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Arati Saha
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Arati Gupta Saha
Arati Saha
Born
24 September 1940
Kolkata, Bengal, British India
Died
23 August 1994(1994-08-23) (aged 53)
Kolkata, West Bengal, India
Nationality
Indian
Occupation
Swimmer
Awards
Padma Shri in 1960
Arati Gupta née Saha (24 September 1940 – 23 August 1994) was an Indian long distance swimmer. Born in Calcutta, West Bengal, British India, Arati was initiated in swimming at the early age of four, and her talent was spotted by Sachin Nag. She was inspired by Indian swimmer Mihir Sen to try to cross the English Channel. In 1959 she became the first Asian woman to swim across the English Channel.[1] In 1960, she became the first Indian female sportsperson to be awarded Padma Shri.
Contents
1 Early life
2 Career
2.1 State, national and Olympics
2.2 Crossing the English Channel
3 Later life
4 Recognition
5 See also
6 References
Early life[edit]
Arati came from a middle class Bengali Hindu family. She was born the second of three children and the first of two daughters to Panchugopal Saha in 1940 in Kolkata. Her father was an ordinary employee in the armed forces.[2] At the age of two and half, she lost her mother. Her elder brother and younger sister Bharati was raised at the maternal uncle's house, while she was raised by her grandmother in North Kolkata.
When she reached the age of four, she would accompany her uncle to the Champatala Ghat for bath where she learned to swim. Noticing his daughter's interest in swimming, Panchugopal Saha admitted his daughter to the Hatkhola Swimming Club. In 1946, at the age of five, she won the gold in 110 yards freestyle at the Shailendra Memorial Swimming Competition. It was the beginning of her swimming career.
Career[edit]
State, national and Olympics[edit]
Between 1946 and 1956, Arati participated in several swimming competitions. Between 1945 and 1951 she won 22 state-level competitions in West Bengal.[2] Her main events were 100 metres freestyle, 100 metres breast stroke and 200 metres breast stroke.[2] She came second only to Dolly Nazir of Bombay.[2]
In 1948, she participated in the national championship held at Mumbai. She won silver in 100 metres freestyle and 200 metres breast stroke and won bronze in 200 metres freestyle. She made an all-India record in 1949. At the 1951 West Bengal state meet, she clocked 1 minute 37.6 seconds in 100 metres breast stroke and broke Dolly Nazir's all-India record.[2] At the same meet, she set new state-level record in 100 metres freestyle, 200 metres freestyle and 100 metres back stroke.[2]
She represented India at the 1952 Helsinki Olympics along with compatriot Dolly Nazir.[3] She was one of the four women participants and the youngest member of the Indian contingent. At the Olympics, she took part in 200 metres breast stroke event. At the heats she clocked 3 minutes 40.8 seconds. After returning from the Olympics, she lost in 100 metres freestyle to her sister Bharati Saha. After the loss, she concentrated only on breast stroke.
Crossing the English Channel[edit]
She used to take part in long distance swimming competition in the Ganges. Arati got the first inspiration to cross the English Channel from Brojen Das. At the 1958 Butlin International Cross Channel Swimming Race, Brojen Das became the first among the men and earned the distinction of being the first person from the Indian subcontinent to cross the English Channel. Greta Andersen, a Danish-born female swimmer from United States clocked 11 hours and 1 minute and stood first among both men and women. This inspired the female swimmers all over the world. Arati sent a congratulatory message to Brojen Das on his victory. He replied back stating that she too shall be able to achieve it. He proposed the name of Arati to the organizers of the Butlin International Cross Channel Swimming Race for the next year's event.
At the inspiration of Brojen Das, Arati began to seriously think about participating in the event. Mihir Sen welcomed her decision and encouraged her. Dr. Arun Gupta, the assistant executive secretary of Hatkhola Swimming Club took the major initiative in organising Arati's participation at the event. He organised exhibits of Arati's swimming prowess as a part of fund raising programs. Apart from him, Jamininath Das, Gour Mukherjee and Parimal Saha too provided their help in organising Arati's trip. However, in spite of sincere efforts of her sympathizers, funds raised still fell short of the target. At this point eminent social work Sambhunath Mukherjee and Ajay Ghoshal took up the matter with Dr. Bidhan Chandra Roy, the Chief Minister of West Bengal. He arranged an amount of ₹ 11,000. Jawahar Lal Nehru, the Prime Minister of India, too showed keen interest in Arati's endeavour.
While the logistics of her trip was being arranged, Arati began her training. A major component of her preparation was swimming for long hours. On 13 April 1959, Arati swam continuously for eight hours at the pond in Deshbandhu Park, in the presence of renowned swimmers and thousands of supporters. Later she swam continuously for 16 hours. She sprinted the last 70 metres and showed almost no signs of fatigue. On 24 July 1959, she left for England along with her manager Dr. Arun Gupta. After basic practice, she started her final practice at the English Channel from 13 August. During this time, she was mentored by Dr. Bimal Chandra, who was also participating at the 1959 Butlin International Cross Channel Swimming Race. He had arrived in England from another swimming competition in Naples in Italy.
A total of 58 participants including 5 women from 23 countries took part in the competition. The race was scheduled on 27 August 1959 at 1 am local time from Cape Gris Nez, France to Sandgate, England. However, the pilot boat of Arati Saha did not arrive in time. She had to start late by 40 minutes and lost the favourable condition. By 11 am, she had swum more than 40 miles and came within 5 miles of the England coast. At that point she faced a strong current from the opposite direction. As a result, by 4 pm, she could only swim about two more miles. While she was still determined to carry on, she had to quit under pressure from her pilot.
In spite of the failure, Arati was determined not to give up. She prepared herself for a second attempt. Her manager Dr. Arun Gupta's illness made her situation difficult, but she carried on with her practice. On 29 September 1959, she made her second attempt. Starting from Cape Gris Nez, France, she swam for 16 hours and 20 minutes, batting tough waves and covered 42 miles to reach Sandgate, England. On reaching the coast of England, she hoisted the Indian flag. Vijaylakshmi Pandit was the first to congratulate her. Jawahar Lal Nehru and many eminent people personally congratulated her. On 30 September, the All India Radio announced the achievement of Arati Saha.
Later life[edit]
Arati had completed her Intermediate from City College. In 1959, under the supervision of Dr. Bidhan Chandra Roy, she got married to her manager Dr. Arun Gupta. First they had a court marriage and later a social marriage. Her in law's house was in Tarak Chatterjee Lane, very near to her grandmother's house. After marriage she had a daughter named Archana. She was employed in Bengal Nagpur Railway. On 4 August 1994, she got admitted to a private nursing home in Kolkata with jaundice and encephalitis. After battling for 19 days, she died on 23 August 1994.
