in the Greek language, describes them as "erastai", or lovers. Historian John Boswell considered their relationship to be an example of an early Christian same-sex union, reflecting his contested view of tolerant early Christian attitudes toward homosexuality. The official stance of the Eastern Orthodox Church is that the ancient Eastern tradition of adelphopoiia, which was done to form a "brotherhood" in the name of God, and is traditionally associated with these two saints, had no sexual implications. In a similar matter regarding paired male saints, Saints Cosmas and Damian have been referred as potentially originally having homoerotic overtones, and that later Christian traditions added them being brothers to conceal that.

Saint Sebastian is a long-standing gay icon. The combination of his strong, shirtless physique, the symbolism of the arrows penetrating his body, and the look on his face of rapturous pain have intrigued artists (gay or otherwise) for centuries, and began the first explicitly gay cult in the 19th century. Richard A. Kaye wrote, "contemporary gay men have seen in Sebastian at once a stunning advertisement for homosexual desire (indeed, a homoerotic ideal), and a prototypical portrait of tortured closet case."

Islamic and Pre-Islamic Arabian

Islamic folk beliefs remain common, such as the myths surrounding the Jinn, long-lived shapeshifting spirits created from "smokeless fire" (Quran 15:27) and which correspond to the second group of angels who were created on the 5th day of Creation in the Jewish Qabalistic text, the Bahir ("The Illumination") which were created from "flameless fire". Some believe their shapeshifting abilities allow them to change gender at will but this is not consistent throughout the Islamic world although their ability to fly and travel exceedingly fast are consistent traits of the Jinn. The word Jinn means "hidden from sight" and they are sometimes considered to be led by Shaytaan (Arabic for "Satan") (who is the Devil also known in Islam as Iblis "he who causes despair"), representing powers of magic and rebellion, and posing as bringers of wealth as the devil acclaim.

These traits are associated with the Jinn on account of Shaytaan's rebellion against the order of Allah to acknowledge Adam's ability to be superior to the Jinn and his refusal to bow down stating that "he was created from fire and Adam was created from clay" (Quran 7:11-12). The ability of the Jinn to travel to the heavens and listen to the discussion of angels and bring back what they overhear and relay it to seers and oracles has linked them with magic (Quran 72:8-10).

Jinn are served by the Al-Jink and Mukhannathun, transgender and homoerotically inclined wanderers with entertainment and spiritual functions. In the pre-Islamic Arabic and Oikoumene cultures, third-gender individuals, such as Mukhannathun were worshippers in widespread Goddess cults. These cults revered a trio of goddesses: Al-lāt, Al-Uzza, and Manāt. which in pre-Islamic Arabia were believed to be daughters of Allah but were denounced as false idols by Muhammad and the Quran (53:19-23).

Arabian mythology also contains magical sex-changing springs or fountains, such as Al-Zahra. Upon bathing in or drinking from Al-Zahra, a person will change sex. The folklore of Swat in northern Pakistan often includes same-sex relationships in which the "beloved" is a handsome younger man or boy.

Judaism

The story of David and Jonathan has been described as "biblical Judeo-Christianity's most influential justification of homoerotic love". The relationship between David and Jonathan is mainly covered in the Old Testament First Book of Samuel, as part of the story of David's ascent to power. The mainstream view found in modern biblical exegesis argues that the relationship between the two is merely a close platonic friendship. However, there has recently been a tradition of interpreting the love between David and Jonathan as romantic or sexual.

Another biblical hero, Noah, best known for his building an ark to save animals and worthy people from a divinely caused flood, later became a wine-maker. One day he drinks too much wine, and fell asleep naked in his tent. When his son Ham enters the tent, he sees his father naked, and Canaan, One of Ham's sons is cursed with banishment. In Jewish tradition, it is also suggested that Ham had anal sex with Noah or castrated him.

Mesopotamian: Sumerian, Akkadian, Babylonian, Assyrian, Phoenician, and Canaanite
The ancient regions of Mesopotamia and Canaan were inhabited by a succession of overlapping civilisations: Sumer, Phoenicia, Akkadia, Babylonia, Assyria. The mythologies of these people were interlinked, often containing the same stories and mythological gods and heroes under different names.

The Sumerian creation myth, "The Creation of Man", from circa 2000 BCE, lists a number of physically differing people created by the goddess Ninmah. These included "the woman who cannot give birth" and "the one who has no male organ or female organ", which have been regarded as being third gender or androgynous. Enki, the supreme god, is accepting of these people and assigns them roles in society as "naditu" (priestesses) and "girsequ" (servants to the king). The Akkadian mythical epic Atrahasis contains another iteration of this story, in which Enki specifically requests that Nintu create a "third-category" of people that includes third-gender people, barren women, and an "infant-stealing demon".

In ancient Mesopotamia, worship of the goddess Inanna included "soothing laments" sung by third gender priests called "gala". According to old Babylonian texts, these priests were created specifically for this purpose by the god Enki. Some gala took female names, and the word itself means "penis+anus", hinting at their androgynous status. The cultural practice, or "me", of androgynous, third-gender or homoerotically inclined priests were part of those said to have been stolen by Innana from Enki in "The Descent of Innana" myth. In the Babylonian Erra myth, the gender of the "kurggaru" and "assinnu" priests was supernaturally changed by the goddess Ishtar, making them feminine.  The changes may also facilitate possession by the goddess, causing a psychological change or prompting physical castration.

The relationship between the semi-divine hero Gilgamesh and his "intimate companion" Enkidu in the Sumerian Epic of Gilgamesh has been interpreted as a sexual one by some modern scholars. Enkidu was created as a companion to Gilgamesh by the goddess Aruru, and civilised by a priestess. As Gilgamesh and Enkidu were of similar ages and status, their relationship has been seen as relatively egalitarian, in contrast with the typically pederastic mode of ancient Greece.

