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Alexandra Kollontai

Alexandra Mikhailovna Kollontai (Александра Михайловна Коллонтай; Domontovich, Домонтович; 31 March 1872 – 9 March 1952) was a Russian revolutionary, politician, diplomat and Marxist theoretician. Serving as the People's Commissar for Welfare in Vladimir Lenin's government in 1917–1918, she was a highly prominent woman within the Bolshevik party. She was the first woman to be a cabinet minister, and the first woman ambassador.

The daughter of an Imperial Russian Army general, Kollontai embraced radical politics in the 1890s and joined the Russian Social Democratic Labour Party (RSDLP) in 1899. During the RSDLP ideological split, she sided with Julius Martov's Mensheviks against Lenin's Bolsheviks. Exiled from Russia in 1908, Kollontai toured Western Europe and the United States and campaigned against participation in the First World War. In 1915, she broke with the Mensheviks and became a member of the Bolsheviks.

Following the 1917 February Revolution which ousted the tsar, Kollontai returned to Russia. She supported Lenin's radical proposals and, as a member of the party's Central Committee, voted for the policy of armed uprising which led to the October Revolution and the fall of Alexander Kerensky's Provisional Government. She was appointed People's Commissar for Social Welfare in the first Soviet government, but soon resigned due to her opposition to the peace treaty of Brest-Litovsk in the ranks of the Left Communists.

In 1919, Kollontai was a leading figure in the foundation of the Zhenotdel, the then-new women's department of the Central Committee that was aimed at improving the status of women in the Soviet Union. She was a champion of women's liberation, and later came to be recognized as a key figure in Marxist feminism.

Kollontai was outspoken against bureaucratic influences over the Communist Party and its undemocratic internal practices. To that end, she sided with the left-wing Workers' Opposition in 1920, but was eventually defeated and sidelined, narrowly avoiding her own expulsion from the party altogether. From 1922 on, she was appointed to various diplomatic posts abroad, serving in Norway, Mexico and Sweden. In 1943, she was promoted to the title of ambassador to Sweden. Kollontai retired from diplomatic service in 1945 and died in Moscow in 1952.

Ancestry
Kollontai's father, General Mikhail Alekseyevich Domontovich (1830–1902), descended from a Ukrainian family that traced its ancestry back to the 13th century and Daumantas of Pskov. Her father served as a cavalry officer in the Russo-Turkish War (1877–1878). After his participation in the war, he was appointed Provisional Governor of the Bulgarian city of Tarnovo, and later Military Consul in Sofia. In May 1879, he was called back to St. Petersburg. He entertained liberal political views, favouring a constitutional monarchy like that of United Kingdom. In the 1880s he wrote a study of the Russo-Turkish War of 1877–1878. This study was confiscated by the Tsarist censors, presumably for showing insufficient Russian nationalist zeal. Alexandra's mother, Alexandra Alexandrovna Masalina (Massalina) (1848–1899), was the daughter of Alexander Feodorovich Masalin (Massalin) (1809–1859), a Finnish peasant who had made a fortune selling wood. Alexandra Alexandrovna Masalina became known as Alexandra Alexandrovna Masalina-Mravinskaya after her marriage to her first husband, Konstantin Iosipovich Mravinsky (originally spelled Mrovinsky) (1829–1921). Her marriage to Mravinsky was an arranged marriage which turned out to be unhappy, and eventually she divorced Mravinsky in order to marry Mikhail Domontovich, with whom she had fallen in love. Russian opera singer Yevgeniya Mravina (stage name) was Kollontai's half-sister via her mother. The celebrated Soviet-Russian conductor Yevgeny Mravinsky, music director of the Leningrad Philharmonic Orchestra for fifty years (1938–1988), was the only son of Mravina's brother Alexander Kostantinovich and thus Kollontai's half nephew.

The saga of her parents' long and difficult struggle to be together in spite of the norms of society would color and inform Alexandra Kollontai's own views of relationships, sex, and marriage.

Early life
Alexandra Mikhailovna Domontovich was born on 31 March 1872 in St. Petersburg. "Shura", as she was called growing up, was close to her father, with whom she shared an analytical bent and an interest in history and politics. Her relationship with her mother, for whom she was named, was more complex. She later recalled:

"My mother and the English nanny who reared me were demanding. There was order in everything: to tidy up toys myself, to lay my underwear on a little chair at night, to wash neatly, to study my lessons on time, to treat the servants with respect. Mama demanded this."

Alexandra was a good student growing up, sharing her father's interest in history, and mastering a range of languages. She spoke French with her mother and sisters, English with her nanny, Finnish with the peasants at a family estate inherited from her maternal grandfather in Kuusa (in Muolaa, Grand Duchy of Finland), and was a student of German. Alexandra sought to continue her schooling at a university, but her mother refused her permission, arguing that women had no real need for higher education, and that impressionable youngsters encountered too many dangerous radical ideas at universities. Instead, Alexandra was to be allowed to take an exam to gain certification as a school teacher before making her way into society to find a husband, as was the custom.

In 1890 or 1891, Alexandra, aged around 19, met her cousin and future husband, Vladimir Ludvigovich Kollontai (9 July 1867 – July/August 1917), an engineering student of modest means enrolled at a military institute. Alexandra's mother objected bitterly to the potential union since the young man was so poor, to which her daughter replied that she would work as a teacher to help make ends meet. Her mother bitterly scoffed at the notion:

"You work! You, who can't even make up your own bed to look neat and tidy! You, who never picked up a needle! You, who go marching through the house like a princess and never help the servants with their work! You, who are just like your father, going around dreaming and leaving your books on every chair and table in the house!"

Her parents forbade the relationship and sent Alexandra on a tour of Western Europe in the hope that she would forget Vladimir, but the pair remained committed to one another despite it all and married in 1893. Alexandra became pregnant soon after her marriage and bore a son, Mikhail, in 1894. She devoted her time to reading radical populist and Marxist political literature and writing fiction.

Early political activism
While Kollontai was initially drawn to the populist ideas of restructuring society based upon the Mir commune, she soon abandoned this for other revolutionary projects. Marxism, with its emphasis on the class consciousness of factory workers, the revolutionary seizure of power, and the construction of modern industrial society, attracted Kollontai and many of her peers in Russia's radical intelligentsia. Kollontai's first activities were timid and modest, helping out a few hours a week with her sister Zhenia at a library that supported Sunday classes in basic literacy for urban workers, sneaking a few socialist ideas into the lessons. Through this library Kollontai met Elena Stasova, an activist in the budding Marxist movement in St. Petersburg. Stasova began to use Kollontai as a courier, transporting parcels of illegal writings to unknown individuals, which were delivered upon utterance of a password.

Years later, she wrote about her marriage, "We separated although we were in love because I felt trapped. I was detached, [from Vladimir], because of the revolutionary upsettings rooted in Russia." In 1898 she left little Mikhail with her parents to study economics in Zürich, Switzerland, with Professor Heinrich Herkner. She then paid a visit to England, where she met members of the British socialist movement, including Sidney and Beatrice Webb. She returned to Russia in 1899, at which time she met Vladimir Ilych Ulyanov, better known today as Vladimir Lenin.

Kollontai became interested in Marxist ideas while studying the history of working movements in Zürich, under Herkner, later described by her as a Marxist Revisionist.

She became a member of the Russian Social Democratic Labour Party in 1899 at the age of 27. In 1905, Kollontai was a witness to the series of events in Saint Petersburg, known as Bloody Sunday, where tsarist soldiers opened fire on unarmed demonstrators in front of the Winter Palace causing hundreds of deaths and injuries. At the time of the split in the Russian Social Democratic Labour Party between the Mensheviks under Julius Martov and the Bolsheviks under Vladimir Lenin in 1903, Kollontai did not side with either faction at first, and "offered her services to both factions". In 1906, however, disapproving of "the hostile position taken by the Bolsheviks towards the Duma" and despite her being generally a left-winger, she decided to join the Mensheviks.

She went into exile, to Germany, in 1908 after publishing "Finland and Socialism", which called on the Finnish people to rise up against oppression within the Russian Empire. She traveled across western Europe and became acquainted with Karl Kautsky, Clara Zetkin, Rosa Luxemburg, and Karl Liebknecht, among others.

In 1911, while abruptly breaking off her long-term relationship with her faction comrade Peter Maslov (1867–1946), an agrarian scientist, she started a love affair with another fellow exile, Alexander Gavrilovich Shliapnikov. The couple appeared quite oddly assorted: she was a Menshevik intellectual, of noble origins, thirteen years older than him; he was a self-taught metalworker from provincial Russia and a Bolshevik leading exponent of some prominence. Their romantic relationship came to an end in July 1916, but evolved thereafter into a long-lasting friendship as they wound up sharing many of the same general political views. They were still in contact in the early 1930s when Kollontai lived abroad in a sort of diplomatic exile, and Shliapnikov was going to be executed during the Soviet purges.

