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Girard Public Library

The Girard Public Library, a Carnegie library, was established in 1899 in Girard, Kansas, United States. The original building was constructed in 1906, at 128 West Prairie Avenue. It was listed on the National Register of Historic Places in 1987. It was the first free library in the city.

History
At Thanksgiving 1897, Jane Addams, founder of Hull House in Chicago, was a guest of her sister, S. Alice Haldeman, in Girard, an active worker in the Presbyterian Church. Miss Addams gave a talk at the church on "Social Settlements," and was surprised to learn at this time that Girard was without a public library, although Cherokee and Weir City had already taken such a step. In January 1898, Mrs. McKay, president of the Ladies Reading Club, appointed Mrs. Haldeman, Mrs. Griffin, Mrs. Smith, and Mrs. Wasser a committee to study the situation. A year later, January 21, 1899, representatives of the Ladies Reading Club, the Mutual Improvement Club, and the Sunflower Club met with Mrs. Haldeman and formed the Federation of City Clubs. At another meeting exactly one week later the Federation organized the Girard Library Association.

Offices were in the county courthouse until being moved to the McMillan building on the south side of the square, over E. Beadle's Store, in the spring of 1901. Mrs. Eva Mitchell was chosen as the first librarian. At that time the library had 370 books, and the librarian received 50 cents per day for keeping it open from 2 to 9 P.M. on Tuesdays, Thursdays, and Saturdays. Miss Blanche Warren became librarian in December, 1901, and served until 1936, by far the longest service of anyone who has held this post.

In 1905, Lewis H. Phillips, an attorney, backed by the Commercial Club and other organizations, succeeded in obtaining $8,000 from Andrew Carnegie on the condition that the city council would pledge maintenance. The city council acted promptly, and it was said that at a population of about 2,500, Girard was the smallest city in the world to have a Carnegie Library at that time. It was also rumored that Jane Addams was a friend of Andrew Carnegie and may have had something to do with obtaining the money.

Two lots were considered for the building of the Carnegie Library. The one chosen was the Viets lot, offered by Marion Coulter, who lived across the street to the south. The price of this 100 x 95 foot lot was $500, all of which had been pledged by residents of the neighborhood. The other lot was the Wasser lot, 100 x 100, on the northeast corner of Buffalo and Osage, opposite the home of J. E. Raymond, who offered to pay for it, the cost also being $500. By a vote of 4 to 2 the board decided on the Viets lot because it was closer to the square, although inferior to the other location in some respects.

An expansion and addition to the original Carnegie building was made in 2002.

Predecessors
Girard's Carnegie library was not the first library in the city.
 * In February 1870, the Crawford County Library Association met at Crawfordsville, located approximately 5 miles west of present-day Girard.
 * In December 1871, the Girard Literary Institute and Library Association held a meeting. In 1875, the librarian of that organization published thanks to several individuals who had made valuable donations to the library.
 * In 1882 there were over 500 books in the Public Library, and 95 new volumes had been ordered. Dr. G. A. Keyes was librarian, and kept the library in his office on the south side of the square, and John Randolph was president. It was open to members of the association at a cost of $1 per year. A festival was held that year for the benefit of the library. The same year mention was made of the A. O. U. W. (Ancient Order of United Workmen) Library.
 * In 1884 John Randolph was chairman at a meeting held in the courthouse for the purpose of considering the establishment of a free library.
 * In 1889 a circulating library was being established in the Veatch Music Store by two college students.

title: Girard Public Library


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Whitehaven railway station

Whitehaven railway station is a railway station serving the coastal town of Whitehaven in Cumbria, England. It is on the Cumbrian Coast line, which runs between Carlisle and Barrow-in-Furness. It is owned by Network Rail and managed by Northern Trains.

History
The first station at Whitehaven was opened on 19 March 1847 by the Whitehaven Junction Railway (WJR) as the terminus of their line from Maryport. This station lay to the south of the present station, with the main entrance on Bransty Row (at ).

On the southern side of the town, the first section of the Whitehaven and Furness Junction Railway (W&FJR) opened on 1 June 1849 from a terminus at Whitehaven (Preston Street) to Ravenglass, but there was no connection between this line and the WJR suitable for passenger trains. In between the two stations stood the town centre, and to the east of that Hospital Hill, so a tunnel 1333 yd long was built beneath the latter, being completed in July 1852. In 1854, the W&FJR passenger trains began using the WJR station at Whitehaven (Preston Street becoming a goods-only station). In 1865, the W&FJR was absorbed by the Furness Railway (FR), and in 1866, the WJR was absorbed by the London and North Western Railway (LNWR).

The LNWR station (formerly WJR) was replaced on 20 December 1874 by a new one named Whitehaven Bransty; it was jointly owned by the LNWR and the FR. This station had its name simplified to Whitehaven on 6 May 1968. The original buildings were demolished and replaced by a modern single-story ticket hall in the mid-1980s. The former goods yard site beyond and behind platform one is now occupied by a supermarket.

The station formerly had four operational platforms, but today only two remain in use (the former platforms three and four having lost their tracks when the layout was simplified and the buildings replaced). The double line from Parton becomes single opposite the station signal box (which still bears the original station name Whitehaven Bransty) and then splits into two - one runs into platform one (a bay used by most terminating services from Carlisle) and the other runs into platform two, which is the through line to Sellafield, Millom and Barrow. Trains heading south must collect a token for the single line section to St Bees from a machine on the platform (with the co-operation of the signaller) before they can proceed. Conversely trains from Barrow must surrender the token upon arrival, the driver returning it to the machine before departing for Workington. Only then can the signaller allow another train to enter the single line section.

Facilities
The ticket office is open six days per week (closed evenings and Sundays) and there is also a ticket machine available. Digital display screens, a P.A. system and information posters provide train running information. Step-free access is available through the main building to both platforms.

Services
There is generally an hourly service northbound to Carlisle and southbound to Barrow-in-Furness (no late evening service operates south of here). A few through trains operate to/from Lancaster via the Furness line.

Train operator Northern introduced a regular Sunday through service to Barrow via the coast at the May 2018 timetable change - the first such service south of Whitehaven for more than 40 years. Services run approximately hourly from mid-morning until early evening, with later trains starting and terminating here. This represents a major upgrade on the former infrequent service of four per day each way to/from Whitehaven only that previously operated.

A Sunday service over the whole length of the Coastal route operated on a one-off basis on Sunday 27 September 2009 (the first time a revenue earning passenger Sunday service operated south of Whitehaven since May 1976) to celebrate the ACoRP Community Rail Festival. An improved Sunday service has been introduced as part of the current Northern franchise.

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Data Universal Numbering System

The Data Universal Numbering System, abbreviated as DUNS or D-U-N-S, is a proprietary system developed and managed by Dun & Bradstreet (D&B) that assigns a unique numeric identifier, referred to as a "DUNS number" to a single business entity. It was introduced in 1963 to support D&B's credit reporting practice. It is standard worldwide. DUNS users include the European Commission, the United Nations, and Apple. More than 50 global industry and trade associations recognize, recommend, or require DUNS. The DUNS database contains over 300 million entries for businesses throughout the world. DUNS numbers can be represented using ISO/IEC 6523 using ICD 0060.

Details
The DUNS number is a nine-digit number, issued by D&B, assigned to each business location in the D&B database, having a unique, separate, and distinct operation for the purpose of identifying them. The DUNS number is random, and the digits have no apparent significance. Until approximately December 2006, the DUNS number contained a mod-10 check digit to support error detection. Discontinuing the check digit increased the inventory of available DUNS numbers by 800 million. As of 25 February 2017, the website shows that there is no charge to get a DUNS number, and the time to create the number is 24 to 48 hours. When obtaining a DUNS number online, the wait is usually 30 business days, but the assignment of a number can be immediate for UK businesses that provide their company registration number. When purchasing the "Small Business Starter" from Dun & Bradstreet Credibility Corp, the wait time reduces to 5 business days or less.

Unlike national employer identification numbers, a DUNS number may be issued to any business worldwide. Prior to 2022, certain U.S. government agencies required that a vendor have a DUNS number and a U.S. Employer Identification Number (EIN). Other agencies, such as some United Nations offices and Australian government agencies, require certain businesses to have a DUNS number.

A DUNS number is sometimes formatted with embedded dashes to promote readability, such as "15-048-3782". Modern usage typically omits dashes and shows the number as in the form "150483782". The dashes are not part of D&B's official definition of the DUNS number.

Businesses may choose to append four extra alphanumeric characters to their DUNS number. This is called a DUNS+4 number. The suffix is for the use of the business (for example, to identify different electronic funds transfer accounts). It has no significance otherwise and is not tracked by Dun & Bradstreet.

From October 2003 to April 2022 the United States government required that all organizations doing business with the federal government use a DUNS number as an identifier. After April 4, 2022, the federal government instead began using the Unique Entity ID created in SAM.gov.

Prior to DUNS numbers, the U.S. government used another coding system known as ACASS. The ACASS number was abolished on 5 October 2005, when a modernized platform replaced the ACASS system.

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Talk:Stephen L. Richards

L
Noticed that the title of this article includes a period after the "L" L did not stand for anything - and the period should be removed. His name was Stephen L Richards, not Stephen L. Richards. How do we want to handle moving the page? -Visorstuff 22:50, 1 September 2005 (UTC)

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Carlos Calvo (historian)

Carlos Calvo (February 26, 1824, Buenos Aires – May 2, 1906, Paris) was an Argentine publicist and diplomat who made influential contributions to international law. He is most well known for the Calvo Doctrine in international law, which holds that jurisdiction in international investment disputes lies with the country in which the investment is located.