Zoroastrianism

Zoroastrianism has been said to have a "hatred of male anal intercourse". This is reflected in its mythology: When Ahriman, the "Spirit of Aridity and Death" and "Lord of Lies", seeks to destroy the world, he engages in self-sodomy. This homosexual self intercourse causes an "explosion of evil power" and results in the birth of a host of evil minions and demons. Ahriman has also been regarded as the patron of men who partake of homosexual sex. However, this negative portrayal of homosexuality in Zoroastrianism is not found in the Gathas, their original holy book which is said to be the direct sayings of the prophet Zoroaster.

Mythologies of Europe

Celtic
Celtic mythology has no known stories of gay or lesbian relationships nor LGBT characters. Peter Chicheri argues that non-procreative sexual experiences were removed from myths by Christians.

 suggest that the heroes and foster-brothers Cúchulainn and Ferdiadh may have had a sexual relationship. The tale has led to comparisons to Greek "warrior-lovers", and Cúchulainn's reaction to the death of Ferdiadh in particular compared to Achilles' lament for Patroclus.

In the Fourth Branch of the Mabinogion of Welsh mythology, Gwydion helps his brother Gilfaethwy rape Goewin, Math's female servant. When Math hears of this, he turns his nephews into a series of mated pairs of animals; Gwydion becomes a stag for a year, then a sow and finally a wolf. Gilfaethwy becomes a hind deer, a boar and a she-wolf. Each year they must mate and produce an offspring which is sent to Math: Hyddwn, Hychddwn and Bleiddwn; after three years Math releases his nephews from their punishment.

In Arthurian legend, originating in Welsh mythology, the Knights of the Round Table, Lancelot du Lac and Prince Galehaut, share an intimacy as recounted in the 13th century "Lancelot propre" from the Vulgate Cycle. The nature of their relationship is a subject of debate among modern scholars, with some interpreting it as intimate friendship and others as love similar to that between Lancelot and Guinevere.

The 14th-century chivalric romance Sir Gawain and the Green Knight is considered by some modern scholars to blur the line between male homosociality common at the time and male homosexuality. Bertilak the Green Knight's attractiveness defies the homosocial rules of King Arthur's court and poses a threat to their way of life, with the friendship between Bertilak and Gawain being seen with homoerotic overtones.

Greek and Roman

Greek mythology features male same-sex love in many of the constituent myths. These myths have been described as being crucially influential on Western LGBT literature, with the original myths being constantly re-published and re-written, and the relationships and characters serving as icons. In comparison, lesbianism is rarely found in classical myths.

Achilles and Patroclus
Achilles and Troilus
Agamemnon and Argynnus
Ameinias and Narcissus
Apollo and Admetus
Apollo and Adonis
Apollo and Branchus
Apollo and Carnus
Apollo and Cyparissus
Apollo and Helenus
Apollo and Hyacinthus
Apollo and Hymenaios
Apollo and Iapis
Ares and Alectryon
Asclepius and Hippolytus
Athena and Myrmex
Athis and Lycabas
Boreas and Hyacinthus
Chiron and Dionysus
Cycnus and Phaethon
Cycnus and Phylius
Cydon and Clytius
Dionysus and Ampelus
Dionysus and Prosymnus
Eurybarus and Alcyoneus
Hephaestus and Peleus
Heracles and Abderus
Heracles and Eurystheus
Heracles and Hylas
Heracles and Iolaus
Hermes and Amphion
Hermes and Crocus
Hermes and Perseus
Hermes and Pollux
Hesperus and Hymenaeus
Hymenaeus and Argynnus
Hypnos and Endymion
Ianthe and Iphis
Kalamos and Karpos
Laius and Chrysippus
Marsyas and Olympus
Nisus and Euryalus
Orestes and Pylades
Orpheus and the Thracians
Orpheus and Kalais
Pan and Daphnis
Paris and Antheus
Polyphemus and Silenus
Poseidon and Nerites
Poseidon and Pelops
Polyeidos and Glaucus
Rhadamanthus and Talos
Sarpedon and Miletus
Silvanus and Cyparissus
Thamyris and Hyacinthus
Theseus and Pirithous
Zephyrus and Cyparissus
Zephyrus and Hyacinthus
Zeus and Aëtos
Zeus (Artemis) and Callisto
Zeus and Euphorion
Zeus and Ganymede

Apollo, an eternal beardless youth himself, had the most male lovers of all the Greek gods, as could be expected from a god who presided over the palaestra. In spite of having no male lovers himself, the love god Eros was sometimes considered patron of pederastic love between males. Aphroditus was an androgynous Aphrodite from Cyprus, in later mythology became known as Hermaphroditus the son of Hermes and Aphrodite.

Thamyris, the Thracian singer who developed love for Hyacinthus, is said to have been the first man to fall in love with another man. In Ovid's Metamorphoses, the characters Iphis and Caeneus change sex.

Norse
In the Norse sagas and laws, men who have sex with men in the active or "manly" role were not discriminated as the passive partner in homosexual intercourse (see Ergi).

The poem Grettisfærsla recounts the sexual prowess of the famous Icelandic hero and outlaw Grettir Ásmundarson, who had sexual intercourse with both men and women, and even animals. For always taking the active role in sex, no one attached opprobrium to Grettir for his vast omnisexual prowess.

Georges Dumézil suggested that Freyr, a Norse god of fertility, may have been worshiped by a group of homosexual or effeminate priests, as suggested by Saxo Grammaticus in his .

Some of the Norse gods were capable of changing sex at will. For example Loki, the trickster god, frequently disguised himself as a woman. In one myth, he turned himself into a mare and, after having sex with the stallion Svaðilfari, he gave birth to Sleipnir, an eight-legged foal. Odin was practiced in woman's magic, though it is unknown as to why magic was thought of as effeminate in this time Odin was accused of ergi. Brit Solli suggests that this may connect Odin to a shamanistic cult that viewed gender transgression as a source of power.