Recognition[edit]
She was awarded Padma Shri in 1960. In 1999, the Department of Posts celebrated her conquest by bringing out a postage stamp of ₹ 3 denomination. In 1996, a bust of Arati Saha was erected near her residence.[4] The 100-metre long lane in front the bust was renamed after her.[4]
See also[edit]
Mihir Sen
Brojen Das
Bula Choudhury
References[edit]
Jump up ^ "First Indian Woman to Swim Across English Channel".
^ Jump up to: a b c d e f De, Pradip; Basu, Tapas. "জলকন্যা আরতি সাহা : ইংলিশ চ্যানেলজয়ী প্রথম এশীয় মহিলা" (in Bengali). বাংলা bazar. Retrieved 7 March 2015.
Jump up ^ Evans, Hilary; Gjerde, Arild; Heijmans, Jeroen; Mallon, Bill. "Arati Saha Olympic Results". Olympics at Sports-Reference.com. Sports Reference LLC. Retrieved 1 October 2016.
^ Jump up to: a b Dutta, Partha (14 September 2014). "আজ ৭৫, ট্যাক্সি ঢেকে দিচ্ছে আরতির মূর্তি". Ei Samay (in Bengali). Kolkata. Retrieved 7 March 2015.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Arati_Saha&oldid=845983376"
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1940 births
1994 deaths
Indian female swimmers
Recipients of the Padma Shri in sports
Sportspeople from Kolkata
Female long-distance swimmers
English Channel swimmers
Sportswomen from Kolkata
Olympic swimmers of India
Swimmers at the 1952 Summer Olympics
20th-century Indian women
Swimmers from West Bengal
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Westmoreland Parish
From Wikipedia, the free encyclopedia
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For the Canadian parish, see Westmorland Parish, New Brunswick.
Westmoreland
Parish

Westmoreland in Jamaica
Country
Jamaica
County
Cornwall
Capital
Savanna-la-Mar
Area[1]
• Total
807 km2 (312 sq mi)
Area rank
8
Population (2012)[2]
• Total
144,817
• Density
180/km2 (460/sq mi)
Westmoreland is the westernmost parish in Jamaica, located on the south side of the island. It is situated to the south of Hanover, the southwest of Saint James, and the northwest of Saint Elizabeth, in the county of Cornwall. The chief town and capital is Savanna-la-Mar. Negril, a famous tourist destination, is also situated in the parish.
Contents
[hide]
1 Brief history
2 Geography
3 Commerce
4 References
5 External links
Brief history[edit]
The earliest inhabitants of Westmoreland were the Arawak and Ciboney Indians.[3] The Ciboney were first to arrive from the coast of South America around 500 BC.[4] Known as "cave dwellers," they lived along the cliffs of Negril. The labyrinth of caves and passageways beneath what is now the Xtabi Hotel in Negril are one of the first known settlements of Ciboney Indians in Jamaica.
Christopher Columbus stopped at what became Westmoreland on his second voyage when he landed in Jamaica. One of the first Spanish settlements was also built at present-day Bluefields in this parish.
The English took over the island from Spanish rule in 1665. Colonists named the parish Westmoreland in 1703, as it was the most westerly point of the island. In 1730, Savanna-la-Mar, a coastal port, was designated to replace Banbury as the capital of the parish. A fort was built in the 1700s to defend the port against pirates. Today it is one of the historic sites of the parish.
The name Westmoreland appears to stem from Dr John Drummond (1744-1804) who had several plantations on the island (foremost being the Drummond Estate) plus vast lands at Savanna-la-Mar which had been owned by his parents. He was surgeon to the Westmoreland Regiment of Foot from 1784. This British Regiment were officially on the island from 1802 to 1813[5] but the name appears to pre-date this as John Drummond refers to his "Westmoreland estate" in his will of 1793.[6]
In 1938, riots at the Frome sugar estate, changed the course of Jamaica's history. In the wake of these riots, the legislature passed universal adult suffrage in 1944, as well as a new constitution, which was approved by the Crown. This put Jamaica on the road to self government and eventually independence. The two national heroes, Sir Alexander Bustamante and Norman Washington Manley, emerged as political leaders during this time.
Geography[edit]
Westmoreland has an area of 807 square kilometres (312 sq mi), making it Jamaica's eighth largest parish. Westmoreland's population of 144,817 is made up of a large percentage of ethnic East Indians, descendants of Indentured laborers who came to Jamaica from India to work after Britain abolished slavery in 1833 and the demand for labor remained high. Many intermarried with people of African descent, and the multi-racial descendants are known locally as "half indian."
There are over 40 square kilometres (10,000 acres) of morass land, the largest part of which is called the Great Morass. This contains plant and animal material collected over centuries. The morass can be mined as peat, an excellent source of energy. The marsh serves as a natural and unique sanctuary for a wide variety of Jamaican wildlife and birds. The remaining area consists of several hills of moderate elevation, and alluvial plains along the coast.
Numerous rivers run through the parish. The Cabaritta River, which is 39.7 km long, drains the George's Plain and can accommodate ships weighing up to eight tons. Other rivers include the Negril, New Savanna, Morgan's, Gut, Smithfield, Bowens, Bluefields, Robins, Roaring, Great and Dean.
The westernmost tip of the island, Negril Point, is the site of the Negril Lighthouse.
Commerce[edit]
As a result of the fertile plains, the parish thrives on agriculture, mainly sugarcane, which offers direct employment. Other agricultural products include bananas, coffee, ginger, cocoa, pimento, honey, rice, and breadfruit. Pastoralism is also practised; the rearing of cattle, horses, and mules, as well as fishing —there are 19 fishing beaches with over 90 boats engaged in the industry. Manufacturing is the third largest sector. Manufactured items include food and drink, tobacco, animal feeds, textile and textile products.
Negril is one of the main tourist destinations in Jamaica. Since the 1950s tourism has been the single fastest growing sector. The major hotels are Couples Swept Away (the northern half of which is technically in Hanover),[7] Poinciana Beach Resort and Negril Beach Club.[8] There are another 200+ resorts and 200+ bars and restaurants.
Attractions
Seaford Town
Bridgewater
Negril
Petersfield
Roaring River Park
Savanna-la-Mar
Mayfield Falls
References[edit]
Jump up ^ http://jis.gov.jm/parish-profile-westmoreland/
Jump up ^ "Population by Parish". Statistical Institute of Jamaica. Retrieved 16 September 2015.
Jump up ^ Article on History of Jamaica
Jump up ^ History of Ciboney Indians
Jump up ^ http://www.jamaicanfamilysearch.com/Members/regimen4.htm
Jump up ^ http://www.jamaicanfamilysearch.com/Members/wdrummon.htm
Jump up ^ UK Directorate of Overseas Surveys 1:50,000 map of Jamaica sheet A, 1959
Jump up ^ Southern Negril on Wikimapia
Parish Information
Political Geography of Jamaica
Westmoreland
External links[edit]
Go Local Jamaica
Negril Jamaica Vidia - A (non-profit) free video/photo - encyclopedia/directory designed for tourists to visually research ALL of the resorts, restaurants, shops, bars and other tourist services that they will find in Negril
Coordinates: 18°14′N 78°09′W / 18.233°N 78.150°W / 18.233; -78.150

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Counties and Parishes of Jamaica
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Westmoreland
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Eye for an eye
From Wikipedia, the free encyclopedia
Jump to navigation Jump to search
This article is about the principle of retributive justice. For other uses, see Eye for an eye (disambiguation) and Lex talionis (disambiguation).