In 1860 he was sent by the Paraguayan government on a special mission to London and Paris. Remaining in France, he published in 1863 his Derecho internacional teórico y práctico de Europa y America, in two volumes, and at the same time brought out a French version. The book contained the essence of what has come to be known as the Calvo Doctrine. The book immediately took rank as one of the highest modern authorities on the subject, and by 1887 the first French edition had become enlarged to six volumes.

In 1869, Calvo published an article arguing that states undergoing civil war were not responsible for harm caused to aliens as a result of riot or civil war. According to Kathryn Greenman, Calvo's article influenced later international legal debates about state responsibility for rebel actions.

Between 1862 and 1869 he published in Spanish and French his great collection in fifteen volumes of the treaties and other diplomatic acts of the South American republics, and between 1864 and 1875 his Annales historiques de la révolution de l'Amérique latine, in five volumes. In 1884 he was one of the founders at the Ghent congress of the Institut de Droit International. In the following year he was Argentine minister at Berlin, and published his Dictionnaire du droit international publique et privat in that city.

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Roger Jepsen

Roger William Jepsen (December 23, 1928 – November 13, 2020) was an American politician from Iowa. A member of the Republican Party, he served as Lieutenant Governor of Iowa from 1969 to 1973 and a member of the United States Senate from 1979 to 1985. Jepsen later was the chairman of National Credit Union Administration from 1985 to 1993 where he helped oversee more than 14,000 credit unions nationally.

Early life
Jepsen was born on December 23, 1928, in Cedar Falls, Iowa, the son of Emil and Esther (Sorensen) Jepsen. His grandparents were all Danish immigrants. Jepsen attended public schools.

Education
Jepsen attended University of Northern Iowa. Jepsen graduated from Arizona State University in Tempe, Arizona, in 1950 with a bachelor's degree and in 1953 with a master's degree. At ASU, Jepsen was a member of Tau Kappa Epsilon Fraternity.

Career
Jepsen became a paratrooper in the United States Army 1946–1947 and served in the United States Army Reserve 1948–1960, where he achieved the rank of captain. He was active in farming, insurance and health care businesses.

Jepsen served as a county supervisor of Scott County from 1962 to 1965 and was a state Senator from 1966 to 1968. He was the 39th Lieutenant Governor of Iowa from 1969 to 1973, having been elected with Governor Robert D. Ray in 1968.

In 1978, he was elected to the United States Senate, narrowly defeating incumbent Dick Clark in a major surprise, receiving strong support from National Conservative Political Action Committee (NCPAC). During the campaign, Jepsen taunted Senator Clark as "the Senator from Africa" because of Clark's work on behalf of the people in South Africa against their apartheid government. He served a single term from January 3, 1979, to January 3, 1985. He served as co-chairman of the Joint Economic Committee in the 98th Congress.

Fellow Republican colleagues praised Jepsen for persuading then-U.S. President Ronald Reagan to lift the agricultural ban against the Soviet Union.

Jepsen was defeated by Democratic Congressman Tom Harkin in the 1984 Senate election. Jepsen later served as chairman of the National Credit Union Administration.

During part of his tenure in the Senate, Jepsen sat at the Candy Desk.

Personal life and death
Jepsen married twice, first to Dorothy Ann Lambertson in 1948, they had four children. The marriage ended in divorce. He then married Dee Ann Delaney in 1958 and they had one son together.

Jepsen died on November 13, 2020, at the Clarissa C. Cook Hospice House in Bettendorf, Iowa, at age 91. He was interred at Davenport Memorial Park in Davenport, Iowa.

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History of lesbianism

Lesbianism is the sexual and romantic desire between women. There are historically fewer mentions of lesbianism than male homosexuality, due to many historical writings and records focusing primarily on men.

Ancient Mesopotamia
Women's sexuality in ancient Mesopotamia is not well documented. Stephanie Lynn Budin, writing on love magic, argues that "there remains no evidence for lesbianism in this regard (or any other from Mesopotamia)." However, there are at least two pieces of textual evidence for Mesopotamian lesbianism. One is a divinatory text which mentions female same-sex activity, while another, more explicit text remains unpublished.

There are also mentions in the Code of Hammurabi (c. 1700 BC) of a sal-zikrum. This term may translate to "woman-man" and refer to a gender-nonconforming individual, "perhaps a female functionary, attached to a temple." The word is regularly treated as grammatically feminine, but a sal-zikrum was allowed to marry women, and she inherited the same amount as her brothers. It is possible that a female transgressor of gender boundaries was regarded as a "woman-man" because of her social behavior (i.e., relationships with other women). The term sal-nu-bar, according to a disputed belief, referred to women who were allowed to marry but not to have children, and so "brought another woman with them to bear children"

In addition, an Old Assyrian text writes of two women, Ewanika and Adi-matum, who had a betrothal contract for their "daughter." It is possible that the father passed away, leaving the two women as widows.

Ancient Egypt
Homosexuality in ancient Egypt between women is less often recorded, or alluded to, in documents and other artifacts as compared to homosexuality among men, but it does appear in such documents. The Dream Book of the Carlsberg papyrus XIII claims that "If a woman dreams that a woman has intercourse with her, she will come to a bad end". Depictions of women during the New Kingdom suggest they enjoyed, in a relaxed and intimate atmosphere, the company of other women who were scantily clad or naked. Some cosmetics-related items, which may have been owned and used by women, feature nude and suggestive depictions of women.

There are several pieces of evidence for female homosexuality in Roman Egypt. There are examples of women casting love spells to make other women fall in love with them dating from the second to fourth centuries CE. These spells are unusual because they were likely commissioned by women from lower social classes rather than the elite, and because they contain the names of ancient women with homoerotic desires. For example, Herais cast a love spell on Sarapias, and the following quotation is from Sophia's love spell for Gorgonia:

"Burn, set on fire, inflame the heart, the liver, the spirit of Gorgonia, whom Nilogenia bore, with love and affection for Sophia, whom Isara bore, for a good end.... Force Gorgonia, whom Nilogenia bore, to cast herself into the bath-house for the sake of Sophia, whom Isara bore, for her, so that she love her with passion, longing, unceasing love."The homosexual nature of some spells has been erased. In a love spell for Nike, the name of the commissioner Pantous (or Paitous) could be male or female, but two feminine pronouns reveal that it refers to a woman. Franz Boll assumed that both pronouns were scribal errors, and made the spell heterosexual by substituting masculine equivalents in his 1910 edition of the text. The first edition to restore the homosexual reading was published in 1989, although its authors also argued for Boll's scribal error theory. Masculine pronouns remain in some translations published after 1989.

In the fifth century CE, women at the White Monastery in Upper Egypt sometimes pursued same-sex relationships. A letter from Shenoute chastises two women,, Taêse and , Tsansnô, for running after each other "in friendship and physical desire". This phrase referred to homosexual advances, which were not uncommon. It is unknown if the corporal punishment Shenoute prescribed for the women was administered.

Early imperial China
In early Chinese history sexual activity between women was accepted, and sometimes actively encouraged. Female same-sex relationships were described with a special term, literally 'paired eating', possibly referring to cunnilingus. In the second or third century AD Ying Shao defined it as "when palace women attach themselves as husband and wife". Such relationships sometimes formed between government slaves or members of the emperor's harem. For example, under Emperor Cheng's rule (33 – 7BC) the slave Dào Fáng had a homosexual relationship with Cáo Gōng, the daughter of a slave. The sex handbook Dongxuanzi (, possibly dating to the fifth century AD ) also contains examples of female same-sex contact. In the position called The Paired Dance of the Female Blue Phoenixes, two women practice scissoring.

Ancient Greece
Evidence of female homosexuality in the ancient Greek world is limited. Most surviving sources from the classical period come from Athens, and they are without exception written by men. At least among these Athenian men, the discussion and depiction of female homosexual activity seems to have been taboo. Kenneth Dover suggests that, due to the role played by the phallus in ancient Greek men's conceptions of sexuality, female homosexual love was not explicitly defined as a sexuality or category by the authors of surviving sources.

Nonetheless, there are a few references to female homosexuality in ancient Greek literature. The writings of two poets from the archaic period, Sappho (c. 630) and Alcman (fl. 7th century BC), have been interpreted as concerning female homosexual desire. Alcman wrote hymns known as partheneia, which discuss attraction between young women. Though these hymns are ambiguous, historians have posited that they are erotic or sexual. At roughly the same time, Sappho's poems discuss her love for both men and women. For instance, in Sappho's Ode to Aphrodite, the poet asks Aphrodite for aid in wooing another woman. The fragment describes Sappho both giving and receiving sexual contact from the same partner, in contrast with the rigid active/passive partner dichotomy observed in Greek male homosexual relationships. Only one fragment of Sappho's poetry, Sappho 94, contains a clear mention of female homosexual acts.

Sappho is the most often mentioned example of an ancient Greek woman who may have actually engaged in sexual acts with women. Her sexuality has been debated by historians. Some, such as Denys Page, argue that she was attracted to women. Others, such as Eva Stigers, point out that the descriptions of love between women in Sappho's writings are not necessarily evidence of her own sexuality. Some historians have gone so far as to argue that Sappho's circle were involved in female homosexuality as a kind of initiation ritual. The earliest evidence of Sappho's reputation for homosexual desire comes from the Hellenistic period, with a fragment of a biography found in the Oxyrhynchus Papyri which criticizes Sappho for being "gynaikerastria."

Similarly, some find evidence in Plutarch that Spartan women engaged in homosexual activities, although Plutarch wrote many centuries after classical Greece. In Plutarch's biography of Lycurgus of Sparta, part of his Parallel Lives, the author claims that older Spartan women formed relationships with girls that were similar to the erastes/eromenos relationships that existed between some older and younger male Greeks. Historian Sarah Pomeroy believes that Plutarch's depiction of homosexual relationships between Spartan women is plausible. For instance, Pomeroy argues that homosexual relationships between the girls would have "flourished" in the girls' choirs that performed the partheneia of Alcman.

