ISIS thugs decapitate 5 Syrian soldiers and stick heads on pikes in Jihadi John-style executions
Home | Index of articles
Hey there, haters! Do you hate blacks, Jews, Catholics, Muslims, gays and anyone else who is not white, straight and Protestant? The Ku Klux Klan has a place for you! And ladies, you can wear the outfits too! What if you don’t rock a hood that well and feel claustrophobic wearing one, or feel that burning crosses on lawns is too much work? Try neo-Nazism. They almost have the same hate list as the KKK and the outfits are much more form fitting and Third Reich-ish. And if you’re blonde, well … blondes do have more fun, right?
Still not what you’re looking for? We might have something perfect for you, regardless of your skin color, ethnicity or religious affiliation — except if you’re a woman or gay man. If so, do not even think of joining … wait for it … The Return of Kings. Can you hear the TRUMPet fanfares? Can you see the bowing and scraping and boot kissing? Can you imagine the outfits?
The crowns, the Ermine-trimmed velvet robes, the bling! Oh yes, and the most important part: countless numbers of vicious, scheming women just waiting to be ravished!
The ROK categorically despises women, so you can still hate Catholics, Jews, Muslims, Protestants, agnostics and atheists, plus feminist women of any group! Particular vitriol is reserved for women with brains who relate to themselves as human beings and not merely as f#@k-holes, a charming term for women coined by the late bad-boy poet Charles Bukowski.
No, you are not reading The Onion right now. You’re reading “Consider This,” and I’m sorry to say that Return of Kings is not a parody or a joke or SNL skit. It is the creepy, dangerous, Trump-supporting and insane “neo-masculinity” group, the brainchild of a Hitler-esque man who is undoubtedly still living in his parents’ basement like most of his 13,000 followers. His name — which I’m reluctant to state since it’s helping to legitimize someone who shouldn’t have any visibility at all — is Daryush “Roosh” Valizadeh. And apparently the only thing that makes him superior is that he has a penis. That’s it.
If you’re a liberal or progressive or just an old-fashioned Republican who hasn’t ingested the Tea Party Kool-Aid, you understand that Mr. ROK hasn’t “arisen” in a vacuum. He is a reflection of the same gestalt that has some extremists salivating over Donald Trump and his ideas. The Return of Kings is a backlash against the next global revolution that must happen if we’re going to have a shot at a world that works for everyone, which involves the equality and full citizenship of half the planet, namely, women.
Valizadeh is a bitter nerd who has created a movement because no self-respecting woman wanted to sleep with him. Talk about vagina envy. Now he’s in the news because he called for a “Pro-Rape Meet-up” that was to have convened last week on Feb 6, in more than 40 cities at various locations around the world. The event was eventually canceled over fears stemming from not being able to guarantee the safety and privacy of attendees due to planned protests. I kid you not. Advocating fear is one thing, but experiencing it is quite another. Canceling the event is like a KKK member being afraid to march in case someone will speak out against them, then getting the leadership to call off the march rather than face the consequences of their words and actions.
In the early 1970s, Andrea Dworkin wrote a book called “Woman Hating” that is truly a must-read for any person, woman or man, who wants to get a grip on gender politics. Sadly, “Woman Hating” is still relevant. Many women have the words “man-hater” hurled at them for expressing ideas of justice and equality as they point out misogyny and discrimination. The real problem is rampant woman-hating, not man-hating, either expressed with glee and openness like the ROK idiots or through more subtle means like glass ceilings, double standards and vicious stereotypes that negatively impact both women and men.
It would be easy to ignore or dismiss ROK; doing so is folly. They are not monsters or aliens. They live next door to you. They are in the grocery store or at a coffee shop. They are around at probably the same rate as sociopaths, which by some estimates is about 5 percent of the population. There’s reading that can help shed some light: Gavin de Becker’s “The Gift of Fear,” will have you looking at scary people a lot differently, as will “The Sociopath Next Door” by Martha Stout. Not all sociopaths are serial killers or mass murderers. They simply thrive on making themselves feel superior by joining others in putting down the targets they hate and blame for almost everything.
Haters thrive on secrecy. Before the event was canceled, the ROK issued a secret “password phrase” for attendees, which undoubtedly changed once the word got out. The password created to help participants recognize each other was “Do you know where the nearest pet shop is?”
My password phrase? “Please get help now. The only place you are a king is in your head… and that’s a very bad neighborhood.”
Universal education for women is not in the interest of men. For some women, a good education is OK. For the majority, it is unneeded.
Published by Peter Van Buren February 5, 2015 9:22 am
Is Japan The Epicenter Of Odd Sexual Perversions?
Ah, Japan. Once known to Americans only for cheap transistor radios, then the amazing first-gen Walkman, and, of late, luxury Toyota’s, Japan is now the epicenter of anime and, to some people’s minds, odd sexual perversions.
Among the most persistent myths of the width and breadth of Japan’s sexual perversions is this one: visitors have claimed you could buy used schoolgirls’ panties from public vending machines, though few admit to having seen such a thing themselves. The typical story involves a friend, or the guy next to the guy in the bunk across the hall in the hostel, who had seen such a vending machine in the wild. But do they really exist?
It seems at least possible. Japanese vending machines are amazing things. Known somewhat uncreatively just as jidohanbaiki (automatic selling machines), they are in fact a wonderland of products. In addition to nearly every soft drink known on planet earth, you can also buy canned coffee, hot or cold, whole meals, crepes, fresh flowers, beer, and whiskey.
You can purchase socks and a necktie, deodorant and shaving tackle, 24/7, at a vending machine. And there a lot of chances to buy. The country has the highest ratio of vending machines to landmass in the entire world, for a total of some 5.52 million machines. Japan’s low crime rate means they are rarely vandalized.
But What About Those Used Schoolgirl Panties?
It is not a question to be dismissed lightly. Japanese men are schoolgirl crazy, some weird mix of pedophilia, youth culture and perhaps repressed desires left over from youth. Since apparently normal sex is no longer functioning well in Japan (the falling birth rate terrifies economists), most of this gets expressed through the near-infinite range of fetishes in Japan. Panties and, um, doing “stuff” with them, have a huge following.