"Only one eye for one eye"[1], also known as "An eye for an eye" or "A tooth for a tooth", or the law of retaliation, is the principle that a person who has injured another person is to be penalized to a similar degree, and the person inflicting such punishment should be the injured party. In softer interpretations, it means the victim receives the [estimated] value of the injury in compensation.[2] The intent behind the principle was to restrict compensation to the value of the loss.[3]
The principle is sometimes referred using the Latin term lex talionis or the law of talion. The English word talion (from the Latin talio[3]) means a retaliation authorized by law, in which the punishment corresponds in kind and degree to the injury.
Contents
1 Definition and methods
2 Antecedents
3 In religion
3.1 Judaism
3.1.1 Talmud
3.1.2 Objective of reciprocal justice in Judaism
3.1.3 Social hierarchy and reciprocal justice
3.2 Christianity
3.3 Islam
4 Notable criticism
5 See also
6 References
7 Bibliography
8 External links
Definition and methods[edit]
An interactive piece at the Viktor Frankl Museum... "As a Human Being... Aug' um Aug'?"
The term lex talionis does not always and only refer to literal eye-for-an-eye codes of justice (see rather mirror punishment) but applies to the broader class of legal systems that specify formulate penalties for specific crimes, which are thought to be fitting in their severity. Some propose that this was at least in part intended to prevent excessive punishment at the hands of either an avenging private party or the state.[4] The most common expression of lex talionis is "an eye for an eye", but other interpretations have been given as well. Legal codes following the principle of lex talionis have one thing in common: prescribed 'fitting' counter punishment for a felony. In the famous legal code written by Hammurabi, the principle of exact reciprocity is very clearly used. For example, if a person caused the death of another person, the killer would be put to death.[5]
The simplest example is the "eye for an eye" principle. In that case, the rule was that punishment must be exactly equal to the crime. Conversely, the twelve tables of Rome merely prescribed particular penalties for particular crimes. The Anglo-Saxon legal code substituted payment of wergild for direct retribution: a particular person's life had a fixed value, derived from his social position; any homicide was compensated by paying the appropriate wergild, regardless of intent. Under the British Common Law, successful plaintiffs were entitled to repayment equal to their loss (in monetary terms). In the modern tort law system, this has been extended to translate non-economic losses into money as well. The meaning of the principle Eye for an Eye is that a person who has been injured by another person returns the offending action to the originator in compensation, or that an authority does so on behalf of the injured person. The exact Latin (lex talionis) to English translation of this phrase is "The law of retaliation." The root principle of this law is to provide equitable retribution.
Antecedents[edit]
Various ideas regarding the origins of lex talionis exist, but a common one is that it developed as early civilizations grew and a less well-established system for retribution of wrongs, feuds and vendettas, threatened the social fabric. Despite having been replaced with newer modes of legal theory, lex talionis systems served a critical purpose in the development of social systems—the establishment of a body whose purpose was to enact the retaliation and ensure that this was the only punishment. This body was the state in one of its earliest forms.
The principle is found in Babylonian Law.[6][7] If it is surmised that in societies not bound by the rule of law, if a person was hurt, then the injured person (or their relative) would take vengeful retribution on the person who caused the injury. The retribution might be worse than the crime, perhaps even death. Babylonian law put a limit on such actions, restricting the retribution to be no worse than the crime, as long as victim and offender occupied the same status in society. As with blasphemy or lèse-majesté (crimes against a god or a monarch), crimes against one's social betters were punished more severely.
Roman law moved toward monetary compensation as a substitute for vengeance. In cases of assault, fixed penalties were set for various injuries, although talio was still permitted if one person broke another's limb.[8]
In religion[edit]
The principle was first referenced in the Code of Hammurabi, which predates the Hebrew bible. In the Hebrew Law, the "eye for eye" was to restrict compensation to the value of the loss. Thus, it might be better read 'only one eye for one eye'.[3] The idiomatic biblical phrase "an eye for an eye" in Exodus and Leviticus (עין תחת עין, ayin tachat ayin) literally means 'an eye under/(in place of) an eye' while a slightly different phrase (עַיִן בְּעַיִן שֵׁן בְּשֵׁן, literally "eye for an eye; tooth for a tooth") is used in another passage (Deuteronomy) in the context of possible reciprocal court sentences for failed false witnesses.[9][10][11] The passage in Leviticus states, "And a man who injures his countryman – as he has done, so it shall be done to him [namely,] fracture under/for fracture, eye under/for eye, tooth under/for tooth. Just as another person has received injury from him, so it will be given to him." (Lev. 24:19–21)[9]. For an example of תחת being used in its regular sense of under, see Lev. 22:27 "A bull, sheep or goat, when it is born shall remain under its mother, and from the eighth day..."
Judaism[edit]
Isaac Kalimi explains that the "lex talionis was humanized by the Rabbis who interpreted "an eye for an eye" to mean reasonable pecuniary compensation. As in the case of the Babylonian 'lex talionis', ethical Judaism and humane Jewish jurisprudence replaces the peshat (literal meaning) of the written Torah.[12] Pasachoff and Littman point to the reinterpretation of the lex talionis as an example of the ability of Pharisaic Judaism to "adapt to changing social and intellectual ideas."[13]
Talmud[edit]
The Talmud[14] interprets the verses referring to "an eye for an eye" and similar expressions as mandating monetary compensation in tort cases and argues against the interpretations by Sadducees that the Bible verses refer to physical retaliation in kind, using the argument that such an interpretation would be inapplicable to blind or eyeless offenders. Since the Torah requires that penalties be universally applicable, the phrase cannot be interpreted in this manner.
The Oral Law explains, based upon the biblical verses, that the Bible mandates a sophisticated five-part monetary form of compensation, consisting of payment for "Damages, Pain, Medical Expenses, Incapacitation, and Mental Anguish" — which underlies many modern legal codes. Some rabbinic literature explains, moreover, that the expression, "An eye for an eye, etc." suggests that the perpetrator deserves to lose his own eye, but that biblical law treats him leniently. − Paraphrased from the Union of Orthodox Congregations.[15]
However, the Torah also discusses a form of direct reciprocal justice, where the phrase ayin tachat ayin makes another appearance.[16] Here, the Torah discusses false witnesses who conspire to testify against another person. The Torah requires the court to "do to him as he had conspired to do to his brother".[17] Assuming the fulfillment of certain technical criteria (such as the sentencing of the accused whose punishment was not yet executed), wherever it is possible to punish the conspirators with exactly the same punishment through which they had planned to harm their fellow, the court carries out this direct reciprocal justice (including when the punishment constitutes the death penalty). Otherwise, the offenders receive lashes.[18][19]
Since there is no form of punishment in the Torah that calls for the maiming of an offender (punitary amputation) there is no case where a conspiratorial false witness could possibly be punished by the court injuring to his eye, tooth, hand, or foot. There is one case where the Torah states "…and you shall cut off her hand…"[20] The sages of the Talmud understood the literal meaning of this verse as referring to a case where the woman is attacking a man in potentially lethal manner. This verse teaches that, although one must intervene to save the victim, one may not kill a lethal attacker if it is possible to neutralize that attacker through non-lethal injury.[21][22][23] Regardless, there is no verse that even appears to mandate injury to the eye, tooth, or foot.
