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Women of Takalafiya-Lapai village, Niger State. Nigeria WORLD BANK PHOTO
Muslim Feminism is Here to Stay The Mutual Inclusivity of Feminism and Islam
Wardah Abbas April 24, 2020 April/May 2020
As women who are not blind to misogyny, Muslim feminists bring into existence an alternative to secular feminism, which leaves out any form of religious reference.
'It is not our different approaches to religion that divide society, but the negation of each person's right to defend their diverse views and interpretations.'
— Sherin Khankan, Women are the Future of Islam.
Under the canopy of crystal clear light, the comforting warmth of a cup of black Lipton tea and the reviving breeze of rain that finds its way through the window and goes on forever, I place my fingers on the keyboard and begin to type in the words that have been eating away at me for quite some time; because I refuse to be on the blacklist of those who oppose Islam just for fighting for what naturally belongs to me.
Early in February, an article written by Khadija Sanusi,'Between Feminism and Islam – My Personal Journey from Muslim Feminist to Muslimah' had aroused the interest of so many Muslims, many of whom celebrated the writer as their 'hero', while hurling insults on those who presented dissenting views. The article, which challenged Muslim feminism on grounds of incompatibility with Islam, had based its findings on two extremely contrasting views, ignoring the plurality of views on what feminism means to diverse Muslim women and wrapping all Muslim women under one umbrella.
In the wake of cyber-bullying, I tried to reason the unbearable burning that comes with giving up my human rights just to retain my Muslim identity. For many weeks, my insides were in chaos, damp with un-cried tears. I'd been hurting, I'd never been one to be bullied into giving up something I feel strongly about. But I'd been labelled, cussed, and cast aside by friends for being the Muslim woman who isn't humble enough to be silent about her rights. I knew Islam before I knew feminism. I never studied Islam through the lens of feminism, so when I decided to take on the label of 'feminist', it was with the knowledge not only of the inherent synergistic relationship between Islam and feminism but also of the plurality and polysemy of feminist ideology. Never had I once questioned aspects of Islam such as why Islam allows polygamy and not polyandry; why Muslim women are required to wear the headscarf or why a woman's inheritance is half that of a man's. I understood that the Qur'an is not a sexist text that privileges a particular gender and I understood the historicity and ontology of these provisions and the relativity of their legal consequences, which in itself already answered the question 'why?'.
Identifying that feminism was once a tool wielded by colonial powers under the guise of 'saving Muslim women', I have decided to recognize the various ways in which this history haunts us today. And, then, to unlearn the mental impacts of colonialism and enable the emergence of new perspectives for progress to take place. As a Muslim woman, I believe that I have a 'feminist' heritage inherent in Islam, within a world of Islamic sources and entirely different from the corpus of Western feminism.
To be a Muslim feminist is to render useless the mantra that Islam gave women a theoretical set of rights that for thousands of years have remained unimplemented. To deny the synergistic relationship between Islam and feminism is to affirm that child marriage, forced marriage, female genital mutilation, all forms of domestic abuse and enslavement; rape culture; moral double standards and a denial of women's fundamental rights to education, work, financial empowerment, divorce, child custody and a host of others; are compatible with Islam.
Feminism is Not Just a Name. It's an Attitude!
What makes a name, if not the meaning given to it? Language experts affirm the polysemy of individual words, each meaning existing in its own right without one nullifying the other. They also identify the polysemy of individual ideologies within the meaning of a word. This invariably means that the meaning of a word can be further broken down into various meanings based on geographical or ideological contexts.
A definition of Muslim feminism is elusive because there exists a broad spectrum of views that can be summarized under this term, including widely divergent missions and views. The general meaning and spirit behind 'feminism' is the emancipation and liberation of women. And this is why whenever a group of women stand up for their rights, even without identifying with the 'feminist' label, they are quick to be identified by external forces as 'feminists'. It doesn't matter that an individual's fight for equality is predicated on a different model; to be 'pro - women's rights' is to be feminist. More specifically, Umaima Abu Bakr, professor of English literature and one of the founders of Muslim Feminism in Egypt, stated in an interview with Qantara:
The idea of Muslim feminism can be introduced as an ideological and epistemological project undertaken by Muslim researchers and specialists in Islamic studies, with the purpose of critiquing paternalism in Islamic heritage and building another, more equitable alternative.
Summarily, Muslim feminism can be said to be an active movement for women's rights premised on Islamic scholarship. To many people, the term 'Muslim feminism' exists as a contradiction; a demonstration of a broad-minded and reformist change bringing together movements of secularization and Islamization. By waging a war against the misogyny manifest among Muslims and against the Islamophobia manifest in secular feminism, Muslim feminists combine the political and the religious in a way that dismantles unequal relations between genders and de-culturalizes Islam .
The voices of Muslim women are getting louder every day. This has been made possible through a process of decolonization and acquisition of Islamic knowledge. As well as through a new wave of female Muslim scholarship, which is fostering academic, political and religious discourse surrounding the oppression of Muslim women and the progressive mechanisms which can help to tackle these oppressions. From Riffat Hassan who says the Qur'an is the 'Magna Carta of human rights' to Tamara L. Gray who is reviving the female voice in scholarship by establishing an Islamic institute of learning exclusive to Muslim women; and Farhat Hashmi who is reawakening the true spirit of Islam by facilitating a better understanding of the Qur'an through her tafsir, in contrast to rigid and confrontational styles of proselytizing. Female Muslim scholars are changing misogynistic narratives.
Using these resources, Muslim feminists are able to claim their God-given right to identity and agency and to maintain multiple self-awareness both as women and as Muslims who are wrapped within multiple layers of oppression. In Egypt for example, the activism of Muslim feminists gave birth to the Alexandria declaration—a document on the rights of women in Islam that upheld equality as one of the integral concepts defining male-female relations in Islam and established women's political and economic rights as equal to those of men.
Muslim feminists in the ultraconservative northern Nigeria, under the leadership of Fakhrriyyah Hashim, who convened the #ArewaMeToo movement in February 2019, have also opened the eyes of many unschooled women to their God-given rights. The #ArewaMeToo movement gave birth to the 'Mayafi Initiative', which aims at addressing the menace of sexual and gender-based violence through rural advocacy by mobilizing young people and unschooled women to be agents of change in their communities.
Essayist and writer, Sada Malumfashi, also recently brought to the limelight, a history of Hausa feminist writings, many of which were authored by Muslim women who had no access to formal education to rebel against their communities' misogynistic culture.
In Sudan, women at the forefront of the anti-regime resistance who fought against Khartoum's militarism for decades laid the foundations for Sudan's ongoing revolution. 22-year-old Alaa Salah, whose photograph was taken while chanting in front of a crowd of protesters in April 2019, has been tagged the 'symbol' of the Sudanese revolution. However, women before her had rebelled against the regime's noxious practice of using religion in its subjugative campaigns to suppress dissent.
In the words of Alaa Salah:
They imprisoned us in the name of religion, burned us in the name of religion … killed us in the name of religion. But Islam is innocent. Islam tells us to speak up and fight against tyrants … the bullet doesn't kill. What kills is the silence of the people.