The sociologist David F. Greenberg points out:

Mythologies of Oceania

Australian Aboriginal
The indigenous population of Australia have a shamanistic religion, which includes a pantheon of gods. The rainbow serpent god Ungud has been described as androgynous or transgender. Shaman identify their erect penises with Ungud, and his androgyny inspires some to undergo ceremonial subincision of the penis. Angamunggi is another transgender rainbow-serpent god, worshipped as a "giver of life".

Other Australian mythological beings include Labarindja, blue-skinned wild women or "demon women" with hair the colour of smoke. Stories about them show them to be completely uninterested in romance or sex with men, and any man forcing his attention upon them could die, due to the "evil magic in their vaginas". They are sometimes depicted as gynandrous or intersex, having both a penis and a vagina. This is represented in ritual by having their part played by men in women's clothes.

Pacific Island: Celebes, Vanuatu, Borneo and the Philippines
Third gender, or gender variant, spiritual intermediaries are found in many Pacific island cultures, including the bajasa of the Toradja Bare'e people of Celebes, the bantut of the Taosug people of the south Philippines, and the bayoguin of the pre-Christian Philippines. These shamans are typically biologically male but display feminine behaviours and appearance. The pre-Christian Philippines had a polytheistic religion, which included the transgender or hermaphroditic gods Bathala and Malyari, whose names means "Man and Woman in One" and "Powerful One" respectively; these gods are worshipped by the Bayagoin.

The Big Nambas of Vanuatu have the concept of divinely approved-of homoerotic relationships between men, with the older partner called the "dubut". This name is derived from the word for shark, referring to the patronage of the shark-human hydrid creator god Qat.

Among their pantheon of deities, the Ngaju Dayak of Borneo worship Mahatala-Jata, an androgynous or transgender god. The male part of this god is Mahatala, who rules the Upperworld, and is depicted as a hornbill living above the clouds on a mountain-top; the female part is Jata, who rules the Underworld from under the sea in the form of a water-snake. These two manifestations are linked via a jewel-encrusted bridge that is seen in the physical world as a rainbow. Mahatala-Jata is served by "balian", female hierodules, and "basir" transgender shamans metaphorically described as "water snakes which are at the same time hornbills". Similar transgender shamans, the "manang bali", are found in the Iban Dayak people. Girls fated to become manang bali may first dream of becoming a woman and also of being summoned by the god/dess Menjaya Raja Manang or the goddess Ini. Menjaya Raja Manang began existence as a male god, until his brother's wife became sick. This prompted Menjara into becoming the world's first healer, allowing her to cure her sister-in-law, but this treatment also resulted in Menjara changing into a woman or androgynous being.

Polynesian: Hawaiian and Māori
Polynesian religions feature a complex pantheon of deities. Many of these gods refer to their companions of either sex as "aikane", a term encompassing passionate friendship and sexual-love, often in bisexual contexts.

Wahineomo, a goddess of Hawaiian mythology whose name means "thrush woman", is depicted in relationships with other goddesses Hi'iaka and Hopoe. When Hi'iaka was suspected of infidelity with her sister Pele's husband, the volcano goddess Pele killed Hi'iaka's beloved Hopoe by covering her in lava. In addition to Wahineomo and Hopoe, Hi'iaka had lesbian relationships with the fern goddess Pauopalae and Pele-devotee Omeo. Omeo was part of the retinue that brought the bisexual Prince Lohiau to Pele after his death. During his life Lohiau was the lover of both the female Pele and male Paoa.

Other Polynesian LGBT figures include the Hawaiian Haakauilanani, a male servant and lover to the "Earth mother" creator goddess Papa and her husband Wakea. Non-divine LGBT characters also exist in Polynesian mythology, such as the (male) shaman Pakaa and his chief and lover Keawe-Nui-A-'umi, and the famed fisherman Nihooleki, who was married to a woman but also had a relationship with the pig god Kamapua'a. Kamapua'a was also responsible for sending the love-god Lonoikiaweawealoha to seduce Pele's brother gods Hiiakaluna and Hiiakalalo, hence distracting them from attacking him. Kamapua'a's other male lovers included Limaloa, the bisexual god of the sea and mirages.

Hi'iaka, a daughter or sister of Pele had "Aikane" (from: "ai", meaning: [intimate sexual relationship]; "kane", [man, husband, consort]) relationships with several female lovers including Hopoe, Omeo, Wahineʻomaʻo, and Pauo-Palae.

The Healer Stones of Kapaemahu tells the story of four māhū - individuals of dual male and female mind, heart, and spirit - who long ago brought healing arts from Tahiti to Hawai'i.  Before they left, they used special dual male-female tiki to transfer their powers to four large boulders that the people brought to Waikiki.  These stones still exist on Waikiki Beach, and may be the only monument in the world to honor and uplift gender fluidity.

See also

Religion and homosexuality
 Queer theology
 LGBT literature
 LGBT history
 LGBT themes in speculative fiction

Notes

References

Citations

Bibliography

External links

Mythology
Mythology


Empire Bard was a  heavy lift ship which was built in 1941 for the Ministry of War Transport (MoWT). She was sold in 1946 and renamed Angusburn and sold again in 1955 and renamed Brettenham. After a career lasting 29 years she was scrapped in 1971.

History
Empire Bard was built by Caledon Shipbuilding & Engineering Co Ltd, Dundee as yard number 369. She was launched on 30 December 1941 and completed in March 1942. Empire Bard was built for the MoWT and operated under the management of Dover Navigation Co Ltd.

War service
Empire Bard was a member of a number of convoys during the Second World War. She spent the war years in service in Russia.

PQ 14

Convoy PQ 14, sailed from Oban on 26 March 1942 and arrived at Murmansk on 19 April. Empire Bard sailed from Loch Ewe on 27 March and arrived at Reykjavík on 31 March. She sailed from Hvalfjörður on 8 April and put into Akureyri on 13 April due to heavy pack ice and dense fog. She waited there until she was able to join Convoy PQ 15.

