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Grub > Food > A Tribute to Mayor McCheese
A Tribute to Mayor McCheese
By Ben on October 3rd, 2011
Remember this guy? Of course you do, because otherwise you wouldn't have anxiously clicked to read about the cheeseburger-headed mayor of McDonaldland, what McDonald's restaurants used in commercials back in the 70s. Let me refresh your memory:
Yeah, we used to watch those and then beg our parents to take us to McDonald's. Anyway, we've already roasted the Hamburglar, we've asked what is Grimace? And we've written about Happy Meal toys. Next on the list is paying tribute to the one and only Mayor McCheese. Well, not necessarily one and only, because he was a complete ripoff of…
H.R. Pufnstuf
Sid and Marty Krofft, the creators of H.R. Pufnstuf (the thing pictured above), successfully sued McDonald's after proving that Mayor McCheese was a ripoff of the character H.R. Pufnstuf, who was also a mayor.
Which makes us wonder, why was there never a celebrity boxing match between the two?
Read more about Mayor McCheese vs. H.R. Pufnstuf at mentalflossr.tumblr.com
(And why do I keep accidentally calling him H.R. Pufnsnuf?)
Check out this website called Bring Back the Mayor. There you can sign their petition to bring him back, and also join their Facebook movement.
Since the lawsuit, Mayor McCheese is spending his time like this:
via thesedelights.wordpress.com
Mayor McCheese on Conan
Mayor McCheese Debate
Facebook Fan Pages
Mayor Mccheese for President Mccheese in 2012
I Got Stuck in Mayor McCheese and Wasn't Sure I Would Ever Get Out
Generic Mayor McCheese Facebook page
Alternate Uses of the Term
via Urban Dictionary:
A colleague who consistently leaves work ('cheeses it') much earlier than expected, leaving you wondering whether they are actually employed part-time.
"Hey, where's Padma?"
"Sorry buddy, Mayor McCheese has already cheesed it"
"What?! But it's only 3pm!"
On Family Guy
Read more about Mayor McCheese on Family Guy on the Family Guy Wiki.
Mayor McCheese Playground Equipment
via Wikimedia Commons
Mayor McCheese Playground Equipment Gets Lost
via davesnaps-bits-and-pieces.blogspot.com
Mayor McCheese Hiding in a Haystack
via groundglass.ca
Mayor McCheese Costumes
via flyingcracker.com
via coolest-homemade-costumes.com
via smarmey.us
via food2.com
Mayor McCheese Action Figure
Mayor McCheese Bobblehead
The Death of Mayor McCheese
Surprisingly Guilt-Free Comfort Foods
Ten Festive Christmas Cereals


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Steyr Hahn M1912 / M.12 self-loading pistol, originally used by Austrian army, and later captured by Germans and converted to 9×19 Luger ammunition.
Steyr Hahn M1911 self-loading pistol made for Chilean contract.
Steyr Hahn M1911 self-loading pistol, with clip inserted and cartridges ready to be pushed into the magazine.
Steyr Hahn M1911 self-loading pistol, partially disassembled.
Steyr Hahn M.12 / P.16 machine pistol, with extended magazine (holding 16 rounds) and a detachable shoulder stock-holster.
Type Single Action semiautomatic
Caliber(s) 9×23 Steyr, later 9×19 Luger
Weight unloaded 980 g empty
Barrel length 130 mm
Magazine capacity 8 rounds
The Steyr Model 1911 / Model 1912 pistol can be best described as an evolution of the Roth M1907. It was designed in 1910, and entered production in 1911. First deliveries were made to Chile, designated as the Steyr Model 1911. The next year it was adopted by the armed forces of the Austro-Hungarian empire, and also by the Romanian military.
Significant numbers of these pistols were produced at the famous Steyr arms factory until the end of WW1, originally in 9×23 Steyr caliber. When Nazi Germany occupied Austria in 1939, many of these pistols were converted to fire 9×19 Luger (9mm P.Patr.08) ammunition. They were then issued to a variety of German 2nd line military troops and police. Such pistols were usually marked on the slide with "08" or "P-08", to distinguish them from the original guns chambered for 9×23 Steyr ammunition.
During the First World war, the Steyr factory also produced a select-fire version of the M.12 pistol, with an enlarged magazine that held 16 rounds, a detachable shoulder stock-holster, and a fire mode selector on the left side of the frame. This allowed the pistol to fire single shots or in full automatic mode. This machine pistol was known as the M.12 / P.16.
The nickname "Steyr Hahn" comes from the fact that this pistol has an external hammer (Hahn in the German language), as opposed to the striker-fired Roth M1907 pistol.
The Steyr M1911 / M1912 pistol is a recoil operated weapon. It uses the short barrel recoil principle, with rotary barrel locking. The barrel of the gun has two sets of lugs. Two lugs on its top are used to lock into the cuts made on the underside of the slide. The bottom lugs are used to rotate the barrel upon recoil ( following the diagonal cut in the frame) and to limit the length of recoil.
The firing mechanism utilizes an exposed hammer with a single action trigger. The manual safety lever is located on the left side of the frame, above and to the rear of the left grip panel. It doubles as an automatic slide stop, locking the slide to the rear when the last cartridge is fired from the magazine. This also allows for comfortable loading and unloading.
Steyr M1911 / M1912 pistols use integral, non-detachable single stack magazines in the grip. These are loaded from stripper clips through the loading / ejection window on top of the slide. Magazine capacity is 8 rounds. This pistol is also equipped with a manual cartridge release, which allows the unloading of all cartridges from the magazine at once through the ejection port (slide must be locked back before this operation).

redpajama_set_name: RedPajamaCommonCrawl


Avishai Cohen is an Israeli jazz bassist, double bass player, composer and arranger who gained fame when he became a member of Chick Corea's band Origin. He has also performed with such stars as Daniel Perez, Bobby McFerrin, Jeff 'Tain' Watts, Jeff Ballard, Roy Hargrove, Herbie Hancock, Paquito D'Rivera and many others. Avishai has recorded 15 albums. Chick Corea considers him 'a genius musician', and Bass Player magazine named him one of the 100 most influential bassists of the 20th century. Moreover, Avishai is also an amazing singer.


The FHWA's first Accelerated Bridge Construction (ABC) project in Arizona including a lateral slide of two bridges. FNF demolished the existing 4-span bridge and constructed a new 2-span bridge outside of the roadway slid into place under overhead power lines. New tie-ins were constructed during a one-week road closure.
Widening of the highway from two to four lanes and reconstruct portions of highway in Superior, AZ. Work included seven new structures, one structure widening, and three structure rehabilitations. The project included 500,000 CY of roadway excavation. All earthwork was completed with GPS-controlled machines.
AASHTO girder diaphragm repair/replacement in limited access area, deck joint clean-out, and owl/swallow mitigation. Innovation eliminated the need for traffic restrictions while complying with the environmental constraints of working in the Gila River.


BlackOut Design has completed marketing collateral for Attorney Jason M. O'Malley's new private practice as well as for Golden Dome Abstract, his real estate division. Through our process of design and review, we created letterheads and business cards that meet Attorney O'Malley's vision for his law offices.
This https://www.exceptionalvillas.com/st-martin has only two significant hotels but offers hundreds of villas and vacation properties, from basic rental cottages and condominiums to super-luxurious villa estates.
Attorney Jason M. O'Malley is a Scranton native. He attended Widener University School of Law as a means to return to his hometown with a law degree to better serve our area.
It has been a wonderful opportunity to work with this talented individual and to brand his company. We wish him great success!


In order to ensure the daily issues faced by rural poor people and their communities are acknowledged, it is important that their stories are heard and their voices are amplified.
Grâce au financement de la International Fund for Agricultural Development (IFAD), the specialised UN agency, TR will bring together journalists from around the world to attend this workshop aimed to enable journalists to tell the story of rural development. The aim is to build specific expertise and increase familiarity and knowledge of issues faced by rural communities, help journalists to present new viewpoints, promote discussion and dialogue on how small-scale agriculture can respond to the growing demand for food, and highlight the essential need to support rural transformation and smallholder agriculture.
Fondation Thomson Reuters, through IFAD funding and support, offers full bursaries for journalists from developing world countries working for established media organisations. Bursaries would include air travel expenses (economy class), accommodation, local transfers and meals.
this opportunities is important for developing countries.
people have good i dears but they have no information i suggest try to mix so that young men and women can learn from older people.
LET ME LEAVE A SAYING FOR DIGESTION > IF A NAKED MAN PROMISES A MAN WHO IS FULLY DRESSED A PIECE OF CLOTH >Long time a go there no part rooms peoples used to take part at river banks and then a madman came took the cloths of a man taking part naked started running away then the naked man started running after the madman.WHO IS MAD or WHAT COULD THE SOLUTION FOR THE NAKED MAN.