These distinct movements actively repel the oppression of Muslim women on regional levels but collectively strive towards creating a better world for diverse Muslim women to live in.
Many Muslim women around the world, however, still lack access to these resources either due to a denial of their rights to education and, by extension, intellectualism. Or by getting limited access to a variety of scholarly resources, and being coerced into accepting religious dogmatism on the precept that any allusion to equality is a path to damnation.
In Sherin Khankan's words:
The voices of women have been silenced through centuries of man-made traditions, and we are saying, no more, enough is enough, we are going to take our rightful place in the Muslim world. We are reclaiming the place that the Prophet Muhammad (PBUH) gave us in the seventh century, and we are going to be part of the solution.
Muslim feminists rise along with women who refuse to make a choice between 'the active path of liberation' and their 'belonging' to Islam both as a religion and a way of life. As women who are not blind to misogyny, Muslim feminists bring into existence an alternative to secular feminism, which leaves out any form of religious reference. In this sense, Muslim feminism is not just a name; it's a pressure movement. One that shows an affirmation of the existence of misogyny within Muslim communities and takes up arms to fight it exclusively within the framework of Islam. To be a Muslim feminist is to be an activist, bringing into enforcement the theoretical framework of rights grounded in Islam. This is the mechanism through which subordination is questioned, rights are appropriated, and autonomy is acquired on a religious level. Muslim feminists, collectively and individually, refuse to interiorize their thoughts and soften their words to conform to masculine expectations. They agree that equality is inherent in Islam and that their rights are being sat upon by self - imposed authorities. Naturally, there are divergences on many issues, but these differences do not undermine the legitimacy of collective struggle.
Therefore, there is a rejection of any form of generalization on the basis of what a few may think to be true, affirming that as a collective, the specific views of one or a few cannot represent all. Muslim feminists also reject the nullification of their feminism as being incompatible with Islam. They are against the universalization of Western feminist ideology and the wrongful claim of it being the foundation upon which Muslim feminism is built.
The Mutual Inclusivity of Feminism and Islam
It was not God who wronged them, but they wronged their own souls.
— Noble Qur'an, 30:9, Yusuf Ali Translation
In an interview with Middle East Telegraph correspondent, Carla Power, titled 'What the Koran really says about women', Sheikh Mohammed Akram Nadwi on being asked about the position of feminism in Islam said, 'Feminism wants justice for women. Where Muslims aren't doing justice for the women, these movements will come'.
He also went ahead to acknowledge that men weren't reading the Qur'an properly, stating that 'they just use it for whatever point they want to make, coming to it with their own ideas and looking for verses that confirm what they want to hear.' Akram's book, Al – Muhaddithat, is challenging the notion that Islamic knowledge is male-centered by bringing out the works of thousands of female Muslim scholars who have been hidden from Muslims. 'I do not know of another religious tradition in which women were so central, so present, so active in its formative history,' said Akram.
Anti-feminism writers like Zara Faris argue that Muslim feminism is incompatible with Islam, asserting that most Muslim feminists are only Muslims to the extent allowed by feminism. Such writers are prone to generalizations, forgetting that feminist Muslims are not a monolith in the understanding and practice of their religion and that Islam today has various branches and offshoots. I particularly appreciate that Nour M. Goda, American anti-feminist speaker, recognized the multiplicity of Muslim feminist ideology, negating the idea that Muslim feminists are one and the same in their understanding and practice of Islam. Zara Faris' assertion that feminism constrains Muslim feminists ignores the diversity of Muslims subject to their interpretation of religious texts. An oversight Ziba Mir-Hossein highlights in her book, Muslim Women's Quest for Equality: Between Islamic Law and Feminism, in stating:
A mono-lithic view of Islam still dominates both popular and academic discourses. Too often we hear statements beginning 'Islam is','the Koran says', or 'according to Islamic law or sharia'. Too rarely do those who speak in the name of Islam admit that theirs is no more than one opinion or interpretation among many. The holy texts, and the laws derived from them, are matters of human interpretation.
In Islam, there is no monopoly of Ijtihad (independent reasoning); and, according to Asma Barlasin her book, Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur'an, if we need to keep in mind the historical contexts of the Qur'an's revelation in order to understand its teachings, then we also need to keep in mind the historical contexts of its interpretations in order to understand its conservative and patriarchal exegesis.
A 1994 study conducted by Fawzi El Sohl and Judy Mabro,'Muslim Women's Choices: Religious Belief and Social Reality', states that the roles and status of women in Muslim societies, as well as patriarchal organizations and sexist relationships, are a consequence of a myriad of factors, most of which have nothing to do with religion.
The Qur'an itself in Chapter 39:18 acknowledges its own polysemy and confirms that some meanings are better than others. For example, it praises 'Those who listen to the word and follow the (best) meaning in it,' clearly indicating that a plurality of meanings can be derived from the Qur'an, not all of which may be equally good.
Consequently, George Hourani, in his book, Reason and Tradition in Islamic Ethics, notes that it is not really the language in which the Qur'an's teachings are communicated that matters but the need for us 'to ascertain' their meanings by making use of our own reasoning and intellect. Sherin Khankan, in her 2018 book, Women are the future of Islam, affirms that the Qur'an and Sunnah encourage all men and women to seek knowledge from the sources; both do not demand the blind repetition of a dogma. Hence, Muslim women from diverse backgrounds are increasingly re-opening the gates of Ijtihad against the wishes of those who declared the gates closed.
However, just like 'male' scholarship,'female' Muslim scholarship is highly varied, with a wide variety of scholars discerning different interpretations and analyses of religious texts. Thus, it is counterproductive to raise the interpretations of a particular group of women over others in a bid to disparage female scholarship and Muslim feminism.
Equality in the Qur'an
There are several verses in the Qur'an that suggest that the Qur'an is not a sexist or gender-based text. For brevity, I have selected these two:
The believers, men and women are awliya, one of another: They enjoin what is just, and forbid what is evil; they observe regular prayers; practise regular charity, and obey God and God's Apostle, On them will God pour God's mercy; for God is exalted in power, Wise.
God hath promised to believers, men and women, Gardens Under which rivers flow to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the good pleasure of God; That is the supreme felicity.
— Noble Qur'an 9: 71–71 (Yusuf Ali Translation)
In her 1988 book, Knowing One Another: Shaping an Islamic Anthropology, Merryl Wyn Davies explains the first verse stating that the Qur'an makes clear that men and women are 'awliya', one of another. The Arabic word, awliya, means friends, guardians, protectors and custodians and in this context, it is implied that men and women are 'friends' and 'protectors' of one another, terms not used to describe two unequal individuals. She further points out that,'There is a mutuality in the relationship which should be characterized by love and mercy and it has a moral and spiritual basis to be expressed in actions that cover the whole spectrum of existence'. Asma Barlas also expresses that the Qur'an's description of men and women as awliya of one another facilitates a mutual acknowledgement of individuality and distinctiveness and reveals that they are equal in God's sight, bearing witness to the fact that sexual differences are irrelevant in defining moral agency or voice. It is clear from these analyses that despite the patriarchal culture surrounding Muslims, the Qur'an demonstrates the equality of men and women.