There are at least two other women poets who wrote in the style of Sappho: Erinna of Teos or Telos (c. late 400s BC) and Nossis of Locri (c. 300 BC). Erinna's Distaff and epigrams lament her childhood friend Baucis in a manner which "contains echoes of Sappho." Nossis of Locri wrote three epigrams in a similar style, one of which bears striking resemblance to the floral eroticism found in Sappho's works. It reads as follows: Nothing is sweeter than desire. All other delights are second.

From my mouth I spit even honey.

Nossis says this, whom Aphrodite does not love,

knows not her flowers, what roses they are. In classical Athens, the idea of homosexual women is briefly mentioned in the Speech of Aristophanes in Plato's Symposium. Later references to female homosexuality in Greek literature include an epigram by Asclepiades, which describes two women who reject Aphrodite's "rules" but instead do "other things which are not seemly". Dover comments on the "striking" hostility shown in the epigram to female homosexuality, contrasting it with Asclepiades' willingness to discuss his own homosexual desire in other works, suggesting that this apparent male anxiety about female homosexuality in ancient Greece is the reason for our paucity of sources discussing it.

In Greek mythology, the story of Callisto has been interpreted as implying that Artemis and Callisto were lovers. The myth of the Amazons has also been interpreted as referring to female homosexual activities.

Female-female relationships or sexual activities were occasionally depicted in Greek art. For example, a plate from Archaic Thera appears to show two women courting. An Attic red figure vase in the collection of the Tarquinia National Museum in Italy shows a kneeling woman fingering the genitals of another woman in a rare explicit portrayal of sexual activity between women in Greek art, although it has also been interpreted as depicting one prostitute shaving or otherwise grooming the other in a non-sexual fashion.

Ancient India
The Arthashastra, an ancient Indian treatise on statecraft likely edited and compiled between the second and third centuries CE, describes the fines individuals must pay for engaging in ayoni, non-vaginal sex. This category includes all non-vaginal sex, whether heterosexual or otherwise. Although both men and women who have sex with each other have to pay a fine, the fine for two women is lower. Overall, "while homosexual sex is unsanctioned" in the Arthashastra, it is also "treated as a minor offense."

The Manusmriti, a first century legal text, places a very small fine upon sex between nonvirgin women; however, one who "manually deflowers a virgin" is sentenced to the loss of two fingers. If two virgins are caught, the 'doer' "has to pay double the girl's dowry and is given ten whiplashes". The Manusmriti fails to provide a punishment for mutual oral or manual sex.

Sanskrit medical texts mention "sexual act[s] in which both the parties are female". The Sushruta Samhita and Charaka Samhita both classify lesbianism as a disease resulting from an atypical conception. The latter describes it as incurable, and states that a lesbian is "a woman who has an aversion for man and who has no breasts." The term used for a lesbian in these texts is nārīṣaṇḍha.

The Kama Sutra mentions phallus-shaped bulbs, roots, and fruits as dildos used as dildos in lesbian sex, and also records cunnilingus between women.

Roman Empire, the New Testament, and early Christianity
The lesbian love story between Iphis and Ianthe, in Book IX of Ovid's the Metamorphoses, is most vivid. When Iphis' mother becomes pregnant, her husband declares that he will kill the child if it is a girl. She bears a girl and attempts to conceal her sex by giving her a name that is of ambiguous gender: Iphis. When the "son" is thirteen, the father chooses a golden-haired maiden named Ianthe as the "boy's" bride. The love of the two girls is written sympathetically:

They were of equal age, they both were lovely, Had learned the ABC from the same teachers, And so love came to both of them together In simple innocence, and filled their hearts With equal longing.

However, as the marriage draws ever closer, Iphis recoils, calling her love "monstrous and unheard of". The goddess Isis hears the girl's moans and turns her into a boy.

References to love between women are sparse. Phaedrus attempts to explain lesbianism through a myth of his own making: Prometheus, coming home drunk from a party, had mistakenly exchanged the genitals of some women and some men. Phaedrus remarks: "Lust now enjoys perverted pleasure."

It is quite clear that paiderastia and lesbianism were not held in equally good light, possibly because of the violation of strict gender roles. Seneca the Elder mentions a husband who killed his wife and her female lover and implies that their crime was worse than that of adultery between a male and female.

Iamblichus, a Greek novelist from the first century AD, is best known for his Babylonaica, or Babylonian Tales. The Babylonaica contains a side story about "Berenice, who was daughter of the king of Egypt, and about her wild and lawless passions: and how she had relations with Mesopotamia." According to an ancient summary of the episode, Berenice and Mesopotamia (a woman) are wed. Although the Babylonaica mainly deals with a heterosexual couple, Sinonis and Rhodanes, Berenice and Mesopotamia exist as foils for the pair. Classicist Helen Morales cautions that this tale ought not to be treated as "certain evidence...that lesbian marriages were performed in the Roman imperial period," but the mere fact that it exists and survives is remarkable.

Lucian's Dialogues of the Courtesans contain an episode in which a woman named Megilla renames herself Megillus and wears a wig to cover her shaved head. She marries Demonassa of Corinth, although Megillus is from Lesbos. Her friend Leaena comments that "They say there are women like that in Lesbos, with faces like men, and unwilling to consort with men, but only with women, as though they themselves were men". Megillus seduces Leaena, who feels that the experience is too disgusting to describe in detail. Leila J. Rupp writes in Sapphistries: A Global History of Love Between Women: "Two things are significant in this depiction: the connection of an aggressive woman from Lesbos with masculinity and the portrayal of the seduced as a prostitute".

In another dialogue ascribed to Lucian, two men debate over which is better, male love or heterosexuality. One man protested that if male affairs were legitimized, then lesbianism would soon be condoned as well, an unthinkable notion.

The apocryphal Apocalypse of Peter describes the punishment of both male and female homosexuals in Hell: "And other men and women being cast down from a great rock fell to the bottom, and again were driven by them that were set over them, to go up upon the rock, and thence were cast down to the bottom and had no rest from this torment. And these were they that did defile their bodies behaving as women: and the women that were with them were they that lay with one another as a man with a woman."

Japan
Relationships between women are described in The Princess in Search of Herself, a piece of literature from either the Heian or Kamakura period. In it Chūjō is a lady-in-waiting for the High Priestess at Ise, and the two are romantically involved. Chūjō becomes angry and jealous when the high priestess abandons her to pursue a relationship with Kozaishō, another lady-in-waiting. The text describes physical intimacy between women clearly, casting doubt on claims that female homosexuality was not present in early Japanese literature.

It has been suggested that the famous Heian period writer Murasaki Shikibu loved women, a reading which has been called bold, and which is based on potentially homoerotic poems exchanged with other women. One section of her diary reads: "In particular I missed Lady Dainagon...I sent her the following:
 * How I long for those waters on which we lay,
 * A longing keener than the frost on a duck's wing.

To which she replied:
 * Awakening to find no friend to brush away the frost,
 * The mandarin duck longs for her mate at night."Bowring notes that the mandarin duck was a firmly established metaphor for lovers at the time, but states that the relationship was only platonic. Some work has been criticized for ignoring lesbian readings of poems like these, in "an explaining away of the simplest interpretation of a text in favor of a more complicated, but heterosexually normative, reading."  Examples come from the poetic exchanges between Senshi and Kodaifu, and between Ukon and Taifu, both in the Heian period. Edward Kamens notes the erotically charged nature of the poems, but says only that they "would readily be read as explicit tropes of sexual desire" if they had not been exchanged between two women.

Other references to same-sex practices between women before the Edo period are more ambiguous. In the Kojiki the sun goddess Amaterasu is lured out of a cave by Ame no Uzume dancing and removing her clothes. Dildos dating from as early as the Nara period may have been used for masturbation rather than lesbian sex.

Ireland
A poem by Flann Mainistrech claims that the goddess Áine died of love for Banba, but rather than representing a lesbian lover, Banba may be a personification of Ireland in this story. St. Brigid of Kildare, who died in the 6th century, may have had a lesbian relationship with Darlughdacha, a nun with whom she shared a bed.

An early story about Irish lesbianism involves the 8th-century king Niall Frossach and is recorded in the Book of Leinster. A woman has given birth to a child without having had sex with a man, and the king must explain how this has happened: "The king was silent then. 'Have you had playful mating with another woman?', said he, 'and do not conceal it if you have'. 'I will not conceal it', said she; 'I have'. 'It is true...', said the king. 'That woman had mated with a man just before, and the semen which he left with her, she put into your womb in the tumbling, so that it was begotten in your womb. That man is the father of your child, and let it be found out who he is'."The story uses the term lánamnas rebartha 'playful mating' to refer to lesbian sex.

The Old Irish Penitential is a penitential written in Old Irish from before the end of the 8th century. It specified the same punishment for men who have intercrural or anal sex as for "women or girls who do the same thing among themselves". The punishment was two years of penance.

Britain and continental Europe
Bieiris de Romans was a 13th-century trobairitz who wrote a canso to another woman, Maria, cited below.