Numbers 35:9–30 discusses the only form of remotely reciprocal justice not carried out directly by the court, where, under very limited circumstances, someone found guilty of negligent manslaughter may be killed by a relative of the deceased who takes on the role of "redeemer of blood". In such cases, the court requires the guilty party to flee to a designated city of refuge. While the guilty party is there, the "redeemer of blood" may not kill him. If, however, the guilty party illegally forgoes his exile, the "redeemer of blood", as an accessory of the court, may kill the guilty party. Nevertheless, the provision of the "redeemer of blood" does not serve as true reciprocal justice, because the redeemer only acts to penalize a negligent killer who forgoes his exile. Furthermore, intentional killing does not parallel negligent killing and thus cannot serve directly as a reciprocal punishment for manslaughter, but as a penalty for escaping punishment.[24] According to traditional Jewish Law, application of these laws requires the presence and maintenance of the biblically designated cities of refuge, as well as a conviction in an eligible court of 23 judges as delineated by the Torah and Talmud. The latter condition is also applicable for any capital punishment. These circumstances have not existed for approximately 2,000 years.
Objective of reciprocal justice in Judaism[edit]
The Talmud discusses the concept of justice as measure-for-measure retribution (middah k'neged middah) in the context of divinely implemented justice. Regarding reciprocal justice by court, however, the Torah states that punishments serve to remove dangerous elements from society ("…and you shall eliminate the evil from your midst"[17]) and to deter potential criminals from violating the law ("And the rest shall hear and be daunted, and they shall no longer commit anything like this evil deed in your midst"[25]). Additionally, reciprocal justice in tort cases serves to compensate the victim (see above).
The ideal of vengeance for the sake of assuaging the distress of the victim plays no role in the Torah's conception of court justice, as victims are cautioned against even hating or bearing a grudge against those who have harmed them. The Torah makes no distinction between whether the potential object of hatred or a grudge has been brought to justice, and all people are taught to love their fellow Israelites.[26]
Social hierarchy and reciprocal justice[edit]
In Exodus 21, as in the Code of Hammurabi, the concept of reciprocal justice seemingly applies to social equals; the statement of reciprocal justice "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe"[27] is followed by an example of a different law: if a slave-owner blinds the eye or knocks out the tooth of a slave, the slave is freed but the owner pays no other consequence. On the other hand, the slave would probably be put to death for the injury of the eye of the slave-owner.[28]
However the reciprocal justice applies across social boundaries: the "eye for eye" principle is directly followed by the proclamation "You are to have one law for the alien and the citizen."[29] This shows a much more meaningful principle for social justice, in that the marginalized in society were given the same rights under the social structure. In this context, the reciprocal justice in an ideal functioning setting, according to Michael Coogan,[who?] "to prevent people from taking the law into their own hands and exacting disproportionate vengeance for offenses committed against them."[28]
Christianity[edit]
See also: Christian views on the old covenant
When talking about an "eye for an eye", Jesus taught to turn the other cheek during the Sermon on the Mount.
In the Sermon on the Mount, Jesus urges his followers to turn the other cheek:
You have heard that it was said, "An eye for an eye and a tooth for a tooth." But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.
—  Jesus Christ, English Standard Version (Matthew 5:38-39)
Some interpret this as an admonition not to seek legal steps for any compensation that corresponds in kind and degree to the injury.[2] Others interpret it as Jesus simply teaching his followers not to take personal vengeance, rather than commenting on any legal practice.[30][better source needed]
Christian interpretation of the Biblical passage has been heavily influenced by the Church father Augustine of Hippo. He already discussed in his Contra Faustum, Book XIX, the points of 'fulfilment or destruction' of the Jewish law.[31] George Robinson characterizes the passage of Exodus ("an eye for an eye") as one of the "most controversial in the Bible". According to Robinson, some have pointed to this passage as evidence of the vengeful nature of justice in the Hebrew Bible.[32] Similarly, Abraham Bloch speculates that the "lex talionis has been singled out as a classical example of biblical harshness."[33] Harry S. Lewis points to Lamech, Gideon and Samson as Biblical heroes who were renowned for "their prowess in executing blood revenge upon their public and private enemies." Lewis asserts that this "right of 'wild' justice was gradually limited."[34] Stephen Wylen asserts that the lex talionis is "proof of the unique value of each individual" and that it teaches "equality of all human beings for law."[35]
Islam[edit]
Main article: Qisas
The Qur'an mentions the "eye for an eye" concept as being ordained for the Children of Israel.[36] The principle of Lex talionis in Islam is Qiṣāṣ (Arabic: قصاص) as mentioned in Qur'an, 2:178 : "O you who have believed, prescribed for you is legal retribution (Qisas) for those murdered – the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment." Muslim countries that use Islamic Sharia law, such as Iran or Saudi Arabia, apply the "eye for an eye" rule literally.[37][38]
In the Torah We prescribed for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, an equal wound for a wound: if anyone forgoes this out of charity, it will serve as atonement for his bad deeds. Those who do not judge according to what God has revealed are doing grave wrong. ( Qurʾān, 5:45 )
Notable criticism[edit]
Martin Luther King, Jr. later used this phrase in the context of racial violence: "The old law of an eye for an eye leaves everyone blind."[39]
See also[edit]
Aggression
Bubuti system
Capital punishment
Deterrence theory
Divine retribution
Forgiveness
Golden Rule
Moral hazard
Mutual assured destruction
Non-aggression principle
Norm of reciprocity
Pacifism
Punitive
Revenge
Retorsion
Silver Rule
Two wrongs make a right
Tit for tat
Vigilante
An Eye for an Eye, novel
References[edit]
Jump up ^ Plaut 1945, pp. 571ff.
^ Jump up to: a b Plaut 1981, p. 572.
^ Jump up to: a b c Plaut 1981, pp. 571ff.
Jump up ^ Knight, Douglas A; Levine, Amy-Jill (2011). The Meaning of the Bible. New York: Harper Collins. p. 124. ISBN 978-0-06-112175-3.
Jump up ^ Hammurabi & 1780 BC, §230.
Jump up ^ Hammurabi & 1780 BC.