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Umbrella audio book
To buy an unabridged audio book version of Umbrella, by Whole Story Audiobooks, which has also produced audio versions of The Butt, Liver (read by Will), The Book of Dave (also read by Will) and How the Dead Live, go to Amazon here.
Will's own readings of Dorian (Penguin) and Revelation (Canongate) are also available on audio.
Dorian and Oscar Wilde
Will Self is going to be discussing his book Dorian and Oscar Wilde's writing with the film and literary critic Kevin Jackson on May 13 at the V&A. For more details and to book tickets, go here.
Dorian bookclub
Dorian is chosen for the Telegraph's Bookclub: "Praise abounded: clever and dazzling. Trademark show-off vocabulary triumphantly deployed. Characterisation outstanding. Above all, laugh-out-loud funny. As for the book's misogyny and homophobia, these were gleefully glossed over. Even the ending, which throws an irritating twist, got the thumbs up."
Dorian at Polari
A YouTube clip of Will Self talking about his novel Dorian, and the hypocrisy of WH Smith refusing to stock it because of its naked man cover (though it is available on its website, here).
New Penguin paperbacks
To coincide with the paperback release of Liver, £7.99, Penguin is also publishing Dorian, Tough, Tough Toys for Tough, Tough Boys, Dr Mukti and Other Tales of Woe, and How the Dead Live, all at £8.99.
Still Sylver-Surfing
I'm back at the Sylver Surfer. I wanted to post a blog in Primrose Hill yesterday, when I staggered out of the dentist. But although this part of London may heave with the sexual antics of fashionable underpants designers and pretty-boy actors, pay-per internet access is thin on the ground.
When I come to think of it – and must we not all come to think of such things eventually? – cyber cafes are the tanning salons of the infosphere, they beckon you inside to bombard your cerebellum with sinister radiation; they encourage you to fritter away minutes and then hours playing the plastic piano of trivia.
But I digress. I'd wanted to post a blog while my entire jaw was numb, because frankly that's as close as I get to a mood-altering experience nowadays. Louise, my dentist of 20 years standing, was trying to give me yet another crown. Like an old sheep, the relentless rumination of decades of troubled sleep has resulted in the wearing down of my back teeth. In the grey hours of dawn I awake to a crumbly gorge of amalgam and dentine, cough, choke, spit and discover that another molar has bitten itself into dust.
Each new, gold tooth is about £500 a pop – not cheap. But Louise couldn't pump enough procaine into me to prevent the pure-pain laser of the water drill lancing into me. Eventually she gave up and said she would carve a niche in the stup of the tooth (somewhat in the manner of Joe Simpson placing a piton on the North Face of the Eiger), and 'anchor' a filling on to the tooth. Result: it cost 400 shitters less than the crown would. She averred that: 'The nerves must be deranged in there.' Next time she says she's going to shoot me up with a stronger local anaesthetic, one with adrenaline in it. Woo-hoo! As Homer would say.
When I was in rehab in the 1980s I knew a geezer called Pete whose scam was to visit all the dentists in England and blag the glass sheets from them, on to which they'd smeared the leftover silver amalgam from filling teeth. Pete said he could make a nice little earner flogging this stuff to scrap metal merchants. I thought this such a bizarre example of the division of labout that I put it into my novel 'Dorian'. Now, of course, silver amalgam and scrap metal merchants are just part of a bygone age. But I'm still here – with my ground-down teeth.
Will Self on the writing of Dorian – Guardian, July 2003
It's a wild, Wilde world
Will Self knows something about repressed, homosexual, aristocratic drug addicts
In 1998 I was approached by Joan Bakewell and her then husband, Jack Emery, to consider doing a film adaptation of Oscar Wilde's The Picture of Dorian Gray. Some money came from Jack and more from Channel 4. Without this commission I don't think that I would ever have considered adapting Wilde, let alone re-novelising him.
Rereading the original I saw that one of the things which I'd always found curious about the novel could be the springboard for a new approach. In Wilde's Dorian 16 years pass, but the only way they are measured is through the moral dissolution of the protagonist – no social, cultural or historical change is registered. It occurred to me that if I wanted to set my adaptation approximately 100 years after Wilde's (and there were good reasons for this; I'd always viewed the novel as a strange anticipation of the shape of a liberated gay culture) then there were two concurrent significant 16-year periods available. It was 16 years from the first stirring of the HIV/Aids epidemic until the introduction of Haart (Highly active anti-retroviral therapy), which spelt the end of public perception of the disease as a threat in the west. And these were the same 16 years as the ones between the marriage of Prince Charles and Diana Spencer and the latter's death.
I began work on the script, taking as my model Bruce Robinson's Withnail & I. The film is great, but arguably the script is still greater, a literary work in its own right with superb – almost Dostoevskian – stage directions. Screenwriting friends kept talking to me about useful computer programs, but I eschewed them; it didn't seem such a hardship to type "INT DAY" every few lines. Other friends would bang on about various adaptations of Dorian – there have been a lot of them over the years – but I ignored them as well. What was the point? Setting aside the fact that I was writing an adaptation – and therefore the material was a given – I've never understood the mania writers have for examining the similar works of others. In my view the plangent artificiality of a lot of creative work results from the fact that the people who write novels, direct films and put on plays tend to read too many novels, watch too many films and go to too many plays. As for the business of writing a screenplay as against prose fiction, it didn't seem such a big deal. You just make the margins wider and type "INT DAY" or "EXT NIGHT" where appropriate.
Nevertheless, despite finding Emery perfectly simpatico, and meeting with an equally simpatico John Maybury, who was interested in directing the film, I found work on my Dorian script slow to the point of being tranquillised. Having spent years more or less confident that what I typed would end up being what the reader encountered, I found the idea that there would eventually be input to my script from accountants, men wearing sleeveless anoraks and (gulp!) actors impossible to stomach. I broke off to write a novel, a non-fiction work and then to edit a collection of my journalism.
Eventually I became so late with the project and poor Emery was so despondent that I seized upon the only possible way of completing it: I'd done about two-thirds of it in script form, why not make the margins narrower and delete "INT DAY" and "EXT NIGHT" where necessary? Then I'd end up with a recast Dorian Gray all ready for Jack et al to adapt for the screen. Besides, the whole business of my work appearing on the screen has always seemed highly problematic to me. I hold with Martin Amis's dictum: "Don't believe they've made a film of your book until you rent the video."
So, Dorian was born. I found it easy enough to finish my re-novelisation, and sometimes, but not always, ease is a good sign. Overall, I'm fairly pleased with the book, and satisfied with the wide disparity in its critical reception. As dear Oscar remarked: "When the critics are divided the artist is in accord with himself."
Setting my version in the aristocratic, gay, druggie milieu of the 1980s wasn't too difficult, as I'd spent quite a lot of the 80s in – surprise, surprise – an aristocratic, gay, druggie milieu. So it was with considerable annoyance that I confronted a member of an audience whom I read to at last year's Soho festival (upon hardback publication). This woman said to me: "I enjoyed your reading, but I find your characters altogether unbelievable. I mean people like Henry Wotton, Basil Hallward and Dorian Gray couldn't possibly exist, could they?" Ignoring the fact that these (fictional) characters were Wilde's rather than my own, I snarled at her: "Just how many repressed, homosexual, aristocratic drug addicts have you hung around with in your time?" And when she conceded "None", I rested my case.
[Link to the original article]
Dorian – Observer review
Jonathan Heawood, September 2002
"He brings events forward to June 1981, the summer of the Royal Wedding and the Brixton riots, a time when, according to Self, 'Britain was in the process of burning most of its remaining illusions'. In this world of style and insubstantiality, Basil Hallward's oil painting has become an installation called Cathode Narcissus, in which Dorian's divine form revolves endlessly across a bank of video monitors. Where The Picture of Dorian Gray both defined and mocked the decadent movement, Self aspires to do the same for postmodernism. Where Wilde had Huysmans, Self has Warhol. Where Wilde epitomised aestheticism, Dorian: An Imitation is riddled with reflexivity. And where the original novel was compelling but only incidentally amusing, Self's adaptation is brutal and sometimes hysterical."
Dorian interview – The Observer, September 2002
Robert McCrum talks to Will Self
"Observer: What's the relationship of Dorian to The Picture of Dorian Gray?
Will Self: It's an imitation – and a homage. As a complete and professed rewrite of a classic, I think it's unique. The Picture of Dorian Gray is the prophecy and Dorian is the fulfilment.
Obs: What gave you the idea?
WS: The idea came through the suggestion that I adapt Wilde's Dorian Gray as a film. The minute I started looking at Wilde's original, this idea came unbidden. I'd never have approached the idea of doing it as a novel, I approached it as the idea of doing a screen adaptation, and when the screen adaptation ran into the sand, through my own inability to complete it, I decided the only way to get the thing out was to turn it back into prose."
Read the full interview
Will Self – Dorian
It is 1981 and the "Royal Broodmare", as Henry Wotton calls her, is about to be married. Wotton, a homosexual, and his friend Baz have found a remarkable young man Dorian Gray, the epitome of male beauty. Sixteen years later, how does Dorian remain so youthful?


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Tremetussià (grec: Τρεμετουσιά), antigament Tremithus (grec: Τρεμιθοῦς), és una ciutat de l'interior de Xipre controlada per la República Turca de Xipre del Nord. Fou seu d'un bisbat sota l'Imperi Romà d'Orient. El seu nom deriva dels arbres terebinthoi que creixen al seu retorn.