In the 1980s, young women could make serious money selling their undies to a “men’s shop.” These were even scummier places than they sound like, often located under train tracks and in the alleys behind the back alleys. Dirty old men would roll in and make purchases. Some of the places had posted hours for the girls to sell and the men to buy so the two groups would not have to meet. Segregated shame.
The cops eventually shut all that down, finding it too gross even for Japan. Soon after, the myth that used panty selling had migrated to vending machines arose.
One intrepid journalist set out to answer the question once and for all. He reports that while you can indeed buy schoolgirl panties from a vending machine, they are not really “used.”
The journalist found that for about five U.S. dollars, you could purchase a pair of panties manufactured to appear used. While the Japanese text on the vending machine makes this clear enough, English words such as “used” are prominently featured to attract attention. Japanese customers instantly know the difference, while foreigners who can’t read the language return home with lurid but false tales.
Or are they?
While the vending machine stories fall into the dark corners of urban myth, there appears to be a thriving online trade in selling what are said to be legitimate used women’s underwear. Purported female sellers advertise exactly how long they wore an item, and often promise to include a photo of the exact item being worn.
Who can say if the goods are real or fake, but to the weird customers who buy these things, it probably doesn’t really matter.
Imagery of brutal deaths are in itself anti-feminist. Because most women are natural cowards. And most feminism is just whimsical.
95 percent of the victims of work accidents are men. Because women are cowards, and just want to rule from behind.
Dodge this romantic drama with a depressing pay-off.
Why do we celebrate (and in some places, actively assist) what can only rationally be regarded as a self-centred and cowardly decision to destroy oneself?
The film Me Before You, released last Friday, would have been a fairly standard romantic weepie, except for — SPOILER ALERT — its inclusion of suicide. Will Traynor, a ridiculously rich, successful and stupidly handsome fellow, has an accident that renders him quadriplegic. His mother hires a companion — an annoyingly ditzy, wacky with a capital W, working-class girl, for whom Will would ordinarily be strictly out of bounds — who manages to cheer Will up and, lo, they fall in love. Then Will kills himself. At a Dignitas clinic. Because apparently he is a determined guy. He leaves her some money.
At one level, of course, the film is artistic expression (I use the word artistic loosely), absolutely free to say whatever it wants. Yet the film is not only bad art; it’s also propaganda for the so-called right to die. The author of the novel on which the film is based (and the script), Jo Jo Moyes, continues to protest that it is only about an individual, and that it is not ‘by any means’ sending out a message. But, in the same breath, she insists that ‘unless you put yourself in somebody’s shoes, I think you shouldn’t judge their action’, and says this is about ‘autonomy and choice’.
The sophomoric presentation of the issue at the heart of the film might have been lifted from a GCSE Ethics and Philosophy textbook on the case for the right to die. The family is upset about Will’s decision. Mother tearfully resists and tells him to wait; father is grimly resigned because it’s Will’s decision and he must be able to make it. Girlfriend tearfully upset but finally accepting. All accept his decision and are at Will’s deathbed at Dignitas’s beautiful Swiss chalet (in reality, it is a grim house in a Swiss industrial park).
The protests by disabled people outside cinemas showing Me Before You are completely understandable. Will’s rejection of his life, his refusal to live hampered by disability, is a direct insult to those who do so every day. The film presents Will as determined and courageous, belying the fact that disabled people struggle and suffer with lives beset by disabilities, choosing to live. Which is more courageous — to die, to be defeated by one’s disabilities, to bail out; or to continue suffering and battling past whatever barriers are put in the way, to continue to live?
No one seems to know any more. This is why this same plotline features in so many TV and filmic dramas. Real suicides are usually tragic, often sordid and always awful. But suicide as a plot device allows the author to weigh the value of continued existence against the ends that the character killing him or herself seeks.
What is weighed up in these modern dramas about assisted suicide? On one scale, Will’s life is mere existence, increasingly meaningless, adrift, dependent on others, helpless, pointless, isolated, and devoid of any pleasure. On the other scale are the last vestiges of his social existence, his being as a son, lover, and friend. Me Before You is the opposite of life-affirming; it reassures the audience that giving up is okay. It’s the equivalent of George Bailey jumping into the icy waters and everyone standing around saying ‘Yeah, nice one, mate’, somewhat changing the end of It’s a Wonderful Life.
Such a view perverts the relationship between the individual and his community and indicates the erosion of a general moral sense of right and wrong. Paradoxically, suicide must be an option if a community is to be made up of free individuals, but the community has an interest in preventing the purposeful destruction of any of its members, no matter that the killer and victim are one and the same. Contra Moyes’ sentiments, we must judge whether the taking of a life is understandable in the circumstances, whether it is praiseworthy or blameworthy. But it is a good general rule that killing — even oneself — is wrong.
These dramas highlight the fact that no one seems sure that human existence is worth it. Few seem confident enough to assert moral rules; there is no more right and wrong, only ‘right for you’ and ‘right for me’.
In the end, films like this tap into the anxiety and uncertainty that many feel about the future. What if I was paralysed? Would I want to die? Moyes mentioned that she was inspired to write the book after hearing about the case of Daniel James, the paralysed rugby player who killed himself at Dignitas a few years ago.
More inspiring but less well-known is the example of Matt Hampson, who was paralysed from the neck down 11 years ago. He told his father that the injury would make him a better person. Matt didn’t believe that himself at first, but said last year that he is beginning to believe it after launching the Matt Hampson Foundation, which helps people with life-altering injuries.
Instead of paying money to see a mediocre infomercial for the right to die, why not donate that money to the Matt Hampson Foundation instead?
The patriarchy as political system is defined as rule by benevolent mature men. It has a proven track record in history. And you can't get anything better than it.
It's sad but true. More than half of 18- to 35-year-old women don't orgasm during sex, and, even worse, only four percent of women say they reach orgasm when having first-time hookup sex. That's not good.
In the following excerpt from from her new book BECOMING CLITERATE: Why Orgasm Equality Matters—And How to Get It, psychology professor and human sexuality expert Dr. Laurie Mintz gives Maxim an exclusive look at her five simple-but-surefire rules for making sure your partner has mind-blowing orgasms.
