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Michael Dorn

Michael Dorn is an American actor and voice actor, known for his role as the Klingon Worf in the Star Trek franchise. From his first appearance in the series premiere episode of Star Trek: The Next Generation, "Encounter at Farpoint", in 1987 to his last in Star Trek: Nemesis in 2002, Dorn has appeared more times as a regular cast member than any other Star Trek actor in the franchise's history, spanning five films and 272 television episodes, he appeared as Worf's ancestor, Colonel Worf, in the 1991 film Star Trek VI: The Undiscovered Country. Following the end of his Star Trek career, Dorn had supporting roles in a number of independent feature films, including Shadow Hours, Lessons for an Assassin, the Santa Clause trilogy, in which he appeared in a cameo role as the Sandman. Dorn was born in Luling, the son of Allie Lee and Fentress Dorn, Jr, he grew up in California. He studied television production at Pasadena City College. From there, he pursued a career in music as a performer with several different rock music bands, traveling to San Francisco and back to Los Angeles.

Dorn first appeared in Rocky as Apollo Creed's bodyguard. He appeared as a guest on the television show W. E. B. in 1978. The producer was impressed with his work, so he introduced Dorn to an agent who introduced him to acting teacher Charles E. Conrad to study acting for six months, he landed a regular role on the television series CHiPs. Dorn's most famous role to date is that of the Klingon Starfleet officer Lieutenant Worf in Star Trek: The Next Generation and Star Trek: Deep Space Nine. "If what happened to the first cast is called being typecast," Dorn says, "then I want to be typecast. Of course, they didn't get the jobs after'Trek.' But they are making their sixth movie. Name me someone else in television who has made six movies!"Dorn has appeared on-screen in more Star Trek episodes and movies as the same character than anyone else: he appeared in 175 episodes of Star Trek: The Next Generation, 102 episodes of Deep Space Nine and four Star Trek movies, bringing his total to 281 appearances as Worf.

Dorn is one of six actors to lend his voice to Star Trek: Captain's Chair, reprising his role of Lieutenant Commander Worf. Dorn's appearance in the film Star Trek VI: The Undiscovered Country was as Colonel Worf, representing Captain James T. Kirk and Dr. Leonard McCoy at their trial on Qo'noS and unmasking the real assassin, Colonel West. Dorn directed the Star Trek: Deep Space Nine episodes "In the Cards", "Inquisition" and "When It Rains...", the Star Trek: Enterprise episode "Two Days and Two Nights". In 2012, Dorn announced a desire to return to his Klingon role in a television series tentatively titled Star Trek: Captain Worf, he said: I had come up with the idea because I love and I think he's a character that hasn't been developed and hasn't been realized. Once I started thinking about it, it became obvious to me that I wanted to at least put it out there, which I have, the response has been pretty amazing. We've been contacted by different individuals–I can't say who and all that–about wanting to come on board and be part of this.

In 2014, Dorn participated in the fan produced Star Trek episode "Fairest of Them All", giving his voice to the computer of the Mirror Universe Enterprise. During the production of Star Trek: The Next Generation, castmates used the nickname "Turtle Head" when referring to Michael Dorn. Dorn has appeared in a number of TV shows and video games, he has been the spokesman for Neutrogena T-Gel Shampoo, has appeared in a Dodge Dart car commercial. Dorn has appeared as Worf on Webster and Family Guy, the latter along with fellow Star Trek: The Next Generation stars, he had a recurring role on the television series Castle, playing the therapist of NYPD police detective Kate Beckett. Dorn appeared in a 2012 tongue-in-cheek television commercial for Chrysler as "Future Guy", a time traveler sent from the future to assist development of the 2013 Dodge Dart, he plays the role of General Thain in the "Castlevania: Hymn of Blood" web series. A member of the Aircraft Owners and Pilots Association, Dorn is an accomplished pilot.

