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Dylan Wilder Quinn
Bubble Baths, Massages, and Solidarity
Getting real about what is making us white people unwell, and integrating social justice into our wellness routines.
There are limitations to the Wellness Industry.
I lead workshops about how young women* have been socialized to be starting from young age. I draw a box on a big sheet of paper and ask: what have you been taught a girl or woman has to be? People are shy at first as they try to remember…. Be polite, nice. Be nurturing, caring. Wear dresses. Look pretty for others. Then I notice the room getting a bit heated as our memories begin to roll like film on a reel and people start to notice how unjust it all feels. Smart but not smarter than boys. Subservient to men. Caregiver. Must have children. Needs to "have it all." A successful career and children. When I ask them about looks, long sighs, a few huffs and the room gets louder and more sure of ourselves — we all know the script now. Thin, young, blonde, straight hair, white or light skin. And then the contradictions begin to come out. Strong but not too muscular. Young-looking but emotionally mature. Thin but big breasts and a big butt. Wear makeup and care about your looks but roll out of bed and be ready to go. Have spunky, high energy, cheerleader vibes….but don't take up too much attention in the room. The number of contradictions we're asked to live become overwhelming to all of us in the room when they all fit into one box, my writing getting smaller as the gender expectations fill up the page.
How can we expect to be well when we are fed so many expectations about how we are supposed to look and act? And while this activity is usually for women and people who were socialized female, men and male-socialized people have similar unreal beauty standards (incredibly muscular, fit, tan but still light skin, square jawline, hairy but not too hairy, etc.) and personality standards (Don't express feelings! Don't connect with deep emotional intimacy as friends. Be the main or only financial provider of the household.) We are all deeply hurt by gender socialization and unrealistic beauty standards.
Why am I bringing this up around wellness?
In a society where we're taught we need to meet unattainable beauty and personality standards, how can we expect to feel well?
In a society where we're told that we have to be working for 40 or more hours a week — in reality for many of us, 50, 60 or 70 — how can we expect to feel well? Especially since we've all been tricked into thinking that taking time off, not being productive, means we are unworthy of wellness — have you ever felt guilt for taking a sick day?
In a society where parents, especially mothers, are expected to be the perfect parents, provide for their families and maintain a career, not on occasion mess up and "do the wrong thing" as a parent — how can we expect to feel well?
Let's face it — in a society where trauma is happening around us every day — children getting put in cages on the border and in youth prisons around the country, people being sexually assaulted, indigenous people disappearing, Black people being assaulted by cops, trans people being beaten and committing suicide — and many of us hearing about it in a matter of fact tone over the news each day — how can we expect to feel well?
A massage, any other self-care routine, even the nutritious food we put in our bodies cannot truly heal all that…if we want to feel well, and really, if we want to feel whole, we need to also be working on the root of the problem — what's making us unwell in the first place.
Many of us white folks use wellness as a bandaid — we feel exhausted or sad or depressed or anxious, and we do our wellness routine, whatever it is. However, we don't often look at what's causing the wound in the first place — oppression.
Oppression is making white people unwell too. Even for cisgender, able-bodied white people, both capitalism and toxic gender socialization (for all genders) is deeply present and oppressive in our lives every day. If we don't work to shift what is creating our wounds, we will always be continuing to put bandaids over a festering wound.
Wellness can actually be (needs to be) one strategy in a much larger picture — how do we use wellness to fuel our energy so that we are building the world we want to live in? What is the world you want to live in, and how can you integrate working towards that world as part of your longer-term wellness routine?
If white people truly want to be well, we need to include racial justice in our wellness regimes.
For me, at a younger age, I was really overwhelmed by the climate crisis and really into how good I felt spending time in nature. I started to realize that I felt so much more whole when I integrated working on environmental justice into my wellness regime — I wasn't just running and getting massages to put a bandaid over my distress about my own life and the world around me, I was working on creating a life that I didn't have to constantly feel distress from.
As my first love, well, my first queer love which in many ways WAS my first love, said to me — "Baby, I know you care about the environment. That's good, but….you have to care less about how long people's showers are and more about people. If you care about the environment, care about people having clean water. Food. The heat in Arizona killing immigrants and incarcerated people. People are dying from climate change, being poisoned from toxic waste sites put in low income neighborhoods. And you have to talk about race. It's all connected to race. Regain your connection to all of humanity. It's so important."
Honestly, I listened more because I loved them. Not because I believed or understood them at the time, but that was my whiteness showing up. I'm so glad I listened and dove deeper, because I didn't know how whole I could feel once I started integrating conversation, learning, and action around racism and other parts of social justice into my daily life.
I didn't realize how sick whiteness was making me — and by whiteness, I mean the norms I was taught as a kid that, without my knowing, hold racism in its place — for example, the fact that I as a white person fear talking about racism more than the existence of racism itself, or that I was so afraid of "messing up" or being called racist by a Black or Brown person, I wasn't connecting with them, period. Or that when I think about wellness, I mostly think about my own body's wellness, and my family's, but not the wellness of my community as a whole, or all of humanity. Can I actually feel well while racism and other oppressions exist?
Whiteness is making all of us ill — it's killing and traumatizing Black folks and all People of Color — and it's creating deep mental unwellness in us white folks as well, to be taught to see other people as "less than" ourselves. Without taking a deep hard look at how I had been taught to see and treat POC (and all other people more marginalized than ourselves — i.e. women, trans people, disabled people, older people, younger people, etc.) as less worthy of surviving and thriving than myself, I could not feel well. Until I started taking actions out in the world to undo that teaching and try to reduce some of the pain that injustice is causing in the world, I could not feel whole.
Once I began to undo the ways I've been taught to feel superior over other people, and taking action for social justice in the world, I noticed a wholeness that I did not know was possible. I wasn't just trying to feel good in that moment, or relief from a hard day, but I was living out my values every day, and living in my integrity. It wasn't easier, but I felt so much better. I felt whole.
Beyond wellness….let's go for wholeness, resilience and human connection.
Don't get me wrong…I love wellness. I think everyone should have access to the wellness routines that help them thrive every day (because of capitalism and unsafe spaces for marginalized people, wellness is definitely not accessible to all people right now). I go to the gym or do physical activity almost daily. I seek out time in nature. I love getting massages. I do yoga. I dance. I take vitamins and eat organic foods (that are from co-ops that pay a fair wage to workers — thanks Aaron Johnson and Porsha Beed of Holistic Resistance for teaching me what living and resisting all aspects of oppression can look like, down to where we source our food).
Why do I focus on wellness for my body? The statistic right now is that trans people die at around the age of 33 — I am almost 31, and more determined than ever to stay alive to do this work of creating a better world for the children who come after me.
I have to prioritize my wellness regime because the trauma of existing as a trans person, disabled person, and abuse survivor, and also as an anti-oppression educator, is so intense. I choose to focus on my wellness in order to stay alive and also to refuel myself for more social justice. Just staying alive is an act of resistance for me, so I do what I can to stay alive for as long as possible. I lean on wellness to build my resilience for surviving in this world and also for pushing myself to do more of this work. I use it as a stop for refueling, for resting, so I can go back to the task of surviving and helping my community survive and thrive.
More importantly, I've deeply expanded my definition of "wellness regime." It can't just include beauty products, massages, yoga practices or exercise routines. It has to also include human connection. Hand holding, snuggling (platonic touch works just fine) to calm my nervous system down. Being deeply vulnerable with people I love who can hold my hardest shares. Supporting each other in both what's going on in our daily lives and the work that we're doing to create the world we want to live in. Holding each other, nurturing each other. Healing the deep wounds that gender socialization and racial socialization have taught us.
Most importantly, wellness must go deeper than my own body. I have to care for my community's wellness to truly feel well. I have to be in my integrity — living out my values — trying to create the world I want to live in. I want to live in a world where people don't have to fight to be well each day, and where there isn't massive inequity about what "wellness" means to each of us — survival for some, happiness and luxurious pampering for others. When I'm taking action to create a more equitable world, and looking out for my community's health rather than just my own, I feel a deep wholeness I didn't know was possible.
For the longest time, I didn't see the connection between my own wellness and social justice. Once I dared to look deeper into what was making me unwell, I couldn't look away. Wellness is no longer a bandaid for me — it is a deep clean using body care, human connection, and emotional work. It is disposing of the unnecessary and harmful beauty and personality standards I've been taught as a child. It is living in my values and integrity. It is caring for my body so that I can create the world that I want to live in, one that is healing all of our wounds faster than we are creating new ones. It includes all of humanity, and the Earth. It is holistic, and I feel whole. I cannot look away.
*These workshops are for women and people socialized female, as in raised from a young age as if they were female, so this includes transgender women, cisgender women, trans men, and nonbinary people assigned female at birth. The word "women" always includes both trans women and cisgender women.
Culture shifting: consultant and facilitator. Working with trauma, power dynamics, and systemic change. www.dylanwilderquinn.com and www.holisticresistance.com
More from Dylan Wilder Quinn
Bias in the ER
A Comfortable Silence
Devonya Batiste in An Injustice!
Faux Saviors: An Insider Calls out the 'Charade' of Elite Do-Gooding
The Guardian in The Guardian
My Trip to Amsterdam Taught Me the Importance of African American Representation in Other Countries
Marsha B.
Youth Make Up Staggering Portion of Florida's Homeless Population
Orlando Free Press in Orlando Free Press
Stop Calling People "Migrants"
Alex Jean
Black History Still Needs to Be Made
Natasha Singh
Encouraging Boys to Talk About Being Men
James Baxley, MA