"Thus I pray you, if it please you that true love And celebration and sweet humility should bring me such relief with you, if it please you, lovely woman, then give me that which most hope and joy promises for in you lie my desire and my heart"

The canso is the genre in which love poems were written, but it is possible that Maria was not a lover but a "female acquaintance, friend, confidante, or close relative." Clearer evidence for lesbian relationships is found in a manuscript from Tegernsee; dating from the 12th century, it contains lesbian love poems which were likely composed at a local monastery for women. The quote below, which "seems to presuppose a passionate physical relationship", is from A.'s poem to G. "When I recall the kisses you gave me, And how with tender words you caressed my little breasts, I want to die Because I cannot see you." In medieval Europe, the Christian Church took a stricter view of same-sex relations between women. Penitentials, developed by Celtic monks in Ireland, were unofficial guidebooks which became popular, especially in the British Isles. These books listed crimes and the penances that must be done for them. For example, "...he who commits the male crime of the Sodomites shall do penance for four years". The several versions of the Paenitentiale Theodori, attributed to Theodore of Tarsus, who became archbishop of Canterbury in the 7th century, make special references to lesbianism. The Paenitentiale states, "If a woman practices vice with a woman she shall do penance for three years". Penitentials soon spread from the British Isles to mainland Europe. The authors of most medieval penitentials either did not explicitly discuss lesbian activities at all, or treated them as a less serious sin than male homosexuality.

The Old French legal treatise Li livres de jostice et de plet (c. 1260) is the earliest reference to legal punishment for lesbianism akin to that for male homosexuality. It prescribed dismemberment for the first two offences and death by burning for the third: a near exact parallel to the penalty for a man, although what "dismemberment" could mean for a medieval woman is unknown. In Spain, Italy, and the Holy Roman Empire, sodomy between women was included in acts considered unnatural and punishable by burning to death, although few instances are recorded of this taking place. In the Holy Roman Empire under Charles V, a law on sexual offences specifically prohibits sex acts between women.

There exist records of about a dozen women in the medieval period who were involved in lesbian sex, as defined by historian Judith Bennett as same-sex genital contact. All of these women are known through their involvement with the courts, and were imprisoned or executed. An early example of a woman executed for homosexual acts occurred in 1477, when a girl in Speier, Germany, was drowned. The 16th-century writings of Spanish jurist Antonio Gomez mentions the burning of two nuns for the use of "material instruments".

Not all women were so harshly punished, though. In the early fifteenth century, a Frenchwoman, Laurence, wife of Colin Poitevin, was imprisoned for her affair with another woman, Jehanne. She pleaded for clemency on the grounds that Jehanne had been the instigator and she regretted her sins, and was freed to return home after six months imprisonment. A later example, from Pescia in Italy, involved an abbess, Sister Benedetta Carlini, who was documented in inquests between 1619 and 1623 as having committed grave offences including a passionately erotic love affair with another nun when possessed by a Divine male spirit named "Splenditello". She was declared the victim of a "diabolical obsession" and placed in the convent's prison for the last 35 years of her life.

However, an Italian surgeon, William of Bologna, attributed lesbianism to a "growth emanating from the mouth of the womb and appearing outside the vagina as a pseudopenis."

Arab world
In the medieval Arab world, lesbianism was considered to be caused by heat generated in a woman's labia, which could be alleviated by friction against another woman's genitalia. Medieval Arabic medical texts considered lesbianism to be inborn. For instance, Masawaiyh reported:

"Lesbianism results when a nursing woman eats celery, rocket, melilot leaves and the flowers of a bitter orange tree. When she eats these plants and suckles her child, they will affect the labia of her suckling and generate an itch which the suckling will carry through her future life."

Al-Kindi wrote:

"Lesbianism is due to a vapor which, condensed, generates in the labia heat and an itch which only dissolve and become cold through friction and orgasm. When friction and orgasm take place, the heat turns into coldness because the liquid that a woman ejaculates in lesbian intercourse is cold whereas the same liquid that results from sexual union with men is hot. Heat, however, cannot be extinguished by heat; rather, it will increase since it needs to be treated by its opposite. As coldness is repelled by heat, so heat is also repelled by coldness."

The earliest story about lesbianism in Arabic literature comes from the Encyclopedia of Pleasure, and tells the story of the love between a Christian, Hind bint al-Nu'man, and an Arab woman, Hind bint al-Khuss, and we know from the Fihrist, a tenth-century catalogue of works in Arabic, of writings about twelve other lesbian couples which have not survived. In addition, Ahmad al-Tifashi wrote a collection of stories, known as A Promenade of the Hearts, which included some poems on homosexual and lesbian themes. Other accounts which mentioned lesbian relationships, include Allen Edwardes in his The Jewel in the Lotus: A Historical Survey of the Sexual Culture of the East, and Leo Africanus who reported about female diviners in Fez. Moreover, the mutazarrifat (refined courtly ladies, also used for lesbians) were present in the Islamic world such as Wallada bint al-Mustakfi in Al-Andalus, and slave girls (qaynas) who lived in the Abbasid Caliphate. According to the Ali ibn Nasr al-Katib's Encyclopedia of Pleasure, a female poet named Al-Hurqah loved another woman, the legendary Hind bint al-Khuss. When Hind Bint al-Khuss died, her faithful lover "cropped her hair, wore black clothes, rejected worldly pleasures, vowed to God that she would lead an ascetic life until she passed away". Hind bint al-Nu'man even builds a monastery to commemorate her love for al-Zarqāʾ. This source figures the two characters as the first lesbians in Arab culture.

Judaism
Between 1170 and 1180 Maimonides, one of the foremost rabbis in Jewish history, compiled his magnum opus, the Mishneh Torah. It is the only Medieval-era work that details all of Jewish observance, and as regarding lesbianism states:

For women to be mesollelot [women rubbing genitals against each other] with one another is forbidden, as this is the practice of Egypt, which we were warned against: "Like the practice of the land of Egypt ... you shall not do" (Leviticus 18:3). The Sages said [in the midrash of Sifra Aharei Mot 8:8–9], "What did they do? A man married a man, and a woman married a woman, and a woman married two men."

Even though this practice is forbidden, one is not lashed [as for a Torah prohibition] on account of it, since there is no specific prohibition against it, and there is no real intercourse. Therefore, [one who does this] is not forbidden to the priesthood because of harlotry, and a woman is not prohibited to her husband by this, since it is not harlotry. But it is appropriate to administer to them lashings of rebellion [i.e., those given for violation of rabbinic prohibitions], since they did something forbidden. And a man should be strict with his wife in this matter, and should prevent women known to do this from coming to her or from her going to them.

Thailand
Sources on female homosexuality in Thai history primarily discuss royal harems, using the label เล่นเพื่อน len-phuean which literally means 'to play [with] friends'. One of the earliest references is a law from King Borommatrailokkanat (who reigned 1448–1488), which penalizes lesbian relationships between palace women with whipping and which survives as part of the Three Seals Law. There is no evidence of this punishment ever being used, and an American ambassador in the 19th century wrote that homosexuality was very common, and that only monks had been punished for it.

Another source of evidence for female same-sex relationships is poetry and fiction based partly on real royal harems. The earliest such literature, from the Rattanakosin Kingdom, is unusual in focusing more on female homosexuality than male homosexuality. However, many of the literary sources are critical, and describe lesbianism as something to be avoided. A mural at Wat Khongkharam depicts women surreptitiously touching each other's breasts, but also depicts women being punished for lesbianism.

Latin World
The Florentine Codex, an encyclopedic work on the Aztec and other peoples of Central America finished in 1577, contains a section on Aztec homosexuality. Book ten of the Codex covers both male and female sexuality; Geoffrey Kimball provides a terminology guide to and a new translation of this source. According to Kimball, the context of the Classical Nahuatl term xōchihuah ("owner of flowers") seems to denote a "homosexual of either sex." Another word, patlācheh, seems to refer specifically to a lesbian.

Kimball's translation includes the following excerpt: She is a possessor of arrows; an owner of darts.

She is a possessor of companions, one who pairs off with women,

she is one who makes friends with women, one who provides herself with various young women,

one who possesses various young women. Although the text goes on to include other unflattering descriptions of a woman who has sex with other women, "the invective against the homosexual woman is much less strident against the homosexual man". Kimball adds that the first line of this excerpt "may refer to a woman who violates the sex-role stereotype, or it may have some other reference, at present not yet understood".

Juana Inés de la Cruz (12 November 1648 – 17 April 1695) was a prolific scholar, poet, writer, and protofeminist known for her searing critiques of misogyny. She also "addressed to three vicereines more than forty passionate, often playful, love poems". The romantic nature of these poems has been debated by scholars for decades, but Amanda Powell argues that nonromantic readings of de la Cruz's work stem from historical and modern assumptions of heterosexuality. For example, De la Cruz's Redondilla 87, which rapturously extols the qualities of a woman named "Feliciana," could be read in a homoerotic manner.

Felipa de Souza (1556–1600) was a woman who had romantic relationships with other women during the Brazilian colonial era. She was accused of sodomy, which caused her to fall victim to the Catholic Inquisition.

Leona Florentino was born in the Philippines during the Spanish colonial regime in 1849. She is the mother of Philippine women's literature and the pioneer in Philippine lesbian literature, known for kickstarting her homeland's feminist movement, which also led her to be honored as the mother of feminist literature in the country.

Europe
In early modern England, female homosexual behavior became increasingly culturally visible. Some historians, such as Valerie Traub, have argued that this led to increasing cultural sanctions against lesbian behaviors. For instance, in 1709, Delariviere Manley published The New Atlantis, attacking lesbian activities. However, others, such as Friedli and Lillian Faderman have played down the cultural opposition to female homosexuality, pointing out that it was better tolerated than male homosexual activities. Additionally, despite the social stigma, English courts did not prosecute homosexual activities between women, and lesbianism was largely ignored by the law in England. Although Charles Hamilton (female husband), according to Henry Fielding, was whipped for fraud, the courts and the press of the time do not seem to have believed she committed any crimes. Terry Castle contends that English law in the eighteenth century ignored female homosexual activity not out of indifference, but out of male fears about acknowledging and reifying lesbianism.