Ciutats de Xipre
Geografia de la república Turca de Xipre del Nord
Diòcesis titulars

redpajama_set_name: RedPajamaWikipedia


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SHIN BUDDHISM AND JUSTIFICATION BY FAITH IN PROTESTANT CHRISTIANITY
SHIN BUDDHISM AND JUSTIFICATION BY FAITH
IN PROTESTANT CHRISTIANITY.
Faith is, I think, the one thing that is common to all the innumerable religions that have existed and which now exist throughout the world.
Faith is, by definition, not something that depends on intellect.
It lies outside the realm of logic.
It owes its primacy and universality to the fact that, wherever it exists, belief in an afterlife of any sort is wholly dependent on it, as also is belief in any kind of God or gods with their attendant hosts of spiritual beings.
The Roman Catholic Church, which still has one thousand and two hundred million members worldwide, was completely dominant in Western Europe throughout the middle ages and has its direct successor in British Protestantism in the Church of England, or Anglicanism as it is called.
Its core beliefs were firstly in a Triune God, the creator of all that exists, indivisibly one, yet in three separate persons, the eternal God the Father, God the Son, the second member of the Trinity, who became man and as Jesus Christ was crucified for the redemption of fallen mankind, and God the Holy Ghost, the active principle working in the world; secondly it posits the existence of an indestructible, immortal soul within each human being.
Both of these key concepts, neither of them to be found in Buddhism, were handed down to the various Protestant Churches which broke away from the early sixteenth century onwards and placed a wholly new emphasis upon the role of faith, which became not merely a necessary, but a sufficient means for attaining heaven.
It is therefore important to remember that even in the highly structured context of Catholic theology, St Thomas Aquinas, that most logical of medieval theologians, felt himself obliged to state, after setting out his five proofs of the existence of God, that the gift of faith was still required.
In Shin Buddhism, complete faith in Amida Buddha and his Primal Vows is an absolute and central requirement which distinguishes it from all the other main forms of Buddhism and, of course, completely separates it from any kind of Protestant belief.
The heartfelt recitation of the Nembutsu, which stands for the mantra "Namu Amida Butsu", "I take refuge in Amida Buddha," is the essential and sufficient means of gaining entry to the Pure Land, a staging post on the way to fully enlightened Buddhahood and a gateway to Nirvana.
The gift of faith, flowing from Amida's infinite compassion, is entirely his to give, and is the fruit of tariki or other-power, and no human exercise of jiriki or self-power, no accumulation of meritorious acts, no doing of good works, is either necessary or of the slightest avail in the attainment of his Pure Land.
The concept of justification by faith alone is, however, by no means confined to Shin Buddhism.
Quite apart from its presence in Hindu belief c.800-600 BC in the Upanishads of the Rig Veda, it was developed independently, some two and a half centuries after the days of Shinran Shonin, in late fifteenth and early sixteenth century Christian Europe.
Consequently, in the light of Shin Buddhism's current involvement with the West, it is perhaps interesting, and even important, to look at the things which it has in common with, as well as those which fundamentally differentiate it from, its nearest European counterparts.
The classic statement of justification by faith alone was set out as one of the 28 Articles put before the Emperor Charles V at the Diet of Augsburg in 1530 by the Protestant Reformers, who wished to bring about fundamental changes in the beliefs and practices of the Catholic Church.
These were then summarised in the 28 Theses pinned to the door of the Cathedral in that same year by Martin Luther (1483-1546), the German monk and founding father of the Reformation, which gave birth to the Protestant Churches that spread throughout Northern Europe and the British Isles in the succeeding centuries, before expanding into the United States and elsewhere.
Article IV of the Confession of Augsburg itself reads:-
"Also they teach (i.e. the Reformers) that men cannot be justified before God by their own strengths, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favour, and that their sins are forgiven for Christ's sake, who, by his death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight."
This single paragraph sums up both the major point of contact with Shin Buddhism and the major elements that are wholly foreign to it.
Justification by faith alone was completely contrary to the teaching of the Roman Catholic Church, which held, and still holds, that sinners can only attain the Kingdom of God through repentance, followed by the expiation of their sins.
Its introduction occurs, of course, as was mentioned earlier, in the context of belief in a Creator God, and also in an immortal soul, which is not mentioned in the Confession, since belief in it continued to be held in common with the Catholic Church and was taken for granted.
Just as the 18th Primal Vow retains, for Shin Buddhists, the role of primus inter pares, first among equals, so, for Lutheran Protestants, the 4th of the twenty-eight Theses, the condensed version of the Confession, holds a similar position.
It states, with unequivocal brevity, that "Man cannot be justified before God through our own abilities: we are wholly reliant on Jesus Christ for reconciliation with God."
This echoes the words of Christ's follower, the Apostle Paul (1st Cent. AD ), concerning "the blessedness of the man, unto whom God imputeth righteousness without works," in his Epistle to the Romans (Chapter 4, Verse 6), referred to in Article IV of the Confession of Augsburg.
In his Epistle to the Ephesians ( Chapter 2, Verses 8-9 ), to which there is also reference in the Confession of Augsburg, he states
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. Not of works, lest any man should boast."
The parallel with Shin Buddhism could hardly be more striking.
True encounter, which plays such a significant part in Shin Buddhist practice, and is so important in the context of the Japanese contact with English speaking people, Protestants among them, is always greatly helped by a realisation of the attitudes of mind which are already held in common, however great the distance apart may be, and will remain, in other ways.
For some reason it made me think of that poem which I wrote many years ago, soon after we first met, and which Taira translated:-
You of pure
who am certain
of nothing,
road.
The Lutherans were, not unexpectedly, extremely concerned about accusations that they were against good works, and in Article XX, in reiterating the primacy of faith, they quoted St. Ambrose:-
"Faith is the mother of good will and right doing."
and also said;-
"Furthermore it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God."
Shinran Shonin was clearly less exercised about any such attacks, evidently relying on the implications of Amida Buddha's 19th Primal Vow and the centuries-old Pure Land tradition in this regard, and also on the interconnection of self-benefit and benefiting others, saying in Section 17 of the Kyogyoshinsho that:-
"having thus performed the practices of the five gates and accomplished both self-benefit and benefit to others, the Bodhisattva has swiftly realized the supreme perfect enlightenment."
In Section 63 he refers, in the 6th of the Buddha's six kinds of virtue, to:-
"The one who has perfectly fulfilled all the worldly and supramundane virtues."
Then, in Section 82, says that:.
"……… we should know that, by fulfilling the benefit of others, he performs self-benefit,……"
These passages clearly show, in Shinran's mind, the intimate relationship between `pure faith' and `good works' on the path to supreme enlightenment.
In many of the Lutheran Churches, with a worldwide membership now in the region of sixty-four million, the customs, vestments and furnishings deriving from Catholicism, were, and are, maintained providing they do not conflict with the teachings of the New Testament in the Bible.
The second among the great Protestant Reformers was a Frenchman, known as John Calvin (1509-64), a contemporary of Martin Luther, who was active in Geneva and a far more radical and rigorous man, regarding the Bible as the sole authority in all matters of religious faith and practice.
It is from him that the Calvinist, Reformed or Presbyterian Churches derive, with a membership of about forty million, to which some twenty-six million members of the more recently formed United Lutheran and Reformed Churches must be added.
In the Presbyterian Church, great emphasis is placed on the same passages in the writings of the Apostle Paul to which the Confession of Augsburg had referred, and great store is set, not only on the New testament, but also on those passages in the Old Testament of the Bible which can be adduced in support of their central belief in Justification by Faith Alone.
They also believe, in a far more rigorous way, in the Total Depravity of the human race, and add to justification by faith the concept of Predestination, or Unconditional Election.
By Total Depravity, which, of course, is virtually interchangeable with the Shin Buddhist concept of foolish beings inevitably beset by blind passions, they do not mean that all people are absolutely depraved and incapable of doing what is good from a human perspective.
However, that is only a relative good, and because it is not the outcome of true faith can never find favour in the eyes of God.
This is, to all intents and purposes identical with Shinran's statement in the Kyogyoshinsho, quoting Tun-luau's Commentary on Vasubandhu's Treatise on the Pure Land, that
"……… there is the virtue that is produced from a defiled mind and that does not accord with dharma-nature. Whether with regard to their cause or their fruition, the good acts of foolish human beings and devas are all inverted, empty, and false. Hence they are called untrue virtue."
The Calvinist concept of Predestination or Unconditional Election, is directly derived from belief not only in an omnipotent, but also in an omniscient God, who has known from all eternity the fate of each and every human being.
As Presbyterians see it, it is purely out of God's benevolence that he has, from all eternity, elected certain human beings for salvation through belief in Christ, and intervenes on their behalf, leaving the rest of humanity to wallow in the evil that it has chosen, and to ultimate damnation.
Christ's atonement for man's original sin through his crucifixion is therefore a partial or limited atonement.
In this, of course, it differs radically from Shin Buddhism's belief in Amida Buddha's 18th Primal Vow which opens up the possibility of attaining the Pure Land to every human being and, indeed, to all sentient beings, without distinction or discrimination of any kind.
Allied to the three concepts of Total Depravity, Unconditional Election and Limited Atonement are the two further beliefs in Irresistible Grace and the Perseverance of the Saints.
The first states that the Elect, whom God has chosen for salvation, however much they may backslide and fall away into all kinds of sin, can never, in the end, resist the power of Christ's saving grace.
The second is summed up in the phrase "Once saved, always saved".
Once you believe, you can never be lost, you can never go to hell, for Christ will always be your Saviour, and the Elect will never turn away from their belief, for it is their eternal destiny to be saved.
Leaving aside the matter of predestination, Presbyterians see themselves as being in a state which corresponds to what Shin Buddhists see as the stage of non-retrogression, of being truly settled and firmly grasped, never to be forsaken.
The central contradiction in Presbyterian belief, that on the one hand all has been foreordained by God, and yet that it is up to each and every person whether to believe in Christ or not and, if they do not, that they have no one but themselves to blame, is freely accepted.
Just as for Sakyamuni Buddha the Treatise of the Law is "incomprehensible and inexpressible" and for Roman Catholics there are several mysteries, or in lay terms absolute contradictions, which lie beyond the reach of reason, but are reconciled in faith, so for Calvinists the ways of God are simply accepted as lying beyond the reach of human understanding.
Similarly, although faith in the Bible, as God's infallible word, rises above the limitations of human logic, it is the duty of each and every individual to read it and personally to come to terms with it.
In Shin Buddhism, from Shinran's time onwards, a major change was the greatly increased role of the lay followers, and today The Religious Corporation Shogyoji is governed by an elected Head Priest and five lay Trustees.
In the case of Three Wheels, the original seven Trustees consisted of the Head Priest of Shogyoji, the Director, Rev. Kemmyo Taira Sato, and five lay Trustees, and now, eleven of its thirteen Trustees, three of them women, are lay people.
Somewhat similarly, Presbyterianism is run on a representational system in which, within each individual congregation, authority is given to elected lay leaders, known as `Elders' (or Presbyters, from the Greek word for elder), who work with the congregation's ordained Minister.
It is largely as a result of its insistence on individual reading of the Bible that Presbyterianism is not governed by a priestly hierarchy, and the images, appurtenances and ceremonial, associated with the priesthood in the Catholic Church have all been swept away.
It was not until some two centuries later that the Methodist Church, a rather more tolerant, less doctrinaire and austere body, with about 23 million members around the world, came into being.
Founded by John Wesley (1703-91) in 1738, it too eventually swept away many of the structures, adjuncts and beliefs originally handed down through the Catholic Church and still maintained by the established Anglican faith then dominant in England, but less so in Scotland, the stronghold of Presbyterianism.
Like Shin Buddhism, Methodism too is based on justification by faith alone.
When one reads of John Wesley's attainment of faith, one cannot but recall Shinran Shonin's repeated references, in his Letters and elsewhere, to the one thought moment of shinjin.
Early in 1738, John Wesley met a young Moravian Pastor called Peter Bohler, who influenced him greatly and, amongst other things, convinced him that instantaneous conversion was biblical.
As a result, he noted in his diary on 22nd April 1738, "I searched the Scriptures again touching this very thing, particularly the Acts of the Apostles; but, to my great astonishment, found scarce any instances there of other than instantaneous conversions ….."
This must undoubtedly be relevant to his own remarkable experience a month later, on May 24th.
He tells of how
"In the evening I went very unwillingly to a society at Aldersgate Street, where one was reading from Luther's Preface to the Epistle to the Romans (written by St. Paul).
About a quarter before nine, while he was describing the change that God works in the heart through faith in Christ, I felt my heart strangely warmed.
I felt I did trust in Christ, Christ alone for salvation. And an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."
What is more, the parallel with Shinran's own experience, of which of course he can have known nothing, does not end there.
His declaration of his "sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me" was central to what he referred to as the New Birth.
His words are almost a paraphrase of what Yuien reported in the Postscript to the Tannisho, when he wrote that The Master was wont to say
"When I deeply reflect on the Vow of Amida, created through five kalpas of profound thought, I find the Vow is entirely meant for me, Shinran, alone."
On 18th June 1738, in The first of his Forty-Four Sermons, published in 1746, Wesley goes back, like the Lutherans and Calvinists before him, to the authority of St. Paul's Letter to the Ephesians (Ch.2,V. 8) `By grace are ye saved through faith."
He is as absolute as the Smaller Sukhavati- Vyuha, and subsequently Shinran Shonin, in declaring that there is nothing at all that sinful man can do through his own efforts to save himself, but that the certainty of salvation can indeed be attained in this life.
"For there is nothing that we are, or have, or do which can deserve the least thing at God's hand. All our works, Thou, O God, hast wrought in us."
And in various later passages, he says
"Wherewithal then shall a sinful man atone for any the least of his sins? With his own works? No."
Christ died to save us. `By grace' then `are ye saved through faith.' Grace is the source, faith the condition of salvation.
….. it is a present salvation ….. yea, actually attained here on earth, ….. For thus saith the Apostle to the believers at Ephesus, and in them to the believers of all ages ….. And neither here, nor in other parts of holy writ, is there any limitation or restriction."
In passages such as these, Wesley is clearly distancing himself from the Calvinists, with their concepts of Predestination and Limited Atonement and, like Luther, he was also deeply concerned to refute any accusations that to believe in justification by faith, which means a deliverance from guilt and punishment for sin, is to attack or undermine the doing of good works.
He opens the third section of his Sermon by dealing with this primary objection, which goes back to the days of St. Paul,
"That to preach salvation, or justification, by faith only, is to preach against holiness and good works. To which a short answer might be given: `It would be so, if we spake, as some do, of a faith which was separate from these; but we speak of a faith which is not so, but is productive of all good works, and all holiness."
He then goes on at great length to list and refute all the other objections that there might be.
In this, he is at one, not only with the Lutherans, but also, of course, with the teachings of Shinran Shonin and the practice of Shin Buddhists.
Totally opposed to Calvinism, Roman Catholicism or `Popery' as it was called, and later on to compliance with the Thirty-Nine Articles of the Church of England, which then was, and still is, the country's established or official religion, Methodism was primarily based on four things.
The first of these was, of course, Scripture, the reading of Holy Writ, and to that was added Experience, Reason and Tradition, and it is perhaps not wholly unjustified, if one substitutes the Sutras for Christian Holy Writ, to see a certain parallel with Buddhism, despite the vast gulf which lies between them in other respects.
The history of Methodism is extremely complex, with the formation of many separate
denominations or breakaway groupings, and subsequent reunions.
But although, in hindsight, an eventual split was inevitable, Wesley, himself an ordained Anglican Deacon, did not set out to break away from the Church of England, and in 1784, declared "I believe I shall not separate from the Church of England until my soul separates from my body" and three years later that "when Methodists leave the Church, God will leave them."
Early Methodists regularly attended Anglican services, and Methodism started out as a series of local Societies, initially often led by Anglican parish priests, assisted by local lay preachers, to whom were soon added teams of itinerant lay preachers who were assigned to a series of seven circuits, the priests and preachers then assembling in Conferences, strictly controlled by Wesley himself, who was, by nature an autocrat rather than a democrat.
However, in that same year, of 1784, three events accelerated the process of secession.
Firstly, Conference signed the Deed of Declaration, giving Methodism independent legal status. Secondly, the shortage of clergy in America forced Wesley to agree to the independent ordination of Methodist Ministers. Finally, he revised the Anglican Book of Common Prayer, and soon after his death in 1791, the breakaway was completed.
As usual, in learning a little, I have also learnt the vast range of my ignorance and the extent to which I have undoubtedly been led to over-simplify and merely skate over the surface of the things that I have tried to discuss in the hope of enriching the process of encounter for Shin Buddhist followers as they get to know the English speaking world in Britain and America.
Appreciation of the extent to which belief in justification by faith alone is common to Shin Buddhists, and to Lutheran, Calvinist and Methodist Christians alike, does not entail, and should not lead to, a less clear realization of the many fundamental concepts that separate them.
Similarities and differences are the two sides of a single coin, and both need to be fully taken into account, if any true encounter, in the Buddhist sense of the term, is to take place.
Nevertheless, it might, perhaps, be appropriate to end by quoting the haiku on the UCL Monument to the pioneers of 1863 and 1865:
Harubaru to
kokoro tsudoite
hana sakaru
When distant minds
cherries blossom.
Note: This talk was given by Prof. John White at both Shogyoji Temple in Japan and Three Wheels.