With Russian entry into World War I in 1914, Kollontai left Germany due to the German social democrats' support of the war. Kollontai was strongly opposed to the war and very outspoken against it, and in June 1915 she broke with the Mensheviks and officially joined the Bolsheviks, "those who most consistently fought social-patriotism". After leaving Germany, Kollontai traveled to Denmark, only to discover that the Danish social democrats also supported the war. The next place where Kollontai tried to speak and write against the war was Sweden, but the Swedish government imprisoned her for her activities. After her release, Kollontai traveled to Norway, where she at last found a socialist community that was receptive to her ideas. Kollontai stayed primarily in Norway until 1917. She travelled twice to the United States to speak about war and politics, and to renew her relationship with her son Mikhail; in 1916, she had arranged for him to avoid conscription by going to the United States to work on Russian orders from U.S. factories. In 1917, upon hearing of the February Revolution, Kollontai returned from Norway to Russia.

Russian Revolution
When Lenin too got back to Russia in April 1917, Kollontai was the only major leader of the Petrograd Bolsheviks who immediately voiced her full support for his radical and nonconformist new proposals (the so-called "April theses"). She was a member of the Executive Committee of the Petrograd Soviet, and "for the rest of 1917, [she] was a constant agitator for revolution in Russia as a speaker, leaflet writer and worker on the Bolshevik women's paper Rabotnitsa". Following the July uprising against the Provisional Government, she was arrested along with many other Bolshevik leaders, but was given again her full freedom of movement in September: she was then a member of the party's Central Committee and as such she voted for the policy of armed uprising that led to the October Revolution. At the Second All-Russian Congress of Soviets on 26 October, she was elected People's Commissar for Social Welfare in the first Soviet government, but she soon resigned in opposition to the Brest-Litovsk Peace. During the revolutionary period, at the age of 45, she married 28-year-old revolutionary sailor Pavel Dybenko, while keeping her surname from her first marriage. She was the most prominent woman in the Soviet administration and was best known for founding the Zhenotdel or "Women's Department" in 1919. This organization worked to improve the conditions of women's lives in the Soviet Union, fighting illiteracy and educating women about the new marriage, education, and work laws put in place by the Revolution. It was eventually closed in 1930.

In political life, Kollontai increasingly became an internal critic of the Communist Party and, with an article published in Pravda on 28 January 1921, she publicly sided with the Workers' Opposition, a left-wing faction of the party that had its roots in the trade union milieu and was led by Shliapnikov and by Sergei Medvedev, both of working class extraction. Three days earlier, on 25 January, after about a month delay, Pravda finally published the faction's platform for the upcoming Tenth Party Congress: it mainly advocated unionized workers' control over factories and generally over "the management of the national economy", on the grounds that the construction of a communist society could only be carried out by the industrial proletariat through its class work in history and through the intelligence it would acquire in concrete economic experience.

In the run-up to the congress, scheduled for 8–16 March, at Shliapnikov's urgent request, Kollontai had a pamphlet printed with the title of The Workers' Opposition: it expounded her personal views on the subjects under discussion, was intended to be distributed only to the delegates and has since remained probably her most famous work. "Kollontai's propositions for reform mostly repeated those enumerated by the Workers' Opposition, but she placed a greater emphasis on reducing 'bureaucratisation'," and denouncing petty-bourgeois or non-proletarian influences on Soviet institutions and on the party. Her language "conveyed much harsher criticism of the party and CC than did Shlyapnikov's language" in the official faction platform. Lenin was very upset about Kollontai joining the Workers' Opposition and, when he was given a copy of her pamphlet, he just 'leafed through' it and immediately castigated Kollontai. He stated she had written 'the platform of a new party', threatened to submit her pamphlet to the court of the Communist International, and said clearly to her face: "For this you should not only be excluded, but shot as well."

The followers of the faction among the delegates, however, remained quite few and proved to be declining during the proceedings, when Lenin did not even hesitate to draw snickers from delegates by hinting at the amatory past of the Kollontai-Shliapnikov couple. Although Kollontai and her comrades had promptly and unconditionally sided against the Kronstadt rebels, on the last day the congress passed, among others, two secret resolutions: one, specially aimed at the Workers' Opposition, condemned 'Anarcho-syndicalist deviation' within the party; the other ('On party unity') simply banned all factions. Thus, the Workers' Opposition was forcibly dissolved, and Kollontai was practically sidelined.

Nevertheless, despite subsequent misunderstandings with the former leaders of the Workers' Opposition and Kollontai's own resentment at their having renounced the pamphlet she had written to support the faction, on 5 July 1921 she tried again "to help [them] by speaking on their behalf to the Third Congress of the Comintern". In her speech, she bitterly attacked the New Economic Policy proposed by Lenin, warning that it 'threatened to disillusion workers, to strengthen the peasantry and petty bourgeoisie, and to facilitate the rebirth of capitalism'. Trotsky retorted by even likening her to "an Amazon", and Karl Radek loudly corrected: "Like a Valkyrie!"

Kollontai's final political action as an oppositionist within the Communist Party was her co-signing of the so-called "letter of the Twenty Two", whereby several former members of the Workers' Opposition and other party members of working class origin appealed to the Communist International against the undemocratic internal practices in use within the Russian party. When 'Kollontai attempted to speak before the Comintern Executive on 26 February 1922 on behalf of the views expressed in the appeal,' Trotsky and Zinoviev had her name removed from the list of orators and insisted that she should not take the floor. When she 'proved recalcitrant, Trotsky forbade her to speak and issued a decree, in the name of the CC, ordering all members of the Russian delegation to "obey the directives of the party".' Predictably, the appeal of the 22 was unsuccessful. At the Eleventh Party Congress (March–April 1922), Kollontai, Shlyapnikov and Medvedev were charged with having insisted on factional work and a three-man commission, Stalin, Zinoviev and Dzerzhinsky, recommended the "unrepentant" three be purged from the party. In her defensive speech before the Congress, Kollontai emphasized her loyalty to the party and her devotion to giving the leading role in the party and outside it to the working class, she proclaimed her full observance of the previous year's decree on party unity, and concluded: "If there is no place for this in our party, then exclude me. But even outside the ranks of our party, I will live, work and fight for the Communist party." Eventually, a resolution was passed allowing the three to remain in the party unless they committed further violations of its discipline.

Soviet diplomatic career
After the Eleventh Congress, Kollontai became a political outcast. She was badly shaken by having teetered dangerously close to expulsion, and regarded the idea of being excluded from the 'revolutionary community of the elect' as a dreadful "nightmare". She even speculated she might be arrested. Italian writer and former communist leader Ignazio Silone later recounted that, on his departure from Moscow in 1922, Kollontai jokingly warned him not to believe any news of her being arrested for stealing Kremlin silverware, for such news could only mean that she was "not entirely in agreement with [Lenin] about some little problem of agricultural or industrial policy."

During this time, Kollontai was also in the process of a painful divorce from her second husband, Pavel Dybenko, which made her want a change of scenery. In the latter half of 1922 she wrote a "personal letter" to the newly appointed General Secretary of the Central Committee and her recent inquisitor, Joseph Stalin, asking to be sent on a mission abroad. Stalin granted her request and, starting from October 1922, she began to be entrusted with diplomatic appointments abroad and was thus prevented from playing any further political role at home. At first she hoped it was just a passing phase in her life and that she would soon return to her political work in the Zhenotdel, but eventually she had to realize that the diplomatic assignment had become a sort of exile.

Initially, she was sent as an attaché to the Soviet commercial mission in Norway, becoming one of the first women serving in diplomacy in modern times. In early 1924, Kollontai was first promoted to Chargé d'affaires and from August to Minister Plenipotentiary. As such, she later served in Mexico (1926–27), again in Norway (1927–30) and eventually in Sweden (1930–45), where she was finally promoted to Ambassador in 1943. When Kollontai was in Stockholm, the Winter War between Russia and Finland broke out; it has been said that it was largely due to her influence that Sweden remained neutral. After the war, she received Vyacheslav Molotov's praises. During late April 1943, Kollontai may have been involved in abortive peace negotiations with Hans Thomsen, her German counterpart in Stockholm. She was also a member of the Soviet delegation to the League of Nations. Kollontai retired in 1945. In 1946 and 1947 she was nominated for the Nobel Peace Prize by Scandinavian political circles (including the Finnish president and erstwhile ambassador to Moscow, Juho Kusti Paasikivi) on the grounds of "her diplomatic efforts to end war and hostilities between the Soviet Union and Finland during the negotiations in 1940-44."

