title: 2023 Nigerian presidential election

text: For both nominees of the major party, the early parts of the general election campaign in June and July 2022 were dominated by attempts to unify their parties amid the search for a running mate. For Tinubu, the selection of Ibrahim Masari as a placeholder running mate in mid-June bought the APC several weeks to continue party reconciliation efforts as controversy swirled over the religious affiliation of Tinubu's potential running mates. On the other hand, Abubakar had to contend with a burgeoning party crisis as allies of Governor Nyesom Wike—first runner up in the PDP primary—began to publicly protest against the perceived disrespect towards Wike; their protests centered around Abubakar's disregard for a party committee recommendation of Wike for the vice presidential nomination but some PDP figures also objected to Abubakar in general due to the violation of zoning. The upheaval reached the point of Wike allies publicly questioning if they would support Abubakar and privately threatening to leave the party while national party chairman Iyorchia Ayu's neutrality was questioned and Abubakar himself spent weeks abroad in the midst of the crisis. As the PDP desperately attempted to reconcile Wike and Abubakar, Obi and Kwankwaso held meetings with Wike in an attempt to bring him into their respective parties. These meetings took place as representatives of Obi and Kwankwaso were also meeting in an attempt to form a NNPP-LP coalition; however, these negotiations were derailed in early July when Kwankwaso publicly refused to be Obi's vice presidential running mate on the grounds that northerners would not vote for a southeasterner. A few days later, Obi's campaign announced that the coalition discussions had failed and that the campaign had shifted towards the search for a vice presidential nominee which ended in the selection of Baba-Ahmed. As the LP ticket constituted, the PDP crisis continued as Wike publicly met with several APC governors on 8 July while Abubakar extended his stay abroad despite the party infighting, Eid al-Kabir, and the Osun gubernatorial election campaign in mid-July. For Tinubu, when he finally selected Shettima as his running mate on 10 July, immediate blowback confronted his campaign amid accusations of religious intolerance for the Muslim-Muslim ticket with even some other APC members condemning the ticket. Later in July, Abubakar returned to the nation while Tinubu was in a difficult position as backlash against the APC ticket continued and his relative—incumbent Osun Governor Gboyega Oyetola—lost to PDP nominee Ademola Adeleke in the Osun gubernatorial election; similarly, questions emerged over Labour's weak showings in both Osun and Ekiti. Takeaways from the gubernatorial election focused on the potential impact of the PDP's victory on the presidential race and the extremely successful election administration from INEC. To make matters worse for the Tinubu campaign, the appearance of people wearing liturgical garments of various Christian denominations at Shettima's nomination rally on 20 July led to further backlash since observers noted the group's lack of identification and the Christian Association of Nigeria publicly challenged the APC to name the supposed clergy.


title: 2023 Nigerian presidential election

text: By late July and early August, Tinubu and Abubakar continued to face high-profile dissent from within their own parties as prominent northern Christian APC members—like former Secretary to the Government of the Federation Babachir David Lawal and former Speaker of the House of Representatives Yakubu Dogara—publicly condemned the same religion APC ticket while Wike and his allies continued their public criticism of Abubakar and PDP leadership. In response, Tinubu appointed Governor of Plateau State Simon Lalong—a northern Christian—as the Director-General of his Campaign Council while in early August, Abubakar and Wike finally met for the first time since Okowa's selection and agreed on a reconciliation framework. However, both the APC and PDP backslid into their respective crises as protests against the APC ticket drew thousands and it continued to come under fire from prominent northern Christians while the opposing camps within the PDP had returned to public squabbling by mid-August. Around the same time, voter registration ended with analysts noting its effect on the race as a whole. The rest of August was dominated by notable meetings as Wike meet with both Tinubu and Obi before another reconciliatory summit with Abubakar; while pundits speculated that Tinubu and Obi attempted to sway Wike to their camps, reporting on the series of Wike-Abubakar talks revealed some of Wike's demands with a focus on the resignation of PDP Chairman Iyorchia Ayu. The location of these meetings in London, United Kingdom sparked controversy as critics labeled the location as insensitive to the plight of Nigerians domestically. Around the same time, observers noted a potential opening for Kwankwaso but even his NNPP devolved into crisis in August as the PDP poached a key Kano State figure from the NNPP amid a threeway fight for the state's massive electorate. Further reporting began to focus on specific states and regions as ThisDay analysis surmised that the PDP was strengthening in previously pro-Buhari states in the North West, the APC was retaining its prime position in the South West but the LP was growing among urban youth, it was Obi vs. Abubakar in the South South and South East, and the North Central was a tossup region. In the weeks afterwards and as candidate profiles were released in preparation for the official campaign period's commencement at the end of September, the PDP desperately attempted to end its crisis by having two northerners holding prominent internal party positions be replaced by southerners but as Ayu remained in office as chairman, Wike continued his public indignation before he and his allies announced their withdrawal from PDP campaigning on 20 September until Ayu left office. Due to the PDP infighting, pundits looking ahead to the campaign period began to speculate on the potential benefits for Tinubu and Obi as several Wike allies are influential in key states. At the same time, the first public poll of the race was released with Obi in the lead; although the campaigns of Abubakar and Tinubu dismissed the results, analysts noted enthusiasm among Obi's base due to his active campaigning as a potential reason for his lead considering both Abubakar and Tinubu devoted more effort to intraparty reconciliation from May to September.