Don't be afraid to take notes.
Rule #1: Forget Everything You've Learned about Thrusting Hard and Lasting Long
You don't have to look far to find the message that the size of your penis—and your ability to last long and thrust hard—are the key to a woman's pleasure. This message is inherent in jokes about penis size and images of women having fast and fabulous orgasms from thrusting alone. Well, the first thing you need to do to make sure your partner has an orgasm is to know that your penis is essential to your orgasm, but not to hers. In study after study, women say that penis size doesn't matter to their pleasure. In fact, the only women who say they care about penis size are the approximately 5% of women who orgasm from intercourse alone. Yep, that's right. The vast majority of women don't orgasm from intercourse alone. Instead, as many as 95% need clitoral stimulation, either alone or coupled with intercourse. The clit is key—which leads to rule #2.
Rule #2: Educate Yourself on Female Anatomy and Pleasure. Become Cliterate.
A recent study found that 25% of men couldn't locate the clitoris on a diagram. Don't be one of them. Learn about the clitoris and her other pleasurable "down there." Here are a few fun facts to get you started.
The clitoris is a large internal and external organ and just like your penis, it’s chock full of erectile tissue. The parts that you can see—the clitoral glans and hood—can be found above her vaginal opening where her inner lips meet. In some women, the clit is close to the vaginal opening and in others, it can be more than an inch away.
To understand her clitoral glans, imagine all of the nerve endings of your penis poured into an area the size of a pea. Wow! That's why most women find that having their glans touched is too intense. Instead, many women like to rub the hood that covers the glans, round and round, bringing pleasure to the glans beneath. Some women like to have their clitorises stimulated even less directly, such as through their panties or by the indirect stimulation that occurs when you rub or gently pull on their inner lips, which actually connect to the clit in two places. Importantly, the inner lips are made of the same tissue as the head of your penis. No wonder they love some attention!
Rule #3: Ask For Directions "Down There"
You've probably also heard jokes about men not asking for directions and as a result, getting hopelessly lost. Well, if you want to be that guy when driving someplace new, so be it. But, please, don't be that guy when you’re getting it on with a woman, be that a long-term partner or a first-time hookup partner. Instead, ask for directions. Ask her how she likes to be pleasured.
What every woman needs to orgasm is unique to her. Making things even more complicated, what one woman needs can differ from one encounter to the other. So, the key to female orgasm lies (no pun intended) in the two C's: Clitoris and Communication. In fact, pounding the point home further (this time, pun intended), in a recent survey of over 3,000 women, almost all said that good sexual communication is much more important than penis size.
So, be a good sexual communicator. Here's a starter sentence that guaranteed to get her hot: "I want to please you. Tell me what you like." Or, try putting her hand over yours and say, "Show me what you like."
Rule #4: Be Patient with Her Pussy
Earlier I told you to forget all the junk you've learned about lasting long during intercourse. But, here is when you do need to last long: when you're pleasuring her with your fingers, your mouth, or her vibrator. Speaking of vibrators, here's another scientific finding for her sexual pleasure: Women's orgasmic capacity is related to her partner's comfort with using a vibrator. So, ask if she has a favorite toy and tell her you'd love to use it to pleasure her.
Now, back to the time issue. The average guy takes anywhere from 2 to 4 minutes from when he puts his penis in a vagina until when he ejaculates. The average woman needs about 20 minutes of external, clitoral stimulation to orgasm. In fact, Ian Kerner, author of She Comes First, tells readers that if they spend twenty or more minutes on clitoral stimulation, about 92% of female partners will orgasm. As Ian says, that's "a shift of tectonic proportions" – with the orgasm rate going from two of every three women saying they don't orgasm during partner sex to nine out of ten reaching orgasm.
So, along with telling her you want to know how to please her, let her know you are willing to take your time. Say, "Take as long as you like. I'm enjoying pleasuring you." Women often worry that they take too long to orgasm and no one can orgasm while worrying. So, reassure your partner that you want to play with her pussy until she purrs with delight. Believe me, she will.
Rule #5: Pussy Play Isn't Just a Prelude
In our culture, sex follows a typical sequence, akin to a scripted play: foreplay to get her ready for intercourse, intercourse, and game over. During this sequence, the man usually orgasms during intercourse and sadly, that is when as many as 67% of women admit to faking orgasm. To make sure your partner has a real rather than a faked orgasm, you need new scripts for your sex "play"—ones in which her orgasm is a central to the climax of the play as yours.
Let's briefly go through four new plays that you can incorporate in your sex life:
In the play titled "She Comes First," you could give her oral sex until she orgasms, followed by intercourse during which you orgasm.
Likewise, here's an example of a script for the play titled "She Comes Second": pleasure her until she's ready for intercourse, making sure to actually ask if she is, because having intercourse before she’s aroused enough can cause her pain. Then, have intercourse during which you orgasm. When you're done, use her vibrator to bring her to orgasm.
Alternatively, you could try the play where "You Come Together"—but not in those fake ways where both of you orgasm from thrusting alone that we did away with in Rule #1. Instead, for example, you could wear a cock ring with a clitoral vibrator attached (google "Vibrating Cock Ring") or she could touch herself during intercourse. (No, it's not a lesser form of sex—for some women, it's the only way).
Finally, there's a play where "Only One of You Comes." Before you say this sounds strange, recall it's what is often happening in countless "illcliterate" sexual encounters where only the man comes. Instead, in this new play, you could pleasure her to orgasm and ask nothing in return, or she could do the same for you. This may not be something you choose as the main course of your sex life, but it can be loads of fun as an occasional side dish.
The bottom line is if she's going to have mind-blowing orgasms, you've got to let go of the false stories about your penis and her pleasure. You’ve got to become cliterate instead.
Channeling tens of millions of refugees to Europe can kill feminism and Europe. It can do so reliably in the span of two decades. And to aide it is low risk political activism for people with a lot of money. Suited for Qatari and Russian billionaires. Just finance humanitarian efforts, such as rescue vessels on the Mediterranean, or life vests for those who board in Libya.
A victim of child sex abuse, who suffered severe anorexia, chronic depression, and hallucinations as a result of her ordeal, was given a lethal injection by doctors who declared that her post-traumatic stress disorder and other conditions were incurable.