Political retreat and attitude toward Stalinism
Being sent abroad in a sort of de facto exile for over twenty years, Kollontai gave up "her fight for reform and for women, retreating into relative obscurity" and bowing to the new political climate. She discarded her feminist concerns and "offered no objection to the patriarchal legislation of 1926 and the constitution of 1936, which deprived Soviet women of many of the gains they had achieved after the February and October Revolutions". The following words she allegedly pronounced in a private conversation with her friend in 1929 give a suggestion of her attitude towards advancing Stalinism: "Everything's changed so much. What can I do about this? One cannot go against the 'apparatus'. For my part, I have put my principles aside in a corner of my conscience and I pursue as best I can the policies they dictate to me".

Three years earlier, in 1926, when she was requested to write her own autobiography for a series on famous women by Munich publisher Helga Kern, she deemed it necessary to completely revise the first draft of her work she had handed over to the publisher, by deleting practically all references to 'dangerous' topics, as well as the parts mentioning or just hinting at her former critical positions and those having a personal nature that might be regarded as forms of self-celebration. On asking the publisher to make the changes requested, Kollontai apologized with obvious embarrassment, inviting repeatedly to debit her all expenses and writing twice that, under current circumstances, it was not absolutely possible "to do otherwise".

In his memoirs, Leon Trotsky was contemptuously critical of Kollontai's political attitude, writing that 'In Russia, Kolontay took from the very first an ultra-left stand, not only toward me but toward Lenin as well. She waged many a battle against the "Lenin-Trotsky" regime, only to bow most movingly later on to the Stalin regime.' Yet, it could also be argued that she had just internalized for good the lesson Trotsky had taught her at the aforementioned 1922 meeting of the Comintern, when he had tamed her last remnants of recalcitrance, forcing her into bowing to party discipline. Kollontai had, as it were, countered in advance, in her 1927 article through which she finally aligned herself, once and for all, with the Stalinists: "The masses do not believe in the opposition. They greet every statement of the opposition with smiles. Is it possible that the opposition thinks the masses' memory is so short? If they come across defects in the party, in the political line, who, if not the famous members of the opposition, established them and built them? It seems that the policy of the party and the structure of the apparatus become unfit only from the day that a group of oppositionists breaks with the party."

The degree of her adherence to the prevailing ideas of the Stalinist regime, whether it was spontaneous or not, may be gauged from the opening of an article she wrote in 1946 for a Russian magazine. It bore the title The Soviet Woman — a Full and Equal Citizen of Her Country, and praised the Soviet Union's advances of women's rights, while simultaneously emphasizing a view of the role of women in society at odds with her previous writings on women's liberation. "It is a well-known fact that the Soviet Union has achieved exceptional successes in drawing women into the active construction of the state. This generally accepted truth is not disputed even by our enemies. The Soviet woman is a full and equal citizen of her country. In opening up to women access to every sphere of creative activity, our state has simultaneously ensured all the conditions necessary for her to fulfil her natural obligation – that of being a mother bringing up her children and mistress of her home."

Death and legacy
Alexandra Kollontai died in Moscow on 9 March 1952, less than a month from her 80th birthday, and was buried at Novodevichy Cemetery.

She was the only member of the Bolsheviks' Central Committee that had led the October Revolution who managed to live into the 1950s, other than Stalin and his devoted supporter Matvei Muranov. She has sometimes been criticized and even held up to contempt for not raising her voice during the Stalinist purges, when, among countless others, her former husband, her former lover and fighting comrade, and so many friends of hers were executed. And, it has been noted, at the time she "was safe in her sumptuous Stockholm residence". Notwithstanding, it should also be pointed out that, even so, Kollontai did not enjoy a full liberty of action and had to worry about the possible fates of her family. It might not have been pure chance if both her only son and her musician half-nephew (whom she had much supported at the beginning of his career) also came unscathed through the persecution of the Stalinist regime, to the establishment of which she had, however, significantly contributed.

The resurgence of radicalism in the 1960s and the growth of the feminist movement in the 1970s spurred a new interest in the life and writings of Alexandra Kollontai all around the world. A spate of books and pamphlets by and about Kollontai were subsequently published, including full-length biographies by historians Cathy Porter, Beatrice Farnsworth, and Barbara Evans Clements. In 1982 Rosa von Praunheim made the film Red Love based on the novella with the same title by Kollontai. For example, the film was shown in the Museum of Modern Art. Kollontai was the subject of the 1994 TV film, A Wave of Passion: The Life of Alexandra Kollontai, with Glenda Jackson as the voice of Kollontai. A female Soviet diplomat in the 1930s with unconventional views on sexuality, probably inspired by Kollontai, had been played by Greta Garbo in the movie Ninotchka (1939).

Contributions to Marxist feminism

Kollontai is regarded as a key figure in Marxist feminism for her commitment to both women's liberation and Marxist ideals. She opposed the ideology of liberal feminism, which she saw as bourgeois. At the same time, Kollontai was a champion of women's liberation, believing that it "could take place only as the result of the victory of a new social order and a different economic system". She criticized bourgeois feminists for prioritizing political goals, such as women's suffrage, that would provide political equality for bourgeois women but would do little to address the immediate conditions of working-class women, and was further distrustful that bourgeois champions of feminism would continue to support their working class counterparts after succeeding in their struggle for "general women's" rights:

"Class instinct – whatever the feminists say – always shows itself to be more powerful than the noble enthusiasms of 'above-class' politics. So long as the bourgeois women and their [proletarian] 'younger sisters' are equal in their inequality, the former can, with complete sincerity, make great efforts to defend the general interests of women. But once the barrier is down and the bourgeois women have received access to political activity, the recent defenders of the 'rights of all women' become enthusiastic defenders of the privileges of their class, content to leave the younger sisters with no rights at all. Thus, when the feminists talk to working women about the need for a common struggle to realise some 'general women's' principle, women of the working class are naturally distrustful."

Kollontai is known for her advocacy of free love. However, this does not mean that she advocated casual sexual encounters; indeed, she believed that due to the inequality between men and women that persisted under socialism, such encounters would lead to women being exploited, and being left to raise children alone. Instead she believed that true socialism could not be achieved without a radical change in attitudes to sexuality, so that it might be freed from the oppressive norms that she saw as a continuation of bourgeois ideas about property. A common myth describes her as a proponent of the "glass of water" theory of sexuality. The quote "...the satisfaction of one's sexual desires should be as simple as getting a glass of water" is often mistakenly attributed to her. This is likely a distortion of the moment in her short story "Three Generations" when a young female Komsomol member argues that sex "is as meaningless as drinking a glass of vodka [or water, depending on the translation] to quench one's thirst." In number 18 of her Theses on Communist Morality in the Sphere of Marital Relations, Kollontai argued that "...sexuality is a human instinct as natural as hunger or thirst."

Though Kollontai believed in the eventual obsolescence of the traditional family, she held that institution marriage could survive if it underwent a radical transformation. She advocated for a transformed marriage that would be compatible with many other social relations, such as friendship. Kollontai felt that by liberating women and men from their traditionally hierarchical roles, communism would free marriage from the "conjugal slavery of the past", allowing spouses to thrive in egalitarian marriages grounded in mutual love and trust. As Kollontai wrote in 1920:"The workers' state needs new relations between the sexes, just as the narrow and exclusive affection of the mother for her own children must expand until it extends to all the children of the great, proletarian family, the indissoluble marriage based on the servitude of women is replaced by a free union of two equal members of the workers' state who are united by love and mutual respect. In place of the individual and egoistic family, a great universal family of workers will develop, in which all the workers, men and women, will above all be comrades. – Alexandra Kollontai (1920), Communism and the Family"Kollontai's saw domestic labour as an impediment to her ideal of the "universal family". Rather than viewing the tasks that were traditionally reserved for women as productive labour, Kollontai believed that housework stood in the way of industrialization and modernization and that under a fully realized communist society, industrial mechanization would ultimately replace so-called women's work:"All that was formerly produced in the bosom of the family is now being manufactured on a mass scale in workshops and factories. The machine has superseded the wife. What house- keeper would now bother to make candles, spin wool or weave cloth? All these products can be bought in the shop next door. Formerly every girl would learn to knit stockings. Nowa- days, what working woman would think of making her own? In the first place she doesn't have the time. Time is money, and no one wants to waste time in an unproductive and useless manner. Few working women would start to pickle cucumbers or make other preserves when all these things can be bought in the shop. – Alexandra Kollontai (1920), Communism and the Family"In this regard, Kollontai's critique of women's societal position under capitalism is both reminiscent of and distinct from the Marxist feminist Wages for Housework movement. While proponents of Wages for Housework argue that the domestic labour is productive labour worthy of monetary compensation, Kollontai devalued "women's work", believing it to be an antiquated vestige of the past. Unlike supporters of Wages for Housework who advocated for the integration of women into the public sphere, Kollontai questioned the status of working women: "What kind of 'family life' can there be if the wife and mother is out at work for at least eight hours and, counting the travelling, is away from home for ten hours a day? Her home is neglected; the children grow up without any maternal care, spending most of the time out on the streets, exposed to all the dangers of this environment. The woman who is wife, mother and worker has to expend every ounce of energy to fulfil these roles. She has to work the same hours as her husband in some factory, printing-house or commercial establishment and then on top of that she has to find the time to attend to her household and look after her children. Capitalism has placed a crushing burden on woman's shoulders: it has made her a wage-worker without having reduced her cares as housekeeper or mother." Kollontai's views on the role of marriage and the family under Communism were arguably more influential than her advocacy of "free love". Kollontai believed that, like the state, the family unit would wither away once the second stage of communism became a reality. She viewed marriage and traditional families as legacies of an oppressive, property-rights-based, and individualistic past in which women were simultaneously subjected to both wage labour outside the home and unpaid maternal and domestic labour within it. Kollontai admonished men and women to discard their nostalgia for traditional family life. "The worker-mother must learn not to differentiate between yours and mine; she must remember that there are only our children, the children of Russia's communist workers." Under Communism, both men and women would work for, and be supported by, society, not their families. Similarly, their children would be wards of society, raised in common. However, she also praised parental attachment: "Communist society will take upon itself all the duties involved in the education of the child, but the joys of parenthood will not be taken away from those who are capable of appreciating them."