He has flown with the Blue Angels as well as the Thunderbirds. Dorn has owned several jet aircraft, including a Lockheed T-33 Shooting Star, which he jokingly refers to as his "starship", a North American F-86 Sabre, owns a North American Sabreliner. Dorn serves on several aviation organizations, one of, the Air Force Aviation Heritage Foundation, where he is on the advisory board, he has done interviews for the "Private Jets" episode of Modern Marvels on The History Channel. Dorn stated in a 2010 interview that he had been diagnosed with an "early early" stage of prostate cancer, which led him to become a vegan. Michael Dorn on IMDb Michael Dorn at the TCM Movie Database Michael Dorn at AllMovie Michael Dorn: A Trek Worth Remembering

Women in Shinto

Women occupy a unique role in the indigenous Japanese traditions of Shinto, including a unique form of participation as temple stewards and shamans, or miko. Though a ban on female Shinto priests was lifted after World War II, the number of women priests in Shinto is a small fraction of contemporary clergy. Women in Shinto have long been described as miko, or "Children of God." They are seen as conduits between spirits and men, though men are seen as the actors who implement the will of the spirit. The diverse roles of women in Shinto myths make it difficult for scholars to generalize about women's roles at Shinto's origin. Amateratsu, the sun goddess, Himiko, an early shaman queen of Japan, are central figures in the faith. Other goddesses include Benten, a dragon-woman of good luck, Inari, a rice goddess who takes the form of kitsune, a vixen at many Shinto shrines; the Kojiki, a collection of stories which form Shinto practices, purport to be collected from a courtesan, Hieda no Are, written down at the request of an Empress, Gemmei.

In the earliest records of Shinto, from the 2nd to 7th centuries, women were valued as representatives, carriers, of fertility. There is debate among scholars as to the extent of which this translated into political power within society or within Shinto practice, with some evidence suggesting a deferential tendency to women from male counterparts; some scholars suggest that priesthood at this time was seen as a dual role shared by men and women, operating together as brother and sister. According to the mythology of Japan described in the Nihon Shoki, nieces or daughters of the Emperor or Empress served as intermediaries at one of Shinto's holiest sites, the Ise shrine, beginning in the 7th century; these female priests served to connect the reigning Emperor to the purported divine origin of that Emperor's power, remained an official position until the 14th century. They retreated to the Royal Palace for a year after being chosen, followed by another year in seclusion, before moving to the Shrine at Ise, where they participated in, watched over, purification rituals for about 11 years.

Once retired, they could marry. The Heian era saw an early synthesis of Buddhist and Shinto beliefs in Japan, the integration of a Confucian legal system from China; the introduction of a patriarchal Confucian system, combined with the Buddhist concepts of women as "unclean", resulted in a decline in power for female shamans and female shrine priests. For example, women no longer had any claim to official positions at shrines, miko were limited to maintenance and upkeep; some scholars suggest that, while spiritual power was considered equal among male and female priests in this time period, male priests nonetheless wielded larger influence and political power. Others suggest that the role of ancient women as priests in Shinto is a contemporary myth without connection to ancient Shinto practice. Female priests at Ise shrine maintained their role during this period, were complemented by a similar position at the Kamo shrine in Kyoto. Like those at Ise, those at Kamo served one year at the Imperial Palace before overseeing the shrine's activities.

These priests would perform rituals and purifications, including fasting and overseeing ceremonies. During the Tokugawa shogunate, all Shinto priests were consolidated under the control of the Yoshida family, which limited the power of female priests; the Meiji era sought to regulate Shinto practices and banned women from being priests. In this period, a nationalist movement toward modernization called for the elimination of magical elements that had come to be most associated with women; this trend continued until the defeat of Imperial Japan. After the defeat of Imperial Japan and the state were rendered distinct, with prohibitions on state involvement, women were again permitted to become priests; the Japanese government issued an edict stating, "Any remaining practices of female exclusion on shrine and temple lands shall be abolished, mountain climbing for the purpose of worship, etc. shall be permitted". However, women in Japan today do not have complete access to all such places. For example, a sign at a World Heritage site associated with Shintoism, Mt. Omine in Nara, forbids women from climbing to the top, which has triggered a number of controversial protests.