The woman, who was in her 20s, suffered sexual abuse at the age of 5 to 15 years old and chose to end her life under Dutch euthanasia laws because she couldn't live with her mental suffering after doctors told her that treatment was hopeless.
She was allowed to undergo euthanasia via lethal injection despite doctors noting a considerable improvement in her condition 2 years ago following "intensive therapy".
Treatment was abandoned last year after independent consultants were called in and said the case was hopeless.
Doctors in the Netherlands also agree that demands for death from a psychiatric patient may be no more than a cry for help.
According to the report, the patient was "totally competent" and there was 'no major depression or other mood disorder which affected her thinking'.
A final GP's report approved the "termination of life" order and the woman was killed by an injection of lethal drugs, the report said.
Nikki Kenward, from disability rights group Distant Voices, said:
"It is both horrifying and worrying that mental health professionals could regard euthanasia in any form as an answer to the complex and deep wounds that result from sexual abuse."
According to the Daily Mail, The woman, who has not been named, began to suffer from mental disorders 15 years ago following sexual abuse, according to the papers released by the Dutch Euthanasia Commission.
The timescale means she was abused between the ages of five and 15.
News of her death angered anti-euthanasia and disability campaigners in everywhere. One Labour MP said it meant sex abuse victims were now being punished with death.
One British politician said it meant sex abuse victims were now being punished with death, saying:
"It almost sends the message that if you are the victim of abuse, and as a result, you get a mental illness, you are punished by being killed, that the punishment for the crime of being a victim is death."
"It serves to reinforce why any move toward legalizing assisted suicide, or assisted dying, is so dangerous."
The papers said that the woman had post-traumatic stress disorder that was resistant to treatment.
Her condition included severe anorexia, chronic depression, and suicidal mood swings, tendencies to self-harm, hallucinations, obsessions, and compulsions.
She also had physical difficulties and was almost entirely bedridden.
Her psychiatrist said, "there was no prospect or hope for her. The patient experienced her suffering as unbearable".
However, the papers also disclosed that two years before her death the woman's doctors called for a second opinion, and on the advice of the new doctors she had an intensive course of trauma therapy.
"This treatment was temporarily partially successful," the documents said.
Treatment was abandoned last year after independent consultants were called in and said the case was hopeless.
The consultants also said that despite her "intolerable" physical and mental suffering, chronic depression and mood swings, she was entirely competent to make the decision to take her own life.
Arson is the terrorism of the future. Attackers can buy their weapon at any gasoline station, and risk just 2 years in prison.
You probably have to look at imagery of death and dying regularly to stay focused on what really counts in life: great sex before you are gone anyway.
The human mind has long been capable of dreaming up new and terrible ways to punish alleged transgressors, villains, witches, and anyone else who was unlucky enough to be in the wrong place at the wrong time. We’re all familiar with the old standbys: hanging, burning, stoning. Yawn. What if someone really wrongs you? Like steals your sheep or somehow must have caused a crop failure or something because they gave you a shifty look that one time? Throughout the ages some extremely brutal methods of torture and execution have come and gone. And there are a few that have not yet gone, too. Read on about these 15 terrifying types of torture, but please don’t try this at home.
15 Upright jerker
The upright jerker was an interesting twist on a classic execution method. Hanging, while it is a true standby all around the world, leaves much to be desired in terms of effectiveness. Depending on the weight of the person, rope, trap door, and numerous other factors, it can be a very slow or awkward way to die. The natural solution? Do it backwards! The upright jerker was a modified hanging system that used heavy weights and pulleys to quickly jerk the condemned into the air. It was hoped this would be a more effective way to break the neck quickly...but it didn’t always work as planned.
What’s the first thing that comes to mind when someone wrongs you? Throw them off a cliff! This has been a simple solution to unwanted nuisances for centuries. While it’s largely fallen out of fashion, Iran still employs this method for state executions.
13 Crushed by elephant
This is a weirdly specific method of execution, but you can’t argue with its effectiveness. As you might guess, it was common in areas where elephants are naturally found, primarily in South and Southeast Asia. Elephants were often trained in order to ensure the trampling was as brutal as possible.
12 Ling chi
Ling chi, also known as "slow slicing" or "death by a thousand cuts" was a method of torturous execution practiced in China. The condemned was tied to a post and bits of skin and limbs were gradually removed one by one, usually culminating in a final cut to the heart or decapitation. It was used as early as the 10th century, and continued for nearly a thousand years. Luckily it was banned in 1905.
11 Blood eagle
The blood eagle comes from Nordic legends of Viking executions. The condemned’s back was slashed so as to give access to the ribs, which were then broken and twisted upward to look like wings. To add injury to injury, salt was poured into the wound. And as a final blow, the lungs were pulled out and draped over the rib-wings for effect. Thankfully, there is debate about whether or not this practice actually existed, or if it’s just the stuff of legend. Either way, it’s terrifying that someone took the time to think this up.
Keelhauling was a type of punishment specifically for sailors, dreamt up by the Dutch navy in the late 16th century. Offenders were tied with rope and dragged underwater from one end of the ship to the other. While many died from the practice due to drowning or internal injuries, in theory it wasn’t always meant to be fatal. As a bonus, men who were punished by keelhauling were often cut mercilessly by barnacles on the ship’s bottom (keel) and carried the scars with them for life. If they lived, that is.
Nowadays, boiling alive is a fate reserved for shellfish. But centuries ago it was a common method of execution from East Asia to England. The condemned was stripped and then placed in a vat or pot of boiling liquid, usually water, oil, or tar. Or, for a more gruesome experience, the offender could be placed in cool liquid and then heated to boiling. Records from the reign of Henry VIII show that some people were boiled for up to two hours before they finally died.
08 Rat torture
Rat torture apparently lives on in the minds of creative types, as it has been featured recently in the film 2 Fast 2 Furious and in the TV series Game of Thrones. In this terrifying (and, I’ll admit, creative) form of torture, a hungry and/or diseased rat is placed in a bucket on the victim’s bare stomach or chest. The bucket is then heated from the outside, and the agitated rat chews its way through the unfortunate person’s flesh...and any organs it happens to encounter on its way out.