Charlie "Tremendous" Jones once said that "You are the same today as you'll be in five years except for two things: the books you read and the people you meet." I submit that the same applies to our walk with Christ. Over the next five years, our growth – our ability to live a life that truly reflects and honors God – will be exactly what it is today except for the books we read and the people we meet.
Sometimes it's good to go back to the beginning. We need those breaths in our life where we can simply relax and recollect. How did we get here, what decisions have we made – both good and bad – to become the person we are today? Are there opportunities to go back and amend a wrong or to alter our present course? How are our focus and our walk? Sometimes it helps to go back even further, to the very beginning, when life began. As followers of Christ and believers in God, our struggles all began with a simple, but not so innocent, bite of an apple. I know I have often thought that given the opportunity, I would have chosen to obey God and stayed pure. Hindsight is indeed 20/20, and reality often differs from our passions and ideals.
Every day I fall victim to my own apples. I am shown the path of holiness, and it is quite clear. The way is well lighted and the road straight and solidly paved. It's sad to consider how the path is not well-worn, but rather shows little signs of traffic. It seems so simple. We simply need to wake up each day ready to love others, ready to do all that Christ commands us to do. We can do anything we want as long as it does not go against the character and principles of God. But, just like Eden, that simply isn't good enough; we want more. More is a funny word, as by definition we will never achieve it. Life becomes an endless struggle to clutch ever more: more pleasure, more possessions, more social standing. It never ends, and thus, I become aware that I would have eaten the apple as well.
I don't want to admit that I fail. I don't like failing at anything, and I'm certain you feel the same. If we're honest with ourselves though, we fail far more times than we succeed every day. We all have our apples that we chew on throughout the day. For some it's greed, others a sharp tongue and still others an addiction of some sort. We can't seem to stop ourselves. Sin is an addiction in and of itself. We are all addicted to something, and we need to eradicate it from our lives.
What are your apples, your addictions? May I suggest you jump on the sobriety wagon? Just like those attempting to kick the more publicized addictions, we need to quit our sinful behavior at once, not try and gradually improve. Monitor your progress; keep track of how many days you've "been sober". Write down the areas of your life you know are not pleasing to Christ. Pray that He will help you turn from these behaviors and thought patterns. Then consciously reject those same behaviors one day at a time. Can you make it one week sober? Two weeks? A month? Tackle one behavior at a time. Once you've been "six weeks sober", you can add a new behavior and start your sobriety pledge for that area of your life as well. The longer you stay sober, the harder it will be to go back to that behavior. Who wants to go back to day one after reaching day 50? Although it's difficult, stay close to God and pray throughout your journey. He will help you stand up under the pressure. The next time someone hands you an apple of sin, smile and hand it back. Tell them you don't eat those any longer.
I write a lot about personal responsibility, focused here on this blog as our duty to follow Christ with all that we are. This is our call as followers of Jesus. If we are not personally "all in" for Jesus, we cannot expect to have any merit with those to whom we would speak. We have to model our beliefs without wavering, trusting always in Christ rather than in anything we might possess or accomplish. I would be remiss, however, if I were to stop at personal responsibility. We are called the body of Christ, meaning we are part of a connected network, a family. Jesus called this family His bride, the church.
Today we tend to think of church as a building, indeed as several building throughout our cities. This is a misrepresentation of what the Church was created to be. The Biblical church never referred to a building, but rather a body. We are supposed to amplify all the things we are called to do as individual followers of Christ, by gathering with other believers and doing those same things together. The power in a group of followers of Jesus can be breath taking. There is more power in love than any other force in the universe. This is true on an individual level, but even more pronounced when a group of people come together to love others.
Together, through love, we can feed the hungry, give shelter to the homeless, care for the widows and single moms, and look after the orphans and those from broken homes. Love is powerful. Love, amplified, is unstoppable. We are called to be the church, yet most of us associate being the church as going to a predetermined building each Sunday morning, being entertained for an hour or two, then maybe even getting involved in a couple of programs. Mission accomplished, duty fulfilled, right? Doubtful. There are a few modern "churches" that get it right. They do the things Christ commanded us to do. But by and large, the modern Western church has become a divisive collection of mini-corporations with building campaigns, catering budgets and medical insurance benefits. Much of the money collected from the church members goes to pay the overhead of the staff and electricity bills. Thankfully we squeeze small corners of the budget in so we can help out in the inner city and send some rice overseas. We manage to earmark just enough money to soothe our conscious so we can get on with bigger ideas such as building campaigns.
I cannot begin to imagine the sorrow of Christ as He looks down on all of this. Is this the reason He sacrificed His own life, so that we could build better playgrounds and more adequately cool our "sanctuaries"? God, forgive us. What have we become? How we have twisted His mission to the point that our own professed Lord would no longer recognize it. This is not the church Christ died for. We – you and me – we are the Church for which He died. Yet we ignore the commandments of Jesus and we spit on the cross where He bled for us because we can't see past our own comfort to notice a wounded and dying world, a world that cries out to us for help. We pass by the homeless and overlook the poor. We ignore the needs of the outcast and cater to those more like ourselves. We are the Church, but where is the work of the church, where are the results? We need more than Sunday morning sermons and soon forgotten resolutions of commitment. We need true followers banding together to go out and care for this world. We need to come together and be the Church. We need to be the ones who are not afraid to stand in the face of oppression and persecution. We as the Church should be throwing our bodies over those in need, protecting them, loving them and nursing them back to health.
But we stand off to the side. We bicker over styles of worship, the length of sermons and meaningless nuances of religion. We are not called to be a people divided, but rather a people united under Christ. He is to be our Lord and Leader. So how about it Church, are you with me? Are you ready to abandon the buildings and divisions and begin to be about being the Church rather than simply attending one? The church is the bride of Christ. A bride does not merely attend her wedding but rather is fully engaged in all facets of it and fully focused on the one she loves. It's time to stop merely being in attendance. It's time to be the Church, fully devoted, fully alive.
What if we're not making a difference at all? What if we sit behind our desks all day, every day, for twenty years or more and never make a difference? We weren't called to this. Indeed, we weren't made for this.
Increasingly this is becoming the age of the knowledge worker. Many don't even go into an office at all, and those that do are cordoned off from each other in 5×5 cells we call cubicles. Community and interaction are left in favor of self-achievement and autonomy. Along the way we have lost our mission and I dare say a piece of our humanity. The past couple of generations have been raised in an environment of individualism at the sacrifice of teamwork. Self ambition has blinded us to the beauty of working together and helping each other. When my grandparents were my age, everyone looked out for one another and lent a hand as needed. Now many of us have never even met the neighbor two doors down from us.
God help us. What have we become? It's no wonder there is a waning interest in Christianity in this country. Those of us who profess to know Christ live identical lives to those who don't. We've been sucked in by the lies of society. We've bought into Madison Avenue and it may very well be costing us our soul. We must turn back and repent. We must rediscover our mission in life, and we must refocus our lives on Jesus Christ.
True religion is this, that we care for the orphans and the widows and keep ourselves untainted by the world. (James 1:27) Are we doing it? Do we take the time to mentor kids from a single parent home or to buy a sack of groceries for a single mother? Do we spend time with the elderly and the homeless? Do we give hope to anyone? When was the last time you unconditionally loved someone, the last time you loved someone without expecting anything in return? We are sick, we are selfish and we have lost our way.
There's no happy moral today, no silver bullet of encouragement. There is only this: take an honest look at your life. Are you living a life worthy to be associated with Jesus? Are you living a life that displays grace, mercy and love to everyone around you? Are there areas of your life that remain closed to God, areas that you will not surrender? When was the last time you told someone about the love and redemption found only in Jesus Christ? We are sick and we need to get well. Repent today. Turn away from the life you've bought into and start fresh living the life God planned for you. We must make a difference or there is no point in any of this. We can't keep doing what we're doing and hope to make a difference. Modern Christianity is failing and we must change. We must repent of Christianity and turn instead to a life of following Christ. Replace your selfishness with selflessness, your greed with generosity and your bitterness with love. Repent with me today and walk in the way of Jesus.
For many years growing up, I used to dread the inevitable, "Where you from?" question that came with introductions to new people. As a military "brat", we moved around a lot. I had lived in three states and in three different countries before I ever hit first grade. While being exposed to different cultures and ethnic groups has forever shaped who I am today, in the early years I was left with somewhat of an identity crisis. These days, for the first time in my life, I have a solid handle on that dreaded "Where you from?" question.
One of the reasons I really struggled with the question earlier in my life stemmed from the fact that I didn't really identify with any area or group of people. Today it's the same, but I now understand the reason why. I am a follower of Christ, I belong to Him. I identify with Jesus. Spending time with Him is when I feel most at peace, when I feel at home.
Lately I can't turn on the television or radio, much less pick up a newspaper, without being bombarded with the latest political argument of what it means to be an American. I hear arguments from both Christian and non-Christian friends, both trying to win me over to their point of view. I feel wonderfully disconnected, if not somewhat frustrated, from all the fuss. You see, I'm not from America. Sure, my birth certificate will tell you I was born on United States territory, but that is simply geography. I am extremely thankful to have been born in a country that has allowed me to express my opinion freely, and a country that has let me pursue a way of life of my own choosing. But make no mistake, I pledge my allegiance to the Creator God and to His Son who sacrificed His life for me. I do not pledge allegiance to a colorful rag, but rather to the blood stained robes of my Lord and Savior. I do not love any particular area of dirt, but will bow on any piece of land before my God.
If you ask me where I'm from, I will proudly and unashamedly tell you that I am part of the Kingdom of God. This is where I place my allegiance. How about you? Where are you from? With whom do you identify? The Bible makes it clear that we cannot serve two masters. We can't serve "God and country", because our country will most assuredly come into conflict with God. Whom then will you choose? Do you boast in your country of origin or in your true place of origin? God created you with specific talents and abilities, intended for use according to His purpose. All that we have and all that we are originated with God. We are from Him, not any plot of soil. Do you show God the same allegiance you do to your country? If not, it's time to choose this day whom you will serve.