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Chapter 10: Life or Death arena
Looking at Lin Feng as if he was an unreachable hero, Han Man grinned: "we're like brothers. You killed Jing Feng. We would not have had the conviction to act. We will all share the responsibility for it. People may call me many things, but no one has ever called me a coward."
He had easily grasped the real reason why Lin Feng had killed Jing Feng. He had done everything with his own hands as he didn't want to get them involved in any future trouble. Han Man felt true admiration for Lin Feng. Lin Feng's heart was true and his kind actions made his pure intentions easily seen through.
"Exactly, if there are consequences then we can share the burden together. Besides, Yun Hai sect's disciples are not permitted to kill each other, so we are safe within the sect. Even if Jing Hao was suspicious that we had killed Jing Feng, he could not retaliate " Qing Yi determined.
Chapter 9: throat slitting sword
"Arghh!" Lin Feng had noticed his mistake while stepping forwards.
He had just made a small step. It scared Jing Yun gulped as the fear welled up in her throat. What did Lin Feng intend to do? The hell wolf was the second cruelest beast after the soul spirit beast. Even some of the most skilled Cultivators who reached the ninth Qi layer would have no other choice but to run and escape from a hell wolf.
Without taking the time to tell them what he was about to do, Lin Feng had started running towards the hell wolf, gaining more and more speed with each step.
Chapter 8: Hell Wolf
Lin Feng's words made Jing Yun stupefied the two others, they glanced at Lin Feng with astonishment. Immediately after that, they saw Lin Feng dash forward without hesitation.
"Lin Feng, this is not the right situation to show off your abilities", Jing Yun said worryingly. Even though they had never seen Lin Feng in a fight, they all knew he was well known for being a piece of trash. Even if these days, Lin Feng had been exerting himself to train really hard, his level was at most the same as theirs, but he wanted to see if his strength matched that of a level eight brutal ape, how could that be possible?
Chapter 7: Black Wind Mountain
After some time Lin Feng finally arrived in a safe place. Cold feelings filled his heart. He was thinking about how the strong controlled the world and dominated the weak. He could see from this encounter that those with power in this world have no regard for human life. Indeed, if they felt like killing, then they would just kill, provided they were strong enough.
He had had no intentions when going to the place where he saw the ray of sunlight inside a cave. He had just gone there to have a look and was going to leave as fast as he had went there. However, Liu Fei had wanted to kill him even though they were both Yun Hai sect's disciples.
"Those who have the arrow spirit have the ability to track people and engage in a battle with them using long range attacks while keeping their distance. But in the case of a close fight, I certainly would be able to kill her in one hit." Lin Feng thought using the sword was quite a satisfying experience. His speed was as fast as lightening and his strikes like thunder splitting the air. The arrow getting so near and then breaking into two was a sign that he hadn't been wasting his time training that much. He hadn't endured all this in vain.
Chapter 6: the arrow spirit
The Yun Hai sect was surrounded by eight mountain peaks. Each of these mountains was connected with the other in perfect harmony. Yun Hai sect's disciples could thus easily go to these high-altitude mountain peaks. These mountains, which made the region a blessed heaven, were filled with caves where disciples could go and concentrate on their training in peace. These mountains were extraordinarily high and covered a vast area. Going to these mountains was therefore an easy way to find peace and tranquility for cultivation.
Lin Feng was walking over a precipice decorated by overhanging rocks. He was surrounded by perilous cliffs and precipices. When looking around him, he could see a boundless sea of clouds. Such a sight would make anyone feel carefree, relaxed and joyful.
However, Lin Feng did have the heart to enjoy the sight. He had been uninterruptedly practicing the sword unsheathing skill over and over again.
Chapter 5: Unsheathing the sword
Ten thousand miles separated Yang Zhou City from the Yun Hai sect, even though Li Xue could travel across a thousand miles a day, it still took Lin Feng ten days to arrive.
However, during these ten days, Lin Feng didn't waste time. In his previous life, Lin Feng had never been that warm-blooded, He had never experienced such a feeling of ardor. Unwittingly, his state of mind had improved greatly. Walking on the path of cultivation had now enabled him to reach the seventh Qi layer. "Where water flows, a canal is formed" as the saying goes. Besides, practicing had enabled him to master the Nine Heavy Waves martial arts technique to a new level.
These days, Lin Feng possessed a much more powerful physical strength than in his previous life. His actual strength was actually close to 8500 jin which was immensely powerful for the seventh Qi Layer of cultivation.
Chapter 4: Wielding A Sword – Alice <3
This was done by a translation group – Alice Translations. They stopped translating altogether so I have picked this up after chapter 4.
When Lin Feng finished speaking, the whole field had quietened down.
Lin Feng took the initiative to issue a challenge to Lin Yun?
Even Lin Hai was stunned and looked at his son in surprise. The elders on top of the platform who were preparing to leave, sat back down and looked at Lin Feng with great interest.
Lin Hao Ran gave a cold smile yet his heart at this moment was suppressing his anger. He did not expect that the trash would take the initiative to fight his son.
Chapter 3: Overbearing Violence – Alice <3
Early in the morning, the Lin Family appeared especially lively. This was due to the family meeting that was occurring soon and everyone is heading towards the field in the middle of the mansion.
"Did you hear? This time, not only did eldest uncle come, but third uncle came as well. Looks like this time they are all aiming for the family head seat."
"He He, although the patriarch is strong, however that trash of a son might have already died. He was even sent back personally by people of the Yun Hai Sect, totally disgracing the face of the Lin Family. In addition, eldest uncle is always displeased with the patriarch. He would surely use this chance to launch an attack. Who knows, the family head seat might change its owner today."
Chapter 2: Continuous Breakthrough – Alice <3
Chapter 2: Continuous Breakthrough
"Xiao Feng." The voice came from the middle-aged man standing in the courtyard. This person with a strong body and disposition looked somewhat similar to Lin Feng.
"Father" he was indeed the head of the Lin Clan and he is also Lin Feng's father. Due to the soul fusion, Lin Feng currently possesses both the thoughts and feelings of the previous Lin Feng. Thus, he felt natural calling that person, father.
"Xiao Feng, you're….ok!" Lin Hai's face quivered. Lin Feng was sent back to the Lin Clan with his life hanging by a piece of thread and all this while he had been in a comatose state. Lin Hai had already lost all hope and started to help Lin Feng prepare his funeral. But at this moment, he was surprised to see that his son alive. How could he not be delighted?
Chapter 1: Spirit Awakening – Alice <3
Martial arts. It decides your fate as well as your life and death. The weak is humiliated while the strong looks down on the world.
Martial Spirit. The innate talent of the people in the continent is considered as the warrior's soul. It can be said that the achievements of a warrior is closely linked to their martial spirit.
There are numerous types of martial spirit. Nature spirits such as fire, ice, hurricanes, lighting, etc. Weapon spirits such as knifes, guns, swords and halberd. Beast spirits such as the white tiger, the crazy rhinoceros, the violent ape and the dragon snake. In addition there are also many powerful soul spirits such as the immortal spirit.
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The Blood on Satan's Claw (or Blood on Satan's Claw)  is a 1971 British supernatural horror film directed by Piers Haggard and starring Patrick Wymark, Linda Hayden, and Barry Andrews. Set in early 18th-century England, it follows the residents of a rural village whose youth fall under the influence of a demonic presence after a local farmer unearths a mysterious deformed skull buried in a field.