According to Riffat Hassan, in her book, An Islamic Perspective in Sexuality, the Qur'an does not create a hierarchy in which men are placed above women, it also does not pit them against one another in a confrontational relationship. In order to be men's awliya, women must have the freedom, right and authority to be able to guide them and be their custodians. In essence, the concept of mutual custody and responsibility presumes an organization of male-female agency that does not favour men.
Majority of Muslims, however, continue to read hierarchy, inequality and differentiation into the Qur'an by drawing a demarcating line between the moral and social realms. These Muslims argue that the Qur'an treats men and women equally in terms of morals and spirituality but differently and unequally in the social realm by giving them different kinds of rights in marriage. They state that Islam preaches sexual equity and not equality, deliberately disregarding that moral and social realms are entwined and inseparable,and that it is only moral decadence that makes anyone assert superiority over another in the social realm.
Regarding the separation of the moral and social realms as a justification for gender inequality, Asma Barlas hits the nail on the head when she writes:
… considering that ibaadah, the core of Muslim praxis and of moral individuality (taqwa) is the highest expression of the value of human equality and is not subject to change, how logical is it to argue that women and men are each other's equals in the sight of God but that women are unequal to men in the sight of men?
Under the 'Qawwam' clause, Muslim men have assumed a position of authority and dictatorship over women, asserting that it is the duty of women to obey unconditionally even when it means giving up their rights. The position of Qawwam in the context of marriage is no more than a 'caretaking' position. Scholars who know the true position of Islam have interpreted this to mean men's 'maintenance and protection' of women by virtue of being the breadwinners while women nurture the children. The obedience of wives to their husbands in this context is very conditional and rests upon the fulfilment of the duty of Qawwam which does not only entail 'provision' but also 'protection' against 'all forms of injustice and violence'. Considering the historical context of this Qur'anic provision where Muslim families thrived on the singular income of the husband, this is, arguably, a fair arrangement.
However, the reality today is that many men do not fulfil the duty of 'Qawwam' and still expect women to be relegated to the background. Families no longer thrive on the singular income of the man. Thus, based on the inherent equality of the sexes in Islam, the subjection of Muslim women to domestic 'enslavement' while having to work and look after the children is simply oppression and inequality.
Past scholars like Imams Maalik, Ash – Shafi'i and Abu Haneefah have acknowledged that domestic chores are not a duty of Muslim women. To ignore this fact is a divergence from the exemplary character of the Prophet Mohammed (PBUH), who, according to the Qur'an, is the human portrayal of Islam. Historically, the Prophet Muhammed (PBUH) upheld the rights of Muslim women while serving his household and doing his own chores. Even when he was the singular provider for his large family, each of his wives had her own separate quarters with maidservants that helped with all the domestic labour. He was the definition of the true Qawwam.
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
— Noble Qur'an, 49:13, Yusuf Ali Translation
At the core of Muslim feminism is the principle of 'Al–Musawa'—the full equality of human beings ('insan'). This principle must be rolled out, not only in theory but also in practice. In the absence of any mechanism put in place by Muslim communities for the enforcement of this principle geared towards ensuring social justice both within the public and the private spheres, I conclude that Muslim feminism is here to stay⎈
The views, thoughts, and opinions published in The Republic belong solely to the author and are not necessarily the views of The Republic or its editors. We want to hear what you think about this article. Submit a letter to the editors by writing to [email protected]
Wardah Abbas
is a Lawyer, writer and storyteller. Her story 'Radical Muslim in Love' is out in the anthology, The Ordinary Chaos of Being Human published by Penguin Random House.
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Cook for the Cure® Reaches $10 Million Milestone
.@KitchenAidUSA has officially raised $10 million for the fight against breast cancer! Learn more: http://kitchen.ai/Liwz9 #CookfortheCure
Monday, April 13, 2015 - 9:45am
NEWSROOM: Whirlpool Corporation
BENTON HARBOR, MI, April 13, 2015 /3BL Media/ – KitchenAid and Susan G. Komen® announced today that their 14 year-long partnership program, Cook for the Cure, has raised over $10 million for the fight against breast cancer.
"We are thrilled to have raised both significant funds and awareness for a cause that's touched so many of our lives," notes Beth Robinson, senior manager of brand experience for KitchenAid. "The program continues to fuel passionate cooks with simple, creative ways to support a meaningful cause."
"For the last 14 years, KitchenAid and Cook for the Cure have played a vital role in Komen's mission to end breast cancer," said Komen President and CEO Judy Salerno, M.D., M.S. "We are so grateful to KitchenAid and the cooks in every corner of America who have helped us fund research and support women and men who are suffering from breast cancer."
There are several ways to get involved in the Cook for the Cure program, including the Pass the Plate initiative. Pass the Plate encourages cooks to register and pass an individually numbered Villeroy & Boch serving plate that generates a $5 donation each time the plate is passed to someone new. Featuring artwork by PBS cooking show host Jacques Pépin, the plate carries a suggested retail price of $24.95 and is available at Villeroy & Boch stores or by calling the KitchenAid Experience® Store at 1-888-886-8318.
Interested in hosting a party to support the cause? The Cook for the Cure year-round, home-based fundraising initiative allows hosts to mix and mingle with guests, while raising funds for Komen. Hosts encourage their guests, whether it be friends, family or coworkers, to bring a donation for the cause, in lieu of a host gift. Hosts can visit CookfortheCure.KitchenAid.com to access an information kit that includes party ideas, recipes and donation gathering information.
Lastly, the Cook for the Cure® product collection offers a wide selection of kitchenware that celebrates the cause, from pink hand blenders and food choppers to blenders and stand mixers. Available in Cranberry, Raspberry Ice and Soft Pink colors, the Cook for the Cure product collection pays homage to the cause and inspires culinary creativity.
In 2015, KitchenAid will donate $450,000 or more to Komen through the Cook for the Cure program. Product sales will not affect this donation.
About KitchenAid:
Since the introduction of its legendary stand mixer in 1919 and first dishwasher in 1949, KitchenAid has built on the legacy of these icons to create a complete line of products designed for cooks. Today, the KitchenAid® brand offers virtually every essential for the well-equipped kitchen with a collection that includes everything from countertop appliances to cookware, ranges to refrigerators, and whisks to wine cellars. Cook for the Cure®, the brand's partnership with Susan G. Komen®, is now in its 14th year and has raised over $10 million to help find a cure for breast cancer. To learn why chefs choose KitchenAid for their homes more than any other brand*, visit KitchenAid.com or join us at Facebook.com/KitchenAid and Twitter.com/KitchenAidUSA.
About Susan G. Komen®:
Susan G. Komen is the world's largest breast cancer organization, funding more breast cancer research than any other nonprofit while providing real-time help to those facing the disease. Since its founding in 1982, Komen has funded over $847 million in research and provided $1.8 billion in funding to screening, education, treatment and psychosocial support programs serving millions of people in more than 30 countries worldwide. Komen was founded by Nancy G. Brinker, who promised her sister, Susan G. Komen, that she would end the disease that claimed Suzy's life. Visit komen.org or call 1-877 GO KOMEN. Connect with us on social at ww5.komen.org/social.