PQ 15

Convoy PQ 15, departed Oban on 10 April 1942 and arrived at Murmansk on 5 May. As noted above, Empire Bard joined the convoy at Akureyri.

RA 57

Convoy RA 57, departed the Kola Inlet on 2 March 1944 and arrived at Loch Ewe on 10 March. Empire Bard returned to Murmansk Empire Bard was judged to be capable of  and the convoy's speed had to be reduced to accommodate this. She was supplied with the best coal available but on the morning of 5 March she was missing from the convoy. Empire Bard had put into Iokanka alleging steering trouble. She then sailed to the Kola Inlet, averaging  with occasional bursts of  when U-boats were reported in the area. Only two of the agreed four escorts accompanied her on this voyage.

RA 59A

Convoy RA 59A, departed the Kola Inlet on 28 August 1944 and arrived at Loch Ewe on 5 September.

Postwar
In 1946, Empire Bard was sold to Dundee, Perth & London Shipping Co Ltd, Dundee and renamed Angusburn. She was employed as general tramps, carrying various cargos such as timber from Archangel, iron ore from North Africa, sugar from Jamaica and esparto grass from Libya. Angusburn served until 1955 when she was sold to Rederei A/B Hildegaard Mariehamn  and renamed Brettenham, operated under the management of F Lundqvist, Finland. She served with them for sixteen years. Brettenham arrived on 14 April 1971 at Cartagena, Spain for scrapping.

Propulsion
She was propelled by a triple expansion steam engine which was built by North East Marine Engineering Company (1938) Ltd, Newcastle upon Tyne. She could make .

Official number and code letters
Official Numbers were a forerunner to IMO Numbers. Empire Bard had the UK Official Number 166213 and the Code Letters BDPK.

References

External links
 Photo of SS Brettenham

1941 ships
Ships built in Dundee
Empire ships
Ministry of War Transport ships
Steamships of the United Kingdom
Merchant ships of Finland
Steamships of Finland


The A Portrait of the Artist as Filipino, known also as "A Portrait of the Artist as Filipino: An Elegy in Three Scenes" is a literary play written in English by Filipino National Artist for Literature Nick Joaquin in 1950. It was described as Joaquin's “most popular play," as the "most important Filipino play in English," and as “probably the best-known Filipino play.” Apart from being regarded also as the “national play of the Philippines” because of its popularity, it also became one of the important reads in English classes in the Philippines. Joaquin's play was described by Anita Gates, a reviewer from The New York Times, as an "engaging, well plotted metaphor for the passing of Old Manila."

Plot summary and thematic description
Set in the Filipino world of pre-World War II Intramuros of Old Manila in October 1941, the play explores the many aspects of Philippine high society by telling the story of the Marasigan sisters, Candida and Paula, and their father, the painter Don Lorenzo Marasigan. Due to an artistic drought on Don Lorenzo's part, the family has to make ends meet by relying on the financial support provided by their brother Manolo and sister Pepang, who were urging them to sell the house. Later on, they also had to take a male boarder, in the person of Tony Javier. Don Lorenzo, who refused to sell, donate, or even exhibit his self-portrait in public, was only content in staying inside his room, a stubbornness that already took a period of one year. The painting has attracted the attention and curiosity of journalists such as a family friend named Bitoy Camacho, and other obnoxious visitors pretending as art critics. When one of the daughters, Paula, elopes with Tony, a journey of personal liberation is set in motion, which ends with a restoration of family relations which had been strained due to the neediness of the artist's family.
The theme focuses on family conflict and the amalgamation of old Filipino identity and cultural character with the arrival of contemporary and Western ideals.

Historical setting and background
Before the Second World War, many Filipino intellectuals and artists  – including painters, as personified by Don Lorenzo Marasigan  – searched for cultural enlightenment from Spain, the first imposer of colonialism and authority in the Philippines. This group of Filipinos was acquainted with the Spanish language and customs. After the split of Philippines from Spain, the United States became the replacement model for cultural enhancement, where English language and materialism became a part  – as personified by the boarder Tony Javier  – thus marginalizing native tongues and culture within the process. During this period, the Philippines was also plagued by the looming war, frequent blackouts, and untrustworthy characters of the existing nightlife in Old Manila.

Productions and adaptations

Theatrical presentations
After Joaquin wrote A Portrait of the Artist as Filipino in 1950, it was first published in Weekly Women's Magazine and Prose and Poems in 1952 and then aired on radio before being formally presented on stage in 1955. It premiered at the Aurora Gardens of Intramuros, Manila, through the performance of the group known as the Barangay Theater Guild (BGT).

BGT shortened the script and featured Daisy Hontiveros-Avellana as Candida and Dolly Benavides as Paula, who was later on replaced by Naty Crame-Rogers. The production was directed by Lamberto Avellana.

There have been Tagalog translations. In 1969, Krip Yuson and Franklin Osorio wrote a translation that was staged by Philippine Educational Theater Association and later on by UP Repertory.

In 1989, Bienvenido Lumbera wrote a translation titled "Larawan" that was staged by Tanghalang Pilipino (TP). It was restaged in 1992 (featuring Celeste Legaspi and Noemi Manikan-Gomez) and 2000. TP also staged a Spanish translation by Lourdes Brillantes in 2000.

In 1993, Dulaang UP staged the English and Bievenido Lumbera Tagalog translation.

In 1997, Musical Theater Philippines (Musicat) staged a Tagalog musical adaptation titled “Larawan” at Tanghalang Nicanor Abelardo, Cultural Center of the Philippines. Translation and lyrics by Rolando Tinio, music by Ryan Cayabyab, featuring Celeste Legaspi as Candida and Zsa Zsa Padilla as Paula (Rachel Alejandro took over in the second run). Cast included Roeder Camañag as Bitoy and Ricky Davao as Tony Javier. The chorus consisted of opera singers Fides Cuyugan-Asencio, Armida Siguion-Reyna, Nomer Son, Robert Natividad and Gamaliel Viray.