title: 2023 Nigerian presidential election

text: At the end of September, the official campaign period began with the signing of a peace accord in Abuja by nearly all candidates along with parties' national chairmen; notably, Tinubu was absent with Shettima as his representative. During the week, Abubakar and Tinubu formed their campaign councils amid controversy for both as the Wike dispute continued in the PDP while the composition of the APC campaign council led to internal disquiet. For Obi, his campaign received another positive polling result as he led a Bloomberg News-commissioned poll by a massive margin; he was also buoyed by significant nationwide support rallies on Independence Day but faced difficulties in campaign organizing as his manifesto and campaign council were delayed. Overall, late September and early October was categorized similarly to the pre-campaign period time, with analysis repeatedly noting that Obi was solidifying support and enthusiasm while Abubakar and Tinubu were occupied trying to stop further intraparty rebellion.<ref name="PT State of the Race - 8/2"></ref> However, Obi promptly faced scandal due to the controversial initial makeup of his campaign council which forced a retraction and review after backlash from supporters and the LP. A few days later, the race was derailed by a video of Abubakar calling for northerners to reject Yoruba or Igbo candidates; the comment met with widespread condemnation by civil society organisations and opposing campaigns for stoking ethnic divisions. Meanwhile, Tinubu and the APC revised their campaign council to address internal objections before holding a formal campaign commencement on 21 October where Buhari unveiled Tinubu's manifesto before inaugurating the campaign council. Around the same time, campaigning focused on catastrophic nationwide floods with analysts noting that the floods had put more focus on climate change and wider environmental policy issues amid the campaign period. Obi preparations concluded near the end of the month, as the revised LP campaign council was inaugurated on 28 October and the campaign's commencement rally held the next day.


title: 2023 Nigerian presidential election

text: At the start of November, debates began with a series of multi-candidate town halls hosted by Arise News and the Centre for Democracy and Development commencing on 6 November; with a focus on security and the economy, the four most prominent candidates were invited—Abubakar, Kwankwaso, Obi, and Tinubu—but Abubakar sent Okowa as his proxy while Tinubu declined the invitation and was replaced by Kola Abiola, the nominee of the People's Redemption Party. Amid the town halls, controversy swirled for Tinubu as the publication of certified documents from the United States District Court for the Northern District of Illinois detailing his 1993 forfeiture of alleged drug dealing proceeds led to attacks from Obi and Abubakar while the Tinubu campaign claimed that the money was tax-related and analysts speculated on the documents' effect on voting intentions. Meanwhile, Abubakar faced mixed news as the PDP crisis continued with Wike-led, anti-Abubakar PDP governors forming the "Integrity Group" and a rift forming with another incumbent governor in mid-November; on the other hand, a northern APC dissenter group led by former House Speaker Yakubu Dogara endorsed Abubakar on 2 December. Previously, Obi led another poll as a Nextier survey of rural communities released in mid-November showed him in the lead with over 40%. At the beginning of December, various state LP chapters entered crisis but Obi avoided involvement and instead released his oft-delayed manifesto with seven key policy areas. The manifesto release came just before another Arise-CDD town hall; however, Tinubu had announced his boycott of the event due to alleged media bias so only Abubakar, Obi, and Kwankwaso attended on 4 December.