Cook for the Cure® is a registered trademark of Susan G. Komen.
* Based on a 2014 survey, KitchenAid was found to be the home kitchen appliance brand chosen most often by members of the International Association of Culinary Professionals.
NOTE TO PRESS: To download high resolution product images and view the latest press releases, please visit the KitchenAid online press room at http://news.kitchenaid.com/category/press-room/
Jill Sciuto
jill.sciuto@digitas.com
Beth Robinson
beth_l_robinson@kitchenaid.com
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Is this beloved Los Angeles bakery resilient enough to survive replication?
by Karen Stabiner
11.14.2019, 12:13pm
Yuju Yeo
Na Young Ma is bucking the tide of high-concept places with multiple outlets. But growth demands more growth to survive.
By 10:30, the commuter coffee-and-pastry crowd has come and gone, but there's still a line to the door at Proof Bakery in Atwater Village, a small neighborhood northeast of downtown Los Angeles. Customers crane their necks to see how many of their favorite items are left, because once they're gone, they're gone. They monitor the little tables, all of them full, to see who's close to done; one woman gives up and turns an outdoor window ledge into a seat. It's a more varied crowd than you might find at more stylish venues on more stylish if overpriced streets, and employees at the nine-year-old bakery know most of them.
Owner Na Young Ma, who is prone to thoughtful pauses and self-deprecating comments, sits quietly at a corner table and considers the meaning of success.
Nine years ago, Na Young Ma founded Proof in a location where local residents expected the type of place she wanted to open
"This past year it's really been a struggle for me," she says. "We say, 'Your role now is founder-owner,' but I don't like that at all. It's a step removed—and it's a loss."
Ma knows she has reason to be proud of Proof's longevity, that loss is more appropriate in reference to places like Nicole Rucker's lauded Fiona, the mid-city bakery and café that closed last August after only nine months.
But Ma has come to a sobering realization: Success and failure are not a binary system; a small-business owner never arrives at her destination, no matter how popular her place is, because growth demands more growth to survive.
"What Proof stands for is the bakery as a reflection of the neighborhood."
She's handled the linear challenge of increased demand, over time. Today's Proof is not the same place it was nine years ago, when Ma showed up at four in the morning to start baking. It's not the same place it was almost four years ago, when she hired her first pastry chef and started slowly to step away from daily baking, not the same as the summer of 2017, when she finally purchased a second oven.
The lateral challenge—expansion—has eluded her so far, for a simple reason: She won't trade the bakery's soul for more outlets, won't grow until she's sure that Proof can survive as a concept as well as a business. "What Proof stands for is the bakery as a reflection of the neighborhood," she says. "That's part of our identity, it's a social thing. Kind of old-fashioned, but I still believe it."
"Friends have asked me, why aren't you expanding, what's going on," she says. "But in the current climate people want to do it too fast. After a year or two they want their next place, and the one after that. I don't think I could have done it three years ago." She is only starting to believe she can do it now.
Mack Hill
From left to right, Proof Bakery founder-owner Na Young Ma, pastry chef Jun Tan, and manager Andrea Sung
A seat-of-the-pants approach worked in the early days, but today Ma is more of an administrator, preoccupied with systems, learning to delegate tasks to some of the 22 employees who depend on her. And while it's gratifying, it's not always as much fun.
Jun Tan, her current pastry chef, almost bailed at the start of his tenure, just over two years ago, after an all-night baking shift made him feel "like I was going to explode." He's not nostalgic for the often chaotic past, but he agrees: the transition hasn't been easy.
"Change is good, but painful," he says. "They don't tell you that part."
They do tell you you're doomed without it. Bernadette Haas, director of operations at the 100-year-old Retail Bakers Association, says one thing distinguishes bakeries that live from ones that die: "the ability to run a business like a business."
In 2010, Na Young Ma was a culinary school graduate at a crossroads: A restaurant pastry chef who wanted her own bakery, loved classic technique, and had a strong pragmatic streak. Atwater Village satisfied a lot of her requirements. It was near Glendale, where she and her family lived, it wasn't yet gentrified, which meant lower rents, and she couldn't find a decent croissant, which meant there was a demand waiting to be filled.
"Customers come here as a ritual. We see so many families coming here from pregnancy until a child is five, six, seven, eight years old."
The space she chose had been a bakery several times since the first tenant, The Rollin' Pin, opened in the early 1960s. That was part of its appeal. Local residents already expected the type of place Ma wanted to open.
"My thought is that a bakery, a neighborhood diner, a local grocery, a coffee shop—these are all places we commune at," says Ma, whose family immigrated to Los Angeles from Seoul, South Korea when she was two. "Customers come here as a ritual. We see so many families coming here from pregnancy until a child is five, six, seven, eight years old. We have customers who take a picture of the baby with a chocolate croissant every year, to show how their child is growing. I think it's wonderful."
She's bucking the tide—high-concept places with multiple outlets, to insure against customers who flit but rarely land. "It's changed," she says, of the way people dine out. "Now people just go once, and say, 'Oh, okay, I don't have to go back there again.' I wish there were more restaurants that were a little modest, more neighborhoody. Some places now have a different style, they're for your 21st birthday, for occasions—and they're important too, but there are too many of those."
Ma glances around the room. "Maybe not enough of these."
Proof quickly became a neighborhood favorite, not only with locals but with the sub-population that chases quality wherever it is, and soon Ma was scrambling to keep up.
The menu has always reflected a commitment to customer preference, even if they wanted pastries Ma doesn't much like. She prefers a scone to a croissant, and a savory pastry to a sweet one, but gives her customers the croissant they seem to want, and a better one than they could find elsewhere.
She doesn't care for chocolate chip cookies, either, but yielded to friends and co-workers who said she had to serve them. "I kind of like to stand out," she says, "and I wondered, 'What's the big deal?' But okay, if I was going to make them I'd try to make the best one possible, that was the challenge I put on myself."
Proof's signature chocolate chip cookies are $2.50 apiece and yield only 12 cents profit per cookie
To this day, the cookie is her bestselling item, with croissants a close second. And that's where the mixed blessing began: Proof quickly became a neighborhood favorite, not only with locals but with the sub-population that chases quality wherever it is, and soon Ma was scrambling to keep up. The birth of her son, now five, was the happy last straw; like so many working mothers, Ma felt pulled in too many directions. She didn't have time for recipe-testing. She opened a catering commissary down the block from Proof and couldn't devote the attention it required.
Proof was a success; it was time for a new Proof.
Manager Andrea Sung started at Proof as part of the gradual overhaul, almost three years ago, determined to find ways to preserve the bakery as community center. She plants one fist on the table and twirls her other hand around it. "This," she says, nodding at her fist, "Is Proof." The swirling hand is Atwater Village.
"The primary value we provide is very human-to-human interaction every day," she says, "it's being connected to the community. Because we aren't franchised, we feel part of Atwater's identity, one of the pillars. We recognize people and they recognize us—versus a coffee shop that's purely transactional."
Jun Tan is Sung's equivalent in the kitchen, hired as a pastry chef two years ago to help Ma overhaul the baking operation.