text:
void enumerationMutationHandler(id object) {
    [[NSThread currentThread] threadDictionary][@"mutationErrorObject"] = object;
}

SpecBegin(ZTupleTests)

describe(@"tuple tests", ^{
    context(@"ordinal property", ^{
        it(@"can access tuple using properties", ^{
            ZTuple3<NSNumber *, NSString *, NSDictionary *> *tuple = [[ZTuple3 alloc] initWithFirst:@3 second:@"string" third:@{@"key": @"value"}];

            expect(tuple.first).to.equal(@3);
            expect(tuple.second).to.equal(@"string");
            expect(tuple.third).to.equal(@{@"key": @"value"});
            expect(tuple.last).to.equal(tuple.third);

            tuple.first = @5;
            expect(tuple.first).to.equal(@5);

            tuple.last = @{@"key": @"value2"};
            expect(tuple.third).to.equal(@{@"key": @"value2"});
        });

        it(@"can create a new tuple using macro", ^{
            ZTuple4<NSNumber *, NSNumber *, NSNumber *, NSNumber *> *tuple = ZTuple(@1, @2, @3, @4);

            expect(tuple.first).to.equal(@1);
            expect(tuple.second).to.equal(@2);
            expect(tuple.third).to.equal(@3);
            expect(tuple.fourth).to.equal(@4);
            expect(tuple.last).to.equal(@4);
        });

        it(@"can unpack tuple using macro", ^{
            ZTuple4<NSNumber *, NSNumber *, NSNumber *, NSNumber *> *tuple = ZTuple(@1, @2, @3, @4);

            ZTupleUnpack(NSNumber *a, NSNumber *b, NSNumber *c, NSNumber *d, Z_FromVar(tuple));

            expect(a).to.equal(@1);
            expect(b).to.equal(@2);
            expect(c).to.equal(@3);
            expect(d).to.equal(@4);
        });

        it(@"can invoke KVO", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);

            id observer = [OCMockObject mockForClass:NSObject.class];

            [[observer expect] observeValueForKeyPath:@"second"
                                             ofObject:tuple
                                               change:@{NSKeyValueChangeNewKey: @5,
                                                        NSKeyValueChangeKindKey: @(NSKeyValueChangeSetting)
                                                        }
                                              context:OCMArg.anyPointer];

            [tuple addObserver:observer
                    forKeyPath:@"second"
                       options:NSKeyValueObservingOptionNew
                       context:NULL];

            tuple.second = @5;

            [observer verify];

            [tuple removeObserver:observer forKeyPath:@"second"];
        });

        it(@"can observe property named last, will invoke observe callback when set the last ordinal oproperty", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);

            id observer1 = [OCMockObject mockForClass:NSObject.class];
            id observer2 = [OCMockObject mockForClass:NSObject.class];