title: 2023 Nigerian presidential election

text: At the start of November, fora began as individual town halls moderated by Kadaria Ahmed were held throughout the month while a series of multi-candidate town halls hosted by Arise News and the Centre for Democracy and Development commenced on 6 November. With a focus on security and the economy, the four most prominent candidates were invited—Abubakar, Kwankwaso, Obi, and Tinubu—but Abubakar sent Okowa as his proxy while Tinubu declined the invitation and was replaced by Kola Abiola, the nominee of the People's Redemption Party. The non-attendance sparked controversy as Abubakar and Tinubu were criticized for non-engagement with public debates by the Obi campaign which later vowed to boycott events without the presence of Abubakar or Tinubu. During the debate, Obi labeled poverty as a key source of violence and attacked the incumbent administration on security failures while vowing to remove fuel subsidies; Okowa backed the creation of state police forces along with targeted job creation methods; Kwankwaso identified educational failures as a cause of both insecurity and economic issues; and Abiola labeled poor leadership as a key factor in security failures.


title: 2023 Nigerian presidential election

text: The Arise-CDD series continued with a minor candidate town hall on 14 November where alternative security methods and the economy dominated discussion. Although a Nigerian Economic Summit Group-hosted economic debate was scheduled for the next day, it was canceled due to "prevailing circumstances." Major candidates returned on 4 December to the Arise-CDD series with Obi, Kwankwaso, and Abubakar but Tinubu publicly declined the invitation and accused Arise of biased unprofessionalism. Despite Tinubu's absence, the town hall went ahead with a focus on education, healthcare, poverty, and human capital development—all three candidates lamented poor educational quality and brain drain with Obi targeting low investment in education as the source of the issue. Notably, when asked if they would commit to using Nigerian health services, Abubakar refused while Obi and Kwankwaso acceded.


title: 2023 Nigerian presidential election

text: In the wake of party primaries, several major factors for the upcoming general election campaign were noted, namely: ethnic and religious identity, the role of Buhari and his incumbency power, the economy, corruption, the personal brands of candidates, and public anger with the political status quo. Ahead of the official campaign period, major candidates were to release their policy documents: Abubakar did so in late May but Obi and Tinubu did not unveil their policy documents until after the campaign period commenced in September 2022 with Tinubu releasing his manifesto in mid-October and Obi releasing his manifesto in early December.


title: 2023 Nigerian presidential election

text: Nigeria has lost hundreds of billions of United States dollars from corruption since independence and its Corruption Perceptions Index score has worsened since 2016. However, after the primaries, analysts noted the unlikelihood of corruption becoming a massive electoral issue as both Abubakar and Tinubu have credible, longstanding major corruption allegations; Obi's candidacy slightly altered this dynamic as allegations against him are more minor. Another reason for the low focus on corruption was the failure of Buhari's anti-corruption war, the promise of which was central to his 2015 campaign. While more major issues like insecurity and poverty have taken centre stage, corruption is still a pervasive policy problem.


title: 2023 Nigerian presidential election

text: For Abubakar, although there are some allegations surrounding his civil service career, much of the graft alleged is based on a United States Senate Committee on Homeland Security and Governmental Affairs report from 2010 that directly implicated Abubakar and his family in a massive intercontinental bribery scheme. The report, issued in the wake of the William J. Jefferson corruption case which also implicated Abubakar, stated that Abubakar's then-wife Jennifer Iwenjiora Douglas brought over $40 million in “suspect funds” into the United States while Abubakar was Vice President with the sources of those funds being bribes given to Abubakar by businesses in exchange for preferential treatment and contracts in a process akin to crony capitalism. These bribes and other suspect cash transfers led the American government’s Financial Crimes Enforcement Network to later place Abubakar and his wives on an international banking surveillance watchlist. Abubakar has repeatedly denied the report's findings since its release in 2010. Accusations against Tinubu were also serious but different to Atiku's; in a form of corruption associated with the term state capture, Tinubu is alleged to have continuously hijacked billions of naira in Lagos State internal revenue for his own personal and political aims. Through a law he signed while governor, Alpha Beta Consulting—a company heavily linked to and alleged to be directly controlled by Tinubu and his allies—has the sole right to collect state taxes and receives a 10% commission for the collection. The founder of Alpha Beta alleges that Tinubu has directly profited from the allocation for about twenty years plus Tinubu is under active investigation by the Economic and Financial Crimes Commission as of June 2021. Coupled with the state capture controversy is Tinubu's forfeiture of about $460,000 to the United States government in 1993 as a result of a case asserting that the government had "probable cause" to believe Tinubu's American bank accounts held the proceeds of heroin dealing; reporting showed that Tinubu had served as a bagman for two Chicago heroin dealers in the early 1990s. For Obi, there are not major scandals although he was mentioned in the Pandora Papers leaks surrounding offshore companies for tax evasion.