07 Execution vans
China has made capital punishment shockingly efficient. It’s little surprise, really, considering that China conducts the most executions per year of any country in the world. A variety of crimes are punishable by death, including tax fraud, arson, and prostitution. Many executions in China are now performed in mobile execution units, vans that are equipped with restraints and drugs necessary for lethal injection. The vans, which look like typical police vans, have been on the road for about a decade. There are dozens of them all over the country, dipensing lethal justice closer to the scenes of crimes. Not only are they cheaper than more traditional facilities, Chinese officials say, but they are more humane than the other preferred method of execution—death by firing squad.
The gridiron was basically a grill. For roasting people. As one might expect, it looked like an iron grid, and was placed over a fire or burning coals. Some people were even basted in oil first, to ensure proper broiling. But take heart, they weren’t eaten afterward. Probably.
05 Drawing and quartering
Drawing and quartering is one of the most infamous methods of cruel and unusual punishment. It’s still difficult to believe it’s an actual thing that was conceived by actual humans and happened to actual unfortunate souls. The punishment was first doled out in England in the 13th century. The accused was drawn—tied to a horse and dragged to the gallows—and then usually hanged, maybe disemboweled, or beheaded. Afterward, the condemned was quartered, i.e. had his body split in quarters, sometimes by tying each limb to a different horse and having them run in opposite directions. This punishment was reserved for those guilty of treason, and was abolished in 1867.
Strappado is an uncomfortable form of torture that, unlike many of the others on this list, doesn’t necessarily end in death. In strappado, the guilty party is strung up by the wrists, behind the head. The awkward angle is pretty much guaranteed to cause an agonizing dislocation of the shoulders, but if it doesn’t weights may be added. Thought to have originated in medieval times during the Inquisition, strappado has been used into the 21st century.
03 White torture
While the term "white torture" can mean any psychological torture in general, the meaning here is more literal. White torture is a type of sensory deprivation in which a prisoner’s cell, clothes, and even food are entirely white. Guards wear all white, lights are kept on 24 hours a day, and no words are spoken. No color is seen. It was documented in the case of Amir Fakhravar, who was arrested in his native Iran and subjected to white torture for some 8 months in 2004. While the physical pain of sensory deprivation is minimal compared to other tortures on this list, the psychological damage is beyond compare. Fakhravar was quoted as saying when he was released, he was not a normal person anymore, and could no longer remember even the faces of his parents.
02 Poena cullei
The punishment of the sack, or poena cullei, was another oddly specific form of excution. It was used in ancient Rome in cases of parricide (or killing one’s parents or other close family member). The condemned was sewn into a leather sack with a number of animals, including a dog, a monkey, a snake, and a rooster. Then the whole bag was tossed into a body of water. If the animals didn’t kill the alleged murderer, drowning surely would.
Scaphism was one of the worst and most painful, skin-crawling methods of torture. It was described by the Greeks as a punishment used by the Persians, and if they are to be believed, those Persians were insane. In this form of execution, the accused was trapped between two boats (or in a hollowed-out tree trunk) and force-fed milk and honey. Okay, that part doesn’t sound so bad. But the milk-and-honey diet eventually caused horrible diarrhea, which stayed within the wooden enclosure. The unfortunate condemned was smeared with more milk and honey and left out in the sun or near still water, where bugs would be attracted to the muck and rot and sweetness. The person would inevitably die--either of dehydration, exposure, or bite and sting wounds.
The world is full of multimillionaires who can't handle money. Because, if you have money, you want to convert it into the best sex ever. Otherwise it's useless.
SNAP January 11, 2012 9:52 AM
The death of journalist and polemicistChristopher Hitchens last month gave those familiar with his work a chance to revisit one of his more controversial subjects: the Albanian nun Agnes Gonxha Bojaxhiu, better known to the world as Mother Teresa. In his 1997 book, The Missionary Position: Mother Teresa in Theory and Practice, Hitchens argued that the "Saint of Calcutta," who founded and headed the internationalMissionaries of Charity order, enjoyed undeserved esteem.
Despite her humanitarian reputation and 1979 Nobel Peace Prize, Mother Teresa had set up a worldwide system of "homes for the dying" that routinely failed to provide adequate care to patients, Hitchens argued — an appraisal shared by The Lancet, a respected medical journal. Mother Teresa also associated with, and took large sums of money from, disreputable figures such as American savings-and-loan swindler Charles Keating and the dictatorial Duvalier family ofHaiti.
Notwithstanding these black marks on an otherwise sterling reputation, Mother Teresa — who died in 1997 and is now on the fast track to a formal proclamation of sainthood by the Vatican — was never known to have been touched by the scandal that would rock the Roman Catholic Church in the decade after her death: the systematic protection of child-molesting priests by church officials.
Yet documents obtained by SF Weekly suggest that Mother Teresa knew one of her favorite priests was removed from ministry for sexually abusing a Bay Area boy in 1993, and that she nevertheless urged his bosses to return him to work as soon as possible. The priest resumed active ministry, as well as his predatory habits. Eight additional complaints were lodged against him in the coming years by various families, leading to his eventual arrest on sex-abuse charges in 2005.
The priest was Donald McGuire, a former Jesuit who has been convicted of molesting boys in federal and state courts and is serving a 25-year federal prison sentence. McGuire, now 81 years old, taught at the University of San Francisco in the late 1970s, and held frequent spiritual retreats for families in San Francisco and Walnut Creek throughout the 1980s and 1990s. He also ministered extensively to the Missionaries of Charity during that time.
In a 1994 letter to McGuire's Jesuit superior in Chicago, it appears that Mother Teresa acknowledged she had learned of the "sad events which took [McGuire] from his priestly ministry these past seven months," and that McGuire "admitted imprudence in his behavior," but she wished to see him put back on the job. The letter was written after McGuire had been sent to a psychiatric hospital following an abuse complaint to the Jesuits by a family in Walnut Creek.
"I understand how grave is the scandal touching the priesthood in the U.S.A. and how careful we must be to guard the purity and reputation of that priesthood," the letter states. "I must say, however, that I have confidence and trust in Fr. McGuire and wish to see his vital ministry resume as soon as possible."