The screenplay for the film was originally written by Robert Wynne-Simmons as an anthology of horror stories set in a small village, and had the working title of Satan's Skin. After director Haggard was hired for the project, he and Wynne-Simmons reworked the screenplay into a singular cohesive narrative. Principal photography took place in 1970, mainly in the Chiltern Hills region of England.

The Blood on Satan's Claw premiered in New York City in April 1971, and was subsequently released in London on 16 July 1971. It was met with middling reviews from critics, and underperformed at the box office. In the intervening years, however, the film has gained a cult following, and has been cited by several film scholars as a progenitor of the folk horror genre, along with its contemporaries Witchfinder General (1968) and The Wicker Man (1973).

Plot
In a rural village in early 18th-century England, farmer Ralph Gower uncovers a deformed skull with one intact eye and strange fur. He insists that the local judge looks at it, but it mysteriously vanishes. The judge disregards the incident, crediting it to Ralph's superstitious fears. Meanwhile, Peter Edmonton brings his fiancee, Rosalind Barton, to meet his aunt, Mistress Banham, with whom the judge is staying. Mistress Banham and the judge disapprove of the match and arrange for Rosalind to sleep in a disused attic room. Rosalind begins screaming during the night and injures Banham when she investigates, causing her to fall mysteriously ill.

Despite Peter's protests, the judge arranges to have Rosalind committed; as she is led out, Peter glimpses a monstrous claw in place of her hand. Meanwhile, three children find a claw, from the deformed body from which the skull presumably came, while playing next to a field. That evening, Mistress Banham disappears. Convinced that the house contains evil, Peter sneaks into the attic room at night and is attacked by a creature with a furred claw. He tries to hack it with a knife but, when the judge bursts in, he finds that Peter has severed his own hand. Though sceptical of supernatural involvement, the judge borrows a book on witchcraft. The next day, the judge departs for London, leaving the pompous and slow-witted Squire Middleton in charge, but promises to return.