The literature of the time attempted to rationalize some lesbian activities, commonly searching for visible indications of sapphic tendencies. In The New Atlantis, the "real" lesbians are depicted as being masculine. However, Catherine Craft-Fairchild argues in "Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism" (2006) that Delariviere Manley fails to establish a coherent narrative of lesbians as anatomically distinct from other women, whereas Fielding in The Female Husband focuses on the corruption of Hamilton's mind. Jonathan Swift, writing for The Tatler in 1711, acknowledges the difficulty inherent in establishing such a narrative framework, where he describes a woman having her virginity tested by a lion. Despite the onlookers' failure to detect anything amiss, the lion identified her as "no true Virgin." At the same time, positive—or potentially positive writings—concerning female homosexuality drew on the languages of both female same-sex friendship and heterosexual romance. At the time, there were no widespread cultural motifs of homosexuality. Only among the less respectable members of society does it seem that there was any sort of a lesbian subculture. Academics find it likely that there was such a subculture amongst dancers and prostitutes in 18th- and early-19th-century Paris as well as in 18th-century Amsterdam.

France
The late nineteenth and early twentieth centuries also saw an increase in lesbian visibility in France, both in the public sphere and in art and literature. Fin de siecle society in Paris included bars, restaurants and cafes frequented and owned by lesbians, such as Le Hanneton, La Souris and Le Rat Mort. Private salons, like the one hosted by the American expatriate Nathalie Barney, drew many lesbian and bisexual artists and writers, including Julie d'Aubigny, Romaine Brooks, Renee Vivien, Colette, Djuna Barnes, Gertrude Stein, and Radclyffe Hall. One of Barney's lovers, the courtesan Liane de Pougy, published a best-selling novel based on their romance called l'Idylle Saphique (1901). Many publicly acknowledged lesbians and bisexual women were entertainers and actresses. Some, like the writer Colette and her lover Mathilde de Morny, performed lesbian theatrical scenes in cabarets; these drew outrage and censorship. Descriptions of lesbian salons, cafes and restaurants were included in tourist guides and journalism of the era. These guides and articles also mentioned houses of prostitution that were uniquely for lesbians. Henri de Toulouse-Lautrec created paintings of many of the lesbians he met, some of whom frequented or worked at the famed Moulin Rouge.

The 18th-century lesbian secret society named "Sect of Anandrynes" included peoples like; Marie Thérèse Louise of Savoy, Princesse de Lamballe, Yolande de Polastron, Mlle Raucourt, Sophie Arnould, and Marie Antoinette.

Ireland

Lady Frances Brudenell, Countess of Newburgh, was an Irish aristocrat known as the subject of a satire in which she was portrayed as the leader of a society of lesbians.

The "Ladies of Llangollen", Eleanor Butler (1739–1829) and Sarah Ponsonby (1755–1831), were two upper-class Irish women whose relationship scandalised and fascinated their contemporaries. The pair moved to a Gothic house in Llangollen, North Wales, in 1780 after leaving Ireland to escape the social pressures of conventional marriages.

England

There was allegedly a lesbian relationship between Anne, Queen of Great Britain and her courtier Abigail Masham, Baroness Masham.

Anne Seymour Damer, an acclaimed English sculptor, may have been a lesbian and was in a relationship with the actress Elizabeth Farren.

Lady Catherine Jones' decision not to marry, and her close relationships and cohabitation with women throughout her life and into her death, merit speculation that she was a lesbian. The frustratingly minimal surviving documentation of her life makes this difficult to assert with confidence, but readers can read her 'close unions' with Kendall, and with Astell, as not entirely platonic.

Germany
Catharina Margaretha Linck was a Prussian woman who for most of her adult life presented herself as a man. She married a woman and, based on their sexual activity together, was convicted of sodomy and executed by order of King Frederick William I in 1721. Linck's execution was the last for lesbian sexual activity in Europe and an anomaly for its time.

Sweden
The question of Christina, Queen of Sweden's sexuality has been debated, but her relationships with women were noted during her lifetime. Christina seems to have written passionate letters to Ebba Sparre, and Guilliet suggested a relationship between Christina and Gabrielle de Rochechouart de Mortemart, Rachel, a niece of Diego Teixeira, and the singer Angelina Giorgino. According to Veronica Buckley, Christina was a "dabbler" who was "painted a lesbian, a prostitute, a hermaphrodite, and an atheist" by her contemporaries, though "in that tumultuous age, it is hard to determine which was the most damning label".

Italy
Laudomia Forteguerri was an accomplished Italian poet and a member of one of the most powerful families in the sixteenth-century Republic of Siena. She is considered by some historians to be Italy's earliest lesbian writer, and she was famous for her beauty, wit, and intelligence.

Spain
Eleno de Céspedes, was a Spanish surgeon who married a man and later a woman, and was tried by the Spanish Inquisition. Céspedes may have been an intersex and/or transgender person, or, if a woman, may have been a lesbian and/or the first female surgeon known in Spain and perhaps in Europe.

Princess Isabella of Parma found more fulfillment in her relationship with her sister-in-law, Archduchess Maria Christina, than with her husband.

Colonial America and the United States
In colonial American history, laws against lesbianism were suggested but not created or enforced. In 1636, John Cotton proposed a law which would make sex between two women (or two men) in Massachusetts Bay a capital offense, but the law was not enacted. It would have read, "Unnatural filthiness, to be punished with death, whether sodomy, which is carnal fellowship of man with man, or woman with woman, or buggery, which is carnal fellowship of man or woman with beasts or fowls". In 1655, the Connecticut Colony suggested a law against sodomy between women (as well as between men), but it did not take effect.

However, Sarah White Norman and Mary Vincent Hammon in 1649 in Plymouth Colony were prosecuted for "lewd behavior with each other upon a bed". Their trial documents are the only known record of sex between female English colonists in North America in the seventeenth century. Hammon was only admonished, perhaps because she was under sixteen, but in 1650 Norman was convicted and required to publicly acknowledge her "unchaste behavior" with Hammon. She was also warned against future offenses. This is the only known example of the prosecution of female homosexual activities in United States history.

In 1779, Thomas Jefferson proposed a law stating that "Whosoever shall be guilty of rape, polygamy, or sodomy with man or woman shall be punished, if a man, by castration, if a woman, by cutting thro' the cartilage of her nose a hole of one half inch diameter at the least", but the proposal failed.

Close intimate relationships were common among women in the mid-nineteenth century. This was attributed to strict gender roles that led women to expand their social circle to other women for emotional support. These relationships were expected to form close between women with similar socioeconomic status. Since there was not defined language in regards to lesbianism at the time, these relationships were seen as merely homosocial. Though women developed very close emotional relationships with one another, marriage to men was still the norm. However, there is evidence of possible sexual relationships beyond an emotional level. Documents from two African-American women describe practices known as "bosom sex." While these women practiced heterosexuality with their husbands, it is still believed their relationship was romantic and sexual.

The late nineteenth century and early twentieth century saw the flourishing of "Boston marriages" in New England. The term describes romantic friendship between two women, living together without any financial support from men. Many lasting romantic friendships began at women's colleges. This kind of relationship actually predates the New England custom, as there have been examples of this in the United Kingdom and continental Europe since the seventeenth century. Belief in the platonic nature of Boston marriages began to dissipate after followers of Freud cast suspicion on the supposed innocent friendships of the "marriages".

Later 20th and early 21st centuries (1969–present)
The Stonewall Riots were a series of spontaneous demonstrations, when members of the gay (i.e. LGBT) community fought back when police became violent during a police raid in the early morning hours of June 28, 1969, at the Stonewall Inn, located in the Greenwich Village neighborhood of Manhattan, New York City. The crowd was spurred to action when butch lesbian Stormé DeLarverie punched the police officer who had struck her over the head, and called out to the crowd, "Why don't you guys do something?" These riots are widely considered to constitute the single most important event leading to the gay liberation movement in the US, and one of the most important events in the modern fight for LGBT rights in the United States.

Political lesbianism originated in the late 1960s among second wave radical feminists as a way to fight sexism and compulsory heterosexuality (see Adrienne Rich's essay "Compulsory Heterosexuality and Lesbian Existence"). Sheila Jeffreys, a lesbian, helped to develop the concept when she co-wrote "Love Your Enemy? The Debate Between Heterosexual Feminism and Political Lesbianism" with the Leeds Revolutionary Feminist Group. They argued that women should abandon support of heterosexuality and stop sleeping with men, encouraging women to rid men "from your beds and your heads." While the main idea of political lesbianism is to be separate from men, this does not necessarily mean that political lesbians have to sleep with women; some choose to be celibate or identify as asexual. The Leeds Revolutionary Feminist Group definition of a political lesbian is "a woman identified woman who does not fuck men". They proclaimed men the enemy and women who were in relationships with them collaborators and complicit in their own oppression. Heterosexual behavior was seen as the basic unit of the patriarchy's political structure, with lesbians who reject heterosexual behavior therefore disrupting the established political system. Lesbian women who have identified themselves as "political lesbians" include Ti-Grace Atkinson, Julie Bindel, Charlotte Bunch, Yvonne Rainer, and Sheila Jeffreys.

On December 15, 1973, the American Psychiatric Association voted almost unanimously to remove "homosexuality" from the list of psychiatric disorders that are included in the group's Diagnostic and Statistical Manual of Mental Disorders. This reversal came after three years of protests from gay and lesbian liberation activists and major disruption at the group's panel on homosexuality in 1970.

In 1974, Maureen Colquhoun came out as the first lesbian MP for the Labour Party in the UK. When elected she was in a heterosexual marriage.