Awards

 * Order of Lenin (1933)
 * Order of the Red Banner of Labour (1942)
 * Order of the Red Banner of Labour (1945)
 * Order of St. Olav (Norwegian highest award at the time)
 * Order of the Aztec Eagle (1944)

Works

 * "The Social Basis of the Woman Question" ("Социальные основы женского вопроса"), a pamphlet, 1909
 * "New Woman" ("Новая женщина"), Modern World (Современный мир), 9, 151–185, 1913 (republished in New morality and working class (Новая мораль и рабочий класс), Moscow, 1919, pp. 3–35).
 * "The Attitude of the Russian Socialists," The New Review, March 1916, pp. 60–61.
 * Vasilisa Malygina (Василиса Малыгина). novel, 1923
 * Red Love [English translation of Vasilisa Malygina, 1923]. New York: Seven Arts, 1927.

 * Free Love. London: J.M. Dent and Sons, 1932.
 * Communism and the Family. Sydney: D. B. Young, n.d. [1970].
 * The Autobiography of a Sexually Emancipated Communist Woman. n.c. [New York]: Herder and Herder, n.d. [1971].
 * Sexual Relations and the Class Struggle: Love and the New Morality. Bristol: Falling Wall Press, 1972.
 * Women Workers Struggle for their Rights. Bristol: Falling Wall Press, 1973.
 * The Workers' Opposition. San Pedro, CA: League for Economic Democracy, 1973.
 * International Women's Day. Highland Park, MI: International Socialist Publishing Co., 1974.
 * Selected Writings of Alexandra Kollontai. Alix Holt, trans. London: Allison & Busby, 1977. New York: W.W. Norton & Co.
 * Love of Worker Bees [novel]. Cathy Porter, trans. London: Virago, 1977 [new translation of Vasilisa Malygina plus two short stories]
 * A Great Love [novel]. Cathy Porter, trans. London: Virago, 1981. Also: New York: W.W. Norton & Co., 1982.
 * Selected Articles and Speeches. New York: International Publishers, 1984.
 * The Essential Alexandra Kollontai. Chicago: Haymarket Books, 2008.
 * The Workers Opposition in the Russian Communist Party: The Fight for Workers Democracy in the Soviet Union. St. Petersburg, FL: Red and Black Publishers, 2009.

 * A comprehensive bibliography of Russian-language material by Kollontai appears in.

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User talk:Tero~enwiki

Hello there Tero welcome to Wikipedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page or how to format them visit our manual of style. Experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions. If you have any other questions about the project then check out Help or add a question to the Village pump or my talk page. Have fun! Cheers, Muriel Gottrop

Hello! I saw your comment on the Namesdays in Finland and I think you are correct. The Namesdays article is the example of a trend from the spring of 2003 where a number of articles relating to Sweden, haphazardly would appear for Finland. I know that there are many similarities between the two countries but in some cases "Sweden" had just been substituted for "Finland", producing ridiculous results. I edited a number of these, like Government of Finland, to bring some sense into them. None of these first posters seemed very talkative though. -- Mic 13:06, Feb 14, 2004 (UTC)

 * The article Education in Finland probably needs some attention along those lines. -- Mic 11:06, Feb 18, 2004 (UTC)

Article Licensing
Hi, I've started a drive to get users to multi-license all of their contributions that they've made to either (1) all U.S. state, county, and city articles or (2) all articles, using the Creative Commons Attribution-Share Alike (CC-by-sa) v1.0 and v2.0 Licenses or into the public domain if they prefer. The CC-by-sa license is a true free documentation license that is similar to Wikipedia's license, the GFDL, but it allows other projects, such as WikiTravel, to use our articles. Since you are among the top 2000 Wikipedians by edits, I was wondering if you would be willing to multi-license all of your contributions or at minimum those on the geographic articles. Over 90% of people asked have agreed. For More Information:
 * Multi-Licensing FAQ - Lots of questions answered
 * Multi-Licensing Guide
 * Free the Rambot Articles Project

To allow us to track those users who muli-license their contributions, many users copy and paste the " " template into their user page, but there are other options at Template messages/User namespace. The following examples could also copied and pasted into your user page:

 * Option 1
 * I agree to multi-license all my contributions, with the exception of my user pages, as described below:

OR
 * Option 2
 * I agree to multi-license all my contributions to any U.S. state, county, or city article as described below:

Or if you wanted to place your work into the public domain, you could replace " " with "  ". If you only prefer using the GFDL, I would like to know that too. Please let me know what you think at my talk page. It's important to know either way so no one keeps asking. -- Ram-Man (comment| talk)

 * So you tought copy-pasting the same text on two thousand user talk pages was a nice way to ask that? Would you consider it to be OK to send 2000 emails too?

 * And no, I don't want to support spamming by dual-licensing.

 * Tero 14:40, 2005 Jan 9 (UTC)

Finnish name translatable?
This may sound really odd to you. Sure it is. But a single user a moved all the articles on the Evangelical Church in Germany and it's member churches, e. g. the Evangelical Lutheran Church in Bavaria, Evangelical Church in Central Germany, etc. They are all to be found under their German names because he says that this "concept" cannot be translated into English. If this becomes the common policy it would be absolutely the same for the Evangelical Lutheran Church in Finland. Then it should appear under its Finnish name. Maybe you want to take part in the discussion. By the way, when I undid his move for the above mentioned member churches he restored the German name because I gave unsuffienct reason. Well, he didn't give any reason. Nevertheless, these are all low volume articles, so odd opinions may prevail. --77.181.11.108 (talk) 12:23, 1 March 2010 (UTC)

Nomination of Yellowdog Updater, Modified for deletion
A discussion is taking place as to whether the article Yellowdog Updater, Modified is suitable for inclusion in Wikipedia according to Wikipedia's policies and guidelines or whether it should be deleted.

The article will be discussed at Articles for deletion/Yellowdog Updater, Modified until a consensus is reached, and anyone is welcome to contribute to the discussion. The nomination will explain the policies and guidelines which are of concern. The discussion focuses on high-quality evidence and our policies and guidelines.

Users may edit the article during the discussion, including to improve the article to address concerns raised in the discussion. However, do not remove the article-for-deletion notice from the top of the article. MSJapan (talk) 11:17, 11 July 2013 (UTC)

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Tero. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Tero~enwiki that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name. If you think you might own all of the accounts with this name and this message is in error, please visit Special:MergeAccount to check and attach all of your accounts to prevent them from being renamed.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 03:02, 20 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 19:35, 22 April 2015 (UTC)

ArbCom elections are now open!
MediaWiki message delivery (talk) 08:53, 23 November 2015 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: User talk:Tero~enwiki


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User talk:Barry Winson

Hello there Barry welcome to Wikipedia! I hope you like the place and decide to stay. If you ever need editing help visit How does one edit a page or how to format them visit our manual of style. Experiment at Sandbox. If you need pointers on how we title pages visit Naming conventions. If you have any other questions about the project then check out Help or add a question to the Village pump or my talk page. You can sign your wiki-name using four tildes (~). Have fun! Cheers, Muriel Gottrop PS: unfortunately, i know nothing about traveling in the XVI century...

title: User talk:Barry Winson


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Talk:Bundle theory

Untitled
Language plays a trick on us that can be seen in the problem of Bundle Theory. Since all properties are synthetic constructions of language, the trick language plays is that only our thinking provides reality to the properties of any object. An Apple does not have a property of "Red" or the property of "Juicy". Assuming you already believe in a concept called “Red”, an apple can be experienced as Red. “Red” can not be distilled from an Apple because “Red” is an abstraction from other experiences and not a “property” red contains. It would be more correct to say “An apple is red and juicy” and leave such expressions (which include at least six concepts) as dead-end logical propositions. Since the words "Red" and "Juicy" are simply abstractions of previous experiences, they contain only a personal summary concept of one individual. The experience of an apple is as close to the "Apple" as one can get. Every other analytic work of the mind after the fact is a synthesis of other experiences that cannot logically reveal any true essence of “Apple”. While our belief in a language-reality allow us to see our synthetic exercises as a kind of distillation of the first experience, such rarification is not possible since we are actually combining experiences to create each concept of a particular property. Language is a complicated belief system whose only connection to reality is always an abstraction of experience.