Jump up ^ Bond, Kenneth (1998), Religious Beliefs as a Basis for Ethical Decision Making in the Workplace, Humboldt State University, archived from the original on 3 July 2007, retrieved 10 July 2010, ...Code of Hammurabi (1780 BC). I used a translation by LW King with Commentary by Charles F. Horne (1915). My version was a 1996 electronically enhanced version of the 1910 Encyclopædia Britannica.
Jump up ^ "Roman law: Delict and contract", Encyclopædia Britannica .
^ Jump up to: a b Lv 24:19–21
Jump up ^ Ex 21:22–25
Jump up ^ Dt 19:16-21
Jump up ^ Kalimi, Isaac; Haas, Peter J (2006). Biblical interpretation in Judaism and Christianity. Continuum. p. 2.
Jump up ^ Pasachoff, Naomi E; Littman, Robert J (2005). A concise history of the Jewish people. Rowman & Littlefield. p. 64.
Jump up ^ Bava Kamma, 83b–84a .
Jump up ^ "Torah", About Judaism, ou.org .
Jump up ^ Dt 19:16–21.
^ Jump up to: a b Dt 19:19.
Jump up ^ Makot, 1:1 .
Jump up ^ Bab. Talmud, 2a , based on critical exegesis of Dt 25:1–3
Jump up ^ Dt 25:11–12.
Jump up ^ Sifrei.
Jump up ^ Maimonides, Yad .
Jump up ^ Hillel, "Rotze'ach u'Sh'mirat Nefesh", Nezikin, 1:7 .
Jump up ^ Makot, 7a–13a .
Jump up ^ Dt 19:20.
Jump up ^ Lv 19:17–18.
Jump up ^ Ex 21:23–25.
^ Jump up to: a b Coogan, Michael D (2009). A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context. New York: Oxford University Press. p. 112. ISBN 978-0-19-533272-8.
Jump up ^ Lv 24:19–22.
Jump up ^ "Righteous Personal Conduct Interpretation of Turning the Other Cheek". Wikepedia. Retrieved 21 September 2017.
Jump up ^ of Hippo, Augustine, "Contra Faustum", Fathers, NewAdvent .
Jump up ^ Robinson, George (2000). Essential Judaism: a complete guide to beliefs, customs and rituals. Simon & Schuster. p. 242. ISBN 978-0-671-03481-8.
Jump up ^ Bloch, Abraham P (1984). A book of Jewish ethical concepts: Biblical and postbiblical. KTAV.
Jump up ^ Lewis, Harry Samuel (1915). Liberal Judaism and social service. Bloch. p. 37.
Jump up ^ Wylen, Stephen M (2005). The seventy faces of Torah: the Jewish way of reading the Sacred Scriptures. Paulist Press. p. 20.
Jump up ^ Qur'an, V: 45 .
Jump up ^ Court orders Iranian man blinded, BBC, 28 November 2008 .
Jump up ^ "Acid blinding sentence postponed by Iran after international outcry", The Guardian, UK, 14 May 2011 .
Jump up ^ King, Martin Luther jr, King, Coretta Scott, ed., The Words, Violence as a way of achieving racial justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everyone blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding... .
Bibliography[edit]
Hammurabi, Code of 1780 BC .
Plaut (1981), The Torah — A Modern Commentary, New York: Union of American Hebrew Congregations .
External links[edit]
Aquinas, Thomas, "Matthew 5:38–42", Catena (collation of commentaries) .
Calvin, Jean, "21:22–26", Commentary on Exodus, Christian classics ethereal library .
———, "5:38", Commentary on Matthew
Miller, Professor William Ian, "The fine art of revenge", Salon (interview) : the author of "Eye for an Eye", about the Lex talionis.
Shubow, Justin (December 2006), "Blind Justice", First Things (review of William Ian Miller's Eye for an Eye), archived from the original on 23 February 2008 .
"Part 1", Tolstoy's Legacy for Mankind: A Manifesto for Nonviolence, DK: Freds akademiet & Part 2
"The Torah and Lex Talionis", About Judaism (explanation), Union of Orthodox Jewish Congregations .
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text:
Flag of Jamaica
From Wikipedia, the free encyclopedia
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This article relies largely or entirely on a single source. Relevant discussion may be found on the talk page. Please help improve this article by introducing citations to additional sources. (May 2017)
Jamaica
Names
The Cross, Black, green, and gold
Use
National flag and civil ensign
Proportion
1:2
Adopted
August 6, 1962
Design
A gold diagonal cross divides the field into four triangles of green (top and bottom) and black (hoist side and fly side)
Variant flag of Jamaica
Use
Naval ensign
Design
A White Ensign with the national flag in the canton
The first proposed design for the Jamaican flag
Another proposal for the Jamaican flag
The flag of Jamaica was adopted on August 6, 1962, the original Jamaican Independence Day, the country having gained independence from the British-protected Federation of the West Indies. The flag consists of a gold saltire, which divides the flag into four sections: two of them green (top and bottom) and two black (hoist and fly).[1] It is the only current national flag in the world that does not feature any of the colours red, white, or blue.
Contents
[hide]
1 Design and symbolism
2 Etiquette
3 Historical flags
4 See also
5 References
6 External links
Design and symbolism[edit]
The present design emerged from those sent in by the public in a national competition. It was originally designed with horizontal stripes, but this was considered too similar to the flag of Tanganyika (as it was in 1962, only the yellow stripes are thinner), and so the saltire was substituted.
An earlier interpretation of the colors was, "hardships there are but the land is green and the sun shineth" as stated in the government Ministry Paper 28 - National Flag dated May 22nd 1962. Gold recalls the shining sun, black reflects hardships, and green represents the land. It was changed in 1996 to black representing the strength and creativity of the people which has allowed them to overcome the odds, yellow for the wealth of the country and the golden sunshine, and green for the lush vegetation of the island. The change was made on the recommendation of The Committee to Examine National Symbols and National Observances appointed by the then Prime Minister the Hon P. J. Patterson and chaired by the Hon. Prof. Milton "Rex" Nettleford. The flag is blazoned: Per saltire vert and sable, a saltire Or.
Etiquette[edit]
Standard etiquette applies in Jamaica to use of the national flag, primarily ensuring it is always the primary flag flown and is in good condition. The National Flag Code (a set of rules that owners of a flag should follow) was instituted by the government.
Jamaica's state ensign is a Blue Ensign with the Jamaican national flag in the canton; it is normally only used by the Jamaican Government. Jamaica's naval ensign is a White Ensign with a Saint George's Cross and the Jamaican national flag in the canton, although due to the island's lack of a navy, it is normally only used by the Jamaican Coast Guard. It mimics the naval ensigns of other Commonwealth countries such as Bahamas, Barbados, and Trinidad and Tobago.
Historical flags[edit]
1875–1906
1906–1957
1957–1962
1962
See also[edit]
List of Jamaican flags
Jamaica coalition (politics)
References[edit]
Jump up ^ Jamaican Flag on JIS site
External links[edit]
Wikimedia Commons has media related to Flags of Jamaica.