The one-page letter comes from thousands of pages of church records that have been shared with plaintiffs' attorneys in ongoing litigation against the Jesuits involving McGuire. (The documents were also shared with prosecutors who worked on his criminal cases.) It is printed on Missionaries of Charity letterhead but is unsigned, and thus cannot be verified absolutely as having been written by Mother Teresa. Officials in the Missionaries of Charity and the Jesuits did not respond to requests for comment on its provenance.
Yet statements throughout the letter point to Mother Teresa as the author. The writer speaks of "my communities throughout the world" and refers by name to Mother Teresa's four top deputies, calling them "my four assistants." Rev. Joseph Fessio, a Jesuit and former University of San Francisco professor who knew Mother Teresa, said the reference to her assistants is an "authentic" aspect of the letter.
The letter could have an impact on the near-complete process of canonizing Mother Teresa. In 2003 she was beatified by Pope John Paul II, the penultimate step to full sainthood.
"What we see here is the same thing we see over and over in regard to the [priest pedophilia] scandal — the complete lack of empathy for, or interest in, possible victims of these accused priests," said Anne Rice, the bestselling author of novels including Interview with the Vampire and a former Catholic who has been outspoken in her criticism of the church's handling of the sex-abuse scandal. "In this letter the concern is for the reputation of the priesthood. This is as disappointing as it is shocking."
Other documents that have emerged in the criminal and civil cases involving McGuire could affect the sainthood prospects of another deceased religious leader eyed by the Vatican for sainthood. Among the newly uncovered church records are letters by Rev. John Hardon, a Jesuit who also worked extensively with Mother Teresa and died in 2000. He collaborated with then-Cardinal Joseph Ratzinger, now Pope Benedict XVI, on the Catechism of the Catholic Church, a landmark summation of contemporary church doctrine. In 2005, the Vatican opened a formal inquiry into whether Hardon should be made a saint.
But statements by Hardon in his letters could complicate that process. The documents reveal McGuire admitted to Hardon that he was taking showers with the teenage boy from Walnut Creek whose complaint led to McGuire's psychiatric treatment. He also acknowledged soliciting body massages from the boy and letting him read pornography in the room they shared on trips together.
Despite these admissions, Hardon concluded that his fellow Jesuit's actions were "objectively defensible," albeit "highly imprudent," and told McGuire's bosses that he "should be prudently allowed to engage in priestly ministry."
The postulators, or Vatican-appointed researchers and advocates for sainthood, assigned to investigate Mother Teresa and Hardon did not respond to repeated requestsfor comment.
While it is unclear exactly what impact the new documents will have on the evaluation of both figures for sainthood, the evidence of involvement by two prominent and internationally respected Catholics in the McGuire sex-abuse scandal is likely to cause consternation among critics of the church's handling of predator priests. The situation is aggravated since McGuire went on to abuse more children after suggestions to return him to ministry were heeded.
"We're talking about extremely powerful people who could have gotten Father McGuire off the streets in 1994," said Patrick Wall, a lawyer and former Benedictine monk who performs investigations on behalf of abuse victims suing the Catholic Church. "I'm thinking of all those post-'94 kids who could have been saved."
It is unknown exactly when Hardon, McGuire, and Mother Teresa first crossed paths. But chances are good that the first time they all found themselves together in the same place was in San Francisco in 1981. It was the 800th anniversary of the birth of Saint Francis of Assisi, the city's namesake. Hardon invited Mother Teresa, who attended celebratory services at which she was introduced to McGuire, according to Fessio, who was present.
Fessio, who today heads the Ignatius Press, a Catholic publishing house in the Sunset District, said Mother Teresa was impressed by McGuire's reputation as an erudite, engaging preacher. She arranged to have him perform retreats — based on the Spiritual Exercises bySaint Ignatius of Loyola, founder of the Jesuit order — for her missionaries around the world. "She was always looking for priests to say mass for the different places in the world where she had missions," Fessio recalled.
In McGuire, she found a priest whose strict adherence to traditional Catholic practices matched her own views. Mother Teresa was an extreme conservative on questions of religious doctrine. She declared during her speech accepting the Nobel Peace Prize that abortion was "the greatest destroyer of peace" in the modern world. McGuire was likewise stoutly orthodox in his public persona, requesting that women wear long skirts in his presence and often assailing other Jesuits for their relatively tolerant approaches to political and social issues.
Some insight into the reverence the Missionaries of Charity held for McGuire and his retreats and sermons can be gleaned from letters sent to Wisconsin Circuit Court Judge James Carlson, who oversaw the trial that resulted in McGuire's first conviction in 2006.
Sister Nirmala, Mother Teresa's successor as the superior general of the Missionaries of Charity, wrote, "He was one of the very few priests to whom ... Teresa of Calcutta entrusted the spiritual care of the Missionaries of Charity through retreats, seminars and spiritual guidance wherever possible."
Sister Mary Christa, another nun with the Missionaries of Charity, wrote, "Father's immense love for Jesus Christ radiated brilliantly through his every word and gesture, and his whole concern was to inspire the Sisters with a more intense desire for holiness. His wisdom, immense knowledge of Holy Scripture, and saintly manner of life made a profound impression on all of us."
But McGuire's holy veneer concealed signs of a dark side that were already evident to select church officials long before he met Mother Teresa.
Documents that have emerged in the criminal prosecution of McGuire and civil litigation against the Jesuits over his actions show that suspicions about the priest were brought to his higher-ups beginning soon after his ordination in 1961. During his first teaching assignment, at Loyola Academy in Wilmette, Ill., he molested at least two boys, whose cases led to his first criminal conviction decades later.
The Jesuits, who have formally apologized to McGuire's victims for failing to adequately control the priest, have nevertheless asserted in legal filings that they should not be held liable for the harm he did to children during his career. In a June 2011 motion in a lawsuit filed against the Chicago Province of the Society of Jesus, the order's lawyers asserted that McGuire is "an evil and perverted man who used his substantial intellectual gifts and his dominating personality to disobey every tenet of his faith and his vows as a cleric."