Nominal Difference
Even if we could know whether one theory was finally correct, that knowledge would only offer us a nominal difference in understanding the nature of objecthood. Both theories agree that objecthood is a kind of relationship of properties.

"Bundle" theory, as the name suggests, concedes that objects are a collection of properties, while denying that properties inhere in objects. That is, objects don't have properties, they are properties.

On the other hand, substance theory concedes that objects are made of properties, but asserts that properties inhere in objects. Objects have properties, but are not properties.

The only question is whether we prefer to call a forest, "a forest," or "many trees;" essentially, both theories assert that objecthood exists, but they disagree on how objecthood exists. This is a trick of language, akin to the question, "Is the glass half empty or half full?" Between two possible answers, the only difference is that--in place of the distinct objects that substance theorists propose--bundle theorists propose cipher objects. This difference is nominal.

-N.D.W. Seal Cove, Maine

 * Should there be an inclusion of the concept of wave/particle theory? - S. Thomas

 * This is a really good way of putting it. Should this be included in the article?--Pariah 22:26, Jun 16, 2005 (UTC)

An easier analogy is an automobile.... it is a collection of hundreds of pieces but is not a complete car without them all. Some components are the same as are used on other constructs (light bulbs, fuses, cabling etc).

Bundle Theory, Eastern Philosophy, and Mysticism
So, I've added some notes on how Bundle Theory in many ways resembles some Eastern philosophical concepts. If anyone has POV or reference concerns, please feel free to move the notes to this talk page, or to contact me on my own user talk page. Thanks--Pariah 22:26, Jun 16, 2005 (UTC)

 * Yeah sorry, Pariah - there ARE resemblances, but you seem to have mixed in some of your own views as well. It's pretty hard to sort out. :-) (20040302)

According to these notions, nothing in the universe has existence in and of itself, but only exists with relation to other objects. Hence, what Western philosophy might call a property refers to a relationship between the observer-perciever and the object being observed. Using the examples provide above, if you are looking at an apple, the concepts of "apple" as well as any other property you percieve (size, shape, colour, taste, mass, etc.) is in fact only a particular relationship between you and the apple.

Eastern traditions go farther, however, noting that this metaphysical situation applies to the observer him/her/itself. Thus, an individual person is understood as a series of dynamic relationships stitched together by a sense of continuity or awareness through time.

Moved for the moment
==Bundle Theory, Eastern Philosophy, and Mysticism==

''Bundle Theory in many ways resembles many Eastern metaphysical approaches, including the Taoist concept of formlessness, and Buddhist concepts of Shunyata ("emptiness"), Dependent origination, and impermanence. ''

''Ideas like this become intellectually problematic at this point, because they dissolve ordinary subject-object distinctions and causal relationships. Therefore, many Eastern traditions have developed contemplative techniques, such as Meditation, to give the observer a direct or "felt" experience of "bundled" reality. In this way, reason and direct experience are used together in the service of metaphysical investigation.''

Also, while not always phrased in terms of bundles of properties, a kind of experiential Bundle Theory also appears in Martin Buber's book I and Thou,'' as well as in philosophical and/or spiritual tradtions from around the world. Such theories could also be referred to as a kind of "relational essentialism"--whereby an object's essence or substance does not exist on its own (as in conventional essentialism), but exists only in terms of its relationships with other objects/sets of properties.''

Development of Bundle Theory
It would be nice if someone could give some details as to how bundle theory has developed through the history of ideas. What thinkers are associated with bundle theory? I see some has started doing this with the conception of Eastern philosophical understandings of the self, but it needs much more detail and should be more global, covering all major philosophical traditions (as much as possible). Does bundle theory relate at all to Empiricism or Phenomenalism? --chemica 06:16, 7 August 2006 (UTC)

Needs Hume reference
This article does not reference David Hume. This is like an article on relativity that doesn't mention Einstein.

As an aside, one has to wonder whether Pluto as a bundle of properties includes the property of being a planet. In 2006 the International Astronomical Union voted that it was not. One implication of this vote is that any entity in orbit around Pluto would suddenly find itself no longer orbiting around a planet. A paroled Klingon ship restricted to a planetary orbit might suddenly become a parole violator if its chosen planet had been Pluto. Would nearby guard ships notice the violation right away? And if they did, and if the IAU yielded to public pressure a few months later to rescind the vote, would the parole violation be stricken from the record? With these sorts of possibilities I have a hard time conceiving of Pluto as the bundle of its properties. Why should Pluto, or anyone near it, care what the IAU thinks? Vaughan Pratt 07:11, 26 November 2006 (UTC)

Max Black's argument against the principle of identity of indiscernibles is perhaps fatal for bundle theory. I think it is worth mentioning. The opposite to the bundle theory is substratum theory, not substance theories. —Preceding unsigned comment added by 77.105.20.221 (talk) 16:53, 8 December 2007 (UTC)

Identity of Indiscernibles
This article really should have a section on the Identity of Indiscernibles, which is surely amongst the most favoured of anti-bundle theory arguments. The argument runs something like this:

1. Two objects might be qualitatively identical, sharing exactly all properties except relational ones (eg "x is five mile away from y").

2. Relational properties of this kind are not properties in the sense of qualities, because they apply equally to both - they are symmetric (ie if x is five miles away from y, y is also five miles away from x)

3. Therefore the two objects would have identical properties

4. Thus it would seem that the bundle theorist would have to say that these two objects are identical (by Leibniz's Law)

5. This would seem to entail an intolerably strong version of the identity of indiscernibles (ruled out, eg, by Max Black's two metal spheres)

Or something like that. Anyway, it is an important objection and should be included. Batmanand | Talk 07:55, 28 April 2008 (UTC)

Mereological Nihilism
After reading the article on Mereological Nihilism, it seems that it is related to Bundle Theory, however I'm not an expert. —Preceding unsigned comment added by Thekappen (talk • contribs) 00:22, 21 December 2009 (UTC)

What does not have the properties of a thing?
Here [ http://analytical.wikia.com ] is a work that couples both substance theory and bundle theory. May be you can add the essence of it in this page, if you are interested in. —Preceding unsigned comment added by 210.212.249.50 (talk) 02:37, 13 February 2010 (UTC)

A confusing quotation
The quotation from Chandrakirti is very confusing. Some of the words do seem to describe bundle theory: "'[The self] is like a cart, which is not other than its parts... and does not possess them... its parts are not within it...'" But the remaining words often seem to say the opposite: "'... not non-other ... It is not within its parts...It is not the mere collection, and it is not the shape.'"

title: Talk:Bundle theory


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Surfacing (album)

Surfacing is the fourth studio album by Canadian singer-songwriter Sarah McLachlan. Released in 1997, it was produced by McLachlan's frequent collaborator, Pierre Marchand. It was released in July 1997, coinciding with the start of McLachlan's Lilith Fair tour. The album reached the top position on the Canadian RPM 100 Albums chart, number two on the US Billboard 200 and became her first album to reach the top 50 outside of North America, achieving that in the UK, Australia and the Netherlands. It was certified as Diamond in sales in Canada and as 8× Platinum in sales in the US. Critical reviews were mixed; some of the more positive reviews praised the songwriting, while the album's detractors criticized it as banal and slow.

The album spawned three top-three hits on the Canadian Singles Chart, including "Building a Mystery", which spent eight weeks at number one, "Sweet Surrender", which reached number two, and "Adia" which ascended to number three. The fourth single "Angel" peaked at number nine, but did reach number three on the Canadian Adult Contemporary Chart, something the other three singles also achieved. Two of the songs, "Adia" and "Angel" were US Billboard Hot 100 top-five hits (the latter also peaking at number one on the Billboard Adult Contemporary Chart) while "Building a Mystery" was a top-15 hit and "Sweet Surrender" was a top-30 hit. "Adia" and "Angel" became her first songs to reach the top 40 in some countries outside of North America.

The album won four Juno Awards including for Album of the Year. "Building a Mystery" was awarded the Grammy Award for Best Female Pop Vocal Performance, while the instrumental-only song "Last Dance" won the Grammy Award for Best Pop Instrumental Performance.