In 1997, Ma-Yi Theater Company staged the English version at Vineyard Dimson Theatre in New York City from July 26 to August 16, 1997, directed by Jorge W. Ledesma.

From 1998 until 2005, the University of Santo Tomas Graduate School Academic Theater, led by then Dean of the UST Graduate School, Rev. Fr. Antonio Aureada OP, staged the play as a tribute to both Nick Joaquin and the Barangay Theater Guild in various provinces and twice abroad—in South Korea in 2002 and in the US in 2004.

In 2002, World Theater Project at Sambalikhaan staged a production that transformed the two sisters into two gay brothers, Candido played by Anton Juan and Pablito played by Behn Cervantes, directed by Anton Juan. Floy Quintos and Chelu Marques alternated as Bitoy Camacho, Raymond Bagatsing and Marco Sison alternated as Tony Javier. The Cultural Center of the Philippines "allotted P1.3 million" to the production.

In 2009, Repertory Philippines staged the English play (using the script of BGT) at OnStage Theater, Greenbelt 1 Mall, Makati, directed by Lamberto Avellana and Daisy Hontiveros-Avellana's son Jose Mari Avellana. He dedicated the production to his mother. The cast featured Ana Abad-Santos and Irma Adlawan-Marasigan alternating as Candida, Leisl Batucan as Paula, Joel Trinidad as Bitoy Camacho and Randy Villarama as Tony Javier.

Literary readings
On October 5, 2004, readings of Joaquin's plays, essays, and poems, entitled Portrait of the Artist as Nick Joaquin: Celebrating the Life and Works of a Beloved National Artist, which has a similarity to the title of Joaquin's play, was presented in New York City by the Philippine Economic and Cultural Endowment (PEACE), the Ma-Yi Theater Company, and the Philippine Consulate General in New York, under the direction of Andrew Eisenman. This literary event and cultural presentation is considered as the first official tribute offered to Nick Joaquin ever held in New York City.

Film adaptation

In 1965, it was adapted into a black-and-white English-language film with the same title by Filipino director, Lamberto V. Avellana The film was produced by Manny de Leon under his production company Diadem. Cinematography was by Mike Accion, music was by Miguel Velarde. Cast included Daisy Hontiveros-Avellana as Candida, Naty Crame-Rogers as Paula, Vic Silayan as Bitoy Camacho, Conrad Parham as Tony Javier

Crame-Rogers said in an interview that "There were a lot of disputes in 1965 because Nick was not keen on turning his play into a movie, but we found the right setting [an old house in Biñan]."

The film version received six Filipino Academy of Movie Arts and Sciences Award nominations, including a FAMAS Best Picture nomination.

In 2014, the Film Development Council of the Philippines (FDCP) cofinanced the restoration of the 1965 film with Mike De Leon, son of Manny de Leon, based on a negative found in the LVN archive by his father. L'Immagine Ritrovata was commissioned to do the restoration. The restored version of the film was shown at the CCP in 2015 with Naty Crame-Rogers, the only living cast member at the time, in attendance.

In 2015, Butch Nolasco produced and directed "PORTRAIT: Rediscovering a Filipino Film Classic," a documentary based on the recollections of Lamberto Avellana's daughter Ivi Avellana-Cosio on the making of the movie. The documentary won first runner-up honors at the 19th GAWAD CCP Documentary Film Festival.

In 2023, the film received a home media release in France as part of a Blu-ray box set from Carlotta Films collecting the films directed by Mike de Leon.

See also
An Embarrassment of Riches

References

1950 plays
English-language plays
Plays adapted into films
Philippine plays
Philippine drama films
Works by Nick Joaquin


Aleksandr Andreevich Rubel (born 25 December 1980) is a Ukrainian-born Estonian serial killer convicted of six murders in Tallinn, Estonia. Sentenced as a minor to the maximum punishment allowed by law (eight years of imprisonment), he was released from Tartu Prison on 8 June 2006. Although it has been speculated that Rubel currently lives in Ukraine, multiple sources have seen him back in Estonia with a changed name.

Murders
Rubel, a solvent abuser, had huffed gasoline vapours before committing his crimes.

On 19 September 1997, Rubel killed Tõnu Põld (born 1952), a disabled neighbour.  According to Rubel's testimony he had a desire to kill anybody at that time, and had picked Põld as his first victim because he knew Põld could not mount a spirited defense.

On 7 November 1997 Rubel's second victim, Aleksei Pavlov, was first stabbed four times by Rubel's father Andrei Rubel. According to his testimony Pavlov had been a guest of the Rubel's and Andrei Rubel had believed Pavlov had been courting his wife.

Pursuant to the stabbing, Aleksandr Rubel helped Pavlov into an empty room within the house, where he strangled him and threw him out the third-floor window.

Andrei Rubel was convicted as an accessory in this murder and sentenced to seven years imprisonment.

Between 22 and 24 January 1998, Rubel stabbed Jevgeni Shelest (born 1947) to death at the Stroomi Beach.

On 2 February 1998, Rubel decapitated Vladimir Ivanov (born 1954), a random passerby.

Rubel dispatched and decapitated Ivanov using an axe after asking him for a cigarette and five EEK "for gasoline".

On 9 February 1998, Rubel killed Olga Voronkova (born 1944), a neighbour tenant in the tenement house in which the Rubel resided in Kopli (Kopli 100B).

Between 28 February and 1 March 1998, Rubel killed Vladimir Kinzerski (born 1944) in his house.

On 4 June 1998, Rubel killed 15-year-old Alice Siivas (born 22 February 1983) in Paljassaare by slitting her throat.