Jun Tan, Proof's pastry chef
"She brought me in to put in some systems," he says, "but we're similar. We're not good planners; we just do. But if you want to maintain quality, you have to have systems. There has to be a protocol for training, for passing on recipes, for who the trainers are, and that took about a year-and-a-half to figure out."
Last year was better than his first. This year, Tun says proudly, he's ahead of his testing and tasting schedule. He has time to talk to farmers about what's going to be available in the coming weeks; he gets to anticipate and plan, to hold staff tastings and experiment with a vegan Thanksgiving stuffing.
Ma resists raising prices because she worries about how regulars will react to an extra quarter for a cookie.
Together, they realized that getting smaller might help them get bigger. Ma sold the lease to the commissary building and moved that part of the business to the bakery kitchen after Proof closes at four in the afternoon, to take advantage of the otherwise empty space.
She resists raising prices because she worries about how regulars will react to an extra quarter for a cookie. At $2.50, the signature chocolate chip cookie is cheaper than much of the competition, and yields only 12 cents profit per cookie. It isn't much of a revenue source, not even with average bakery sales of 700 to 800 per week, more if there are catering orders.
But Ma feels protective of the people who've gotten her here—even as Sung chuckles about the ongoing debate about the price.
Ma is more of an administrator learning to delegate tasks to some of the 22 employees who depend on her
"It's all about 'chasing the fives,'" says Sung, of keeping a bakery in the black. "The net profit after you pay for everything—ingredients, labor, rent, and hidden costs like utilities, pans, parchment paper, to-go bags—should be five percent of the menu price." The chocolate chip cookies qualify, but she and some of the younger employees think the price, and so, the profit, could go up without offending customers.
"It is a bargain," says Sung. "Maybe next year."
Independent bakeries have come back, in part, "because they provide a community function, more personal service, that people are actually willing to pay for."
The era of a bakery like Proof on every corner is over, Haas says, but the category is a pretty healthy one for the survivors: Sales have increased annually since 2010 and are predicted to climb through 2023, according to numbers from the United States Department of Commerce (DOC). The number of outlets is slightly shakier—there was a dip in 2015, and the association predicts another, smaller drop over the next two years —but by 2022 there should be another rebound.
Ironically, we may have franchises to thank. Paul Freedman, author of American Cuisine and Ten Restaurants that Changed America, believes that independent bakeries have come back, in part, "because they provide a community function, more personal service, that people are actually willing to pay for. Even Starbucks, monolith that it is, hasn't destroyed independent coffee shops with their combination of the artisanal, the unpredictable, a certain kind of atmosphere—and the opportunity to have pastries that taste better."
"What's happening in Los Angeles and Manhattan is that we're running out of non-gentrified neighborhoods."
There's a demand for high-quality idiosyncrasy. "We do see sustainability in our business now," says Haas. "People want better ingredients, they want to know where the baker is from, they want someone to say, 'Hey, Julie, how are you?' We've seen a shift, really, back to the original model of the neighborhood bakery."
But the landscape in major cities has changed drastically since Ma signed her lease. "What's happening in Los Angeles and Manhattan is that we're running out of non-gentrified neighborhoods," says Freedman. "There's nowhere to go."
Or if there is, rents are higher, which is where a small business gets stuck. Ma's lease runs out in 2031, but until then low rent keeps her in business. Higher rents in other neighborhoods, on the other hand, keep her from expanding.
Higher rents in neighborhoods other than Atwater Village have kept Ma from expanding
She gets offers on a regular basis—and turns them down because she can't make the numbers work. "Rent's the tipping point," she says. "People from developments come to me and say, 'Proof would be great here,' so I go look. Then they tell me the rent, and I say no."
Occasionally a baker gets so popular that demand makes expansion seem an imperative. Christina Tosi worked for chef and Momofuku restaurant group founder David Chang before she opened her first Milk Bar in 2008. Since then she has collected two James Beard awards, appeared as a MasterChef judge, opened 16 Milk Bar outlets—and on Saturday will open the 17th, a mammoth 4,000-square foot operation in Manhattan's Flatiron district.
Milk Bar NYC Flagship OPENS THIS SATURDAY 11/16! "This Flagship is our love letter to New York, the beloved city where we first got our start that has cheered us on ever since. An insanely exciting playground of food and fun, this store is our vision of joy, of adventure come to life, a wonderland unlike anything we've ever dreamt up — where we invite the world in to flip dessert on its head, send a care package or two and tap into their own creativity alongside us" – @Christinatosi. Link in bio for a first look at the space #MilkBarNYCFlagship
A post shared by milk bar (@milkbarstore) on Nov 12, 2019 at 1:08pm PST
Last month Tosi secured Series B funding from Sonoma Brands to bring her line of products to grocery stores, but that's the exception that proves the rule, a concept that is both deeply personal and resilient enough to survive replication. Ma, and other lower-profile, single-location owners like her, are just big enough not to be able to get that big.
"It's not that I don't want to grow," she says. "I want to grow, but I want to do it healthily." Someday there could be multiple Proofs, but almost surely in the single digits; what she's created doesn't seem to her elastic enough to stretch further than that. Or maybe Proof will continue to thrive in Atwater Village, period. The bakery's personality is a point of pride; Ma isn't going anywhere unless she believes it will survive intact.
Ma has started baking again and is developing gluten-free and vegan items because her customers keep asking for them
For now, the only thing that's growing is the menu, which will have to do. Ma has decided to start baking again, as much as her managerial responsibilities will allow. She's developing gluten-free and vegan items—more items she has no interest in eating—because her customers keep asking for them.
"People asked for them in the beginning but I didn't learn how to make those things," she says. "I'm a traditionalist. But now it's a practical business decision. I'm challenged by it, that's the research and development I want to do."
Up to a point. She considers her new recipe line and her desire to satisfy her customers, and realizes that there is in fact a line she won't cross.
"I'm not going to make a vegan croissant," she says.
gentrification,
proof bakery,
Karen Stabiner is The Counter's West Coast editor and the author of Generation Chef, about a young chef who opens his first restaurant. To learn more about her books and articles, visit karenstabiner.com.
For the third time this year, USDA announces another change to SNAP rules
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Thinly sliced: Is this the beginning of the end of Pabst Blue Ribbon?


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Five Tips for Attending the Kentucky Derby
Author August 12, 2021
The Kentucky Derby is one of the most iconic horse races in the world. Despite being part of a 'Triple Crown' with two other races (the Preakness Stakes and the Belmont Stakes), it's the Kentucky Derby that shines bright on the first Saturday each May.
The tracks at Churchill Downs usually see over 50,000 spectators pack into the infield and outfield to catch a glimpse of the action—or maybe just a few unforgettable outfits. The fashion is imposing, the mood is exciting and tense, and the thoroughbreds are prestigious.
Obviously, there are all the trappings for a unique adventure with friends, whether or not you know a thing about furlongs. But getting tickets, finding transportation and lodging, and cobbling together a good outfit is only the start of attendance.
Ready to take your first Kentucky Derby experience to the next level? Keep these five tips in mind before you head down south.