Lesbian feminism, which was most influential from the mid-1970s to the mid-1980s (primarily in North America and Western Europe), encourages women to direct their energies toward other women rather than men, and often advocates lesbianism as the logical result of feminism. Some key thinkers and activists in lesbian feminism are Charlotte Bunch, Rita Mae Brown, Adrienne Rich, Audre Lorde, Marilyn Frye, Mary Daly, Sheila Jeffreys and Monique Wittig (although the latter is more commonly associated with the emergence of queer theory). Into the mid-1970s, lesbians around the world were publishing their personal coming out stories, as these came few and far between at the time. In addition to coming out stories, lesbians were publishing biographies of lesbian writers who were misplaced in history, looking for examples of who they were and how their community came to be. As with Gay Liberation, the lesbian feminist understanding of the lesbian potential in all women was at odds with the minority-rights framework of the Gay Rights movement. Many women of the Gay Liberation movement felt frustrated at the domination of the movement by men and formed separate organizations; some who felt gender differences between men and women could not be resolved developed "lesbian separatism", influenced by writings such as Jill Johnston's 1973 book Lesbian Nation. Disagreements between different political philosophies were, at times, extremely heated, and became known as the lesbian sex wars, clashing in particular over views on sadomasochism, prostitution and transgenderism. The "Sex Wars" was a time in feminist history that divided "anti-pornography" and "pro-sex" feminists. The common belief among pro-sex feminists was that there needed to be a new way for female desire to be advertised and demonstrated. General photography of women in this manner was debated among feminists everywhere.

In the Eastern Bloc, although there were no standard laws regarding discrimination against gays and lesbians, self-expression was discouraged as it encouraged people toward actions that were outside the accepted norms of a harmonious socialist society. As such, state police often used blackmail and kept dossiers on homosexual people as a way for them to be manipulated by the state. Activists in Eastern Europe were not unaware of events in the West, but generally forming associations for any type of special interest group was forbidden until the 1980s. Because state sanction was not given, many support systems for lesbians operated clandestinely. For example, in East Germany, Ursula Sillge formed the Sunday Club in 1986 to offer both a means for lesbians to gather outside the state-sanctioned churches but as a way for them to provide educational materials about homosexuality to each other and press authorities to acknowledge the discrimination faced by lesbians and gays. The Sunday Club would not gain official sanction and the ability to register as an organization until 1990. In Hungary, the first legally recognized organization to represent the LGBT community was Homéros Association. It was organized in 1988 at the Ipoly Cinema, a venue where Ildikó Juhász operated an after-hours safe space for lesbians to come together to create social networks.

The Lesbian Avengers began in New York City in 1992 as "a direct action group focused on issues vital to lesbian survival and visibility." Dozens of other chapters quickly emerged worldwide, a few expanding their mission to include questions of gender, race, and class. Newsweek reporter Eloise Salholz, covering the 1993 March on Washington for Lesbian, Gay and Bi Equal Rights and Liberation, believed the Lesbian Avengers were so popular because they were founded at a moment when lesbians were increasingly tired of working on issues, like AIDS and abortion, while their own problems went unsolved. Most importantly, lesbians were frustrated with invisibility in society at large, and invisibility and misogyny in the LGBT community.

Many activists in the 21st century have attempted to create more visibility for lesbian history and the activists that brought it to light. They argue that LGBTQ history is not nearly as represented as other civil rights movements, including African American's or women's civil and equal rights. Activists and other volunteers around the country have attempted to collect historical artifacts, documents, and other stories to help preserve this history for generations in the future to celebrate and cherish. Also in the 21st century, there has been an increased movement for LGBTQ+ visibility in school curriculums. The exclusion of the LGBTQ+ community and its history is one of the biggest contributors to homophobia and the exclusion of those a part of the LGBTQ community in schools.

title: History of lesbianism


text:
Talk:Iqaluit Airport

Untitled
Iqaluit Airport was taken out of the National Airports System in 2005.

Iqaluit International Airport
Is It True That Iqaluit's Airport Is Now An International Airport?

I have cleared customs in corporate aircraft at Iqaluit enroute from Europe to the USA. If you consider an airport with customs as an international airport then yes, it is. —Preceding unsigned comment added by 99.13.173.77 (talk) 01:16, 7 May 2009 (UTC)

Canada's Border Services Agency (CBSA) has Iqaluit listed as an airport of entry. http://www.cbsa-asfc.gc.ca/do-rb/services/aoe-eng.html — Preceding unsigned comment added by 216.154.5.198 (talk) 17:09, 7 May 2014 (UTC)

Other Information
Does this article really need a summary of every single flight ever to be diverted to the airport? Surely the purpose would be better served by simply noting that, from time to time, flights are diverted to Iqaluit in emergencies?TSNwatcher (talk) 03:20, 21 December 2010 (UTC)
 * I would think that the first paragraph could fit in the accidents and incidents section. The third, fourth, fifth and last paragraphs should be merged into the article and the others should go. Enter CBW, waits for audience applause, not a sausage. 12:41, 24 December 2010 (UTC)

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Swiss diversion
The recent Swiss diversion to Iqaluit seems to keep making its way into this article. WP:AIRPORTS and WP:NOTNEWS tend to suggest that such transient overall common and of no continued significance should not be added. This diversion is used as one of the references for the opening sentence. Andrewgprout (talk) 19:15, 5 March 2017 (UTC)
 * doesn't seem to meet the criteria for WP:AIRCRASH. No one one died, plane didn't crash, and the aircraft didn't suffer any significant damage. TravelLover37 (talk) 00:43, 6 March 2017 (UTC)
 * I have no idea why people seem to want to add this particular diversion. There have been multiple diversions over the years but none seem to have incited so much interest as this. I've also left a message a asking them to stop. CambridgeBayWeather, Uqaqtuq (talk), Sunasuttuq 01:20, 6 March 2017 (UTC)

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Air Greenland
. Neither source says that the flight is seasonal.

Air Greenland to restart Nuuk—Iqaluit link in summer 2024 says it will start in the summer. It says the flight will run until 23 October 24 and "...is open to maintaining the route past October if justified by demand."

Iqaluit-Nuuk flight bookings open says that the flights will end 23 October 24. And it also says "...that if demand for this direct flight is good, there is a potential to expand the service."

Neither source gives any indication that the flights will occur in 2025. The only mention of season in either source is the firs where it says "...the route was cancelled after the 2014 season." These flights may be seasonal but they may not be. In fact given the two sources the flights may continue throughout the year. CambridgeBayWeather (solidly non-human), Uqaqtuq (talk), Huliva 21:34, 7 July 2024 (UTC)

 * Changing the source to one that mentions seasonal. VenFlyer98 (talk) 18:54, 8 July 2024 (UTC)

title: Talk:Iqaluit Airport


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8 Women

8 Women (8 femmes) is a 2002 dark comedy musical film written and directed by François Ozon. Based on the 1958 play by Robert Thomas, it features an ensemble cast of high-profile French actresses that includes Catherine Deneuve, Isabelle Huppert, Emmanuelle Béart, Fanny Ardant, Virginie Ledoyen, Danielle Darrieux, Ludivine Sagnier and Firmine Richard. Revolving around an eccentric family of women and their employees in the 1950s, the film follows eight women as they gather to celebrate Christmas in an isolated, snowbound cottage only to find Marcel, the family patriarch, dead with a knife in his back. Trapped in the house, every woman becomes a suspect, each having her own motive and secret.

Ozon initially envisioned a remake of George Cukor's film The Women (1939), but eventually settled on Thomas's Huit femmes after legal obstacles prevented him from doing so. Drawing inspiration from Cukor's screwball comedies of the late 1930s and the 1950s work of directors such as Douglas Sirk, Vincente Minnelli, and Alfred Hitchcock, 8 Women blends farce, melodrama, musical, and murder-mystery film while addressing murder, greed, adultery, and homosexuality. Set primarily in the entry hall of a manor house, the film recreates much of the play's original theatrical feel. It also serves as a pastiche of and homage to the history of film and the actresses' filmographies.

The film's premiere was held on 8 January 2002 in Paris, where filming had taken place. 8 Women competed for the Golden Bear at the 52nd Berlin International Film Festival, where its all-female cast was awarded a Silver Bear for outstanding artistic contribution. Released to generally positive reviews, with major praise for the stars, the film was nominated for twelve César Awards, including Best Film. At the 2002 European Film Awards, the film was nominated for six awards, including Best Film and Best Director; it won for Best Actress for the eight principal actresses. It was also selected as the French entry for the Best Foreign Language Film category at the 75th Academy Awards, but was not nominated.

Plot
The film is set in the 1950s in a large country residence as a family and its servants are preparing for Christmas. When the master of the house is discovered dead in his bed with a dagger in his back, it is presumed that the murderer must be one of the eight women in the house. Over the course of the investigation, each woman has a tale to tell and secrets to hide.

The film opens with Suzon returning from school for Christmas break, finding her mother Gaby, her younger sister Catherine, and her wheelchair-bound grandmother Mamy in the living room, where most of the action of the film takes place. Their conversation drifts to the subject of the patriarch of the family, Marcel, and Catherine leads the first song of the film, "Papa t'es plus dans le coup". The singing wakes up Suzon and Catherine's aunt Augustine, who initiates arguments with the rest of the family and the two servants (Madame Chanel and Louise), eventually returning upstairs and threatening to commit suicide. Mamy jumps out of her wheelchair trying to stop her, haphazardly explaining her ability to walk as a "Christmas miracle." Augustine is eventually calmed down, and she sings her song of longing, "Message personnel".