See also
 List of serial killers by country

Sources
 Postimees 11 February 1999: Sarimõrvar nautis verd ja surma by Tiiu Põld
 Postimees 16 February 1999: Sarimõrtsukas jäi süüdi seitsme inimese tapmises by Tiiu Põld
 SL Õhtuleht 5 April 2006: Kopli sarimõrvar pääseb vabadusse
 Postimees 7 June 2006: Sarimõrvar Rubel vabaneb homme vanglast
 SL Õhtuleht 9 June 2006: Kas tapakirg on taltunud?

1980 births
1997 crimes in Estonia
1997 murders in Europe
1998 crimes in Estonia
1998 murders in Europe
1990s murders in Estonia
Estonian expatriates in Ukraine
Estonian people convicted of murder
Estonian serial killers
Living people
People convicted of murder by Estonia
People from Tallinn


The 1927 Melbourne Carnival was the sixth Australian National Football Carnival: an Australian football interstate competition.

New South Wales caused the biggest upset of the carnival when they defeated Tasmania by three points and, also, came close to beating Western Australia. Victoria again finished on top of the table.

Participating teams

Queensland
Queensland did not send a team to the Carnival.

Victoria's two-teams controversy
Victoria caused a controversy when it played a second eighteen in a match against a weaker state (i.e., against NSW, on 19 August 1927: see below) in order to keep its first eighteen fresh for the final match of the carnival, when it was to play against Western Australia.

Consequently, on 19 August 1927, the Australian National Football Council — on the grounds that, "it was an unfair advantage £or the home team to choose from 200 players when the Visiting team had only 23 to 25 to pick from" — unanimously adopted a new rule for future carnivals; namely that, "in future football carnivals, the controlling bodies in each State shall nominate 25 players for the opening of the carnival, and the players so nominated, and no others, shall be entitled to play".

Players
All competing teams had 18 players, with no reserves.

New South Wales
Jack Sheehan (coach); Clement "Stumpy" Clark, Frederick "Snowy" Davies, Charlie "Mustard" Kean, George S. Knott, Samuel George "Sam" Organ, and Raymond Samuel "Ray" Usher of Eastern Suburbs; Douglas Rupert Gordon "Doug" Ayres, Horrie Finch, Arthur "Chubby" Gloster (captain), Eric William Justice, and Robert "Bobby" Smith of Newtown; Albert "Bert" McLean, and Hedley Clive Rooke of North Shore; Roy Pembroke Skelton, of Railway; Frank Cawsey, Harold John "Nugget" Green, Jack Hayes, Joe Smith, and Clifford "Snowy" Stanford of South Sydney; Emmett Joseph McGuire, and William Robert "Bill" McKoy of Sydney; and three players from the Riverina: Jack Dunn, of Ganmain; Ignatius Patrick "Nace" Kane, of Holbrook; and Walter Thomas Longmire, of Corowa.

South Australia

Managed by Mr. C.F. Young, the secretary of the North Adelaide Football Club, the players were Bruce McGregor (captain), from West Adelaide; Walter Scott (vice-captain), from Norwood; Gordon Barbary, Jim Handby, and Jack Owens, from Glenelg; Bert Hawke, Edward "Boy" Morris, Raymond Munn, and William James "Billy" Thomas, from North Adelaide; Alick Lill, and Ernest William Charles Wadham, from Norwood; Peter Bampton, Victor Johnson, Clifford Keal, and Ernest Warden Gordon "Punch" Mucklow, from Port Adelaide; Alfred Ryan, and William George "Bill" Oliver, from South Adelaide; Norman Barron, Horrie Riley, and Charlie Whitehead, from Sturt; and Len "Buck" Ashby, Ernest John Hine, and  Tom Kempster, from West Torrens.

Tasmania
Frank Burridge, of Burnie; Jack Charlesworth (captain-coach), Horrie Gorringe, Fred Pringle, and Alan Scott of Cananore; Derek Bloomfield, and Keith Roberts of New Town; Albert "Alby" Bonnitcha, and Stan Felmingham of North Hobart; H.O. "Nip" Smith, of Penguin; Harry Pollock, of Ulverstone; Fred Aherne, Hector Brooks, Jack Dunn, Dick Freeman, Max Hay, Max Hislop, Fred Peacock, Hector Smith, J. Lewis, James Archibald "Snowy" Atkinson, T. Atcheson, D. Adams, and E. Foley.

Victoria
The Victorian squad was: Alex Duncan of Carlton; Ted Baker, Gordon Coventry, and Syd Coventry of Collingwood; Garnet Campbell, Allan Geddes, Frank Maher, and Greg Stockdale of Essendon; Jack Moriarty of Fitzroy; George Jerram and Arthur Rayson of Geelong; Bert Chadwick, Bob Corbett, Dick Taylor, Ivor Warne-Smith, and Herbert White of Melbourne; Dave Walsh of North Melbourne; Jack Baggott, Donald Don, Basil McCormack, and George Rudolph of Richmond; and Bill Berryman, and Martin Brown of South Melbourne.

Two Victorian teams
The weaker Victorian team — the centre of the controversy (on the grounds that only four of the team's players had appeared in either of Victoria's two earlier Carnival matches) — made up of Frank Maher of Essendon (captain); Gordon Coventry of Collingwood; Garnet Campbell, Joe Harrison, and Greg Stockdale of Essendon; Gordon Hellwig, and Len Wigraft of Fitzroy; Charlie Gaudion, Alby Outen, and Roy Thompson of Footscray; Ted Pool of Hawthorn; Tommy McConville of Melbourne; Leo Dwyer, and Bill Russ of North Melbourne; Percy Bentley, and Tom O'Halloran of Richmond; and Martin Brown, and Austin Robertson of South Melbourne, played against New South Wales on Friday, 19 August, the day before the State's final match against West Australia.