Mark, one of the three children, is lured out by his classmates, who are playing truant from their scripture classes so they can play ritualistic games in a ruined church under their ringleader, Angel Blake. Mark is tricked into playing a lethal game of blind man's buff and his body is hidden in his family's woodshed. Angel Blake attempts to seduce the curate, Reverend Fallowfield. When he resists, she tells him that Mark is dead and 'had the devil in him, so we cut it out'. At Mark's funeral, Angel's father speaks to the squire, accusing the curate of attempting to molest his daughter and of potentially killing Mark.

Mark's sister, Cathy, is gathering flowers for his grave when two boys attack and bind her under the pretence of a game. Ralph, who has been courting her, hears her scream but cannot find her. The boys lead Cathy to Angel, who marches her in a procession with the other children to the ruined church, where they perform a Black Mass to the demon Behemoth, who appears as a furred beast. The children tear Cathy's dress to reveal fur on her back. All the children have been growing these patches of fur, which have been flayed from their bodies to restore the demon's physical form. The cult ritualistically rape and murder Cathy, and flay the fur from her back. Ralph finds her body in the church and carries her to the Squire, who releases Fallowfield but is unable to arrest Angel, who has vanished.

Ralph finds men attempting to drown a girl named Margaret, whom they suspect of witchcraft. He rescues her and finds fur on her leg. He convinces a doctor to remove it, but when Margaret wakes she proves to be a committed servant of the devil and flees. The judge returns and sets dogs to track her. Margaret seeks out Angel, but Angel abandons her when she realises she no longer bears a piece of the demon's skin.

Margaret is caught and, interrogated by the judge, reveals that the cult will meet at the ruined church to complete the ritual to rebuild the demon's body. The judge assembles a mob to destroy the cult and demon. Ralph, whose leg has sprouted fur, awakens in the church surrounded by the cult. He nearly flays the fur from his legs in a trance before the mob attack. In the ensuing violence, Angel is killed and the judge kills the demon with a sword, ending the curse on Ralph and returning him to normal.

Cast

Actress Roberta Tovey has an uncredited role as the coven member who lures Padbury's character to her death.

Production

Development
The film was originally envisioned by screenwriter Robert Wynne-Simmons as an anthology of three loosely connected but separate stories set in a Victorian era village, at the request of Tigon British Film Productions. The disparate stories included one involving a woman locked in an attic by her abusive aunt; a group of children who uncover a monstrous carcass in a field; and a man who cuts off his own hand, which is possessed by a demon. Each of the stories were connected by an overarching narrative of the pastoral village being infiltrated by various evil forces. Wynne-Simmons's screenplay was inspired in part by the Manson Family and the Mary Bell child murders. He later elaborated:

Tigon executives ultimately opted to have Wynne-Simmons transpose the story to an early-eighteenth-century farming community, having felt that the Victorian Era had been exhausted by various genre films. Wynne-Simmons stated that he was specifically asked by the producers to include a number of elements from the studio's previous film, Witchfinder General, such as the "Book of Witches" as well as the sequence in which Margaret is ducked in a body of water by locals who suspect she is a witch. "This had to be included because it had been so successful in Witchfinder General, so they wanted to repeat it," he recalled. "I didn't mind that so much, as it did show the incredible stupidity of people at the time." Additionally, several other changes were mandated by Tigon, including a redraft of the ending, which originally had the Judge enlisting a militia to murder the entire village to eradicate the cult. Tigon executives deemed this ending too bleak, and it was replaced with a finale in which the demon is defeated, and the villagers are spared.

Director Piers Haggard was hired to direct the project, and worked with Wynne-Simmons to retool the screenplay from its anthology format to a singular, cohesive narrative. Summarizing the screenplay, Haggard commented in 2003:

By Haggard's account, the film's original working title was The Devil's Touch, which was subsequently changed to Satan's Skin.

Casting
Haggard says Linda Hayden had to be used as she was under contract to Tony Tenser. Tamara Ustinov, the daughter of actor Peter Ustinov, was cast in part because of her name. The role of the judge was originally offered to Peter Cushing, who declined it due to his wife's illness; Christopher Lee was considered, but his fee was too high for the budget so Patrick Wymark was cast instead. The film was Wymark's last English language film and was released three months after his death.

With the younger cast, Haggard dedicated two weeks prior to the shoot to hold rehearsals.

Filming

Filming began on 14 April 1970 on an initial budget of £75,000, which expanded to £82,000. The shoot lasted approximately eight weeks, and mainly took place in the small village of Bix Bottom, Oxfordshire, located in the Chiltern Hills. The ruined church that figures prominently is the old Saint James Church in Bix Bottom, which had been abandoned in 1875. Prior to its appearance in The Blood on Satan's Claw, the church had been used as a location in The Witches (1966).

The scene in which the villagers hold a funeral for Mark Vespers was shot in the village of Hurley, while portions of the woodland sequences were filmed in the Warburg Nature Reserve and Black Park near Iver Heath, Buckinghamshire. Additionally, some filming took place at Pinewood Film Studios.

Several of the younger cast members, particularly Hayden, Ustinov, and Richard Williams, recalled that Haggard's direction was concise and that the shoot operated smoothly.

The film was shot by cinematographer Dick Bush. When devising the film's visual elements, Haggard was influenced by the works of Ingmar Bergman, particularly The Seventh Seal (1957) and The Virgin Spring (1960). Haggard adopted a "painterly" style for the film, marked by low camera angles that cast the actors on high landscapes against open skies.

Anthony Ainley, who plays a curate who Linda Hayden's character attempted to seduce, once said in an interview, "When it came to doing the nude scene where Angel comes into the rectory at night and disrobes this was done at least three times and Linda was spot on with every take...she was a total professional with a refined sense of the erotic unusual for her age...I believe she was only 17 at the time."

Musical score
The film's score was composed by Marc Wilkinson, an Australian composer who had previously worked alongside Haggard at the National Theatre. "[He] had a wonderful command of strange sounds," said the director. "He wasn't somebody who would ever give you a stock sound. And I think he absolutely excelled himself. It's certainly one of the best scores I've ever had for a film."

Release

Distribution and box office
The Blood on Satan's Claw was acquired by the American distribution company, Cannon Films, who released it theatrically in the United States in the spring of 1971, with a New York City opening taking place on 15 April 1971. It went on to screen frequently in the American drive-in theater circuit throughout the remainder of 1971.