            [[observer1 expect] observeValueForKeyPath:@"last"
                                              ofObject:tuple
                                                change:@{NSKeyValueChangeNewKey: @5,
                                                         NSKeyValueChangeKindKey: @(NSKeyValueChangeSetting)
                                                         }
                                               context:OCMArg.anyPointer];
            [[observer2 expect] observeValueForKeyPath:@"third"
                                              ofObject:tuple
                                                change:@{NSKeyValueChangeNewKey: @5,
                                                         NSKeyValueChangeKindKey: @(NSKeyValueChangeSetting)
                                                         }
                                               context:OCMArg.anyPointer];

            [tuple addObserver:observer1
                    forKeyPath:@"last"
                       options:NSKeyValueObservingOptionNew
                       context:NULL];

            [tuple addObserver:observer2
                    forKeyPath:@"third"
                       options:NSKeyValueObservingOptionNew
                       context:NULL];

            tuple.third = @5;

            [observer1 verify];
            [observer2 verify];

            [[observer1 expect] observeValueForKeyPath:@"last"
                                              ofObject:tuple
                                                change:@{NSKeyValueChangeNewKey: @7,
                                                         NSKeyValueChangeKindKey: @(NSKeyValueChangeSetting)
                                                         }
                                               context:OCMArg.anyPointer];
            [[observer2 expect] observeValueForKeyPath:@"third"
                                              ofObject:tuple
                                                change:@{NSKeyValueChangeNewKey: @7,
                                                         NSKeyValueChangeKindKey: @(NSKeyValueChangeSetting)
                                                         }
                                               context:OCMArg.anyPointer];

            tuple.last = @7;

            [observer1 verify];
            [observer2 verify];

            [tuple removeObserver:observer1 forKeyPath:@"last"];
            [tuple removeObserver:observer2 forKeyPath:@"third"];
        });
    });

    context(@"subscript", ^{
        it(@"can access subscript", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);

            expect(tuple[0]).to.equal(@1);
            expect(tuple[1]).to.equal(@2);
            expect(tuple[2]).to.equal(@3);

            tuple[0] = @4;

            expect(tuple.first).to.equal(@4);
        });

        it(@"will raise an assert if access over subscript", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);
            id assertHandler = [OCMockObject mockForClass:NSAssertionHandler.class];

            [[[assertHandler expect] ignoringNonObjectArgs] handleFailureInMethod:@selector(objectForKeyedSubscript:) object:tuple file:OCMOCK_ANY lineNumber:0 description:@"Invalid parameter not satisfying: %@", @"%@"];

            [[[NSThread currentThread] threadDictionary] setValue:assertHandler
                                                           forKey:NSAssertionHandlerKey];

            id any __attribute((unused)) = tuple[3];

            [assertHandler verify];

            [[[assertHandler expect] ignoringNonObjectArgs] handleFailureInMethod:@selector(setObject:atIndexedSubscript:) object:tuple file:OCMOCK_ANY lineNumber:0 description:@"Invalid parameter not satisfying: %@", @"%@"];

            tuple[4] = @5;

            [assertHandler verify];

            [[[NSThread currentThread] threadDictionary] removeObjectForKey:NSAssertionHandlerKey];
        });
    });

    context(@"fast enumeration", ^{
        it(@"can use for in to access tuple", ^{
            ZTuple20 *tuple = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10,
                                     @11, @12, @13, @14, @15, @16, @17, @18, @19, @20);

            NSMutableArray *array = [NSMutableArray array];

            for (NSNumber *number in tuple) {
                [array addObject:number];
            }
            expect(array).to.equal(@[@1, @2, @3, @4, @5, @6, @7, @8, @9, @10,
                                     @11, @12, @13, @14, @15, @16, @17, @18, @19, @20]);
        });

        it(@"can use for(;;) to access tuple", ^{
            ZTuple20 *tuple = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10,
                                     @11, @12, @13, @14, @15, @16, @17, @18, @19, @20);

            NSMutableArray *array = [NSMutableArray array];

            for (int i = 0; i < tuple.count; i++) {
                [array addObject:tuple[i]];
            }

            expect(array).to.equal(@[@1, @2, @3, @4, @5, @6, @7, @8, @9, @10,
                                     @11, @12, @13, @14, @15, @16, @17, @18, @19, @20]);
        });

        it(@"can access nil item use for-in", ^{
            ZTuple4 *tuple = ZTuple(@1, @2, @3, nil);

            NSMutableArray *array = [NSMutableArray array];
            BOOL hasNil = NO;
            for (NSNumber *number in tuple) {
                if (number == nil) {
                    hasNil = YES;
                } else {
                    [array addObject:number];
                }
            }
            expect(hasNil).to.beTruthy();
            expect(array).to.equal(@[@1, @2, @3]);
        });

        it(@"will raise error if modify any item when enumeration", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);

            objc_setEnumerationMutationHandler(enumerationMutationHandler);

            for(NSNumber *number in tuple) {
                id useless __attribute((unused)) = number;
                tuple[1] = @5;
            }

            expect([[NSThread currentThread] threadDictionary][@"mutationErrorObject"]).to.equal(tuple);
            [[NSThread currentThread] threadDictionary][@"mutationErrorObject"] = nil;

            for(NSNumber *number in tuple) {
                id useless __attribute((unused)) = number;
                tuple.last = @12;
            }
            expect([[NSThread currentThread] threadDictionary][@"mutationErrorObject"]).to.equal(tuple);
            [[NSThread currentThread] threadDictionary][@"mutationErrorObject"] = nil;

            objc_setEnumerationMutationHandler(NULL);
        });
    });

    context(@"copy", ^{
        it(@"can copy to get a cloned one", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);
            ZTuple3 *tupleCopied = [tuple copy];

            expect(tupleCopied.first).to.equal(@1);
            expect(tupleCopied.second).to.equal(@2);
            expect(tupleCopied.third).to.equal(@3);
        });
    });

    context(@"join", ^{
        it(@"can join two tuples use method join:", ^{
            ZTuple2 *tuple1 = ZTuple(@1, @2);
            ZTuple3 *tuple2 = ZTuple(@3, @4, @5);

            expect([tuple1 join:tuple2]).to.equal(ZTuple(@1, @2, @3, @4, @5));
        });

        it(@"should raise an assert if two tuples itme count larger than 20", ^{
            ZTuple11 *tuple1 = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10, @11);
            ZTuple11 *tuple2 = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10, @11);
            id assertHandler = [OCMockObject mockForClass:NSAssertionHandler.class];

            [[[assertHandler expect] ignoringNonObjectArgs] handleFailureInMethod:@selector(join:) object:tuple1 file:OCMOCK_ANY lineNumber:0 description:@"two tuple items count added cannot larger than 20"];

            [[[NSThread currentThread] threadDictionary] setValue:assertHandler
                                                           forKey:NSAssertionHandlerKey];

            ZTupleBase *tuple3 = [tuple1 join:tuple2];
            expect(tuple3).to.beNil();
            [assertHandler verify];

            [[[NSThread currentThread] threadDictionary] removeObjectForKey:NSAssertionHandlerKey];
        });

        it(@"can use extend macro add some new item to exist tuple", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);
            ZTuple5 *tuple5 = ZTupleExtend(tuple, @4, @5);

            expect(tuple5).to.equal(ZTuple(@1, @2, @3, @4, @5));
        });
    });

    context(@"take & drop", ^{
        it(@"can take first N item from tuple", ^{
            ZTuple4 *tuple = ZTuple(@1, @2, @3, @4);
            ZTuple2 *tuple2 = [tuple take:2];

            expect(tuple2).to.equal(ZTuple(@1, @2));
        });

        it(@"should get a clone if taken N is larger than tuple's count", ^{
            ZTuple4 *tuple = ZTuple(@1, @2, @3, @4);
            ZTuple4 *tuple2 = [tuple take:15];

            expect(tuple2).to.equal(tuple);
        });

        it(@"should raise an assert if N is 0", ^{
            ZTuple11 *tuple = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10, @11);
            id assertHandler = [OCMockObject mockForClass:NSAssertionHandler.class];

            [[[assertHandler expect] ignoringNonObjectArgs] handleFailureInMethod:@selector(join:) object:tuple file:OCMOCK_ANY lineNumber:0 description:@"Invalid parameter not satisfying: %@", @"count >= 1 && count <= tupleCountWithObject(self)"];

            [[[NSThread currentThread] threadDictionary] setValue:assertHandler
                                                           forKey:NSAssertionHandlerKey];

            ZTupleBase *tuple2 = [tuple take:0];
            expect(tuple2).to.beNil();
            [assertHandler verify];

            [[[NSThread currentThread] threadDictionary] removeObjectForKey:NSAssertionHandlerKey];
        });

        it(@"can drop first N itme from tuple", ^{
            ZTuple4 *tuple = ZTuple(@1, @2, @3, @4);
            ZTuple2 *tuple2 = [tuple drop:2];

            expect(tuple2).to.equal(ZTuple(@3, @4));
        });

        it(@"should raise an assert if N is larger or equal than tuple's count", ^{
            ZTuple11 *tuple = ZTuple(@1, @2, @3, @4, @5, @6, @7, @8, @9, @10, @11);
            id assertHandler = [OCMockObject mockForClass:NSAssertionHandler.class];

            [[[assertHandler expect] ignoringNonObjectArgs] handleFailureInMethod:@selector(join:) object:tuple file:OCMOCK_ANY lineNumber:0 description:@"Invalid parameter not satisfying: %@", @"count < selfCount"];

            [[[NSThread currentThread] threadDictionary] setValue:assertHandler
                                                           forKey:NSAssertionHandlerKey];

            ZTupleBase *tuple2 = [tuple drop:11];
            expect(tuple2).to.beNil();
            [assertHandler verify];