title: 2023 Nigerian presidential election

text: In his platform, Abubakar identified corruption as a 'major problem' that "denies millions of people their fundamental freedoms and human rights" before vowing to enact "institutional reforms of anti-corruption agencies" to strengthen them along with creating a "comprehensive National Anti-corruption Strategy." Tinubu's manifesto noted fighting corruption as a benefit of its civil service and judicial reforms. In his manifesto, Obi placed fighting corruption among his seven priorities with a direct plan to establish the "Office of Special Counsel" to prosecute abuse of power and corruption that "do not fall under the prosecutorial power of existing agencies."


title: 2023 Nigerian presidential election

text: The years ahead of the election were extremely difficult for the national economy as several debilitating recessions and high inflation greatly decelerated economic growth amid increasing unemployment. Coupled with the impacts of the COVID-19 pandemic and the 2022 Russian invasion of Ukraine, food prices have skyrocketed and millions of people are projected to fall into poverty if current trends hold. In addition, the country is at risk of losing its frontier market status due to a shortage in United States dollars and the poor economic situation has led to fears to further social unrest. While Buhari has repeatedly claimed that his administration has improved the nation, some analysts blamed his economic policies for compounding the crisis as massive borrowing plus underwhelming revenue led total debt payment to exceed government’s revenue by mid-2022. Other analysts have taken a still negative but more mixed view of Buhari's economic policies noting the signing of the Petroleum Industry Act and agricultural production improvements while reiterating the failures in economic growth, high inflation, rising debt, and high unemployment.


title: 2023 Nigerian presidential election

text: As the campaign period began, analysts noted that the three major candidates had broke with Buhari on economic issues with more business-friendly rhetoric and support for further devolution of certain resource control to the states; however, the candidates differ on messages and detailed plans. Similar to his 2019 campaign, the focus of Abubakar's economic agenda revolves around privatisation of government-owned businesses targeting the rail network, oil refineries, and power transmission along with ending the remaining government monopolies in other infrastructure sectors. The other two points of his economic plan are increased commitments to public-private partnerships and allowing "the market greater leverage in determining prices.” While critics like the electricity workers' union derided the privatisation proposal as "retrogressive" and noted the numerous failures of previous privatisations, the Abubakar campaign defended the plan as necessary for "sustainable growth" and good national budgeting. Abubakar stated that these ideas along with a close public-private sector relationship could double the GDP within seven years. For Obi, time was spent studying other countries' economics prior to the release of his policy plans; in interviews, he lamented the inefficiency of the Nigerian economy and floated reforming the fuel subsidy system—the subsidies, long-maligned by economists but popular among politicians, are projected to cost the government over 4 trillion naira in 2022 and 6.7 trillion naira in 2023. Later overview of his economic policies in addition to more interviews showed that Obi focused on financial "prudence" with emphasis on saving money and streamlining spending. Like Obi and Abubakar, Tinubu backed expansion of public-private partnerships but he is also in favor of introducing commodity exchange and futures markets. Furthermore, Tinubu backed the creation of regional economic development agencies for each geopolitical zone, blockchain regulatory reform, increased crude oil production, and tax enforcement/devolution along with the deregulation of gas prices and the phasing out of the fuel subsidy system in favor of alternative government investments. Analysis of the Tinubu plans warned of the extreme debt needed to finance the reforms and policies. When released, the Obi manifesto put emphasis on shifting the national economy to focus on exports in addition to wide-scale agrarian reform to boost productivity. Additionally, Obi planned to lessen the cost of government and backed investment to transition to a green economy amid worsening climate change.


title: 2023 Nigerian presidential election

text: Analysis of economic plans noted a joint focus on agricultural growth to drive economic improvement, but a severe lack of detailed blueprints from the manifestos of Tinubu and Abubakar. On the other hand, the Obi manifesto's focus on improved access to funding for farmers and standardising mechanised farming along with wider logistics reform drew praise from analysts.