The maid takes a tray upstairs, finds Marcel's stabbed body, and screams. Catherine goes up to see what has happened and locks the door. The others finally go up to Marcel's room to see him stabbed in the back. Catherine tells the others that they should not disturb the room until the police arrive, so they re-lock the door. Realizing that the dogs did not bark the night before the incident, it becomes clear that the murderer was known to the dogs and therefore must be one of the women in the house. Attempting to call the authorities, they find that the telephone line has been cut, so they will have to go in person to the police station. Before they can do so, the women are distracted by the announcement that someone is roaming the garden, someone whom the guard dogs are not chasing. The person turns out to be Marcel's sister Pierrette, a nightclub singer who is also rumored to be a prostitute, and who has not been allowed into the house before due to Gaby's dislike for her. When questioned, she claims that she received a mysterious telephone call in which she was informed that her brother was dead. She sings "A quoi sert de vivre libre", commenting on her sexual freedom.

It is realized that she has been to the house before, as the dogs did not bark and she knew immediately which room belonged to her brother, making her the eighth potential killer. The women try to start the car, and find that it has been sabotaged, cutting them off from help until the storm subsides and they can hitchhike to town. The women spend their time trying to identify the murderer amongst them. It is learned that Suzon returned the night before to tell her father in secret that she was pregnant. She sings a song to Catherine, "Mon amour, mon ami", about her lover; however, she was sexually abused by her father. We later learn that Suzon is not Marcel's child but is the child of Gaby's first great love who was killed not long after the child was conceived; every time Gaby looks at Suzon, she is reminded of her love for him.

Suspicion then swings to Madame Chanel, the housekeeper, whose actions the night before seem suspicious. It is revealed that she had been having an affair with Pierrette, who went to see her brother that night to ask for money to pay off her debts. When some members of the family react in outrage to the fact that she is a lesbian, Madame Chanel retreats to the kitchen, and sings "Pour ne pas vivre seul" (So as to Not Live Alone).

In the meantime, we find out that Mamy, Suzon and Catherine's "old and sick" grandmother, not only can walk but also possesses some valuable stock shares that could have saved Marcel from his bankruptcy. Out of greed, she lied that her shares had been stolen by someone who knew where she was hiding them. Gaby also tells Augustine that Mamy killed their father, which leads to Augustine threatening to kill Mamy, and the two sisters consequently locking her in a cupboard. The spotlight moves to Louise, the new maid, who is found out to be Marcel's mistress. She declares affection for Gaby, but also expresses disappointment in her for her weakness and indecision. She is questioned by Augustine (who is revealed to be a virgin) on how to seduce a man. She then sings "Pile ou face" (, but referring to the ups and downs of life), to an entranced Augustine and removes the symbols of her servitude, her maid's cap and apron, asserting herself as an equal to the other women. Gaby sings "Toi Jamais", about Marcel, saying that he never paid enough attention to her, while other men did. It is revealed that she had an affair with Marcel's business partner, Jacques Farneaux, the same man who has been having an affair with Pierrette. The two women get into a fight that turns into a passionate make-out session on the living room floor, a scene which the others walk in on and are stunned by.

Eventually, Madame Chanel discovers the solution to the mystery, but she is silenced by a gunshot. While not struck by the bullet, she becomes mute out of shock. Catherine takes the lead, revealing that she hid in her father's closet from where she saw all the other women talk to Marcel the night before. She explains the mystery: Marcel faked his own death, with her help, to see what was really going on in his house. She says that he is now free of the other women's clutches and rushes to his bedroom only to witness Marcel shoot himself in the head. Mamy closes the film with the song "Il n'y a pas d'amour heureux" as the women clasp hands and face the audience.

Cast

 * Danielle Darrieux as Mamy, the matriarch
 * Isabelle Huppert as Augustine, her tachycardiac daughter
 * Catherine Deneuve as Gaby, her other daughter, the victim's wife
 * Fanny Ardant as Pierrette, the victim's sister
 * Emmanuelle Béart as Louise, the new chambermaid
 * Virginie Ledoyen as Suzon, the victim's elder daughter
 * Ludivine Sagnier as Catherine, the victim's younger daughter
 * Firmine Richard as Madame Chanel, the cook
 * Dominique Lamure as Marcel, the victim, Gaby's husband
 * Romy Schneider (via photograph) as the chambermaid's previous mistress

Musical numbers

 * 1) "Papa t'es plus dans le coup"  – Catherine and Company
 * 2) "Message personnel"  – Augustine
 * 3) "A quoi sert de vivre libre" ( – Pierrette
 * 4) "Mon amour, mon ami"  – Suzon
 * 5) "Pour ne pas vivre seul" ("So as Not to Live Alone") – Madame Chanel
 * 6) "Pile ou face"  – Louise
 * 7) "Toi Jamais"  – Gaby
 * 8) "Il n'y a pas d'amour heureux"  – Mamy

Production
Ozon was inspired by the 1950s Ross Hunter productions of Douglas Sirk and Alfred Hitchcock. To achieve the look of the latter two director's films, Ozon had costume designer Pascaline Chavanne fashion an original costume for each character. Chavanne was inspired by Dior's New Look and the earlier film costumes of Edith Head. Composer Krishna Levy also provided an instrumental score evocative of Bernard Herrmann, with touches of Miklós Rózsa and Elmer Bernstein, as well as a soundtrack featuring eight songs performed unexpectedly by the film's title characters. Principal Photography took place from 9 April to 9 June 2001 at the Aubervilliers studios.

Critical response
8 Women received generally positive reviews from critics. The review aggregator website Rotten Tomatoes reported that 79% of critics gave the film a positive rating, based on 124 reviews, with an average score of 7/10. Its consensus states "Featuring some of the best French actresses working today, 8 Women is frothy, delirious, over-the-top fun." On Metacritic, the film holds a 64/100 rating, based on 30 reviews, indicating "generally favourable reviews".

Jonathan Curiel of the San Francisco Chronicle remarked that 8 Women was "a movie that is so original, so funny, so alive with drama, intrigue, mystery and colous that you want to see it again and again", citing it the "new masterpiece" in Ozon's filmography. Roger Ebert, writing for the Chicago Sun-Times, gave 8 Women three out of four stars. He noted that the film "is in no sense serious about murder, its plot, or anything else. It's an elaborate excuse to have fun with its cast," adding: "Watching 8 Women, you have a silly grin half of the time." He concluded that "Movies like 8 Women are essentially made for movie-lovers. You have to have seen overdecorated studio musicals, and you have to know who Darrieux and Deneuve and Beart and Huppert and Ardant are, to get the full flavor." Lisa Schwarzbaum from Entertainment Weekly felt that "what does matter is that a phalanx of France's most famous actresses play a gay peekaboo with their own images in the guise of replicating a '50s technicoloured production. The result is weightless entertainment that's both camp and true, a warped adoration of star-quality actresses as amazing creatures who can project the lives of fictional characters as well as the essence of their own fabulous selves. Hollywood, start your remake."

The Washington Post writer Ann Hornaday called the film "a gorgeous, if disjointed, spectacle, made endurable—if not entirely comprehensible—by its eye-popping cast." She found that the picture "retains a stagy quality of heightened theatricality" and that "with its bold, luxurious palette and hard-candy surfaces, the film seems less photographed than forged out of silk and nail lacquer." Rolling Stone's Peter Travers concurred: "All eight women are something to see and marvel at. Whatever you call this one-of-a-kind bonbon spiked with wit and malice, it's classic oo-la-la." He rated the comedy three out of four stars. A. O. Scott from The New York Times said, "The high-minded critical term of art for such a decadent delight is 'guilty pleasure,' but a movie like this reveals that stuffy phrase to be both a redundancy and an oxymoron. 8 Women is indefensible, cynical, even grotesque; it is also pure—that is to say innocent and uncorrupted—fun." Less enthusiastic with the film, Salon.com wrote that "despite the all-star cast of beautiful, talented actresses, this French whodunit never lives up to the grand musicals it rips off".

Specific performances were cited for acclaim. Huppert's portrayal of Augustine was met with praise. Curiel wrote that "Huppert's song and dance—and her whole performance in the movie—is a study in determination. Huppert has a reputation for her intense portrayals, and in 8 Women, she steals every scene she's in as the uptight, melodramatic, bespectacled aunt." Ardant also received praise for her performance with Hornaday saying that "the showstopper is Ardant, who in a sensational turn combining the earthiness of Ava Gardner and the fire of Rita Hayworth, explodes with an elemental force all her own. Ardant alone is worth the price of admission to 8 Women."

Box office
The film was released on 6 February 2002 in France and opened at #3 in 493 cinemas, grossing $5,246,358 in the opening weekend. It grossed $18,991,866 in the domestic market. The film's international gross was in total $42,426,583.

title: 8 Women


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User talk:Solo1

FWDixon/Bob Finnan's Link Spamming
I currently still have no internet, hurricane Katrina, but I will gladly go thru the list you provided as soon as I can. Thank you for considering discussion rather than link removal w/o it. ∞ Who ? ¿ ? 22:54, 1 September 2005 (UTC)

title: User talk:Solo1


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Parton railway station

Parton railway station is a railway station serving the village of Parton in Cumbria, England. It is on the Cumbrian Coast Line, which runs between Carlisle and Barrow-in-Furness. It is owned by Network Rail and managed by Northern Trains.

Immediately north and south of Parton, the line runs almost on the seashore, at the foot of cliffs which require supervision and occasional stabilisation to prevent landslides. Sea erosion is also a danger, and 15 m.p.h speed restrictions are in force over much of the section between here and Harrington, which is restricted to a single line.

There was a signal box immediately to the north of the station that formerly controlled this section, but this was closed and demolished due to its deteriorating condition in May 2010 (control passing to the adjacent box at Whitehaven Bransty).