Jamaican Flag on Jamaican government site
Jamaica at Flags of the World
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Should I Stay or Should I Go
From Wikipedia, the free encyclopedia
Jump to: navigation, search
"Should I Stay or Should I Go"
Single by The Clash
from the album Combat Rock
B-side
"Inoculated City" (1982)
"Rush" (1991)
Released
10 June 1982
Format
7" single
cassette
Recorded
1981[1]
Length
3:06
Label
Epic 14-03006
Songwriter(s)
Topper Headon
Mick Jones
Paul Simonon
Joe Strummer
Producer(s)
The Clash
The Clash singles chronology
"Know Your Rights"
(1982) "Should I Stay or Should I Go"
(1982) "Rock the Casbah"
(1982)
"Know Your Rights"
(1982) "Should I Stay or Should I Go"
(1982) "Rock the Casbah"
(1982)
The Clash reissued singles chronology
"Return to Brixton"
(1991) Return to Brixton1991 "Should I Stay or Should I Go" (rerelease)
(1991) String Module Error: Match not found1991 "Rock the Casbah" (rerelease)
(1991) String Module Error: Match not found1991
Music video
"Should I Stay or Should I Go" on YouTube
"Should I Stay or Should I Go" is a song by the English punk rock band the Clash, from their album Combat Rock. It was written in 1981 and featured Mick Jones on lead vocals. It became the band's only number-one single on the UK Singles Chart, a decade after it was originally released.[2] In November 2004, it was ranked at 228 on "Rolling Stone's 500 Greatest Songs of All Time" list.[3] In 2009 it was ranked 42nd on VH1's program 100 Greatest Hard Rock Songs.[4]
Many rumours have arisen about the song's content, such as Jones' impending dismissal from the Clash or the tempestuous personal relationship between Jones and singer Ellen Foley,[5] but Jones himself says:
It wasn't about anybody specific and it wasn't pre-empting my leaving The Clash. It was just a good rockin' song, our attempt at writing a classic ... When we were just playing, that was the kind of thing we used to like to play. – Mick Jones, 1991[6]
The Spanish backing vocals were sung by Joe Strummer and Joe Ely:
On the spur of the moment I said 'I'm going to do the backing vocals in Spanish' ... We needed a translator so Eddie Garcia, the tape operator, called his mother in Brooklyn Heights and read her the lyrics over the phone and she translated them. But Eddie and his mum are Ecuadorian, so it's Ecuadorian Spanish that me and Joe Ely are singing on the backing vocals. – Joe Strummer, 1991[7]
Contents
[hide]
1 Releases
2 Personnel
2.1 "Should I Stay or Should I Go"
2.2 "Inoculated City"
3 Charts
3.1 Original release
3.2 Reissue
3.3 Download
4 In popular culture
5 See also
6 References
Releases[edit]
The single was reissued several times. It was first reissued in 1982, with a different cover as a double A-side with "Straight to Hell" and with "Cool Confusion" as its B-side. It was reissued again in 1983, with "First Night Back in London" on side two, and then for a third time in 1991, with "Rush" by Mick Jones' group Big Audio Dynamite II as a double A-side, with a remix of "Rush" as its B-side (see the table below).[8]
Live recording of the song was released as a part of the album, Live at Shea Stadium, which featured a concert on 13 October 1982 in New York. The song's music video[9] from that performance was included in DVD The Clash Live: Revolution Rock. Both disks were released on 6 October 2008.[10]
Year
B-side
Format
Label
Country
Note
1982 CBS logo etched into vinyl 45 rpm 7" vinyl Epic ENR-03571 USA One Sided Single - Epic's Get the Hit - Special Low Price
1982 "Cool Confusion" 45 rpm 12" vinyl Epic 07 5P-223 JP —
1982 "Straight to Hell" (Edit) 45 rpm 12" vinyl CBS CBS A13 2646 UK —
1982 "Straight to Hell" (Edit) 45 rpm 7" vinyl CBS CBS AII 2646 UK Picture disc
1982 "Inoculated City" 45 rpm 7" vinyl Epic 14-03006 USA 10 June 1982
1982 "First Night Back in London" 45 rpm 7" vinyl Epic 34-03061 USA Released on 20 July 1982
1982 "Straight to Hell" 45 rpm 7" vinyl CBS CBS A 2646 UK Released on 17 September 1982
1983 "Cool Confusion" 45 rpm 7" vinyl Epic 34-03547 USA Released on 27 January 1983
1991
"Rush (Dance Mix)" (Big Audio Dynamite II)
"Protex Blue" (The Clash)
45 rpm 12" vinyl CBS / Sony UK A-side
"Should I Stay or Should I Go" (The Clash)
"Rush" (Big Audio Dynamite II)
Personnel[edit]
"Should I Stay or Should I Go"[edit]
Mick Jones – lead vocals, lead guitar
Joe Strummer – backing vocals, rhythm guitar
Paul Simonon – backing vocals, bass guitar
Topper Headon – drums
Joe Ely – backing vocals
"Inoculated City"[edit]
Mick Jones – vocals, lead guitars, sound effects
Joe Strummer – lead guitars
Paul Simonon – bass guitar
Topper Headon – drums
Charts[edit]
Original release[edit]
Chart (1982–83)
Peak
position
Australia (Kent Music Report)[11] 37
Canada Top Singles (RPM)[12] 40
Ireland (IRMA)[13] 16
UK Singles (Official Charts Company)[14] 17
US Billboard Hot 100[15] 45
US Billboard Top Tracks[15] 13
US Cash Box[16] 63
Reissue[edit]
Chart (1991–92)
Peak
position
Austria (Ö3 Austria Top 40)[17] 5
Belgium (Ultratop 50 Flanders)[18] 3
France (SNEP)[19] 25
Germany (Official German Charts)[20] 5
Ireland (IRMA)[13] 2
Netherlands (Dutch Top 40)[21] 6
Netherlands (Single Top 100)[22] 3
New Zealand (Recorded Music NZ)[23] 2
Norway (VG-lista)[24] 3
Sweden (Sverigetopplistan)[25] 6
Switzerland (Schweizer Hitparade)[26] 4
UK Singles (Official Charts Company)[27] 1
Download[edit]
Chart (2012)
Peak
position
France (SNEP)[19] 165
Chart (2013)
Peak
position
France (SNEP)[19] 152
In popular culture[edit]
The song was used in a Levi's jeans commercial in 1991 and was reissued as a single, which reached number one on the UK Singles Chart.[28][27]
The song's opening guitar riff was used in One Direction's 2012 hit single, "Live While We're Young", which caused controversy.[29]
"Should I Stay or Should I Go" is featured in multiple episodes of the Netflix sci-fi drama, Stranger Things, chosen to play at pivotal moments of the story.[30][31][32]
See also[edit]
Ronald Reagan in music
References[edit]
Jump up ^ "The Brexit Vote Is the Perfect Excuse to Revisit This Song by The Clash". Time. 23 June 2016. Retrieved 4 September 2017.