title: 2023 Nigerian presidential election

text: The Nigerian education system faced consistent challenges on all levels in the years before the election as UNICEF noted about 20 million out-of-school children in 2022 while also showcasing issues in early childhood education and primary school attendance, especially among girls and in the North. While UNICEF and the federal government have formed plans to improve education and enroll children in school, two matters severely hurt the education at-large directly ahead of the election and have made the topic a campaign issue: the impact of insecurity on schools and the eight-month long 2022 Academic Staff Union of Universities strike. Amidst rising insecurity in 2021 and 2022, both mass kidnappings of schoolchildren and preemptive school closures for safety have made education extremely dangerous while the government-ASUU dispute and the union's ensuing strike led to mass protests as activists criticized the alleged indifference of the Buhari administration.


title: 2023 Nigerian presidential election

text: During the early part of the general election campaign, Obi called on the federal government to hold productive negotiations with ASUU to end university closures while explaining that he intended on using savings from reforming the fuel subsidy to invest in education; Obi supporters also noted the large educational improvements in Anambra State during his term as governor. In his policy document, Abubakar labeled the ASUU strike as an example of the "incessant industrial action" facing the nation while noting the failures of the public education system; one of his five points is to "improve and strengthen the education system" and later in the platform, Abubakar proposed creating "an agency for the regulation of private tertiary education," vowed to promote science and technical education, and suggested partially devolving education to the state level. For Tinubu's part, education was also one of his agenda's "points" and his manifesto noted the importance of education to national development while vowing to upgrade educational infrastructure, end classroom overcrowding, and increase the number of trained teachers. In his manifesto, Obi vowed to introduce a "No Child left Behind" educational policy along with reviewing and improving the functions of the Universal Basic Education Commission and Tertiary Education Trust Fund.


title: 2023 Nigerian presidential election

text: Although political questions on identity are often based on region and religion, ethnicity also plays a role as the election is the first presidential election since 1983 with three major candidates each from the three largest ethnic groups as Abubakar is Hausa–Fulani, Obi is Igbo, and Tinubu is Yoruba.


title: 2023 Nigerian presidential election

text: As the Igbo are the sole group of the largest three ethnicities to have never produced an elected executive president, Igbo groups like Ohanaeze Ndigbo called for an Igbo to be elected president and protested when the major parties nominated Abubakar and Tinubu. The group also condemned Igbos who accepted the vice presidential slot, a direct slight to PDP vice presidential nominee Okowa. For Tinubu's part, prior to the primary, he claimed that it was 'the turn of the Yorubas' to lead the country in a fiery Yoruba language campaign speech in Abeokuta. Coupled with controversy over Abubakar's northern origins was the fact that he is an ethnic Fulani, just like Buhari.


title: 2023 Nigerian presidential election

text: During the campaign, Abubakar was intensely rebuked by civil society organisations and opposing campaigns for stoking ethnic divisions in an October speech where he said that 'northerners did not need Yoruba or Igbo candidates.' The direct appeal to ethnic jingoism also may have violated Section 97 of the Electoral Act 2022 and led to fears of ethnic-based electoral violence.<ref name="Atiku October anti-Yoruba/Igbo comment"></ref> Later that month, ethnicity again rose to the forefront of the campaign as Afenifere—an influential Yoruba socio-cultural organization—became deeply divided over whether to support Tinubu or Obi.


title: 2023 Nigerian presidential election

text: Facing major infrastructural problems across the nation like a lack of urban public transportation and a largely deteriorated highway network due to an absence of maintenance is a constant in election campaigns. In terms of performance, although the Buhari administration invested in and expanded some transportation projects—like the Lagos–Kano Standard Gauge Railway and Nnamdi Azikiwe International Airport rehabilitation, the 2019–2023 term saw continued failures in providing basic access to electricity culminating in multiple massive power grid collapses in 2022. Still the billions spent on other new infrastructure projects like the Lekki Deep Sea Port and gas pipelines have proven fruitful as more projects begin operations despite setbacks and delays. However, later reporting reiterated that the nation could not afford the debts incurred for projects with little guarantee of proper maintenance.


title: 2023 Nigerian presidential election

text: In his manifesto, Tinubu promised to "modernise and expand public infrastructure" through his "National Infrastructure Campaign" wherein unemployed workers would be hired to upgrade infrastructure like the highway and water supply systems. Additionally, the platform announced the "Critical Infrastructure Protection (CIP)" plan to use technology and improved monitoring to "eliminate attacks on vital national infrastructure" such as illegal oil bunkering. For Obi's part, his plans focused on coordinating different forms of transportation and the agencies that regulate them in addition to establishing a National Transport Commission as an integrated regulator. While Abubakar's policy document did not provide detailed infrastructural plans, he did promise to "break [the] government monopoly in all infrastructure sectors" in line with his other economically liberal policy positions. The PDP nominee's platform also vowed to accelerate infrastructural investment and, more specifically, diversify the nation's sources of power and deliver up to 25,000 MW by 2030 through "power sector reform." Review of energy infrastructure plans noted Tinubu's identification of power issues but lack of explanation on the funding sources for his proposed solutions while Abubakar's was derided for its vagueness and brevity. Obi's energy plan was praised for its structure and identification of alternative energy sources, though the viability of its wind power idea was questioned.