Background
Following the 1993 release of her third album and U.S. breakthrough, Fumbling Towards Ecstasy, McLachlan spent two and a half years touring. This long period on the road finished in January 1996; over this time, the album slowly became a hit record. Work on the follow-up was scheduled to begin in April of that year, but McLachlan found herself mentally exhausted at the time, later claiming that she had personally wanted Fumbling Towards Ecstasy to be her final record. She spent time working in the studio in Quebec but struggled to produce anything for her new album. At her manager's suggestion, she returned home to Vancouver and took six months off. She said that after this break—and some time spent in therapy—she began to feel more in control of her creativity and started writing material for the album.

One of the first songs written for the album was the hit single "Angel". McLachlan said that writing the song was easy, and "a real joyous occasion." It was inspired by articles that she read in Rolling Stone about musicians who turned to heroin to cope with the pressures of the music industry and subsequently overdosed. She said that she identified with the feelings that might lead someone to use heroin: "I've been in that place where you're so fucked up and you're so lost that you don't know who you are anymore, and you're miserable—and here's this escape route. I've never done heroin, but I've done plenty of other things to escape." She said that the song is about "trying not to take responsibility for other people's shit and trying to love yourself at the same time." Another song that she found easy to write was "Building a Mystery", co-written with her regular collaborator, Canadian musician and producer Pierre Marchand. Marchand heard her playing a guitar riff and suggested adding some lyrics that he had already written. They came up with the rest of the lyrics together, according to McLachlan, "pretty darn quickly." When the album was finished, McLachlan commented, "I was so happy when I could let it go. I didn't give it another thought when it was done."

Recording and release
Like most of McLachlan's albums, Surfacing was recorded at Marchand's Wild Sky Studios in Morin-Heights, Quebec. Marchand, who produced, engineered, and mixed the album, recorded it on an Otari RADAR recorder and a Neumann 149 microphone. McLachlan played piano, acoustic guitar, and electric guitar and Marchand played keyboards, bass, and a drum machine as well as providing background vocals. The other musicians on the album were Jim Creeggan on upright bass, Yves Desrosiers on guitar, musical saw, lap steel guitar and slide bass, Brian Minato on bass and electric guitar, Michel Pepin on electric guitar, and Ashwin Sood (whom McLachlan married in 1997) on percussion and drums.

The album was released on 15 July 1997, on Nettwerk and Arista Records, debuting at No. 1 on the Canadian RPM 100 Albums chart, its lone week on top of the chart. It peaked at No. 2 on the US Billboard 200. It also reached the top 15 in New Zealand, the top 40 in Australia, and the top 50 in the UK and the Netherlands, her first album to chart in all of those countries. The release of the album coincided with the inaugural tour of McLachlan's Lilith Fair in mid-1997.

The first single from the album was "Building a Mystery", released on 9 June 1997; it spent eight weeks at number one on the Canadian singles chart, placing as the number one single of the year; it also topped the Canadian Adult Contemporary Chart. It rose to number 13 on the US Billboard Hot 100. "Sweet Surrender" was released in late 1997 and reached number two on the Canadian Singles and Adult Contemporary Charts and number 28 on the US Hot 100. The third single released from the album was "Adia", released on 2 March 1998. It peaked at number three on both the Canadian Singles Chart and the Billboard Hot 100, also reaching the top 20 in the UK, her first top-20 hit outside of North America. It also topped the Canadian Adult Contemporary Chart while peaking at number five on the US Adult Contemporary Chart, her first single to achieve that. "Angel", released on 28 September 1998, served as the album's final single, reaching number nine in Canada, number four on the Hot 100, the top 10 in Norway (her first top 10 hit outside of North America), the top 20 in Switzerland and Austria, and the top 40 in the UK, the Netherlands and New Zealand (her first hit in all these countries except for the UK). "Angel" was especially successful on the US Adult Contemporary Chart spending 12 weeks at number one, finishing 1999 as the number one Adult Contemporary song of the year, while also ascending to number three on the Canadian Adult Contemporary Chart. "I Love You" rose to number 23 on the Billboard Hot Dance Club Songs in April 2000.

Critical reception
Writing for The New York Times, Sia Michel called the album "lushly atmospheric" but also ambivalent. She said that while the album paints a "vivid emotional landscape", it is at odds with McLachlan's statement that the album was about "'facing ugly things' about herself"; not revealing anything particularly dark. Michel also noted certain old-fashioned ideas in the album, particularly in "Sweet Surrender", that contrast with the work of contemporaries such as Ani DiFranco and PJ Harvey. She cited "Witness" as the highlight and said of the album, "[p]erhaps she hasn't found what she's looking for, but at least she's trying." Elysa Gardner of Los Angeles Times said it "Showcases her considerable strengths—a shimmering soprano voice and a knack for intelligent, emotionally forthright lyrics but also suffers from a lack of compelling craftsmanship and textural daring."

Music critic Robert Christgau wrote that although he had stayed away from McLachlan's music in the past, "between her Lilith Fair counterpalooza and 'Building a Mystery' bonanza, [he] had to dive in, and got less than [he'd] bargained for." He criticized McLachlan's "monumental banality" and summed the album up as "renormalized pop at its most unnecessary." A reviewer for Rolling Stone criticized the album's slow tempo, commenting that "if you want a piece of her nirvana, you have to go along at her protracted, glacial pace." They said that McLachlan is too "rigid in her introspection" and that they would like to hear her "work up a good head of steam".

AllMusic's Stephen Thomas Erlewine compared it unfavorably to McLachlan's previous album Fumbling Towards Ecstasy. He said that some of the songs were good, and praised "Building a Mystery" in particular, but said that the album offered nothing new. He also noted that the timing of the release, coinciding with the launch of Lilith Fair and the publicity that McLachlan received from that, helped sales of the album. Jom, a staff reviewer for Sputnikmusic, gave the album a positive review, calling it "one of [McLachlan's] best albums" and praising her "tremendous growth as a songwriter and a musician". In interviews, American hip hop artist Darryl McDaniels of Run-D.M.C. has said that hearing "Angel" on the radio, and subsequently listening to more of McLachlan's music, helped him though a period of depression.

Starr report
The album was mentioned in the Starr Report, the late 1990s account of Independent Counsel Ken Starr's investigation of the Monica Lewinsky scandal. After a visit to the White House in November 1997, Lewinsky wrote that she "noticed you (President Clinton) had the new Sarah McLachlan CD" and that "whenever I listen to song No. 5 (Do What You Have to Do), I think of you." McLachlan's representatives had no comment on the matter.

Awards
At the Juno Awards of 1998, McLachlan won four awards: Best Female Vocalist, Songwriter of the Year (with Pierre Marchand, for "Building a Mystery"), Best Album (for Surfacing) and Single of the Year (for "Building a Mystery"). The following year, she did not win any awards, but was nominated for Single of the Year (for "Adia") and Best Video (for "Sweet Surrender").

At the 40th Grammy Awards in 1998, McLachlan was nominated for three awards; she won the awards for Best Female Pop Vocal Performance (for "Building a Mystery") and Best Pop Instrumental Performance (for "Last Dance"). In 1999, she received one more nomination for the album, Best Female Pop Vocal Performance (for "Adia"); she lost to Celine Dion.

Track listing
Notes:
 * Early editions sold in the U.S. and Canada included a two-song bonus disc containing an alternate mix of "Sweet Surrender" and a rendition of "The Prayer of St. Francis". Both of these tracks appeared on the Japanese edition of the album as well.
 * "Full of Grace" previously appeared on the collection Rarities, B-Sides and Other Stuff. The song was also featured in the final moments of the second-season finale of Buffy the Vampire Slayer.

Personnel

 * Sarah McLachlan – lead vocals, background vocals, acoustic guitar, electric guitar, piano
 * Jim Creeggan – upright bass
 * Yves Desrosiers – electric guitar, lap steel guitar, slide bass, saw
 * Pierre Marchand – bass guitar, drum machine, background vocals, keyboards
 * Brian Minato – bass guitar, electric guitar
 * Michel Pepin – electric guitar
 * Ashwin Sood – drums, percussion, piano, background vocals

title: Surfacing (album)


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Tonlé Sap

Tonlé Sap (ទន្លេសាប, Tônlé Sab ; lit. 'Fresh River' or commonly translated as  'Great Lake ' is a lake in the northwest of Cambodia. Belonging to the Mekong River system, Tonlé Sap is the largest freshwater lake in Southeast Asia and one of the most diverse and productive ecosystems in the world. It has been designated as a Biosphere Reserve by UNESCO in 1997 due to its high biodiversity. In the 21st century, the lake and its surrounding ecosystems are under increasing pressure from deforestation, infrastructure development and climate change.