Jump up ^ Roberts, David (2006). British Hit Singles & Albums (19th ed.). London: Guinness World Records Limited. pp. 524–5. ISBN 1-904994-10-5.
Jump up ^ "The RS 500 Greatest Songs of All Time (1-500)". Archived from the original on 25 October 2006. . Rolling Stone. 29 December 2004.
Jump up ^ "100 Greatest Hard Rock Songs". Spreadit.org. 1 January 2009. Archived from the original on 12 February 2009. Retrieved 27 February 2009.
Jump up ^ "The Uncut Crap - Over 56 Things You Never Knew About The Clash". NME. London. 3. 16 March 1991. ISSN 0028-6362. OCLC 4213418. 'Should I Stay Or Should I Go' was written by Mick about American singer Ellen Foley, who sang the backing vocals on Meatloaf's Bat Out Of Hell LP.
Jump up ^ Clash on Broadway Box Set liner notes (Media notes). Sony Music Entertainment Inc.
Jump up ^ Moser, Margaret (22 May 2000). "Music: Lubbock Calling (Austin Chronicle. 05-22-00)". The Austin Chronicle. Weekly Wire. Retrieved 22 November 2007. I ran into them accidentally in New York when they were cutting 'Should I Stay or Should I Go' and Strummer said, 'Hey, help me with my Spanish.' So me and Strummer and the Puerto Rican engineer sat down and translated the lyrics into the weirdest Spanish ever. Then we sang it all. When you listen to 'Should I Stay or Should I Go,' there's a place in the song where Mick says, 'Split.' Me and Strummer had been yelling out the Spanish background lyrics and we had snuck up behind him as he was recording. We were behind a curtain, jumped out at him in the middle of singing, and scared the shit out of him. He looks over and gives us the dirtiest look and says, 'Split!' They kept that in the final version.
Jump up ^ "Albums by The Clash". Rate Your Music. Retrieved 31 December 2007.
Jump up ^ The Clash's official music video for 'Should I Stay Or Should I Go' on YouTube
Jump up ^ "New Live Clash Album And DVD". Ultimate-Guitar.com. 8 June 2008. Retrieved 16 September 2015.
Jump up ^ "Forum – ARIA Charts: Special Occasion Charts – CHART POSITIONS PRE 1989". Australian-charts.com. Hung Medien. Archived from the original on 20 October 2013. Retrieved 16 June 2014.
Jump up ^ "Top RPM Singles: Issue 6196." RPM. Library and Archives Canada. Retrieved 15 July 2013.
^ Jump up to: a b "The Irish Charts – Search Results – Should I Stay or Should I Go". Irish Singles Chart. Retrieved 15 July 2013.
Jump up ^ "Archive Chart: 1982-10-23" UK Singles Chart. Retrieved 15 July 2013.
^ Jump up to: a b "The Clash – Awards". AllMusic. All Media Network. Retrieved 15 July 2013.
Jump up ^ "CASH BOX Top 100 Singles – Week ending MARCH 26, 1983". Archived from the original on 13 September 2012. . Cash Box magazine.
Jump up ^ "Austriancharts.at – The Clash – Should I Stay Or Should I Go" (in German). Ö3 Austria Top 40. Retrieved 16 June 2014.
Jump up ^ "Ultratop.be – The Clash – Should I Stay Or Should I Go" (in Dutch). Ultratop 50. Retrieved 16 June 2014.
^ Jump up to: a b c "Lescharts.com – The Clash – Should I Stay Or Should I Go" (in French). Les classement single. Retrieved 16 June 2014.
Jump up ^ "Offiziellecharts.de – The Clash – Should I Stay Or Should I Go". GfK Entertainment Charts. Retrieved 16 June 2014.
Jump up ^ "Nederlandse Top 40 – The Clash - Should I Stay Or Should I Go search results" (in Dutch) Dutch Top 40. Retrieved 16 June 2014.
Jump up ^ "Dutchcharts.nl – The Clash – Should I Stay Or Should I Go" (in Dutch). Single Top 100. Retrieved 16 June 2014.
Jump up ^ "Charts.org.nz – The Clash – Should I Stay Or Should I Go". Top 40 Singles. Retrieved 16 June 2014.
Jump up ^ "Norwegiancharts.com – The Clash – Should I Stay Or Should I Go". VG-lista. Retrieved 16 June 2014.
Jump up ^ "Swedishcharts.com – The Clash – Should I Stay Or Should I Go". Singles Top 100. Retrieved 16 June 2014.
Jump up ^ "Swisscharts.com – The Clash – Should I Stay Or Should I Go". Swiss Singles Chart. Retrieved 16 June 2014.
^ Jump up to: a b "Archive Chart: 1991-03-09" UK Singles Chart. Retrieved 15 July 2013.
Jump up ^ Zadeh, Joe (4 August 2011). "Jean Spirit: The Music Behind Levi's Adverts". Clash. Retrieved 8 August 2017.
Jump up ^ Bychawski, Adam (29 September 2012). "One Direction respond to claims they ripped off The Clash on 'Live While We're Young'". NME. Retrieved 1 August 2016.
Jump up ^ Gidick, Sarah (3 August 2016). "5 Things to Know About Winona Ryder's Stylish Comeback Show, 'Stranger Things'". The Hollywood Reporter. Retrieved 22 August 2016.
Jump up ^ Reed, Ryan (1 August 2016). "Hear 'Stranger Things'-Inspired Mixtape Featuring Smiths, Clash". Rolling Stone. Retrieved 22 August 2016.
Jump up ^ Minsker, Evan (10 August 2016). "Netflix's Stranger Things Soundtrack Detailed". Pitchfork. Retrieved 11 February 2017.
Preceded by
"Do the Bartman" by The Simpsons UK number-one single
9 March 1991 – 16 March 1991 (2 weeks) Succeeded by
"The Stonk" by Hale and Pace
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Melissa Ordway
From Wikipedia, the free encyclopedia
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This biography of a living person needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (September 2009) (Learn how and when to remove this template message)
Melissa Ordway
Ordway in 2014
Born
Melissa Pam Ordway
(1983-03-31) March 31, 1983 (age 34)
Atlanta, Georgia, U.S.
Occupation
Actress, model
Years active
2004–present
Spouse(s)
Justin Gaston (m. 2012)
Children
1
Melissa Pam Ordway Gaston[1] (born March 31, 1983[2]) is an American actress and model. She has modeled in many campaigns and acted in such films as 17 Again and on television in Privileged. She currently portrays the character of Abby Newman on the drama series The Young and the Restless.