Some Shinto shrines ask recent mothers not to pass through torii gates to enter for 72 days after childbirth. Women in Japan were forbidden from participation in Yamakasa, parades in which Shinto shrines are carried through a town, until 2001; some historians suggest that the practice of excluding women may have originated from folk tales about women who were turned to stone or brought on natural disasters as they approached sacred sites on mountains, or owing to the choice of religious ascetics that rejected interactions with women, lived high in the mountains. Others suggest the prohibition is influenced by Buddhist doctrine against sexual relationships between monks and nuns. Women's menstrual blood is a taboo in Shinto, thought to be influenced by the popularity of the Buddhist Blood Pond Sutra; this doctrine preached that women were condemned to a Blood Bowl Sutra hell for the sin of pollution through menstrual blood. Though Buddhist in origin, Shinto facilities emulated this practice in their teaching, encouraging women, men who had contact with menstrual women, to avoid shrines.

In Shinto, female priests are allowed, but remain rare, take on the male role of priests from recent history, more so than the traditional Shamanistic role of women in early Shinto. More common roles for women in the clerg

Regional District of Central Okanagan

The Regional District of Central Okanagan is a regional district in the Canadian province of British Columbia, comprising the City of Kelowna, City of West Kelowna and their surrounding municipalities. The regional district's offices are located in Kelowna. Statistics Canada defines the Kelowna CMA or Kelowna Metropolitan Area as being identical in area with the RDCO; the population in 2005 was 165,221, an increase from the official Canada 2006 Census total of 162,276. The area is 2,904.86 square kilometres. Cities Kelowna West Kelowna District municipalities Lake Country Peachland Kelowna neighborhoods District municipality villages Central Okanagan West Electoral Area used to be known as the Westside Electoral Area, it was created from the merger of Central Okanagan G and Central Okanagan H. The 2005 population. Exclusive of anyone living on an Indian Reserve, was 37,638 people. In 2007 most of the electoral area's population transferred to the jurisdiction of the newly incorporated District Municipality of West Kelowna.

Central Okanagan West Beau Park Blue Grouse Brent Road Caesars Landing Cinnabar Estates Crystal Mountain Estamont Ewings Landing Fintry Delta Jenny Creek Killiney Beach La Casa Resort Lake Okanagan Resort Muirallen Estates Nahun Pine Point Secret Cove Shelters Cove Traders Cove Trepanier Bench Upper Fintry Valley of the Sun Wainman Cove Westshores Estates Wilson Landing Governed by the Okanagan Indian Band: Duck Lake 7 Governed by the Westbank First Nation Tsinstikeptum 9 Tsinstikeptum 10 Mission Creek 8 Medicine Creek 12, 10 km SE of Kelowna Medicine Hill 11, 15 km SE of Kelowna Statistics Canada 2001 Community Profile - RDCO Statistics Canada 2006 Community Profile: Central Okanagan Regional District of Central Okanagan School District No. 23 Central Okanagan Kelowna Regional Transit System

Hermsprong

Hermsprong: or, Man As He is Not is a 1796 philosophical novel by Robert Bage. It is the main work for which Bage was his last novel, he had published a novel entitled Man As He Is. The novel was regarded as radical at the time it was published, it was shaped by the revolutionary ideas of its period and expresses some feminist views through two of its characters, the eponymous hero and Maria Fluart. The views voiced by Fluart were applauded by Mary Wollstonecraft; the novel has a somewhat disjointed structure. The first half has strong philosophical content, but in the second half the book becomes a sentimental novel; the philosophical challenge of the novel is that it concerns an American, raised by American Indians, without either formal education or religion. With only nature to teach him, he sees through the hypocrisy of English society and manners; the novel is notable for pursuing the theme of the noble savage and, in particular, nativism. Throughout the novel Bage uses the terms "pride" and "prejudice" in senses similar to those explored by Jane Austen in Pride and Prejudice.

1796. 1799, corrected. 1828, Chiswick Press. 1951, London: Turnstile Press, ed. Vaughan Wilkins. 1971, Garland Press, facsimile of 1796 edition. 1982, Pennsylvania State University Press, ed. Stuart Tave. 1985, Oxford: The World's Classics, Oxford University Press, ed. Peter Faulkner. Title Hermsprong: or, Man as He is Not, a novel in two volumes by the author of Man as He Is Author Robert Bage Printer and publishers printed by Brett Smith, for P. Wogan, P. Byrne, J. Moore, J. Rice, 1796 Peter Knox-Shaw, Jane Austen and the Enlightenment, Cambridge University Press, 2004, ISBN 978-0-521-84346-1 Eleanor Ty, Unsex'd Revolutionaries, University of Toronto Press, 1993, ISBN 978-0-8020-7774-5 Hermsprong: or, Man as He is Not