In its native England, the film was passed by the British Board of Film Classification (BBFC) with an X rating, and premiered in London on 16 July 1971. Under ten seconds of cuts were mandated by the BBFC, though some sequences were optically darkened, including the scene in which a nude Angel attempts to seduce the Curate. According to screenwriter Wynne-Simmons, a shot of Angel performing oral sex on the demon was also significantly truncated and darkened, though a brief portion of it appears in the final cut of the film. For its release in England, Tigon British Film Distributors secured the New Victoria Cinema to screen the film, which accommodated 2,600 guests. However, following low ticket sales, the film was pulled from the theatre after showing for only one week.

Critical response
Upon its theatrical release, The Blood on Satan's Claw, reviews from film critics ranged from favourable to middling. Vincent Canby of The New York Times praised the performances in the film, adding that it has "a good deal of the quality of an H. P. Lovecraft work, in the vulnerability of even its heroic characters, as well as in its pastoral landscape that contains the threat of "eeveel" within every sun-dappled glade. Most particularly, it contains Lovecraft's perfectly straightfaced acceptance of a universe whose natural order may, at any time, be overturned by supernatural disorder."

On review aggregator website Rotten Tomatoes, the film holds an approval rating of 70% based on 10 reviews, with an average rating of 6.3/10.

Home media
The Blood on Satan's Claw first received a VHS release in the United States in 1985 by Paragon Video Productions. It was re-released in this format in 1993 by MGM Home Entertainment. In 2005, it was released by Anchor Bay Entertainment in a Region 2 box set along with several other Tigon British Film Distributors films, including Witchfinder General, The Beast in the Cellar, and others.

The British label Odeon Entertainment released Blood on Satan's Claw on Blu-ray in 2013. In May 2019, the England-based Screenbound Pictures issued a DVD and limited edition Blu-ray featuring a new restoration of the film. In November 2019, Severin Films followed with another limited edition Blu-ray, along with a bonus CD of the original score, limited to 3,000 units.

Variant titles

Variant prints of the film exist with both The Blood on Satan's Claw and Blood on Satan's Claw in the opening titles, which has led to the two versions being used interchangeably on DVD and Blu-ray releases. US posters used The Blood on Satan's Claw. UK posters (and newspaper advertisements from the time) used Blood on Satan's Claw. Blood on Satan's Claw was also the version used on Trunk Records' 2007 soundtrack release, the 2018 Audible drama, and the cover of the 2022 novelisation by screenwriter Robert Wynne-Simmons.

Legacy
In the years since its release, The Blood on Satan's Claw has earned a small cult following. In his 2010 BBC documentary series A History of Horror, writer and actor Mark Gatiss referred to the film as a prime example of the subgenre of "folk horror", grouping it with 1968's Witchfinder General and 1973's The Wicker Man, each films that revolve around superstitions and folklore of Britain. Gatiss was featured in a spoken-word adaptation of the film, alongside Linda Hayden (playing a different role to the one she played in the film), released by Audible.com in 2018.

Notes

References

Sources

External links

 Blood on Satan's Claw at the British Film Institute

Blood on Satan's Claw at TCMDB
Blood on Satan's Claw at Trailers from Hell

1971 films
1971 horror films
1970s historical horror films
British historical horror films
Demons in film
Films about cults
Films directed by Piers Haggard
Films scored by Marc Wilkinson
Films shot at Pinewood Studios
Films set in the 18th century
Films set in England
Films set on farms
Folk horror films
Golan-Globus films
Religious horror films
British exploitation films
British supernatural horror films
1970s English-language films
1970s British films

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Tablo's New Auto Ad-Skip Feature Might Change Cord-Cutting Forever
01/10/2019 - by Simon Cohen
The best part about watching an on-demand streaming service like Netflix, or Amazon Video (other than the on-demand bit) is the lack of commercials. It's such a big benefit that going back to traditional broadcast TV feels like going back in time. Obviously, there's no way to skip the ads on live TV (or on ad-supported streaming services like YouTube, Hulu, etc.), but if you've got a DVR, skipping ads when watching recorded shows becomes a reflex — your thumb poised over the skip button, ready to press it the moment you feel the inevitable end of an act about to occur.
But what if recorded TV ads skipped themselves, automatically, and without any intervention on the part of the viewer? Well, that would make watching DVR-based recordings almost as good as watching Netflix. And if those DVR recordings came from free, over-the-air broadcasts? Now that's a game changer, and it's exactly what Tablo, a Canadian maker of OTA receivers, says it's going to introduce as an open beta in March, for Tablo owners who subscribe to the company's $5-per-month guide service.
Simply called Automatic Commercial Skip Feature, according to Tablo, it relies on "a cloud-based hybrid of digital signal processing (DSP) algorithms and machine learning. When enabled, pesky ads are accurately and automatically detected so Tablo apps on Roku, Amazon Fire TV, Android TV, and Apple TV can hop right past them."
In Tablo's screenshots, you can clearly see yellow sections of a recording's timeline that have been flagged as commercials. If it works as described, it will be a significant advantage for Tablo. Even Tivo's much-hyped Skip Mode can't compete with automatic ad-hopping that works on all OTA recordings, regardless of the source.
Tablo also has some hardware news: A new, 4-tuner OTA receiver called the Tablo Quad. Expected to ship in March, for $200 ($260 in Canadian currency), the Quad shares the same design language as its Tablo Dual Lite and Dual 64GB stablemates, but is slightly larger. That extra space not only houses the extra two tuners — handy for households that watch a lot of TV but not necessarily on the same TV, or the same show — but also gives you room to install an up-to-8TB SATA hard drive internally.
There's still the option to plug in external drives via the USB port, but having a clutter-free way to record your shows is very appealing. The Tablo Quad also gets improved gigabit Ethernet and Wi-Fi AC, which should help stabilize streaming especially when all four tuners are being accessed, assuming your router is AC-equipped.
We're keen to try the Tablo Quad and its very cool auto-skip feature, and we'll update our roundup of the best OTA receivers when we get the chance to do so.
Read the full article on DigitalTrends...