Choose a Champion
Sports betting in the US took off in 2018 following a Supreme Court repeal, but betting at the horse tracks has been around for a long time. Most Derby guides focus on hats and how to find a drink at the infield, but one way to enliven the experience is to try to choose a champion.
There's no need to put down more than a few dollars, as it's about the experience here. One TVG sportsbook review highlights the group's expert picks, meaning you can choose based on which horses pundits are backing. The point is to have a horse to cheer on when the race starts—everyone else will.
Wear Sunscreen… and Linen
The first Saturday in May is likely still brisk in areas like Seattle and New York, but that's not the case in Louisville, Kentucky. The Kentucky Derby is known for being warm and, in a worst-case scenario, muggy.
Most guides focus on which brands to buy, but it's important to keep sweat, sunscreen, and linen in mind when making purchases. Linen is a lightweight, breathable choice for dresses that will be forgiving of a little perspiration. Sunscreen should be a no-brainer—even if you've got an audacious, shade-giving hat.
Hats & Bow Ties
There's no room for discussion here: ladies wear hats and men wear bow ties to Churchill Downs. Fashion is a reality at the Kentucky Derby, which has drawn on elements of other major races, such as the Grand National race in Liverpool, UK.
At Aintree, blazers, gloves, and tweed are appropriate. The colors are brown, gray, and navy. The Kentucky Derby is the exact opposite, incorporating elements of tropical formal wear. Need some inspiration? Think Vineyard Vines and J. Crew.
Don't Forget the Fillies
The main event at the Kentucky Derby covers thoroughbred horses that are under two years old. Some, who have been successful at the other Stakes mentioned above, might even be named the Triple Crown champion. Don't hold your breath for this feat—it's only been accomplished thirteen times since the series began in 1919.
However, there are other events that are worth attending. If crowds of 50,000 aren't for you, then consider attending the Oaks race the day before the major Derby event. This covers the female horses, known as fillies, and occurs on Thursday before most of the tourists come rushing in on Saturday.
It's a big deal for locals, offering a more cultural experience. The 'Thurby Thursday' event also features the long list of vendors that are flooded on Saturday, meaning you can try classics like a Haute brown sandwich or a mint julep without the long wait.
Pick a Lane: Fun or a View?
Many step into their first Kentucky Derby and get swept up in the madness. According to the Associated Press, some events (from Thurby Thursday to Saturday) can see some 170,000 spectators wander through the grounds, which means many will be jockeying for position just to glimpse the track or, in some cases, the jumbotron.
It's always best to know your priorities before the match. Want to enjoy the splendor and energy? Head for the infield. Want to see the thoroughbreds in action? Get there early—very early and head for the stands.
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A vertebroplasty procedure is used to treat compression fractures in the spine. As a minimally invasive treatment, vertebroplasty is able to alleviate pain and stabilize the fracture by injecting acrylic bone cement into the fracture. The cement fills the broken area in the bone in order to secure it. Dr. Jerry Lewis of Lewis Pain Management performs vertebroplasty procedures for patients who are experiencing severe pain from a spinal compression fracture. Not only can be the fractures be painful, but it can cause a loss of mobility. To learn more about vertebroplasty to treat spinal fractures, contact our Frisco, TX office today.
Spinal compression fractures are most often caused by osteoporosis, but they can also occur after injury. Other known causes include having a metastatic tumor, multiple myeloma, or vertebral hemangioma. A vertebroplasty procedure is only needed if the fracture is unstable or is causing significant pain. In some cases, the fracture may heal by itself, but individuals may still experience discomfort and pain. Dr. Lewis will take x-rays of the spine before determining if vertebroplasty is the best course of treatment.
A vertebroplasty procedure can be performed under local or general anesthesia and is typically an outpatient procedure. Dr. Lewis will use an x-ray monitor to guide the needle into the fractured vertebra. He will then slowly inject the bone cement into the area. In some cases, more than one injection may be needed to completely fill the vertebra. Following the procedure, the patient may be required to lay on their back for about an hour to allow the cement to harden into place. Patients may also need to be monitored for a few hours after the treatment.
Patients are recommended to remain on bedrest for the first 24 hours after their procedure. There may be some soreness around the injection site that can be treated with some ice or over-the-counter pain medications. Most patients experience pain relief within 48 hours of receiving vertebroplasty. Dr. Lewis may suggest a follow-up appointment to evaluate the success of the procedure.
As a treatment option for spinal compression fractures, vertebroplasty can alleviate pain and stabilize the affected area. Dr. Jerry Lewis provides vertebroplasty to help improve his patients' quality of life and allow them pain-free movement. This minimally invasive procedure can restore mobility when other traditional methods fail. Contact Lewis Pain Management to schedule your consultation if you are experiencing the painful symptoms of a spinal compression fracture.


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Luxury vacation property for 16 guests, near beaches of Lake Michigan in South Haven, Michigan.
5 bedrooms, 4.5 bath house with pool access, sleeps up to 16 people.
The Cherry Blossom Cottage is located in the Harbor Club South Haven Resort & Marina. The large living room has ample seating, a gas fireplace, and a flatscreen tv. The main level of the cottage is open concept and includes a living room, a formal dining room, dine-in island, and fully equipped kitchen. The formal dining room has 6 chairs and 2 large benches, with sliding patio doors to the screened in dining porch. The fully equipped kitchen has all the tools, utensils, and dishes needed to prepare and serve meals for large groups. The King Master Suite features a gas fireplace, flatscreen tv, and private full bathroom with two vanities and dual head shower. The back deck has gorgeous views of the meadow and Dragonfly Pond, with a gas grill built into the granite countertop. The second Master Suite has a Queen bed and private full bathroom. The Queen Master Suite`s full bathroom is spacious and bright. Guest Bedroom 3 - Two Twin beds with trundles or King conversion available for additional charge. Guest Bedroom 4 - Two Twin beds with trundles or King conversion available for additional charge. Queen Guest Bedroom 5 - Lower Level The lower level Great Room features a flatscreen tv, gas fireplace, and full bathroom. The Great Room is spacious and perfect for game night, movie night, or relaxing quiet time as a group. Access to the marina clubhouse and pool are included in all reservations.
This inviting cottage, with finished lower level, is a spacious 3,300sf. It has 5 bedrooms, 4 ½ baths and is finished in a warm and relaxed décor with an open concept floor plan that's perfect for getting a large group together. Terrific views overlook the surrounding woods and Dragonfly Pond. It features comfortable, quality furnishings, a fully equipped kitchen with stainless appliances and a built-in outdoor gas grill. It also has 3 flat screen TVs with premium hi-def satellite and DVD players, front and back porch, central air, 3 fireplaces, washer/dryer and plenty of linens.
The upper level has a King master suite that features a fireplace, flat screen tv, and private full bathroom with dual head walk-in shower. A second master suite on the upper level has a Queen bed and private full bathroom. The upper level also has a full hall bathroom, a full laundry closet, and 2 guest rooms with two Twin beds each +trundles (for a total of 8 Twin beds). The main level has an open concept living room with flatscreen tv and fireplace, kitchen, formal dining room, screened in porch with outdoor dining, and large back deck with BBQ grill. The finished lower level has a Queen bedroom, full bathroom, and a Great Room with flatscreen tv, fireplace, and Queen sleeper sofa. The flexible lay out allows the home to sleep up to 16 guests.
