MY FAVOURITE THINGSRaindrops on roses and whiskers on kittensBright copper kettles and warm woolen mittensBrown paper packages tied up with stringsThese are a few of my favorite thingsCream-colored ponies and crisp apple strudelsDoorbells and sleigh bells and schnitzel with noodlesWild geese that fly with the moon on their wingsThese are a few of my favorite thingsGirls in white dresses with blue satin sashesSnowflakes that stay on my nose and eyelashesSilver-white winters that melt into springThese are a few of my favorite thingsWhen the dog bitesWhen the bee stingsWhen I'm feeling sadI simply remember my favorite thingsAnd then I don't feel so bad
In early America, the formal legal practice of sentencing never-married mothers to public corporal punishment (such as public whipping, flogging, or the stocks) largely ceased during the late 18th century, specifically between the 1780s and the 1790s.Following the American Revolutionary War, the newly formed United States experienced massive legal and cultural transformations that fundamentally altered how "bastardy" and non-marital births were handled.The Shift in Punishment MethodsDuring the 17th and early 18th centuries, Puritan and early colonial legal codes heavily penalized unmarried pregnant women under strict fornication and bastardy laws. If a woman could not pay a financial fine, she was routinely subjected to public corporal punishment to shame her and deter the community.However, by the late 1700s, this practice dissolved due to several major historical developments:Rise of the Enlightenment: Post-Revolutionary American legal philosophy shifted away from public, bodily retribution. Lawmakers embraced the Enlightenment-era belief that public physical torture hardened criminals rather than reforming them.Transition to Financial Obligations: Courts shifted their primary focus from punishing the "sin" of the mother to protecting the town's purse strings. Jurisdictions heavily favored bastardy bonds over physical violence. These bonds legally forced both the mother and the biological father to provide financial child support so the infant would not become a financial burden to the local taxpayers.The "Cult of True Womanhood": By the turn of the 19th century, evolving cultural standards began to view women as inherently moral, delicate, and sentimental. Stripping a woman and whipping her in a town square came to be seen by the public as grotesque, inappropriate, and deeply un-American.Institutionalization: For women who could not afford fines or support themselves, states abandoned the whipping post in favor of the newly constructed almshouses, workhouses, and penitentiaries, where the punishment became institutional labor rather than physical pain.While social stigma, forced adoptions, and financial penalization of unwed mothers persisted deep into the 19th and 20th centuries, the physical whipping of never-married mothers by order of the state was effectively obsolete by 1800.
Abu Bakr executed apostates and rebels during the Ridda Wars (Wars of Apostasy) in 632–633 CE. Following Prophet Muhammad's death, many tribes rejected Medina's political authority, refused to pay the zakat tax, or followed false prophets. Abu Bakr launched military campaigns—led by commanders like Khalid ibn al-Walid—suppressing these rebellions, which resulted in the executions of those who refused to submit or recant.Historically and theologically, the nature of these executions is interpreted in a few ways:
Political Rebellion: Many modern and historical accounts note that these campaigns were primarily political and military responses to armed insurrection and secession, rather than strictly policing private religious belief.Refusal of Zakat: A prominent group among the rebels acknowledged Islam but refused to pay the required alms to Abu Bakr's central government. Abu Bakr famously declared he would fight anyone who withheld even a piece of rope that was traditionally paid.Capital Punishment: Traditional Islamic jurisprudence (including the four major Sunni schools and several Shia sects) looks back to the rulings and precedents of Abu Bakr and the Companions to justify capital punishment for apostasy.
In the Hebrew Bible, God frequently uses prostitution and adultery as a metaphor to describe the spiritual unfaithfulness of ancient Israel and Judah. This imagery serves as a way to illustrate the betrayal of the covenant, where the nation "played the whore" by abandoning God to worship idols and pursue foreign alliances.This symbolic language appears primarily in the writings of the major prophets:Ezekiel 16 and 23: These chapters contain some of the most striking and graphic imagery in scripture. God compares Jerusalem and Samaria to adulterous sisters who give themselves to foreign idols, "prostituting" themselves for alliances and wealth. Ezekiel uses the metaphor to express divine frustration and the severity of Israel's betrayal.Hosea 1–3: God commands the prophet Hosea to marry a woman who has engaged in prostitution ("a wife of whoredom") to physically act out the metaphor of God's relationship with Israel. It illustrates how God continually pursues His people with steadfast love, even when they turn away to worship other gods.Jeremiah 3: The prophet also employs this theme, accusing the people of "prostituting themselves with many lovers" by adopting the pagan religious practices of surrounding nations.Historically, this prophetic language is not a literal condemnation of the women of Israel as commercial sex workers, but rather a powerful, culturally understood device to describe a spiritual issue. In ancient Israelite theology, the covenant was often compared to a marriage, making the worship of foreign gods a profound form of spiritual adultery or unfaithfulness.
2:01:00 The terms of the transaction for sexual services
2:03:00 Men should only be required to support their legitimate offspring.
https://corpus.quran.com/translation.jsp?chapter=24&verse=2
2:05:00 Marriage license
https://www.thesun.co.uk/tvandshowbiz/37017533/tom-cruise-splits-ana-de-armas-spark/
2:10:00 For the sake of society, make the choice for women who want to be suppliers of sex to men easy to understand and clear.
2:13:00 What women have to do to keep men wanting to be men and pay for women
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