Geography
Tonlé Sap Lake is located in the northwest of the lower Mekong plain, formed by the collision and collapse of the Indian Plate and the Eurasian Plate. The lower Mekong plain used to be a bay, and the sea level rose rapidly at the end of the last glacial period. About 4.5 m high, cores from this period found near Angkor contain tidal deposits, as well as salt marshes and mangrove swamp deposits, deposited in caves about 7,900-7,300 years ago The sediments of Lake Sap also show signs of marine influence. The current river morphology of the Mekong Delta was developed over the past 6,000 years, while the remaining waters in the northwest corner of the lower Mekong plain formed the Tonlé Sap.

Hydrology
The Tonlé Sap drainage basin is bordered to the southwest by the Cardamom Mountains, with heights of more than 1700 m, and to the north are the Piandan Mountains with an average height of 500 m. The basin covers an area of 86000 km2. The 120 km-long Tonlé Sap River connects the Tonlé Sap Lake with the Mekong River and contributes 9% of the flow of the Mekong River. The size and water volume of the lake varies greatly throughout the year, with a minimum area of about 2,500 – and a volume of about 1 km3 in the dry season, and the water body expands in the rainy season, increasing the depth to 9 - 14 m. The maximum area is 16,000 km2, and the volume is about 80 km3.

About 34% of the water in the Tonlé Sap comes from the rivers that enter the lake, about 53.5% from the Mekong River, and 12.5% from precipitation. May to October is the rainy season in the lower Mekong plain, and November to March is the dry season. The annual rainfall is 1000 to 4000 mm. Almost all the precipitation is in the rainy season. At the end of the dry season, the Tonlé Sap Lake has a typical depth of 1 m. As the monsoon rain begins, the water level of the river begins to rise, eventually reversing the flow of the river. The water level of the Tonlé Sap increases by about 10 m, the flow of the Mekong gradually decreases at the end of the rainy season, and the flow of the Tonlé Sap then reverses and begins to replenish the flow of the Mekong.

The extreme hydrodynamic complexity of the Tonlé Sap Lake, both in time and space, makes it impossible to measure specific flow, and water level rather than velocity and volume determines the movement of water as it shapes the landscape. 72% of the modern sediments deposited in the Tonlé Sap come from the Mekong River, while only 28% come from the catchments upstream of the lake. Sediment-bound phosphorus acts as the basis of the food chain through phytoplankton, and internal nutrient cycling plays a crucial role in the productivity of the floodplain and, therefore, the long-term sustainability of the lake's entire ecosystem.

Ecology
The land cover of the Tonlé Sap Lake Basin is 55% of the forest land and 45% of the agricultural land. The lake is surrounded by freshwater mangroves known as "flood forests", accounting for 3% of the basin area, and the floodplain is surrounded by low hills and covered with evergreen or deciduous seasonal tropical plants. The forest is dominated by Dipterocarpaceae, Leguminosae, Lacelandaceae, and in some places Pinaceae, Rohan pineaceae or bamboo. As the distance from the lake becomes farther and farther away, the forest gradually turns into a thicket, and finally into a meadow. In areas with higher quality soils or higher altitudes, deciduous mixed forests and semi-evergreen forests occur. This diversity of vegetation types underlies the species diversity of the Tonle Sap ecosystem, with interlocking forests, grasslands and swamps providing refuge for local wildlife.

The lake is home to at least 149 species of fish, 11 of which are globally endangered, and the lake area is also home to 6 near-threatened species, including spotted-billed, great bald, bengal, black-bellied, and Grey-headed fish eagle and Far Eastern reed, in addition to supporting reptile populations including the endangered Siamese crocodile and numerous freshwater snakes, and although much of the Lake District has been turned into farmland, 200 species of higher plants are still recorded. The Mekong giant catfish, which lives in the Tonlé Sap Lake, is one of the largest freshwater fish in the world. A fisherman caught a Mekong giant catfish weighing nearly 648 pounds in May 2004, but its population has been declining since the mid-1970s. It is currently illegal for fishermen to catch and retain Mekong giant catfish, and only a few are used for scientific research.

As a natural flood reservoir for the entire Mekong River system, Tonlé Sap Lake regulates floods in the lower reaches of Phnom Penh during the rainy season, and is also an important supplement to the dry season flow of the Mekong Delta. In 1997, UNESCO designated the Tonle Sap as a biosphere reserve, but scientists have been concerned that high dams built in southern China and Laos will affect the strength and flow of countercurrents into the Tonlé Sap, reducing the number of fish in the lake. Tonle Sap habitat for nesting, breeding, spawning, and foraging in the floodplain, which will adversely affect fish productivity and overall biodiversity in the Tonle Sap.

Forest loss hotspots are located in low floodplain areas where protected areas are located, significant farmland expansion is mainly in the intersection between the lower and upper floodplains, population growth, fuelwood gathering and logging are the main causes of forest loss, intensification of agricultural activities and upstream hydropower development reduces buffers to natural habitats and increases the risk of forest loss. By the 2030s, hydropower development may lead to large-scale changes in habitat, with the area of coastal forests likely to decrease by 82%, while the area of rain-fed habitats may increase by 10–13%. In July 2020, under the influence of the El Niño phenomenon and the impoundment of dams in the tributaries of the Mekong River, the water level of the Tonle Sap Lake hit a record low for the same period in the past 60 years.

Fishery
The Tonlé Sap Lake District has always been a vital fishing and agricultural production area for Cambodia, and it has largely maintained Angkor, the largest pre-industrial settlement complex in history. While many fish left lakes and ponds to spawn in flooded forests at the onset of floods, the inflow of Mekong floods brought large numbers of fry, which found shelter and food in flooded forests and floodplains.

The approximately 1.2 million people who live in the Tonlé Sap Lake area, which accounts for about 60% of Cambodia's annual freshwater catch of over 400,000 tons, account for 60% of the country's population's protein intake. Most fish are eaten fresh, and savory and fermented fish paste Prahoc is usually marinated from the least popular fish or leftover fish that cannot be sold fresh. For more than a century, the most productive lake areas have been privatized through a government-lease system of fishing grounds, providing more than $2 million in tax revenue annually.

Since Buddhism is against killing, fishermen tend to limit their catch to what they can feed their families. They do not kill the fish with their own hands but wait for the fish to die naturally after they leave the water. At the end of the rice season, people restore canoes that have been in use for hundreds of years or build new canoes when they can't be repaired in temples along the river, in preparation for the boating competition of the water festival. After two days of racing all the canoes come together to celebrate the Naga, the water serpent, who supposedly spit out the lake into the sea at the end of the rainy season, while bringing fish into the Mekong through the Tonlé Sap River.

The area is home to many Cambodians of Vietnamese origin who live in floating villages on boats by the lake. Most of the fishermen of Tonlé Sap Lake are of Vietnamese origin. They have lived in Cambodia for a long time and are the main suppliers of the country's fishery market. They had to flee to Vietnam during the Khmer Rouge reigning era from 1975 to 1979. Only returned after the downfall of the regime and continued to fish in the Tonle Sap.

title: Tonlé Sap


text:
Anglican Province of Christ the King

The Anglican Province of Christ the King (APCK) is a Continuing Anglican church with traditional forms both of doctrine and liturgy. It is considered one of the more Anglo-Catholic jurisdictions among Continuing Anglican church bodies.

History
At the founding of the Continuing Anglican movement in 1977 at the Congress of St. Louis, a proposed constitution for a new Anglican church in North America was put before the four existing dioceses for ratification. The two which did ratify the constitution later adopted the name Anglican Catholic Church. The two which did not ratify because of concerns that the role of the new church's bishops was overly narrow, elected to continue under the original name of the movement. One of these non-ratifying dioceses, the Diocese of the Southeastern States, dissolved within a short time leaving only the Diocese of Christ the King under its bishop ordinary, Robert Morse of California. In 1981, the Diocese of Christ the King reported 40 parishes across the United States, with more than 35 clergy. A new name, Province of Christ the King, was adopted as the church expanded to become a nationwide jurisdiction spanning the United States. The province was renamed as the Anglican Province of Christ the King in 1991.

On July 25, 2007, the bishop and most of the parishes in the Eastern Diocese of the APCK withdrew, joining the Anglican Church in America. However, four of its parishes decided to remain within the APCK.

On June 29, 2007, James E. Provence was elected as successor to Morse upon the latter's retirement as archbishop of the province. Morse continued as provost of St. Joseph of Arimathea Anglican Theological Seminary which he was instrumental in founding in 1979. Provence was installed as Archbishop in 2008, Provence resigned on July 20, 2015, after allegations of misconduct. Frederick G. Morrison was elected to succeed him as archbishop. Morrison retired on January 1, 2020, and was replaced by Archbishop John E Upham. Upham had been consecrated a Suffragan Bishop of the Diocese of the Atlantic States on August 15, 2012. Archbishop Upham deceased in February, 2023.