One of the best-documented instances of abuse in McGuire's record is one in which neither the victim nor his family chose to pursue litigation against the church. Jesuit records show that in April 1993, a devout Catholic man in Walnut Creek came forward with the complaint that his 16-year-old son, who traveled with McGuire as his personal assistant, had looked at pornographic magazines, showered, and masturbated with the priest.
Following this complaint, McGuire was removed from active ministry and sent to Saint John Vianney Center, a psychiatric-treatment facility for clerics in Pennsylvania. It was there that Hardon — whom the victim's family had requested investigate their allegations — interviewed McGuire and chose to exonerate him. After six hours of face-to-face talks at the hospital, Hardon wrote to McGuire in a January 1994 letter, "I firmly expressed my belief in your innocence of any sexual misbehavior."
McGuire returned to his order at the beginning of 1994, but his future, including the extent to which he would be allowed to interact with families and children as a priest, was still unclear. Hardon's letter to McGuire reveals that the errant Jesuit still worried that the sex-abuse allegations lodged against him would mar his prospects for continued work with Mother Teresa, work that considerably enhanced McGuire's prestige among other Catholics to whom he ministered.
"You expressed your deep fear that despite your proven innocence of all charges, somehow you would nevertheless not be allowed to continue your retreat ministry to Mother Teresa's sisters," Hardon wrote. At the conclusion of his letter, Hardon indicated that the matter would soon be resolved in direct consultation with the "Saint of Calcutta" herself.
"And so, Don, this is the state of the question on this eve of my departure for Calcutta, India, where, with your permission, I will be communicating with Mother Teresa about your situation and your future," he wrote.
A letter written less than a month later, on Feb. 2, 1994, appears to contain an answer to the questions about his future with the Missionaries of Charity that dogged McGuire after his release from treatment at Saint John Vianney. It is addressed to Brad Schaeffer, Provincial, or head, of the Chicago section of the Jesuits. (While McGuire's ministry took him across the U.S. and into foreign countries, he was officially under the supervision of the Jesuits' Chicago Province.)
The letter is not signed, though it begins with a handwritten salutation in Mother Teresa's characteristic looping script. It is unclear whether additional pages are missing from the document, or whether the writer simply failed to attach a signature. Clues throughout the letter, however, indicate that Mother Teresa is the author. The writer refers to "my communities throughout the world" and praises McGuire's preaching to "my novices in our new novitiate in San Francisco" in 1982. (Novices are aspiring nuns who have not yet taken vows.)
More significantly, the writer refers to "my four assistants, Sisters Mary Frederick, Priscilla, Monica and Joseph Michael." In 1994, the councilors general of the Missionaries of Charity — a group of four senior nuns who directly advised Mother Teresa, and were subordinate to no one else in the order — were Sisters Frederick, Priscilla, Monica, and Joseph Michael (Upon taking vows, nuns sometimes assume the names of male religious figures).
"That's authentic, mentioning those people," Fessio said. "Those were herfour councilors."
(View the original letter, and other documents mentioned in this story in the "details" box.)
Nuns at the primary U.S. office of the Missionaries of Charity, in New York City, referred all questions related to McGuire to the Mother Teresa Center in San Ysidro, Calif. Rev. Brian Kolodiejchuk, postulator for the sainthood cause of Mother Teresa and director of the center, did not respond to calls and e-mails seeking comment.
Schaeffer, the letter's recipient, is now the rector of a Jesuit community in Brighton, Mass., and serves on the board of trustees of Boston College. He did not respond to phone messages. The Chicago Province of the Jesuits also did not respond to requests for comment.
If Mother Teresa did write the letter to Schaeffer, it is unclear how much she learned about the circumstances under which McGuire was disciplined. The letter states, "During his recent visit to Calcutta in the past month, Fr. John Hardon, S.J., brought a letter to me from Fr. McGuire, describing the sad events which took him from his priestly ministry these past seven months. Fr. Hardon explained ... how he had established Father's innocence of the allegations against him. Father Hardon said that Fr. McGuire admitted imprudence in his behavior."
SF Weekly could not obtain the letter written by McGuire that is mentioned, or find anyone who had seen it. Following the exhortation that McGuire be returned to active ministry, the Missionaries of Charity letter concludes, "We, in the Missionaries of Charity, will do all in our power, to protect him and the Priesthood of Jesus Christ which he bears, when he once more takes up his mission with us."
Tariq Ali, the British intellectual who produced and co-wrote with Hitchens the sharply critical 1994 documentary film on Mother Teresa, Hell's Angel, said the letter fit with what he described as the nun's pattern of consorting with dubious personalities.
Among the problems chronicled in Hell's Angel were substandard care for the poor who filled her hospitals, and her willingness to accept money from notorious figures such asJean-Claude "Baby Doc" Duvalier of Haiti, who presided over a brutally repressive regime under which most Haitians lived in abject poverty. Duvalier's own lifestyle was luxurious, thanks to revenue from his participation in the drug trade and practice of selling dead Haitian citizens' cadavers overseas. Mother Teresa once posed for a photograph holding hands with Duvalier's wife, Michèle.
"When Christopher Hitchens and I made the film on her, the research was impeccable," Ali said. "She was close to dictators. She took money wherever she could. The care in her hospitals was poor. It was just one nightmare after another. From that time on, I saw her as a total fake," Ali said. The letter, he added, "would only be surprising if one saw her as a moral person, and I don't."
Anne Sebba, a biographer of Mother Teresa, said the founder of the Missionaries of Charity had never before been tainted by knowing involvement with a pedophile priest. However, she said the nun's response to criticism of her coziness with figures such as the Duvaliers and savings-and-loan scamster Charles Keating — for whom she pleaded for leniency during his trial and eventual conviction on fraud charges — was that she was practicing forgiveness in line with Christian ideals.
"Her answer was always that any miserable sinner deserved to be given a chance to do good," Sebba said. "She argued that Jesus always offered redemption, and no sinner was beyond redemption."
In McGuire, Mother Teresa encountered a challenge to that belief. After his return to ministry in 1994, McGuire would see eight new abuse allegations lodged against him by boys' families. In 2006, he was found guilty of molesting two boys decades earlier at theLoyola Academy. In 2008, he was convicted in federal court of taking a boy across state lines for the purpose of sexually abusing him. According to federal prosecutors, McGuire probed the boy's anus with his fingers during "massages," examined his penis with a magnifying glass, and looked at pornography with him.