            [[[NSThread currentThread] threadDictionary] removeObjectForKey:NSAssertionHandlerKey];
        });

        it(@"should get a clone if drop N is zero", ^{
            ZTuple4 *tuple = ZTuple(@1, @2, @3, @4);
            ZTuple4 *tuple2 = [tuple drop:0];

            expect(tuple2).to.equal(tuple);
        });
    });

    context(@"tuple and array convert", ^{
        it(@"can convert a tuple to an array", ^{
            ZTuple3 *tuple = ZTuple(@1, @2, @3);

            expect([tuple allObjects]).to.equal(@[@1, @2, @3]);
        });

        it(@"should use NSNull instead nil when convert to an array", ^{
            ZTuple3 *tuple = ZTuple(@1, nil, @3);

            expect([tuple allObjects]).to.equal(@[@1, NSNull.null, @3]);
        });

        it(@"can convert an array to a tuple", ^{
            ZTupleBase *tuple = [ZTupleBase tupleWithArray:@[@1, @2, @3]];

            expect(tuple).to.equal(ZTuple(@1, @2, @3));
        });

        it(@"should use nil instead NSNull when convert to a tuple", ^{
            ZTupleBase *tuple = [ZTupleBase tupleWithArray:@[@1, NSNull.null, @3]];

            expect(tuple).to.equal(ZTuple(@1, nil, @3));
        });
    });

    context(@"others", ^{
        it(@"will show description like NSArray", ^{
            ZTuple2 *tuple = ZTuple(@1, @2);

            expect(tuple.description).to.equal([NSString stringWithFormat:@"<ZTuple2: 0x%lx>(\n    1,\n    2\n)", (unsigned long)tuple]);
        });

        it(@"will show nil as null", ^{
            ZTuple3 *tuple = ZTuple(@1, nil, @3);

            expect(tuple.description).to.equal([NSString stringWithFormat:@"<ZTuple3: 0x%lx>(\n    1,\n    \"<null>\",\n    3\n)", (unsigned long)tuple]);
        });

        it(@"will create a new tuple with count arg", ^{
            ZTuple3 *tuple = [ZTupleBase tupleWithCount:3];

            expect(tuple).to.beKindOf([ZTuple3 class]);
        });
    });
});

SpecEnd

redpajama_set_name: RedPajamaGithub


text:
Peter Ainsworth — Chair of The National Lottery Community Fund
Peter Ainsworth has been The National Lottery Community Fund's UK Chair since June 2011.
"It is a great privilege to be associated with the Fund. Having been a keen supporter of the National Lottery ever since it started, I am hugely impressed by the scale and depth of the Fund's giving into communities, and to people most in need across the UK. This is an exciting organisation which really does make a positive impact on the quality of life."
Peter Ainsworth has been The National Lottery Community Fund's UK Chair since June 2011.
He is an Environmental Consultant and a founder member of the Robertsbridge Group. He was previously a Director of Corporate Finance in a major Investment Bank. He has a 25 year record of commitment to public life having served at senior levels both as a Local Councillor and as a Member of Parliament in government and opposition.
Peter is currently chairman of two national charities, Plantlife International, and the Elgar Foundation.
Tony Burton CBE — Vice Chair and Chair of Audit & Risk
Tony Burton CBE is one of the Fund's general members.
"In a fast changing world The National Lottery Community Fund is on a mission to transform the lives of communities and people most in need. As Vice Chair I am delighted to be able to play a growing role in unleashing the potential of communities to improve their lives and the quality of their neighbourhoods."
Tony works free-range on a wide range of community and environmental projects, including providing support for community groups on neighbourhood planning and as Executive Chair of Sustainable Homes. He also advises HS2 on design and Lafarge Tarmac on sustainability and is a trustee of Friends of the Earth. Tony founded Civic Voice – the national charity for the civic movement – in 2010 and has over twenty five years' experience on the Boards of national charities, including National Trust, Campaign to Protect Rural England and Design Council.
Tony is a trustee for his local civic society in Mitcham. He was awarded the CBE in the Jubilee Honours for services to planning, local government and community and can be found on twitter as @Tony4Place
Elizabeth Passey
Elizabeth Passey is one of the Fund's general members.
Elizabeth is Senior Adviser J Stern & Co Family Office, and Non-Exec Director VPC Specialty Lending Investments plc. She is Convener of The University of Glasgow, Chairman of The Wye & Usk Foundation and Council Member & past Vice President of The Zoological Society of London. She is also a Programme Committee Member of WWF-UK.
She has served as a Managing Director of Morgan Stanley and Chairman of the Board of Morgan Stanley International Foundation, and as a Managing Director of Investec Asset Management. She is a past Trustee of the Isle of Dogs Community Foundation. Elizabeth is a Freeman of the Goldsmiths Company and graduated with a First Class Honours degree from The University of Glasgow.
Sian Callaghan
Sian has worked in public relations, public affairs and marketing for 28 years in the private, public and not for profit sectors. Since July 2014 she has been Director of Communication at the Office for National Statistics in Newport.
"I was keen to join The National Lottery Community Fund committee after seeing the impact our funding has on communities' right across Wales, and I'm delighted to be part of a team which has the interests of the people of Wales at its heart. Visiting the projects we support and hearing how we help to improve lives has been inspirational."
Sian previously worked for Centrica, the parent company of British Gas for 18 years in a variety of communication roles. She has also worked for the Welsh Federation of Housing Associations, at Mid Glamorgan County Council and has been involved in PR and marketing for a number of consumer brands, working both in Wales and across the UK.
Married to Rob, Sian lives in Cardiff. She is a past board member of Shelter Cymru and Cadwyn Housing Association and has a degree in Communication Studies.
Dr Michael Dobbins
Dr Michael Dobbins is the Principal of Ardnashee School and College and is founder and Chair of Liberty Consortium in Derry/Londonderry, an award-winning, nationally recognised, multi-sectoral body promoting inclusive play, community infrastructure and quality services for children and adults with learning disabilities.
"I am very excited about joining the team at The National Lottery Community Fund and supporting our work in enhancing local communities. It is also a great honour to be able to work for an organisation that puts communities first and I look forward to taking up my responsibilities."
He has published several papers in internationally peer-reviewed journals in both Europe and North America, authored and co-authored several reports and is the author of the book 'Learning to Enable'.
He serves on a range of public and community sector boards and is actively committed to community leadership.
Michael is a regular speaker at conferences throughout Ireland on educational matters.
Kevin Bone
Kevin Bone is Partner and UK Head at Impact Ventures UK.
"The Fund's focus on early action and emphasis on communities are just two aspects of the role that make me so excited to join. I am honoured to be given the opportunity to support the team in their great work."
He is a qualified accountant and experienced investment professional. He has a wealth of private sector experience and expertise in investing in social impact and governance in the social sector.
UK Funding Committee minutes
December 2018 minutes (PDF 485 KB)
September 2018 minutes (PDF 459 KB)
Peter Ainsworth Chair of The National Lottery Community Fund
Tony Burton CBE Vice Chair and Chair of Audit & Risk