text:
Beyond Belief: the Bible and the Humanities Curriculum
Join us for a day-colloquium of papers and discussion on the role of the Bible in the Humanities and the Curriculum. The colloquium will be of particular interest for postgraduates and academics researching and teaching literature, history, biblical studies or theology more broadly. Speakers will address literature ranging from the medieval through to the contemporary period.
Convenor: Dr Nicky Hallett, University of Sheffield
Our Keynote Speaker is Professor Helen Wilcox, University of Bangor. Professor Wilcox is a leading authority on George Herbert and a pioneer in the field of gender studies and women's literature. Her three main areas of research interest include early modern English devotional writing, particularly lyric poetry; Shakespeare, particularly the tragicomedies; and women's writing, particularly poetry and autobiography.
Where: University of Sheffield, Humanities Research Institute, 34 Gell Street, Sheffield, S3 7QY
When: Wednesday, 7 March 2012, from 10-4
Registration: £15 (Students: £10), which includes tea/coffee and lunch (vegetarian)
To secure a place, please contact Victoria Van Hyning by 27 February
email: victoria.vanhyning@sheffield.ac.uk
An HEA Philosophy & Religious Studies Subject Centre Funded Project
posted by Adam at 3:12 PM
Particularly the tragicomedies; and women's writing, particularly poetry and autobiography.
Cheap Flights To Sydney
Job at Birkbeck ...
The Fairfax 400th Anniversary Conference
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The Royal Body Conference, 2-4 April 2012, Royal H...
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text:
Les décorations internationales sont des décorations militaires qui ne sont pas accordées par un pays en particulier, mais plutôt par une organisation internationale comme les Nations unies ou l'OTAN.
Ces récompenses sont normalement que des médailles de service, pour la participation à diverses opérations militaires internationales, et non pour des actes spécifiques d'héroïsme ou de bravoure.

Ce qui suit est une liste des plus couramment décorations militaires internationales reconnues qui ont été ou sont actuellement accordées aux membres de l'armée des États-Unis. Ces récompenses sont toujours portées après les décorations militaires des États-Unis, mais avant toutes les décorations étrangères.

La liste ci-dessous n'est en aucun cas exhaustive, mais affiche les décorations qui ont été décernées aux militaires américains par les organisations internationales.

Nations Unies

 United Nations Korea Medal
 United Nations Medal
 United Nations Haiti Medal
  United Nations Yugoslavia Medal
 United Nations Somalia Medal

Le Sous-Secrétaire à la Défense a approuvé une modification de la politique du port de la Médaille des Nations unies.
À compter du , les militaires américains qui reçoivent une médaille des Nations unies peuvent porter le ruban de la première médaille des Nations unies auquel ils sont admissibles. L'attribution ultérieure d'une autre Médaille des Nations unies pour le service dans une mission différente est noté en ajoutant une étoile de service en bronze sur le ruban en cours. Pas plus d'une médaille ou ruban ne peut être porté à la fois.

OTAN

Organisation du traité de l'Atlantique Nord (en anglais : NATO ou North Atlantic Treaty Organization)

 Médaille du service méritoire de l'OTAN
  Médaille de service en ex-Yougoslavie
  Médaille de service au Kosovo
  Médaille de service en Macédoine
  Médaille de service de l'Opération Eagle Assist
  Médaille de service de l'Opération Active Endeavor (Article 5)
  Médaille des Opérations dans les Balkans
  Médaille de service en Afghanistan (Non-Article 5)

À ce jour, les médailles suivantes sont les seules médailles de l'OTAN  autorisées pour l'usage par les militaires américains.

Les membres peuvent l'accepter, mais ne peuvent pas porter la Médaille de l'OTAN de Macédoine et la Médaille de l'OTAN Non-Article 5 du service en Irak, sous la NTM-I.

Force multinationale et Observateurs

 Multinational Force and Observers Medal

Conseil Interaméricain de la Défense

 Inter-American Defense Board Medal

SICOFAA
Système de coopération des forces aériennes américaines (en anglais : System of Cooperation Among the American Air Forces)

  SICOFAA Legion of Merit Gentleman
  SICOFAA Legion of Merit Officer
  SICOFAA Legion of Merit Grand Cross

Notes

Voir aussi
Décorations militaires des États-Unis
Décoration internationale

Source


text:
Q: Programmatically Dial a Phone number and pass DTMF using the iPhone SDK How do you programmatically do the following from the iPhone SDK:

*

*Programmatically Dial a Phone Number through the iPhone SDK

*Bypass the dial / cancel prompt that the iPhone brings up

*Send additional DTMF after the number is dialed just like how you would program pauses into a regular phone.
I know you can make a tel:// call but the issue is that it brings up the dial / cancel prompt and after that it prevents any future DTMF from being sent.

A: The iPhone SDK does NOT give you direct access to dial numbers (imagine if a 'bad' program got on your phone and dialed a pay per minute number on mute so you didn't notice).
However, if you use the tel link, then you should be able to send it "," characters which inserts pauses.
So to dial 555-1212, then wait 4 seconds, then do 12345# on the touch tone you would use tel:5551212,,12345#
Check out
https://developer.apple.com/library/archive/featuredarticles/iPhoneURLScheme_Reference/PhoneLinks/PhoneLinks.html

A: Per Adam's Apple developer link above, there's this RFC link that explains more about the different options for a telephone link scheme that the iPhone supports -
http://www.ietf.org/rfc/rfc2806.txt
This at least allows you to insert pauses with a 'p' in the URL, but plenty of the options are specified (but not all are required) per the RFC.  What else works?

A: I dont know why everyone says you cant... you CAN!
NSString *phoneNumber = @"15555551212";
NSString *dtmfAfterPickup = @"1234";
NSString *telString = [NSString stringWithFormat:@"tel:%@,%@", phoneNumber, dtmfAfterPickup];
[[UIApplication sharedApplication] openURL:[NSURL URLWithString:telString]];

This will dial the phoneNumber bypassing the dial/cancel prompt... 1 second after the call is answered, the dtmfAfterPickup string will be automatically dialed.
Its a good idea to detect whether or not the device support phone calls

A: I tried with my iPhone using CoronaSDK and openurl API.
It works very well!
Just do: system.openURL("tel:[phonenumber],123").
You can wait more with additinal commas.
Tested with Corona SDK / iOS7.