The full-strength Victorian team that played against West Australia on Saturday, 20 August, contained only two of those (Greg Stockdale and Gordon Coventry) who had played the day before; George Todd of Geelong, and Greg Stockdale of Essendon, replaced the injured Donald Don and Arthur Rayson (respectively) in the (well rested) full-strength side that had played against Tasmania five days earlier.

Western Australia
Phil Matson (coach), and Arthur Howson, of Claremont-Cottesloe; Denis "Dinny" Coffey, and Dave Woods of East Fremantle; Hugh "Bonny" Campbell, Wally Fletcher, Jack Guhl, Joe "Brum" O'Meara, Albert George Percy "Staunch" Owens, Henry James "Harry" Sherlock, Valentine Christopher "Val" Sparrow, Albert Western  of East Perth; Allan Evans, Leo M'Comish, and Albert Watts (captain) of Perth; C.J. "Jerry" Sunderland, of South Fremantle; Wilfred James Patrick "Bill" Brophy, Arthur Robert Green, John McGregor "Snowy" Hamilton, Johnny Leonard, Tom Outridge (vice-captain), and Alf Smith of Subiaco; and Jim Craig, and Jack McDiarmid of West Perth.

Individual match results

Carnival championship table

Leading Goalkickers
 Gordon Coventry (Victoria) - 27
 Fred 'Cocky' Aherne (Tasmania) - 20

Footnotes

References
 "Wells" (Samuel Garnet Wells (1885-1972)), "Football Carnival Personalities as seen by Sam Wells", The Sporting Globe, (Wednesday, 24 August 1927), p.14.

External links
Full Points Footy: 1927 Melbourne Carnival

History of Australian rules football
Australian rules interstate football
1927 in Australian rules football
August 1927 sports events


The National Conference of State Societies is an umbrella organization for all societies representing states in the United States of America.

History
The National Conference of State Societies (NCSS) was charted by Congress on April 3, 1952, when President Harry Truman signed Public Law 82-293 (36 U.S.C. 1505).  But the association was also known by other names in the early 20th and late 19th Century and the early roots date back to at least a listing of officers in the Congressional Directory of 1876 when the group was known as the Central Association of the States. NCSS is an umbrella organization for all state societies whose members include state and territorial expatriates including students, members of the military, active and retired lobbyists and government workers, members of Congress and staff living in the national capital region. The estimated membership of about 55 state and territorial societies in January 2009 was about 22,000 people.  Only Rhode Island was not represented in the group in early 2009 for want of an active state society.

Early days
State societies have been nonpartisan since World War I.  Before that, some were nonpartisan but there were some partisan clubs called state associations between 1854 and 1917.  The first state club was the Illinois Democratic Club of Washington City which was founded in 1854 by government clerks from Illinois loyal to President Franklin Pierce.  Clubs were formed for Maryland and Louisiana in 1856. However, partisan identification could change quickly as it did when the Illinois club quickly converted to the Illinois Republican Association when President Abraham Lincoln took office in 1861. Members of early state associations were mostly made up of government clerks in the days before Civil Service reform, who wanted to stay on the good side of whichever party controlled the White House. State clubs were considered to be an obstacle to Civil Service reform during the first administration of President Grover Cleveland whose Commissioner of Civil Service, Bishop John H. Oberly of Illinois, tried to abolish all state clubs but did not succeed due to their support on Capitol Hill, according to newspapers of the time.

As Civil Service reforms finally did take hold in the 1890s, government clerks became more secure in their jobs and less worried about political networks.  More state associations became nonpartisan and the wide admission of women members helped to change the focus from political activities to nonpartisan social and civic activities. State clubs of the early 1890s included the Wolverine State Society for members from Michigan and the Lone Star Society for members from Texas.  In 1905, the Lone Star Society we renamed as the Texas State Society of Washington, DC by founder Dr. Oscar Wilkinson who has also served as a former president of the Mississippi State Society.  Wilkinson invited other state associations both partisan and nonpartisan to a picnic in 1913 to start the Union of State Societies.  After halting starts during the First World War, the group went through several name changes between 1919 and 1943 including the National Council of State Societies, the All States Society, the Pan State Society, the Association of State Society Officers and finally the Conference of State Societies which helped Civil Defense officials track aircraft over Washington, DC during World War II.  Many military service men and women were invited to attend state society dances free of charge during World War II.

Cherry blossom festival
In 1948 the Conference of State Societies joined the DC Commissioners in restarting the pre-war cherry blossom festival as a way to rebuild friendly relations with Japan.  The role of the state societies was to sponsor events such as a ball and to sponsor state cherry blossom princesses to participate in festival activities.  That is still a primary role for the NCSS in 2009 but there is also a coordinating committee for many such events organized under the umbrella of the National Cherry Blossom Festival.  Today all state societies are nonpartisan and all include active participation by state members of Congress, many of whom have in the past and still serve as officers of state societies.  For example, former President Lyndon B. Johnson was a president of the Texas State Society in 1955 when he was Senate Majority Leader. Former U.S. House Speaker Dennis Hastert was President of the Illinois State Society of Washington, DC from 1992 to 1994.

Historical records
Historical newspaper articles from the archives of the Washington Evening Star and The Washington Post that track the history of the state societies and NCSS from about 1867 to the present time are found in a history photo album on the NCSS web site. See also a major article about state societies in The Washington Post Sunday Source Section from March 25, 2007, called "Matters of State"  by reporter Dan Zak.