Once upon a time there was a great city called Khronathea. It was ruled by King Kron and at its center was the temple of time itself: The Temple Of Khronos. The people of Khronathea proudly called themselves Khronites and went about their daily business of repairing all the clocks and watches of the Great city.
One day the King was feeling bored, as Kings do, and so he decided to explore his huge palace. He wandered from room to room until he noticed a small door at the end of a very long corridor. Inside the room was a table and on that table stood a golden lamp.
"A golden lamp.", he was quick witted.
As he did so there was a puff of smoke and a bright flash of red light and two evil genies magically floated before him.
"I am seven-and-eighty.", said the first genie.
"I am seven-and-ninety-five.", said the second genie.
"Cor-blimey!", said the King. Or words to such effect.
"We are here to take over The Temple Of Khronos and destroy all of the clocks in the city of Khronathea!", said both genies in unison.
"Who's going to know when to bring me my full English breakfast each morning if these buggers have their way?", thought the King and realising the precariousness of the situation promptly legged it for help.
Now, these two genies wanted The Temple Of Khronos each for themselves and so they agreed that they would go to the temple and fight it out to the death. The winning genie would have full control over all the clocks in the city.
Unbeknownst to seven-and-ninety-five, seven-and-eighty had placed a trap at the entrance to the temple. When he passed through the door seven-and-ninety-five disappeared in a puff of smoke.
"HA! HA! Now I control the temple and all time!", said seven-and-eighty.
In the meantime the poor King had ran for help and he went to see the Great Wizard Of Khronathea.
"You've got to help O Great Wizard! These troublesome genies are going to destroy all the clocks in my city! My chefs wont know when to bring me my bacon sandwich!", said the King anxiously.
The wizard went to The Temple Of Khronos taking with him a small box with a button on the top. Inside the temple there was seven-and-eighty waiting for him.
"HA! You can't destroy me, pathetic wizard!", said the genie.
"I come to offer you all the riches of the Kingdom, great genie! Emeralds, rubies and gold!", said the wizard.
"I'm listening…", said the genie.
This was a too tempting an offer for the genie and at the stroke of midnight he pressed the button and promptly disappeared never to be seen again.
The clocks of Khronathea would keep the correct time forever more and the King's bacon was saved. Hurrah!
If you recall from part two we were looking for a magic switch. In this part I'll try to explain how rubidium makes such magic a reality, but first a quick thought about the rubidium metal itself.
Basic physics dictates that if you lower the pressure you also lower the boiling point. Rubidium has a very low melting point (at atmospheric pressure) of around forty degrees centigrade. This fact is a key to how these clocks work.
In the above photo the lamp (A) contains a small amount of Rb87 at a low pressure (a partial vacuum) and also a small electric heater wire. When the lamp is hot enough (less than one hundred degrees centigrade) the Rb87 turns into a vapour. This gas is then excited by radio-frequency energy causing it to glow.
This explains the full name for these clocks as a vapour cell atomic clock.
Let's now look at fig 2 and put it into some sort of relationship with the above photo.
On the left side we have the Rb87 lamp (A). This emits two key wavelengths of light. One at 780nm and another at 795nm. Both are in the invisible infra-red part of the spectrum. Obviously the lamp emits lots of other wavelengths hence why we can see it glow pink.
The bigger metal box (B) contains three main components. A filter, a resonator and a photo-diode. The filter and resonator work in the same way as the lamp – both contain rubidium at a low pressure with an electric heater wire. Note, though, that the filter contains Rb85.
Light from the lamp passes through the filter then the resonator and finally hits the photo-diode. This then regulates the clock.
Now for the magic and a rotten drawing!
In the above figure on the left I've drawn (sort of) two buckets, A and B. Bucket A contains a water pump while B has a small hole in the bottom allowing the water to run back into A. If the hole is just the right size the system will balance. Water will flow from C into B through the hole and back into A. But if we were to make that hole smaller then more water will collect in bucket B than A. We now have an imbalance in the system and it's this trick that a rubidium clock makes use of.
On the right of fig 3 there are three 'energy level' diagrams each matching their equivalent components from fig 2. The first represents the Rb87 lamp. There are two electrons – E1 and E2. E1 jumps from 1 to 3 and emits 780nm light. E2 jumps from 2 to 3 and emits 795nm light. Okay, jolly good so far.
Ignoring the filter for the moment let's think about what happens to the light when it passes through the resonator cell.
Because of the Rb87 vapour in the resonator the light energy from the lamp will be absorbed and re-emitted as light of the same wavelength. But it wont all be in the same direction. A small amount of scattering or diffusion of the light will take place.
This is the clever bit: due to a coincidence of nature an energy level of Rb85 closely matches the 795nm level of Rb87, but not the 780nm.
The upshot of this is that if we pass the Rb87 light through the Rb85 filter we remove (or scatter) some of the 795nm light whilst allowing all of the 780nm to pass through. Like the trap the genie set at the temple door.
Now when that light enters the resonator cell there will be more energy to move an electron from level 1 to 3 than there is for 2 to 3. Eventually the 'pool' of electrons at 1 start to run out as they gather at 2. The cell now absorbs less light and that is detected by the photo-diode. We have effectively closed the hole, a little bit, in bucket B and created a population imbalance.
Now we need to restore the balance and that's where the magic switch comes in.
To do this we make use of something called magnetic resonance. If you calculate the energy between levels 1 and 2 you can calculate the frequency (or speed) for our magic switch. And only that frequency will work.
For rubidium that magic frequency is 6.8347GHz or six billion, eight hundred and thirty-four million and seven hundred thousand times every second.
If you inject that electromagnetic signal into the resonator cell it frees the electrons trapped at level 2 and population balance is restored – like making the hole in bucket B bigger.
Absorption starts to happen again and the light from the lamp gets scattered causing a slight (a fraction of a percent!) dip in the light that reaches the photo-diode.
If the switch runs faster (or slower) than 6.8347GHz then absorption becomes less and more light reaches the photo-diode. The electronics compensates for this and maintains a lock on the level 1-2 atomic transition.
We now have our magic switch and the genies are kept in the lamp!
In part 4 we'll look at how that (ridiculous) signal can be tamed to measure the rotation of the Earth – a time of day clock.
ACT 5 SCENE 6 The Royal Palace at Purdonium. Music. Enter COURTIERS, dancing. Enter FELIX, TILDA, VULPECULA, JESSICA, ETTY, VISCUS and KEVIN.


text:
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Royal Melbourne Institute of Technology is referred to RMIT University which was established in 1887 bygrazier, politician and public benefactor the Hon. Francis Ormond—as theWorking Men's College of Melbourne.Its foundation campus is located in Melbourne city, and is a contiguous part of the northern area of the city centre. The university is based on technology and the new designs of the new modern era. The institute gives the knowledge to the students with the motto of skilled hand with cultivated minds which means that if a person has a special hand in his/her special work and working with the cultivated mind. It was opened as a night school for instruction art, science and technology to help the industrialization of Melbourne during the 19th century.It had an initial enrollment of 320 students.As of 2013, it has an enrolment of around 82,000 students across vocational, undergraduate and postgraduate levels. The chancellor of the university is Ziggy Switkowski and the vice chancellor is Margaret Gardener.
The university has its main campuses located in the northern suburbs of Bundoora and Brunswick. The training and research sitesin the Melbourne metropolitan area and the Grampians state region—located in the western suburb of point cookand the town of Hamilton respectively. Outside Australia, it has twobranch campuses in Asia—located in Ho Chi Minh City and Hanoi, Vietnam; and a coordinating centre in Europe—located in Barcelona, Spain. According to the QS World University Ranking, RMIT was ranked on 291st university of the world and in the field of accounting, communication, media studies, computer science and information systems it was ranked in the top 100 universities of the world. According to the QS World University Rankings, RMIT is ranked as a five star university in the areas of: research, employability, teaching, facilities, internationalization, innovation, engagement, specialization. The university also offers the facility of library for the students who want to study in a descriptive manner.
RMIT's Spiritual Centre is a multi-faithplace of worshiplocated on thecity campus. It is housed in the historic Old Melbourne GaolChapel, built in 1860.The centre provides a contemplative space to all staff and students of RMIT, regardless of their faith and without showing favor to any one faith, and houses the RMIT Chaplaincy services. RMIT has chaplains representing Buddhist, Christian, Jewish and Muslim faiths of various denominations as well as for integral spirituality.
The university also provides the affiliations to other colleges such as:
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Bachelor of Environmental Science/Bachelor of Social Science (Environment)
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text:
What I know about women
By Paul Connolly
November 3, 2013 — 4.00am
TYSON BECKFORD
MODEL, 42, IN A RELATIONSHIP
Growing up in Jamaica and New York, I gravitated to the women in my family. They were the breadwinners, the workers – one aunt taught me to flush a car radiator when I was 12 – and I found them more intriguing. And they were nurturing and caring and brought out a sensitivity in me – sometimes too much in the eyes of the male members of my family. They'd say, "Man up!" But the women got me in touch with my feminine side.
'I don't walk around the house saying I'm the sexiest man in the world' … Tyson Beckford. Credit:Cambridge Jones/Contour by Getty Images
I got my hustler spirit and ambition from my mother, Hilary, who never understood the word "no". She could work four jobs and still make dinner. She was also a beauty queen – Miss Jamaica. But it's my grandmothers who were particularly influential. My grandmother on my father's side, Louise, she's Chinese Jamaican. She's a very strong woman. She'd work two jobs but always be there for me. She's a noble woman, comedic, very funny, likes to dance, she makes dirty jokes. She'll dance all night if you let her, still, at 96. I get my energy from her side.
My grandmother on my mother's side, Kathleen, was a seamstress, another hard worker. She showed me how to cut patterns, to lay down a seam, how to thread a sewing machine. That's where my fashion side comes from. And like my other grandmother, she taught me my gentleman ways.
Tyson Beckford and with his mother Hilary in New York, 2005. Credit:Getty Images
From an early age I was carrying bags for them, opening doors, and that's something I've passed on to my son, Jordan, 15, who lives in Los Angeles with his mom [stylist April Roomet]. He's one of the most intelligent kids, such a pleasure to be around. His mother has done a great job raising him, and I think I've done a good job as a father. A lot of credit for that goes to the women who raised me.
I wasn't comfortable around girls at school until my sophomore year. I met a girl who was a junior and she really fancied me, and she asked me to go on a date. I lost my virginity to her when I was 18 and we dated until she graduated and left for college.
My confidence around girls changed a lot near my senior year, when I grew into my looks. It was like I went away one summer a boy and came back [to school] a young man. I shot up four inches [10cm], put on 15 pounds [7kg] of muscle, had a deep voice, broad shoulders. Girls would stare at me in the cafeteria and they'd be like, "Wow, he's really filled out." Of course there were the girls who'd try to steal me away from my girlfriend, but she was confident and secure about us.
Everything changed for me at that point and I came out of my shell. And maybe, having been an ugly duckling, I was able to move through the different school communities: the cool kids, the cheerleaders, the theatre kids, the computer kids, even the stoners and the partiers. I became the life of my high school. Even the janitors and the cafeteria ladies knew me. People saw something I didn't see in me then, some kind of greatness, that this kid is going to leave here and be somebody.
Beckford with his current girlfriend, Australian model Shanina Shaik, in January this year. Credit:Getty Images
Even now I love how people smile and get excited when they meet me and find out how close I am to them as far as my everyday life goes – which is true of most models. For instance, female models are more like the average woman than the average woman probably thinks. They have the same insecurities, they just hide them a little better.
But I don't walk around the house saying I'm the sexiest man in the world, I don't have mirrors everywhere – in fact I don't look in the mirror as much as I should sometime. It's just a gift ... but I want to strive for something bigger. It's like people saying to me, you've just been called one of People magazine's sexiest men, and that's cool, but you'd rather be recognised for the Nobel Peace Prize or something. Something greater.
I think women are as interested in looks as men, at least initially. But women can soon see past the good-looking douches and look to someone's intellect and personality. I think women are better judges of character than men are. They don't have the same ego ... if women ran the US government, we wouldn't have had the [recent] shutdown.
I look for qualities in women that I see in my mother and grandmothers. Drive, persistence, not taking no for an answer. I see that in Shanina [Shaik, Beckford's 22-year-old Australian model girlfriend].
I love Australian women. Aussie women are so easy to talk to. I've dated three in my life, including Shanina, who I've been with going on five years. They say men are from Mars and women from Venus but Aussies are also from another planet.
Tyson Beckford is in Australia this week as an ambassador of Monster Inspiration headphones and to attend the Melbourne Cup Carnival as a judge for Myer Fashions on the Field.
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