Contents
[hide]
1 Life
2 Career
2.1 Modeling
2.2 Acting
3 Filmography
4 References
5 External links
Life[edit]
Ordway was born in Atlanta, Georgia, an only child, to John and Christine Ordway. She began doing community theatre in Atlanta and also acting in theatre productions at her high school in Snellville, Georgia. She starred in the stage performances of Beauty and the Beast, The Women, A Midsummer Night's Dream, and many other shows. After graduating from high school, Ordway attended Georgia State University and is a member of the Delta Zeta sorority. While at Georgia State, Melissa was chosen to participate in a reality show on MTV called The Assistant. She won the show and moved to Los Angeles to pursue a career in acting and modeling.[3]
On September 22, 2012 she married Justin Gaston, whom she met during the filming of Escapee.[4] She and Gaston have an adopted daughter, born in 2016 named Olivia. [5][6] Ordway is currently pregnant with the couple's second child, a girl,[7] due in January 2018.[8]
Career[edit]
Modeling[edit]
This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2016) (Learn how and when to remove this template message)
She moved to Los Angeles and signed with Nous Model Management. She started booking national campaigns and magazine covers almost immediately. Melissa's first big campaign was for Skechers. Within a year Ordway had modeled for Old Navy, Fabrizio Gianni, David's Bridal, Anchor Blue and Tilly's; she had also appeared on the cover Los Angeles Weddings Magazine, Grand Sierra Magazine and Hona Hou Magazine. She appeared on The Price is Right as a fill-in model the week of October 7, 2015.
Acting[edit]
Melissa Ordway's first major acting part was the recurring roles of Jordanna on The CW television series Privileged. Ordway's feature film debut was in 17 Again. She has guest starred on such television shows as Entourage and How I Met Your Mother, as well as starring in several independent films including Callers, Tales of an Ancient Empire[9] and I Heart Veronica Martin. In 2010, Ordway appeared in the film The Last Song as Ashley and guest starred on Melrose Place as Morgan McKellan. She starred in the fantasy thriller film Tales of an Ancient Empire.[10] In 2011, she co-starred in Escapee and appeared in Ted directed by Seth MacFarlane.
She was cast in the main role of Chloe Carter on the TeenNick series Hollywood Heights in 2012.[11] In March 2013, Ordway was cast in the role of Abby Newman on the CBS soap opera The Young and the Restless, replacing previous actress Marcy Rylan.[12]
Filmography[edit]
Film roles
Year
Title
Role
Notes
2006 Friendly Fire Roller Goddess
2008 I Heart Veronica Martin Vanessa Short film
2009 17 Again Lauren
2009 Miss March Gorgeous Girl
2009 Alpha Males Experiment Tiffany
2010 Elektra Luxx Sabrina Capri
2010 The Last Song Ashley
2010 Bones Samantha Reeves
2010 Tales of an Ancient Empire Princess Tanis
2011 Minkow Mindy Jameson
2011 Escapee Renee Sanders
2011 Retail Lizzie Short film
2011 Callers Amanda
2011 In Time Leila
2011 A Very Harold & Kumar 3D Christmas Grace
2012 Amelia's 25th Loralei
2012 Ted Michelle
2013 The Incredible Burt Wonderstone Reporter
2013 Channeling Victoria
2013 Odd Thomas Lysette
2014 The Outsider Samantha
Television roles
Year
Title
Role
Notes
2004 The Assistant Herself Contestant (winner)
2007 Entourage Morgan Episode: "The Young and the Stoned"
2007 How I Met Your Mother Woman #1 Episode: "Third Wheel"
2008–09 Privileged Jordanna Recurring role, 8 episodes
2009 Xtra Credit Lindsey Television movie
2010 Cold Case Diane Yates '80 Episodes: "Bullet", "The Last Drive-In"
2010 Melrose Place Morgan McKellan Episodes: "Mulholland", "Santa Fe", "Wilshire"
2010 CSI: NY Jenny Harper Episode: "Out of the Sky"
2011 The Chicago Code Taylor Episode: "The Gold Coin Kid"
2011 Miami Magma Emily Vitrini Television movie
2012 Hollywood Heights Chloe Carter / Cynthia Kowalski Main role, 80 episodes
2012 The League Sutton Episode: "The Hoodie"
2013 90210 Sydney Price Recurring role, 6 episodes
2013–present The Young and the Restless Abby Newman Main role
The Price Is Right Herself/Model 8 episodes
References[edit]
Jump up ^ Soap Opera Digest 2012-08-13 issue. Vol. 37, No. 33. Pg. 55: "High Hollywood".
Jump up ^ "Melissa Ordway". Retrieved 2016-05-28.
Jump up ^ Bentley, Rosalind (2004-09-19). "Q&A / MELISSA ORDWAY: Reality TV gig bites, but she loves it". Gwinnett News. The Atlanta Journal-Constitution. p. JJ5. |access-date= requires |url= (help)
Jump up ^ "Miley Cyrus' Ex Justin Gaston Weds Melissa Ordway". E! Online. 2012-09-24. Retrieved 2013-03-11.
Jump up ^ Ordway, Melissa (February 27, 2017). "It's Olivia's Official Adoption Day!!". Instagram.com. Retrieved July 14, 2017.
Jump up ^ Young, Candace (2016-05-03). "Melissa Ordway and Justin Gaston Welcome Baby Girl". Soaps.sheknows.com. Retrieved 2016-05-25.
Jump up ^ Ordway, Melissa (August 14, 2017). "It's A Girl!! Olivia is Going To Have a Little Sister!". Instagram.com. Retrieved August 14, 2017.
Jump up ^ Kimble, Lindsay (July 12, 2017). "Melissa Ordway Pregnant. Expecting Second Child". People.com. Retrieved July 12, 2017.
Jump up ^ "Terror Tweets: Scream 4 Update, Pyun Posts Tales Rough Cuts, Eclipse Nearly Wrapped". Dreadcentral.com. Retrieved 2012-05-24.
Jump up ^ Woman, The (2010-04-05). "Fangs and Blood: More Stills from Tales of an Ancient Empire. She appeared in a Jesse McCartney music video "It's Over" as Jessies ex Kacey". Dreadcentral.com. Retrieved 2012-05-24.
Jump up ^ "Nick at Nite Heats Up the Summer With Stardom, Romance and Deceit With the Premiere of Nightly Primetime Drama "Hollywood Heights," Monday, June 18, at 9 P.M. (ET/PT)" (Press release). TeenNick. 2012-05-21. Retrieved 2016-05-28 – via The Futon Critic.
Jump up ^ Giddens, Jamey (2013-03-06). "EXCLUSIVE: Hollywood Heights Beauty Melissa Ordway is New Abby on The Young and the Restless!". Daytime Confidential. Zap2it. Archived from the original on 2013-03-10. Retrieved 2013-03-06.
External links[edit]
Melissa Ordway on Twitter
Melissa Ordway on IMDb
Fashion Model Directory
Nous Models
Authority control
WorldCat Identities
VIAF: 260903289
SUDOC: 164521135
BNF: cb166198865 (data)
Retrieved from "https://en.wikipedia.org/w/index.php?title=Melissa_Ordway&oldid=802195511"
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This page was last edited on 24 September 2017, at 16:19.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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