Pool and clubhouse access are included!


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Home >> New International Encyclopedia, Volume 14 >> Murcia_2 to National Hymns >> N Jei
N Jei
nickname, french and german
JEI,N Ca.te.ttm (Toad) is the popular nick name of the French nation, collectively taken, and dates bad: to the time when the ancient kings of France nsed for their device in herald ry 'three toads, erect, saltant,' or in a leaping posture, and Paris was called Lutetia, or land.' Its streets were so quaggy that the French Court, with a point to its pleasantry, called its inhabitants since they, like the reptiles, lived in mud. For the we have JEAN BAPTISTE, and the French peasant is cetiously called JACQUES BON II OM ER MICHEL is the facetious nickname applied to the German people, and intended particularly to satirize the weaknesses and foibles of the national character, especially their proverbial lethargy, heaviness, and credulity. The name :Michael is used in German to designate any simple, uncul tured countryman,and it has probably gained this significance by confusion of the Hebrew word with the old German miehedgross. SAW NEN' is the
ive designation sometimes applied by the English to the Scotch, and is probably a corruption of Sandy, the abbreviation of Alexander. Sawni'v has a humor of his own, strong, and irrepressible, that will break out in spite of worldly thrift, kirk-session, and lectures. It was first given to the Scotch by Coleridge. TAFFY, the Welshman, is a corruption of David, one of the most common of Welsh names. COLIN PON is the oproacliful, contemptuous nickname given to the Swiss in ancient times, and supposed to imitate the sound of their guns. PADDY, from Patrick, refers to the Irish. .lour CuisAmAs is the popular nickname for the Chinese. The first record of this use was in A Letter to the Com mittee of Management of Drury Lane Theatre, London, in 1819. The Russian nickname, IVAN 1 VANOVITC11, denotes the typical muzhik.


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General Screenings
Abdominal Aortic Aneurysm (AAA) Screenings
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Advanced Heart Failure
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Cardiovascular Disease in Women
General and Preventive Cardiology
CV Procedure
Michael B. Honan, MD, FACC
Cardiovascular Associates
3980 Colonnade Parkway
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ABOUT Michael B. Honan
Dr. Mike Honan is an extraordinary Preventative, General and Invasive Cardiologist. He is a graduate of the University of Alabama, and received his MD degree from the University of Alabama at Birmingham where he was a four-year recipient of a State of Alabama Merit Scholarship, and graduated with Honors. He completed his residency in Internal Medicine, and fellowship in Cardiovascular Diseases at Duke University Medical Center where he maintains a relationship through the Duke University Chief Medical Residents Society and Duke University Cooperative Cardiovascular Society.
Dr. Honan is a member of many professional organizations including the American College of Cardiology, Medical Association of the State of Alabama and the American Heart Association. His involvement in the American Heart Association where he served several terms as Vice-President and President of the local board has earned him honors such as two Special Service Awards, a Distinguished Service Award, and an Outstanding Program Award for coordinating the Living with Heart Disease series. The Alabama Chapter of the American College of Cardiology also received several Outstanding Chapter Awards and a HERO Award during his tenure as president and governor. He served numerous terms as Councilor, Treasurer, Chair of the Annual Session, Education Committee, and Public Health Committee. He has served as treasurer and president of the Birmingham Cardiovascular Society.
Dr. Honan has been with CVA since 1989 and his dedication to his patients and our group has been demonstrated throughout his years of service. He has served in many leadership positions within our group and has been a champion of research, and has served as a principal investigator in numerous clinical trials, and has authored or co-authored many peer-reviewed articles and abstracts. Dr. Honan sees patients at the Colonnade and the Pell City offices of CVA. He performs diagnostic procedures and cares for patients at both the Brookwood Baptist Medical Center and Grandview Medical Center.
Invasive Cardiology
Medical School: University of Alabama School of Medicine
Residency: Internal Medicine, Duke University Medical Center
Fellowship: Cardiology, Duke University Medical Center
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Despite considerable progress in traffic enforcement and medical care, the road crash mortality rate in Thailand remains rather high and has been increasing since 2009. More than 24,000 people lose their lives on the road every year, and traffic injuries are a major public health burden for the country. The human toll and individual loss caused by this epidemic are clearly exposed by the media, and many organizations are actively advocating solutions for this important public concern.
However, there are also hidden costs of road traffic crashes on societies and economies, which are difficult to surmise from traditional traffic crash statistics. This is particularly relevant for a country like Thailand, which also faces a multitude of competing priorities in health and other development related challenges.
Most of the people who are killed or injured in road traffic crashes are in their most productive years, and it is the single largest cause of mortality and long-term disability among young people aged 15-29 in Thailand. But the precise effect of this premature loss of life and healthy years lived on the economic growth of the country has not been easy to assess. Existing estimates of the economic impact of road traffic injuries in the developing world are imprecise and rely on extrapolation from high-income countries. This knowledge gap undermines the ability of governments to set effective budget priorities to address road safety in health, transport and urban planning.
To bridge this gap, a recent World Bank report "The High Toll of Traffic Injuries: Unacceptable and Preventable," funded by Bloomberg Philanthropies, estimates the economic growth impact of road safety and analyses the cases of China, India, the Philippines, Tanzania and Thailand. The work is part of the Bloomberg Philanthropies Initiative for Global Road Safety which has dedicated 259 million USD over 12 years to implement interventions that have been proven to reduce road traffic fatalities and injuries in low- and middle-income countries. The report shows that, over time, sharply reducing the number of road traffic injuries and deaths would enable these countries to attain substantial increases in economic growth and national income, in addition to the clear welfare gains.
In Thailand, reducing current levels of road injuries by half could translate into an additional 22 percent of GDP per capita income growth, over a period of 24 years. The impressive findings, even with conservative assumptions about motorization and traffic growth, are key to understand the economic relevance of road injuries. Conversely, they imply that failing to meet the UN Sustainable Development Goal target to halving road deaths by 2030— the cost of inaction— would significantly decrease the country's economic growth potential.
Aside from their direct impact on national productivity, road traffic injuries also cause individual and social welfare losses that can far exceed the economic burden and impact human capital development. This is another important but often overlooked aspect of road traffic injuries. The report finds that, in the five countries analyzed, welfare benefits or the price societies would be willing to pay can be as high as 6 percent to 32 percent of GDP to cut road traffic injuries by half over a period of 24 years.
The report – like previous ones – calls attention to the preventable loss of lives and its economic and social costs. Experiences from across the world have shown that it is possible to adopt effective policies and interventions that greatly reduce traffic deaths and injuries, and their effect on society. These results also show that road traffic injury prevention should be regarded as a health priority, since their effect on society and the economy is similar to other health conditions, and their costs are directly absorbed by countries' health systems.
Thailand has made important strides in the past decade to reduce communicable diseases, maternal deaths, and improve the overall life expectancy. Concerted action in road safety would bring additional far-reaching benefits for public health, wellbeing, and economic growth.