Taft Mosswood, California

Taft Mosswood is a census-designated place in San Joaquin County, United States. The population was 1,530 at the 2010 census, up from 1,388 at the 2000 census, it comprises an unincorporated "island" within the City of Stockton. Taft Mosswood is located at 37°54′59″N 121°16′54″W. According to the United States Census Bureau, the CDP has a total area of 0.5 square miles, 97.30% of it land and 2.70% of it water. The 2010 United States Census reported that Taft Mosswood had a population of 1,530; the population density was 3,149.5 people per square mile. The racial makeup of Taft Mosswood was 443 White, 192 African American, 10 Native American, 183 Asian, 1 Pacific Islander, 617 from other races, 84 from two or more races. Hispanic or Latino of any race were 1,099 persons; the Census reported that 1,517 people lived in households, 13 lived in non-institutionalized group quarters, 0 were institutionalized. There were 364 households, out of which 202 had children under the age of 18 living in them, 174 were opposite-sex married couples living together, 88 had a female householder with no husband present, 44 had a male householder with no wife present.

There were 32 unmarried opposite-sex partnerships, 5 same-sex married couples or partnerships. 38 households were made up of individuals and 20 had someone living alone, 65 years of age or older. The average household size was 4.17. There were 306 families; the population was spread out with 514 people under the age of 18, 198 people aged 18 to 24, 399 people aged 25 to 44, 271 people aged 45 to 64, 148 people who were 65 years of age or older. The median age was 27.9 years. For every 100 females, there were 104.3 males. For every 100 females age 18 and over, there were 104.8 males. There were 420 housing units at an average density of 864.6 per square mile, of which 212 were owner-occupied, 152 were occupied by renters. The homeowner vacancy rate was 5.8%. 854 people lived in owner-occupied housing units and 663 people lived in rental housing units. As of the census of 2000, there were 1,388 people, 341 households, 282 families residing in the CDP; the population density was 2,542.1 people per square mile.

There were 376 housing units at an average density of 688.6 per square mile. The racial makeup of the CDP was 23.70% White, 18.52% African American, 0.86% Native American, 15.56% Asian, 0.79% Pacific Islander, 35.16% from other races, 5.40% from two or more races. Hispanic or Latino of any race were 58.65% of the population. There were 341 households out of which 49.9% had children under the age of 18 living with them, 49.3% were married couples living together, 24.9% had a female householder with no husband present, 17.3% were non-families. 14.1% of all households were made up of individuals and 6.7% had someone living alone, 65 years of age or older. The average household size was 4.03 and the average family size was 4.37. In the CDP, the population was spread out with 37.5% under the age of 18, 12.0% from 18 to 24, 26.2% from 25 to 44, 13.9% from 45 to 64, 10.4% who were 65 years of age or older. The median age was 25 years. For every 100 females, there were 98.6 males. For every 100 females age 18 and over, there were 95.7 males.

The median income for a household in the CDP was $23,365, the median income for a family was $24,342. Males had a median income of $27,833 versus $18,510 for females; the per capita income for the CDP was $8,382. About 36.1% of families and 35.2% of the population were below the poverty line, including 35.2% of those under age 18 and 22.2% of those age 65 or over

Studio Village, Queensland

Studio Village is a subdivision of the suburb of Oxenford on the Gold Coast in Queensland, Australia. The area is adjacent to Warner Bros.. Movie World; the street names are named after popular pieces of film and Hollywood culture. Studio Village has a small shopping centre, featuring a general store, takeaway store, liquor store and laundromat. There is a community centre, which hosts a variety of community events, can be hired for private functions, it serves as a place for Islamic worship. A daycare centre is located close to the shopping centre; the closest station to Studio Village is the Helensvale railway station, located about 3 kilometres away. TransLink operates various bus services through/near Studio Village. Routes 714 and 717 pass Studio Village along Binstead Way, along their routes from Southport to Helensvale railway station, Pacific Pines to Helensvale railway station, respectively; the only bus route to go into Studio Village is Route 716, providing a loop service to Helensvale railway station.

Studio Village Community Centre