A: Actually, I just tried the following  555-555-4822 EXT 8030
And it does seem to transmit some tones even after pressing dial (the number of p's represents the number of seconds delay). However, the tones are not being responded to on the far end as expected, so something is still amiss.
This does work, however, though it's a little more prone to timing problems tel: 555-555-4822, 8030. This just pauses for one second (,, would be two seconds) after connection, and then plays the 8030 tones

A: You can't do this.  The SDK does not allow you control the phone function in this level of detail.

redpajama_set_name: RedPajamaStackExchange


Lahore board matric date sheet 2017 available online now you can download it. DateSheet for SSC Part-I&II Annual Examination 2017 Bise lahore. In 1954 the Board of Intermediate and Secondary Education BISE Lahore was came into being and since then it is conducting matric and inter exams across the districts. All the regions of Lahore and its surrounding areas are under the control of Lahore Board. The jurisdictive areas are Kasur, Okara, Sheikhupura and Nankana Sahib. Students belong to these areas appear in the final and supply exams of Lahore Board. The board has the authority to conduct SSC and 9th 10th exams in all the jurisdictive areas and after the commencement of exams it declares the result of foresaid exams. The board also awards cash prizes and certificates to toppers.So now the board is going to publish Matric Date Sheet 2017 to scheduling the annual examinations of this 2017 that will be held in coming month of march 2017.


Derrimut is a suburb of the 2000s, immediately south of Deer Park and 17 km west of central Melbourne. It was named after a Port Phillip Aborigine, Darrimart or Derrimut c1810-65, of the Boonwurrung clan. His people occupied coastal land from the Werribee district to Western Port.
Derrimut is remembered for having on two occasions warned early white settlers, Fawkner and Aitken, of impending Aboriginal attacks. He was taken up by Fawkner and his portrait was painted in Hobart. His name was given to the Parish of Derrimut, south and west of Kororoit Creek and north of Werribee. He has a burial headstone in the Melbourne general cemetery.
Derrimut Parish is part of the Werribee plains, but a minor rise was given the name Mount Derrimut. It was in that vicinity that a shorthorn cattle property was developed, beginning with a bluestone house (1854) and later the Mount Derrimut homestead. The homestead complex was acquired by I.C.I. in the 1950s and later used by the University of Melbourne for an agricultural field station. It is now in the Sunshine Golf Club's area (2007).
In 1926 the Metropolitan Town Planning Commission recommended that the Newmarket livestock saleyards be moved to Derrimut and parts of today's Laverton North and Sunshine West. The move did not happen, but large livestock sellers took Derrimut land for holding paddocks.
East of the former Gilbertson's paddock there is a remnant grassland (154 hectares), neither ploughed nor cropped since 1912, rarely burnt and untouched by superphosphate. It includes wetland vegetation, four rare or vulnerable native plants and has revealed Aboriginal artefacts. There are also linear grasslands in the former Gilbertson and Angliss paddocks, threaded among industrial landholdings.
The suburb of Derrimut was detached from Deer Park in 1998. There is a drive in shopping centre on Mount Derrimut Road, a nature conservation reserve, linear reserves, sports ovals and State (719 pupils, 2014) and Catholic primary schools. Derrimut's residential area is separated from its industrial lands by the Western Freeway and the Sunshine Golf Club's course (2007) is on its eastern boundary.
German Pharmaceutical company Fresenius Kabi Australia announced the construction of new manufacturing plant at Derrimut for medical products to be operating by 2016.
Derrimut has significant Philipino and Vietnamese populations.


The Northeastern Local School Board of Education approved a contingency plan to consolidate the district's two high schools and close Rolling Hills Elementary School should voters in May again reject a $79 million bond issue for new schools.
The district is asking voters for a bond issue to build two new pre-k through 12th grade schools in the district, one on the Kenton Ridge High School side and the other on the Northeastern High School side. The state has offered to pay about $40 million for the schools, making the total cost of the project about $119 million.
Having a backup plan is necessary, Northeastern Local Schools Superintendent John Kronour said.
"The district faces a number of upcoming facilities expenses to address problems in the aging school buildings, such as leaking roofs, poor air quality, heating and air conditioning regulation, plumbing problems, and other issues," he said.
The contingency plan calls for closing Rolling Hills Elementary, using South Vienna and Northridge as preschool through fifth-grade elementary buildings, converting Kenton Ridge into a middle school for all sixth- through eighth-grade students and making Northeastern High School the only high school in the district.
"By eliminating one building, the district will reduce necessary repairs in the future and be able to concentrate limited funds available for facilities upgrades toward the remaining four buildings," Kronour said.
The Springfield News-Sun will update this article when more information is available.