Created on 2009-01-10 11:11 by ocean-city, last changed 2009-01-10 12:14 by kristjan.jonsson. This issue is now closed.
Due to r68455, os.listdir fails on debug build (windows).
Probably a following XP Buildbot error comes from same reason.
GetLastError() is sometimes 0 when should be ERROR_NO_MORE_FILES.
TlsGetValue on its failure is not used anywhere.
I will owe up to it and submit a fix.


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Australian Prime Minister Malcolm Turnbull, Right.
Footage has leaked of Australian Prime Minister Malcolm Turnbull ridiculing Trump on stage in front of the Australian government's annual midwinter ball. Press were not supposed to record any of the speeches, though footage of Turnbull's comedy routine has just been released by Nine News Australia.
Turnbull and Trump's relationship – like the flailing US president's relationship with scores of other foreign leaders – has been rocky ever since a phone call to discuss an Obama-era plan to resettle refugees from an Australian detention center went south.
It was beautiful. It was the most beautiful putting-me-at-ease ever.
The Donald and I, we are winning and winning in the polls.We are winning so much. We are winning like we have never won before. We are winning in the polls. We are! We are. Not the fake polls! Not the fake polls! They're the ones we're not winning in.
Trump's disapproval ratings – which have already surpassed the highest levels of virtually all presidents in modern history – has recently struck a staggering 60%.


text:
The history behind Trump calling Omarosa a 'dog' includes hyenas, antisemitism, & lesbians
When you give a crazed, crying lowlife a break, and give her a job at the White House, I guess it just didn't work out. Good work by General Kelly for quickly firing that dog!
In a tweet dehumanizing his former White House advisor and Apprentice contestant, Omarosa Manigault Newman, Trump represented an African-American woman as a "dog" in his attempts to discredit her accusations that he is racist. Irony?
But Trump is infamous for representing anyone who challenging him in vicious and often dehumanizing terms. Previously, this President referred to CNN anchor, Don Lemon, as "the dumbest man on television." He questioned the intelligence of NBA star LeBron James, and he repeatedly said that California Democratic Representative Maxine Waters has a "low I.Q."
Trump represents undocumented migrants from our southern border and the chain of sanctuary cities that protect them as "infestations," and new in his arsenal of epithets is his term "breeders," as if these migrants are an invading swarm of killer bees out to kill and devour the rest of us.
The German Nazis used similar language in its propaganda film Der Ewige Jude ("The Eternal Jew") representing Jews as plague-ridden hordes of rats. The Nazi's accepted and advanced the "scientific" view that European-heritage Jews, in fact, all Jews of every so-called "race," constitute a separate and lower "race" as justification for extermination as vermin.
Heinrich Himmler, the chief of the German secret police (Gestapo) who became the primary architect of the Nazi anti-homosexual campaign, argued in 1933 that male homosexuals are "like women" who cannot fight in a German war effort.
By all appearances, the Springs of Life Church patterned its 1990s anti-LGBTQ propaganda film The Gay Agenda along parallel lines.
The film's announcer forthrightly states that "17% of homosexual men consume human feces for erotic thrills [and] 20% homosexual men engage in sodomy with more than one thousand partners," and "They spread diseases that imperil the entire society."
A crucial point in the psychology of stereotyping and scapegoating is the representation of minoritized groups as, in classical historian John Boswell's words, "animals bent on the destruction of the children of the majority," and dominant groups have long dehumanized Jews and LGBTQ people as dangerous predators of young people as well.
In the Middle Ages, dominant groups depicted the image of the hyena (an animal with a supposed homosexual nature) to represent both those engaging in same-sex sexuality and Jews.
The text of a medieval manuscript declared that the hyena "is an unclean animal… sometimes male and sometimes female," and that "the children of Israel are thought to be similar to this animal, since they first worshiped their Lord and then, abandoning themselves to pleasure and lust, venerated idols and now pursue avarice."
The hyena's unsavory association with Jews and those engaging in same-sex relations was perpetuated in depictions of the animal's predatory nature, such as the claim that it robbed graves and devoured corpses. It was just a small leap of imagination that Jews and LGBTQ people also abuse and recruit young people.
By the late 1800s, members of the medical and scientific community increasingly pathologized people with same-sex desires and gender nonconforming people.
From the so-called "Eugenics Movement" of the mid-nineteenth century though the twentieth century, medical and psychological professions have often proposed, in starkly medical terms, the alleged "deficiencies," "mental diseases," and "physical" differences of LGBT people compared to heterosexuals and people who are cisgender.
Some members of the scientific community viewed people attracted to their own sex as constituting a distinct biological or racial type — those who could be distinguished from "normal" people through anatomical markers.
Dr. G. Frank Lydston, a urologist and professor, delivered a lecture in 1889 titled "Sexual Perversion" at the College of Physicians and Surgeons in Chicago in which he referred to homosexuals as "sexual perverts" who are "physically abnormal."
"The unfortunate class of individuals who are characterized by perverted sexuality have been viewed in the light of their moral responsibility rather than as the victims of a physical and incidentally of a mental defect," he said.
"Even to the moralist there should be much satisfaction in the thought that a large class of sexual perverts are physically abnormal rather than morally leprous."
The American medical doctor, Allan McLane Hamilton, wrote in 1896 in his article "The Civil Responsibility of Sexual Perverts," in the American Journal of Insanity, "The [female homosexual] is usually of a masculine type, or if she presented none of the 'characteristics' of the male, was a subject of pelvic disorder, with scanty menstruation, and was more or less hysterical and insane."
Physician Perry M. Lichtenstein published in his 1921 medical journal article "The Fairy and the Lady Lover," that, "A physical examination of [female homosexuals] will in practically every instance disclose an abnormally prominent clitoris," and that the "fairy" is a "freak of nature who in every way attempts to imitate women."
And in 1857 in France, the physician August Ambroise Tardieu wrote in his book, Medico-Legal Attacks on Morals, that, "This degeneracy is evidenced in men who engage in same-sex eroticism by their underdeveloped, tapered penis resembling that of a dog, and a naturally smooth anus lacking in radial folds."
The first Diagnostic & Statistical Manual of Mental Disorders, the American Psychiatric Association-endorsed handbook of mental disorders) published in 1952 listed homosexuality as "Sociopathic Personality Disorder."
By 1973, the APA had finally changed its designation of homosexuality for those comfortable with their sexual orientation, now asserting that it does not constitute a disorder.
Throughout history, when strong leaders engage in dehumanizing representations of entire groups of people and individuals, oppression and violence are the result until other individuals or nations intervene.
So why aren't more Republicans trying to interrupt Donald Trump's incessant abuses and racist attacks? They don't want to end up in Trump's "doghouse."
Tagged: Allan McLane Hamilton, American Psychiatric Association (APA), American racism, anti-semitism, August Ambroise Tardieu, blood libel, Donald Trump, Dr. G. Frank Lydston, history of hyenas, Omarosa Manigault-Newman, Perry M. Lichtenstein, racist attacks, racist stereotypes, Trump administration, Trump tapes, Trump's doghouse
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