Facilities
There are no permanent buildings here other than brick shelters on each platform. The station is not staffed and anyone wishing to travel must buy their ticket on the train or in advance, as no ticket machine is available. Train running information is provided by telephone, digital CIS screens and timetable posters. No step-free access is available to either platform.

Services
There is generally an hourly service northbound to Carlisle and southbound to Whitehaven with most trains going onward to Barrow-in-Furness (no late evening service operates south of Whitehaven). A few through trains operate to/from Lancaster via the Furness Line.

Train operator Northern introduced a regular through service to Barrow via the coast at the May 2018 timetable change, the first such service south of Whitehaven for more than 40 years. Services run approximately hourly from mid-morning until early evening, with later trains terminating at Whitehaven. This represents a major upgrade on the former infrequent service of four per day each way to/from Whitehaven only that previously operated.

title: Parton railway station


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Slightly Magic

Slightly Magic is an action-adventure game published in 1991 by Codemasters for the Amiga, Amstrad CPC, Atari ST, Commodore 64 and ZX Spectrum. It was written by Colin Jones, author of Rock Star Ate My Hamster (also by Codemasters).

Plot
Bigwiz the wizard has left the castle in a hurry and has been a bit forgetful. He forgot to pack his spare wand, he forgot to lock his laboratory door and forgot to take his nephew Slightly with him. To make matters worse, a sunburnt dragon has run off with the Princess Croak and the spell cabinet has been knocked over spreading the spells everywhere.

Gameplay
The gameplay in Slightly Magic is closely related to the gameplay of Dizzy. As with Dizzy, the player starts off with no equipment and has to explore the area to find items and solve puzzles, but Slightly Magic expands this idea by allowing the use of spells to solve puzzles. The player must collect the ingredients and the correct spell word to cast a spell, which would allow the player to solve a puzzle (for example, a fish spell to turn into a fish and swim in water).

Reception
Slightly Magic received 94% in Your Sinclair magazine with the reviewer praising the graphics and music and claiming it was a better game than Dizzy. CRASH awarded it 78%, although they criticised some of the animation. Sinclair User gave the game 89% claiming it was worth at least three times its £2.99 retail price. Slightly Magic also claimed position 56 in the Your Sinclair "top 100 Spectrum games" as voted by readers.

When Commodore Format reviewed the game in their November 1991 issue, it was given a low score by their budget games reviewer, who said the game had sluggish controls and the screen flicked on and off many times when trying to use items and talk to people. He also said bringing up the inventory took a series of fire button presses.

Legacy
In September 2016 an updated version of the game was launched on Steam.

title: Slightly Magic


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Wolli Creek, New South Wales

Wolli Creek (formerly known as North Arncliffe) is a suburb in southern Sydney, in the state of New South Wales, Australia. It sits beside the Wolli Creek and Cooks River waterways. Wolli Creek is situated between the suburbs of Arncliffe and Tempe, 10 kilometres south of the Sydney central business district and is part of the St George area. Wolli Creek is in the local government area of Bayside Council.

History
The traditional owners of the land around the Wolli Creek Valley were the Bidjigal people (River Flat Clan) of the Eora Nation.

Wolli Creek was named after the waterway on its northern border.

The suburb was previously part of Arncliffe. Reuben Hannam was granted land in 1825 on the banks of Cooks river. Alexander Brodie Spark purchased land in 1826 and built Tempe house in 1836. It was named after 'Vale of Tempe', a beautiful valley in ancient Greek legend set at the foot of Mount Olympus. Tempe House, designed by John Verge, has a Georgian feel and is regarded as one of the great houses of Sydney.

Philanthropist Caroline Chisholm leased Tempe House as a boarding school for young women (1863–1865). The estate was known as Greenbank during this time and presented an ideal location for Chisholm's work. She remarked on the spacious and lofty rooms and the 'fine large and open orchard of fruit trees, intersected by wide and shady walks'.

In 1884, the estate was sold to the Sisters of the Good Samaritan for use as a charitable refuge for women. The Sisters added the impressive St Magdalen's Chapel (1888), which is believed to be the work of Sheerin & Hennessy, an important firm of Sydney architects, who designed the Archbishop's Residence and St Patrick's College at Manly. The neo-Gothic style Chapel is of major cultural significance. It is now deconsecrated and has been restored as part of the Discovery Point redevelopment. Tempe House is now listed on the Register of the National Estate.

The area became predominantly industrial until a redevelopment was planned in the late 1990s. The new suburb was to be called North Arncliffe, but residents in the area petitioned the council to conduct a vote to select a better name. Wolli Creek was the most popular choice. Wolli Creek railway station opened in 2000. Wolli Creek was officially declared a suburb in 2002.

Heritage listings
Wolli Creek has a number of heritage-listed sites, including:

 * 1 Princes Highway: Tempe House and St Magdalenes Chapel

Commercial/Retail area
Once industrial, Wolli Creek was redeveloped in the 2010s into a high-density residential and commercial area. Close proximity to the Sydney CBD and Sydney Airport, and well connected public transport services, along with the expansive parkland and attractive riverside setting, make it a popular residential location.

The main retail precinct is the Village Square, which is directly opposite the Wolli Creek station entrance and contains a wide array of restaurants and cafés, a pharmacy, barber and other shops.

Wolli Creek is home to two hotels: Novotel Sydney International Airport and CKS Sydney Airport Hotel.

Demographics
At the, Wolli Creek had a population of 10,654, up from 6,394 in 2016. Compared to the national average of 14.3%, 46.7% of the population were aged between the ages of 25 and 34. The most common countries of birth were: China (20.2%), Australia (23.1%), Mongolia (4.8%), Indonesia (4.3%), Colombia (4.0%) and Brazil (3.7%). English at home, was spoken by only 25.9% of people. Other languages spoken at home included Mandarin 21.7%, Cantonese 6.4%, Spanish 5.1%, Mongolian 4.6% and Indonesian 3.9%. The most common responses for religion were No Religion 47.3%, Catholic 15.1% and Buddhism 10.0%. 98.3% of residences were apartments. The average number of people living in each household was 2.2.

Transport
The Princes Highway links Wolli Creek north to Tempe and the Sydney central business district and south to Arncliffe and Rockdale. The M5 South Western Motorway, with entrances and exits at nearby Arncliffe, runs south-west towards Liverpool and north-east towards Botany and the city.

Wolli Creek railway station is a railway hub and connects to the Illawarra line and Airport & South Line on the Sydney Trains network.

The 348 bus route operates from Wolli Creek station to Prince of Wales Hospital via Tempe, St Peters, Kensington and the University of New South Wales. The 422 bus route travels from Kogarah to Wolli Creek, then continues to Railway Square.

Recreational facilities
Cahill Park is located along the Princes Highway and Gertrude Street, fronting the Cooks River. Facilities offered include playground equipment, electrical barbecues and sporting fields for cricket and rugby. Tennis courts are also located adjacent to Cahill Park. Discovery Point Park is a privately owned park, which is open to the public, located along the Princes Highway and Brodie Sparks Drive. Discovery Point Park offers over three hectares of landscaped waterfront parklands, with provisions for walking and cycling. Other recreation facilities include Kogarah Golf Course, located along Marsh Street and the St George Rowing Club, on Levey Street. Have Wolli Creek Region Park can enjoy bushwalk and have picnic and barbecue.

title: Wolli Creek, New South Wales


text: Template:User mw-1

title: Template:User mw-1


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Harrington railway station

Harrington railway station is a railway station serving the village of Harrington in Cumbria, England. It is on the Cumbrian Coast Line, which runs between Carlisle and Barrow-in-Furness. It is owned by Network Rail and managed by Northern Trains.

Harrington Hump
The station came to national prominence in 2008 when it was chosen as the initial site for the installation of an experimental ramp to raise the height of the platform to improve access to modern rolling stock. Christened the Harrington Hump, the ramp was built for £25,000 – 10% of the estimated cost of the conventional rebuilding that would have otherwise been required to make the platform fully DDA compliant. The modular design has since been deployed at several other rural stations across the UK where the cost of platform upgrades would otherwise have been considered prohibitive.

Facilities
The station is unstaffed (like most others on the route), but now has been provided with a ticket machine to allow passengers to buy tickets before travelling. Shelters are located on both platforms, which are linked by a footbridge. Step-free access is available only on the southbound side (where the main entrance is situated). Train running information is provided via telephone, digital information screens and timetable posters.

Service
There is generally an hourly service northbound to Carlisle and southbound to Whitehaven with most trains going onward to Barrow-in-Furness (no late evening service operates south of Whitehaven). A few through trains operate to/from Lancaster via the Furness Line.

Train operator Northern introduced a regular Sunday through service to Barrow via the coast at the May 2018 timetable change – the first such service south of Whitehaven for more than 40 years. Services run approximately hourly from mid-morning until early evening, with later trains terminating at Whitehaven. This represents a major upgrade on the former infrequent service of four per day each way to/from Whitehaven only that previously operated. In addition, it was announced that Harrington would no longer be a request stop.

title: Harrington railway station


text:
User talk:Perulovesyou

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! --Tito xd 22:55, 1 September 2005 (UTC)
 * The five pillars of Wikipedia
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SPATRA
Try looking at Spanish Translation of the Week. --Tito xd 22:59, 1 September 2005 (UTC)

When your editing
Hi names matt your new so you probaly didnt know but when you edit a page put what you edited at the bottom of the page. there's a space for it below the main edit box just thought i would tell you that if you have any questions just ask.

-- danieljackson (tlk) (cntrbtns) 06:10, 6 March 2007 (UTC)

title: User talk:Perulovesyou