I just interviewed Peter Kleeman , Founder of the Space Age Museum and we discussed space travel; the culture, the possibilities and how it can open up the human imagination. With the recent SpaceX launch and Elon Musk at SXSW talking about the Mars colony its quite topical. I've written some notes below if you don't have time to watch our entire video.
Peter seems as excited as I was about the recent SpaceX achievements. That day he was out doing things but rushed back to see the boosters simultaneously land. He said he was giggling. I think I was as well – what a sign of human ingenuity. The entrance of private companies into this sector has really accelerated the pace of development with SpaceX and Jeff Bezzos' Blue Origin. It's all bringing us closer to Mars.
But I think he agreed with me that putting the Star Man mannequin into a Roadster then launching it into space had cultural significance. Including lots of human history into the car as well as the Hitch Hikers Guide to the Galaxy etc was a 'nod to Carl Sagan and the teams'. They put plaques on the Voyager and Pioneer probes to give information in case alien life encountered them.
I was almost crying with glee as I thought that symbolically we were putting a human at the epicentre of things in a time when many of us are a little uncertain of our place in the world, with transhumanism or the threat that we will all be replaced by robots. To me it seems that humanity just needs a good pep talk, and to be inspired as we were by the Apollo Mission.
Peter agreed that Apollo was a big turning a point. By going to space, and especially looking back at the earth, we gained new perspective and a new self-awareness. Our missions to Mars will have a similar effect. Peter is a large proponent of pushing frontiers and seems to like the phrase "we define the centre by exploring the edge". Also a major endeavour like a Mars colony would be multi generational and not an escapist plan B. This forces us to think in larger scales of time and distance, which is exactly the kind of thinking we need for sustainability issues on Earth. Consumerism and the instant gratification culture has had a negative impact on our planet and ourselves. We now need to be very efficient in how we use our resources.
I brought up the point that some environmentalists might look at these launches in horror. My take is that first, the whole SpaceX exercise is about efficiency, such as the reusability of the rocket boosters. Second, technological advances that are made for space can be used here on Earth. Many scientists, such as James Lovelock, have said that much of the research on science at the 'fringe' is funded by the military. What if we locate some of our resources from our oversized war machine to our space programs? Then we might still get the benefits that usually come from military research, we would just be redirecting the Lockheed Martins etc of the world.
Peter agreed, saying it's just like the swords to ploughs concept. He believes that – finally – in the last 50 years the concept of world peace has become plausible.
Peter wonders where we are in the bigger 'cosmic calendar'. If you zoom out for a moment you will start to grasp the immensity of the universe and then how brief human existence has been. And then there is the history of spaceflight, which is less than 100 years. So where are we in this bigger arc?
It's an excellent question, and really one of the core questions we are grappling with at the Emerging Future Institute. I tend to agree with James Lovelock that the evolutionary inflation we have experienced since the beginning of the Anthropocene, or industrial revolutions, has resulted in a lot of damaging side effects. So now we are being forced to become more imaginative. We are in a corner now, which might be a god thing.
I suggested that many wise sages have criticised humanity's contradictions – that we can build 747s (and now space ships) but we cannot even find peace in our families. Peter says that issue comes up a lot. Where should we put our energy? And where should we put our resources. He thinks it's not an either/or" but it should be an 'yes and…' combination . Of course it's understandable that some will say 'putting Tesla into space is such a waste, how many people could have been fed?' However, at the time when Apollo was the largest budget ever, Americans spent more on cigarettes and cosmetics than taxpayer money spent on Apollo. So thats another perspective.
Furthermore the PR around NASA or even SpaceX was not clear enough, it still seems a bit elitist. It doesn't touch people enough, but it could if presented more effectively. Star Man was a good step but it could have involved a sci fi writer and have been better framed with poetic context.
The question is how do we want to define ourselves: by our most audacious goals or by our failures? Some people question how many loaves of bread could be bought with that SpaceX money. In the interim people aren't opening their homes for homeless or reducing their consumption. Do we want to be a space-faring species or just hold back until we have resolved all the other issues? It's a "yes and" situation.
The way I personally look at it, is that we are on a planetary journey as well as an individual journey. I've been been inspired by Joseph Campbell's Hero's Journey. Sometimes it requires us to travel far to find wisdom that might be close at hand. I am in South Korea at the moment. Monks would sit and meditate but also go on journeys – multi year – and then return with new found wisdom. So when I think about the planetary journey – it might not be just a bunch of billionaires trying to find a plan B. Perhaps this is what we need to do as a species.
Peter's Space Age Museum is very interesting and very useful at this moment of human history. He says it is very much about that collective journey, from a post Space Age perspective. The museum started 30 years ago as a father-son hobby: Peter was fascinated by science fiction and his father loved antiques, as well as Flash Gordon. One day his father said let's go and buy a space toy. They bought a $10 ray gun and that's how the journey began. It all seemed important as they kept accumulating things from flying saucers to other Space Age artefacts. For family Christmas cards they often dressed up in space outfits, took photos and sent them out to family and friends. This eventually led them to getting asked to do exhibitions etc. They realised that no one else was doing this as other museums were more focused on just the technologies and not so much the culture. In fact it seemed there was no one that looked holistically at the culture in the way they saw it.
The largest item is a 50 foot rocket from the 1950s. They used to show movies in it.
I asked Peter whats the craziest item?
He said that there are lots of paintings and sculptures of UFO sighting. Then there is a 12 foot UFO made in 1970s by AL Thomas who had a spiritual vision that he should fly around and deliver food and bibles to the people. He was quite a well known local figure.
Peter took me a little off guard and jumped into his interest in Afro-futures. Black Panther has been getting a huge amount of attention back in New York. Society is really hungry for it.
I thought that was really fascinating. I am dying to see the film for multiple reasons. I recently went back to Africa partly because I had a strong intuitive feeling about its growing importance in terms of both the history (Southern Africa is increasingly being called the Cradle of Humankind) and the future of its civilisation. I went to Africa's Stone Henge which some call Adam's Calendar. I think Africa is the last continent to develop but this will go beyond just economics, I think African culture and civilisation has much to add to the globe and I am excited by the prospect.
Peter told me about some of his science fiction favourites and then I asked him what he thought about Space Odyssey 2001? He thinks its a real masterpiece. Its almost 50 years old but it still holds up, its so convincing. It just doesnt look dated. Its a nice mix of spiritual, the philosophical and the mysteries of the cosmos. – along with a bit of tech. And there is that slow haunting pace. But sometimes its a little slow. He tries to watch once per year also at the big screen in NYC.
I agree I think its quite meditative and visual. Perhaps were are not so used to that meditative pace in our modern society. I also thought it was interesting when he had to kill Hal, the ship's AI. Apt when people nowadays are talking about AI taking over the world like Sky Net in Terminator.
Peter pointed out that the timeline of that move was intriguing – they portrayed the moon landing and Jupiter etc before the landings. Personally that blew my mind. The movie was made pre Apollo and the level of detail was mind blowing. I almost thought did these guys knew something. My inner conspiracy theorist thought that we might have already been to the moon before the movie was made! But perhaps he had all the details from speaking with the engineers working on the program. However, I heard an ex CIA agent say we already have a Mars colony with 10,000 people on it! There are military bases all over the world that the public doesnt know about, so could there be bases on other planets..?
I asked Peter about the iconic Foundation series? He said it made him think more deeply about Space Age Museum, in trying to create a resource for people in the future to see what we were doing at this time. The book is a little different from the other science fiction books – it was more political.
In America there is a lot of social change in a more inclusive and diverse direction. People are confronting and calling it out. More matriarchal leadership, more diversity, people of colour. Its a welcome change for everyone.
As far as technology goes, he thinks we might move to a mix of fetishsizing new technology with fetishsizing things of vintage. For example, you buy a module plug and play , upgrade the processor etc so then you can own a computer for the rest of your life or even pass it on you your children. People might want a connection with the objects themselves. Now obsolescence was part of the economic model but with a shift to sustainability this might change.
I asked him. What about a forecast about space?? Michio Kaku says we are going to bypass Mars and go further to Alpha Centauri. He explained that those three predictions tie in to space. For example for long term inter-stellar travel, having a healthy relationship with bacteria is important. Anyway, Mars is going to happen soon especially with Elon Musk, The new space race is on Mars. It will be beneficial for us here with new tech. To go further out, though, we will need a bigger breakthrough. He hopes that such a breakthrough will eventually happen.
I totally agree. I have lots of thoughts on that front.


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