Member State Societies

Alabama
Alaska
American Samoa
Arizona
Arkansas
California
Colorado
Connecticut
Delaware
District of Columbia
Florida
Georgia
Guam
Hawaii
Idaho
Illinois
Indiana
Iowa
Kansas
Kentucky
Louisiana
Maine
Maryland
Massachusetts
Michigan
Minnesota
Mississippi
Missouri
Montana
Nebraska
Nevada
New Hampshire
New Jersey
New Mexico
New York
North Carolina
North Dakota
Ohio
Oklahoma
Oregon
Pennsylvania
Puerto Rico
Rhode Island
South Carolina
South Dakota
Tennessee
Texas
Utah
Vermont
US Virgin Islands
Virginia
Washington
West Virginia
Wisconsin
Wyoming

References

External links

Patriotic and national organizations chartered by the United States Congress


La hermandad – en el principio fue el ruido (The brotherhood – in the beginning was noise), subtitled En el final fue el silencio (In the end was silence) is a special album by the German punk band Die Toten Hosen for a release in Argentina. It is marketed as an Argentinian version of In aller Stille, although it also contains remixes from Zurück zum Glück. In addition to 9 original songs from In aller Stille and 6 remixes from Zurück zum Glück era there are also 3 new songs, of which 2 feature lyrics in both Spanish and German ("Vida desesperada" and "Viva la muerte") and one is purely in Spanish ("Uno, dos, ultraviolento"), a cover from Los Violadores, oldest Argentine punk band. The album will also be available in Germany.

A live video was made for "Uno, dos, ultraviolento" in Argentina in El Teatro. The performance was filmed with a finger camera.

Track listing
 "Strom" (Current) (Frege/Frege) – 2:48 (from In aller Stille)
 "Weißes Rauschen" (Remix) (White noise) (Meurer/Frege) – 2:07 (from Zurück zum Glück)
 "Innen alles neu" (Inside All New) (Meurer/Frege) – 2:57 (from In aller Stille)
 "Disco" (Frege/Frege) – 3:22 (from In aller Stille)
 "Vida desesperada" (Desperate Life) (Breitkopf/Frege) – 3:11
 "Ich bin die Sehnsucht in dir" (Remix) (I am the Longing in You) (von Holst/Frege, Weitholz) – 4:03 (from Zurück zum Glück)
 "Pessimist" (Breitkopf/Frege) – 2:47 (from In aller Stille)
 "Friss oder stirb" (Remix) (Feed or Die) (von Holst/Frege) – 3:44 (from "Friss oder stirb")
 "Viva la muerte" (Long Live Death) (Mayer-Poes/Mahler) – 3:59 (Slime cover)
 "Leben ist tödlich" (Life Is Deadly) (Meurer/Frege) – 3:26 (from In aller Stille)
 "Goodbye Garageland" (Remix) (Frege, Ritchie, Matt Dangerfield) – 2:23 (from "Friss oder stirb")
 "The Guns of Brixton" (Remix) (Paul Simonon/Simonon) – 2:57 (The Clash cover; from "Freunde")
 "Teil von mir" (Part of Me) (von Holst/Frege) – 3:00 (from In aller Stille)
 "Alles was war" (All That Was) (Breitkopf/Frege) – 3:05 (from In aller Stille)
 "Die letzte Schlacht" (The Last Battle) (von Holst, Meurer/Frege) – 3:03 (from In aller Stille)
 "Uno, dos, ultraviolento" (One, Two, ultraviolent) (Stuka/Stuka) – 2:57 (Los Violadores cover)
 "Freunde" (Remix) (Friends) (Frege, von Holst/Frege) – 4:05 (from Zurück zum Glück)
 "Angst" (Fear) (von Holst/Frege) – 3:12 (from In aller Stille)

Personnel
Campino – vocals
Andreas von Holst (Kuddel) – guitar
Michael Breitkopf (Breiti) – guitar
Andreas Meurer (Andi) – bass
Stephen George Ritchie (Vom) – drums

References

Die Toten Hosen albums
2009 albums


The Montefiore Institute is the department of Electrical Engineering and Computer Science of the Faculty of Applied Sciences of the University of Liège, Belgium.

It was founded in 1883 and is named after Georges Montefiore-Levi.

External links
Montefiore Institute website

University of Liège
Electrical and computer engineering departments


Quispe Sisa ( – 1559), also known as Inés Huaylas Yupanqui, was an Inca princess, daughter of the Sapa Inca Huayna Capac. She played a role in the Spanish conquest of the Inca Empire. The Palace of the conquest in Trujillo, Spain features busts of her, her daughter Francisca Pizarro Yupanqui, Francisco Pizarro and her daughter's husband, Hernando Pizarro.

Biography
She was the daughter of the Sapa Inca Huayna Capac and one of his secondary wives – the curaca of Huaylas, Contarhuacho. She was baptized as Inés Huaylas Yupanqui when she was married via common law at a young age to conquistador Francisco Pizarro, as conquerors did with the women of the royal families they conquered and subordinated. She cohabited with Pizarro until 1537. In 1534, she gave birth to Francisca Pizarro Yupanqui, and to Gonzalo Pizarro the following year, however Gonzalo died young. Separated from Pizarro in 1538, she lost custody of her Pizarro children and Francisca Pizarro Yupanqui was exiled to Spain in 1551. Quispe Sisa then married Conquistador Francisco de Ampuero. Between 1538 and 1541, she gave birth to three more children – Martín Alonso de Ampuero, Josefa de Ampuero and Francisco de Ampuero.

Siege of Lima
During the siege of Lima, led by Manco Inca Yupanqui, Quispe Sisa sent several runners with messages to her mother in Huaylas asking for help. On September 12, 1536, her mother Contarhuacho sent in an army to help Pizarro defend Lima.

Descendants
Among her direct descendants, at least three governed Latin American nations during the 19th and early 20th centuries, Dominican President José Desiderio Valverde and Bolivian Presidents Pedro José Domingo de Guerra and José Gutiérrez Guerra.

Further reading
 Alvaro Vargas Llosa, La Mestiza de Pizarro: una mestiza entre dos mundos (2003)
 Helen Pugh, Intrepid Dudettes of the Inca Empire (2020)

References

External links
 PBS NOVA "The Great Inca Rebellion"

Spanish colonization of the Americas
History of Peru
1559 deaths
Year of birth uncertain
1510s births
Inca royalty
Peruvian women