McGuire has maintained his innocence of the charges against him, asserting that his victims fabricated stories to secure financial settlements from the Jesuits. His Chicago-based lawyer, Stephen Komie, said that McGuire's appeals of his state and federal convictions were unsuccessful, however. "He's going to die in prison, absent a pardon, and I don't think that's in the cards," Komie said.
The father of the Walnut Creek boy whose abuse allegation prompted McGuire's psychiatric treatment in 1993 said the information in the new documents is unfortunate, but not shocking. "That McGuire fooled Father Hardon and Mother Teresa like he did so many others is disappointing, but not a surprise," he said. "It shows that a person doesn't have to be a mind-reader in order to be a saint."
A second Walnut Creek man who says McGuire abused him as a child, and who is participating in a lawsuit against the Jesuits, reacted to the letter that might be from Mother Teresa more strongly.
"I was totally blown away by it," said the man, who is identified in court records only as John Doe 129 and whom SF Weekly is not identifying by name because he is an alleged victim of childhood sexual abuse. "I just don't know how somebody supposedly so saintly, supposedly such a protector of the weak and the poor, could be so indifferent to it," he said.
Hardon's letter to McGuire, as well as the letter that appears to have been written by Mother Teresa, indicate it was Hardon who personally carried news of McGuire's situation to Calcutta. It is thus important to understand how much Hardon knew when he visited Mother Teresa in January 1994. On this front, newly uncovered documents show the Jesuit in an unflattering light, and may have a serious impact on his prospects for sainthood.
In addition to his January 1994 letter to McGuire, Hardon wrote a detailed explication of his knowledge of and involvement in McGuire's case to Schaeffer, the Jesuits' Chicago provincial, in November 1993. The father of the alleged abuse victim from Walnut Creek had requested that Hardon personally intercede to assess exactly what McGuire had done to the teenage boy. At the time, Hardon was an internationally known and beloved priest who had staked his reputation on championing a conservative strain of Catholicism, not dissimilar to McGuire's, that was often at odds with the beliefs of his more liberal-minded fellow Jesuits.
During a visit to Saint John Vianney, Hardon had a frank conversation with McGuire in which the latter admitted to taking showers with his alleged victim, asking the boy to massage his body, and allowing him to possess pornography in the room they shared while traveling. McGuire denied additional allegations that he had touched the boy's genitals and watched him masturbate.
Hardon was apparently satisfied with what he heard. As he wrote to Schaeffer, "Regarding showering, Fr. Don said that it was true, but the picture is not one of a lingering sensual experience. It was rather the picture of two firemen, responding to an emergency, one of whom was seriously handicapped and in need of support and care from the other."
On the body rubs: "Regarding the massages, Fr. Don said they were done with attention to modesty and were necessary to relieve spasm at the 4th-5th lumbar disc and the right leg, involving the sciatic nerve." (The fourth and fifth lumbar vertebrae are at the bottom of the spine, just above the buttocks.)
And the dirty magazines: "Regarding pornography Fr. Don said that there were Playboy andPenthouse magazines, which he neither got nor threw away."
Hardon concluded in the letter, "I do not believe there was any conscious and deliberate sexual perversity." He added, "I do believe Fr. McGuire was acting on principles which, though objectively defensible, were highly imprudent." He also concluded that another serious charge against McGuire, that the priest had violated the seal of confession by disclosing private information about the boy during an argument with his father, was unfounded.
The 1993 victim's family did not respond to requests for comment regarding the revelations in the letters. Other observers, noting the blasé manner in which Hardon speaks of a priest showering with a teenage boy and his unconcern with a supposedly orthodox cleric's tolerance for porn, say the letter will cast a shadow on the late Jesuit's reputation.
"I will never look at John Hardon the same way again," said Wall, the former Benedictine monk.
Phil Lawler, editor of Catholic World News, said the letter could be a stumbling block for the sainthood cause of Hardon, who is still in the early stages of being investigated by Vatican deputies. The most rigorous review of a candidate's life typically comes prior to the first milestone in the process, called veneration. Following that are beatification and canonization.
Lawler described Hardon's statements about McGuire as "shocking."
"What will it do for his cause? It will slow it down," Lawler said.
Rev. Robert McDermott, a priest in theArchdiocese of Milwaukee and postulator for Hardon's cause, initially agreed to review Hardon's letter about McGuire and comment on it. After receiving it, he did not respond to subsequent calls and e-mails from SF Weekly.
Lawler said the letter apparently written by Mother Teresa, by contrast, is unlikely to stop her from clearing the final hurdle of canonization.
"I think her reputation is safe," Lawler said. "It doesn't fluster me that she would try to help a friend, and didn't know what was going on. Her reputation is so safe that, even if this is a negative, it doesn't much weighon it."
The extent to which the new documents will influence the canonization of either Hardon or Mother Teresa should, ideally, only be assessed after a thorough investigation of what both figures knew about McGuire, and how much influence their advocacy on his behalf had in the disastrous decision to return him to ministry in 1994. But in light of the church's past lack of diligence in dealing with priestly abuse, that might be a lot to hope for.
Mother Teresa is perhaps the most famous and popular Catholic religious leader of the second half of the 20th century, rivaled only by the late Pope John Paul II. Hardon's cause is likewise dear to senior officials in the Vatican. The investigation into his potential sainthood was initiated by Raymond Burke, the cardinal and former archbishop of St. Louis who is now prefect of the Supreme Tribunal of the Apostolic Signatura — a position that could be described as the chief justice of the Catholic Church's supreme court.
Lawler pointed out that dozens of American bishops who protected known child molesters in the clergy remain on the job today. Will similar efforts to shield a predator by figures of possibly saintly stature haveany fallout?
"You asked me whether this matter could affect the progress of Father Hardon's cause [for canonization], and I said that it definitely would. It might have been more accurate if I had said it definitely should," Lawler said. "I hope that people would recognize this as a serious issue that demands attention. But this is an issue on which the record of the American Catholic hierarchy is still not good."
Medical records released. Stalin had a micropenis.
Home | Index of articles