On June 14th, 2023, Blair W. Schultz was elected as the fifth Archbishop of the Anglican Province of Christ the King. Archbishop Schultz was consecrated Bishop Suffragan of the Diocese of the Atlantic States in Tulsa, Oklahoma, on September 21, 2017, by The Most Reverend Frederick G. Morrison, The Right Reverend Donald M. Ashman, The (then) Right Reverend Doctor John E. Upham, and The Right Reverend Frank W. Brulc.

From 2003 to 2011, the Anglican Catholic Church (ACC), the Anglican Province of Christ the King (APCK), and the United Episcopal Church of North America (UECNA) explored opportunities for greater cooperation and the possibility of achieving organic unity. In 2003, Archbishop John-Charles Vockler of the ACC in a letter, called for prayers for healing of the damaged relations between the ACC and the APCK. In 2007 intercommunion was formally astablished between the APCK and the ACC and UECNA. In January 2009, one bishop from each jurisdiction consecrated three suffragan bishops in St. Louis, intending that they serve all three jurisdictions.

Archbishop Robert Morse died in 2015.

Publications
The publishing arm of the APCK is known as the American Church Union (ACU). The APCK publishes a newsletter called The Shepherd's Staff.

Parishes
The APCK has over forty parishes across three dioceses organized geographically. Sixteen of its parishes are in California.

Seminary
Saint Joseph of Arimathea Anglican Theological College was founded in 1979 as a seminary for the newly formed Diocese of Christ the King. It continues to offer classes, in person and online, mostly for prospective clergy of the APCK. It is located one block south of the University of California, Berkeley.

The college had originally been founded in 1952 by Robert S. Morse as the Episcopal Chaplaincy at Stanford University, with the St. Joseph of Arimathea Foundation established in 1960. In 1964 the current location was purchased. Due to disagreements between Robert S. Morse and the then Episcopal bishop, James Pike, in 1963 Morse resigned as Chairman but filled the Board with Orthodox and Catholic clergy, including Prince Vasili Romanov and the Very Rev. Alexander Schmemann. The St. Joseph’s Student Center hosted Orthodox, Catholic, and Anglican services throughout the week.

title: Anglican Province of Christ the King


text:
Mirrorball (Sarah McLachlan album)

Mirrorball is a 1999 live album by Sarah McLachlan, compiled from performances during the Surfacing tour in 1997–98. Most of the 14 songs are from McLachlan's two most recent albums at the time, Fumbling Towards Ecstasy and Surfacing. It was a commercial success, entering top 3 on both Billboard 200 and Canadian Albums Chart.

The live performance of "I Will Remember You" was released as a single (the studio version having been released in 1995 and 1996) and was a commercial success, entering top 15 on both Billboard Hot 100 and Canadian Hot 100 charts. It went on to win the Grammy Award for Best Female Pop Vocal Performance.

Personnel

 * Sarah McLachlan – vocals, guitars, piano
 * Ashwin Sood – drums, percussion, background vocals
 * Brian Minato – bass guitar
 * David Sinclair – guitars, background vocals
 * Sean Ashby – guitars, background vocals
 * Camille Henderson – background vocals
 * Vincent Jones – keyboards, background vocals

Mirrorball: The Complete Concert
Mirrorball: The Complete Concert is a two-disc expanded version of the album, collecting the same 14 songs and adding nine others. These performances were recorded during the final two nights of McLachlan's Surfacing tour, at the Rose Garden Arena in Portland, Oregon on 20–21 April 1998.

All tracks written by Sarah McLachlan, except where noted.

Disc One

 * 1) "Building a Mystery" (McLachlan/Marchand) – 4:23
 * 2) "Plenty" – 3:19
 * 3) "Hold On" – 5:10
 * 4) "Good Enough" – 5:00
 * 5) "Do What You Have to Do" (McLachlan/Wolstenholme) – 4:07
 * 6) "Witness" (McLachlan/Marchand) – 4:43
 * 7) "Wait" – 4:48
 * 8) "I Will Remember You" (McLachlan/Egan/Merenda) – 3:33
 * 9) "Ice" – 4:39
 * 10) "I Love You" – 4:25
 * 11) "I Will Not Forget You" (McLachlan, Darren Phillips) – 5:43

Disc Two

 * 1) "The Path of Thorns (Terms)" – 6:32
 * 2) "Mary" – 4:01
 * 3) "Adia" (McLachlan/Marchand) – 3:51
 * 4) "Fear" – 4:44
 * 5) "Elsewhere" – 5:05
 * 6) "Vox" – 5:11
 * 7) "Into the Fire" (McLachlan/Marchand) – 3:46
 * 8) "Possession" – 5:13
 * 9) "Ice Cream" – 4:38
 * 10) "Sweet Surrender" – 4:07
 * 11) "Fumbling Towards Ecstasy" (McLachlan/Marchand) – 6:04
 * 12) "Angel" – 6:11

title: Mirrorball (Sarah McLachlan album)


text:
Talk:Federal Meat Inspection Act

Untitled
You attribute the passage of the Meat Inspection Act to the publication of Upton Sinclair's The Jungle. Both these events occurred in 1906--doesn't that seem a little quick for a legislative response to a novel? And, also according to your site, there were several earlier Meat Inspection Acts. This "Upton Sinclair wrote the Jungle so they passed the Meat Inspection Act" statement is just the kind of unexamined thing that gets carried from one secondary source to another like a computer virus. Why don't you take another look at

 * I was told this by a university professor who had spent his entire career studying The Jungle and the Chicago meat packing industy, so I am willing to believe the connection is factual. - SimonP 16:06, Aug 4, 2003 (UTC)

 * Excuse me, but why don't you correct it? What is stopping you? Obviously you have already talked to an authority on the subject. I agree that something does not seem quite right here. --KF 16:22, 4 Aug 2003 (UTC)

 * I'm sorry, SimonP, my answer is to 128.59.85.75. As your text is not indented and the first one not signed, I thought you had written both of the above paragraphs. --KF 16:31, 4 Aug 2003 (UTC)

 * read the novel first, then you give your opinion. Ignorance is not an excuse.

Basically, Upton Sinclair (and I heard this from my AP US History teacher) worked in a meat processing facility before writing the Jungle. When he wrote the book, he wrote very vividly and descriptively about meat processing, using his past experiances when he worked with meat. He tried to convince people with his vivid writing, but, as he has been quoted to say "I aimed for their hearts, but shot too low and hit their stomachs." (or something along those lines) His writing sickened most people, as they had no idea what was actually being done to the meat they were eating until reading the Jungle. While the Meat Inspection Act did not come about wholly because of the Jungle, Upton Sinclair's book was a huge push for it to be passed. --70.113.79.34 19:53, 31 December 2006 (UTC).

Meat Inspection Act and Upton Sinclair
"Protecting America's Health: The FDA, Business, and One Hundred Years of Regulation" by Philip J. Hilts generally supports the statements made in this articled about the Meat Inspection Act. apl1 23SEP2007

Meatwad at bottom.
I removed the word "Meatwad" from the bottom of the page. Haysead (talk) 14:48, 6 March 2008 (UTC)

Split Article into Two
This article should be split into two articles: one focusing only on the FMIA (e.g. when / why it was passed etc);  and another article that focuses on meat inspection in the US. The latter includes info on:

(1) the fact that federal inspection is required only when meat crosses states' lines; (2) the fact that every US state has its own meat inspection regimen for in-state sales;  and (3) the fact that no inspection (fed or state) is required for meat that is not sold (e.g. custom exempt) Oconnell usa (talk) 18:05, 9 May 2012 (UTC)

 * To an extent, we already have this, with the "new" article you're proposing at Food_safety (which at least partially covers #1 and #2), while this article focuses on the FMIA. Some expansion would be great, and frankly the whole topic of food safety deserves more attention.  But I'm not sure that splitting this article, which is fairly well focused on the FMIA (not to mention fairly short) anyway, is the right way to go.  Rwessel (talk) 19:21, 9 May 2012 (UTC)

Infobox information
Jphill19 added an infobox with details on the legislative history. Unfortunately this infobox contradicts the body of the article and published sources like the Atlantic, which says the meat inspection bill was signed into law in 1906, not in 1907 (which would agree with its title of "Federal Meat Inspection Act of 1906"). I can't find the correct information on the 1906 act's history. Jphill19, can you comment on what happened here? Can you fix it, or should the infobox information simply removed? Huon (talk) 19:58, 21 March 2017 (UTC)
 * I have corrected the bill, and added a little on the infobox. I hope this can be taken care of properly. Pianostar9 (talk) 16:33, 30 September 2020 (UTC)

title: Talk:Federal Meat Inspection Act