title: 2023 Nigerian presidential election

text: The years ahead of the election were marked by a deteriorating security situation nationwide. While further advances in the fight against terrorists in the northeast led to thousands of refugees being able to return to their communities, the situation in the rest of the nation became increasingly dire: North West—the deadly bandit conflict in addition to terrorist expansion; North Central—herder-farmer and interethnic conflicts along with more terrorist expansion, Niger Delta—pirates and illegal oil bunkering gangs, and South East—a violent separatist movement. Coupled with the regional crises, the continued proliferation of kidnapping and mob violence along with an epidemic of security force brutality have affected the entire country and led to increasing reliance on vigilantes and public anger at the perceived indifference of the administration. The election itself also is affected by the security crisis as civil society groups noted the possibility for electoral violence stemming from pre-existing violent groups.


title: 2023 Nigerian presidential election

text: During the primaries and early general election campaign, several notable attacks led to ever-increasing focus on the security plans of major presidential candidates as the death toll mounted and violent non-state actors increased in power. For Tinubu, his longtime support for state police was expected to be the pinnacle of his security plan but it was not included in his manifesto, which instead spotlighted plans for specialized anti-terrorist battalions (ABATTS), improving community relations, and secure forested areas often used as bandit hideouts; however, analysts had noted that the failure of the Buhari administration on security could hurt Tinubu on the issue. Obi focused on security force cooperation and reform in his manifesto while noting the root causes of insecurity in speeches by highlighting his job creation plans while Abubakar similarly pitched his job creation plan while proposing more police officers along with logistical registration and alternative conflict resolution means in his policy document. Obi's commitments to reform to address security force brutality also led his campaign to receive large amounts of support from backers of the End SARS movement. Although Tinubu, Obi, and Abubakar all had long security segments in their manifestos, reporting noted the vagueness of their plans.


title: 2023 Nigerian presidential election

text: While polls showed low levels of affinity for the nation and high dissatisfaction with the status quo, reports also demonstrated that the vast majority of citizens feel connected to their Nigerian identity; however, the vast majority also fear for Nigerian unity. The Abubakar's campaign prioritized national unity by including it as the first of his five-point agenda while noting that "Nigeria's unity has never been threatened like now." His countermeasures focused on "co-operation and consensus" along with 'true federalism.' For Tinubu, his platform mentioned including "national unity and pride" in educational curricula while Obi's manifesto vowed to "operate a government of national unity" in accordance with the federal character principle.


title: 2023 Nigerian presidential election

text: The election marks a return to presidential elections with major candidates from around the nation after the all-Northern election in 2019. The majority of early discussion on regional identity revolved around the zoning principle and the failure of the PDP to adhere to it. While pundits noted that the regional power-sharing "federal character" principle was at times disregarded by the Buhari administration, some analysts expressed worry for a political system that normalizes regional exclusion. Further discussion centered on both major parties' failure to microzone their nominations to the South East; according to some southeastern groups, the South East should have produced the next president as it has never produced an elected president. The largest of these groups, Igbo socio-cultural organization Ohanaeze Ndigbo, accused the APC and PDP of an apparent "conspiracy" against ethnic Igbos amid other groups' calls to support Obi—a native of Anambra State.


title: 2023 Nigerian presidential election

text: As the campaign began, analysis reports on the candidates' prospects by region emerged with reports on if Tinubu could hold the APC's northern strength when facing a major northern opponent; similarly, questions on if Abubakar could hold the PDP's southern strength when facing two major southern opponents also took a primary role in analysis. In the search for running mate, major candidates sought to achieve regional balance as northerner Abubakar picked southerner Okowa while southerners Obi and Tinubu chose northerners Baba-Ahmed and Shettima, respectively.


title: 2023 Nigerian presidential election

text: During the campaign, region-based questions emerged with pundits questioning if Shettima's laudation of former dictator Sani Abacha would hurt Tinubu outside of a select few Northern areas were Abacha is not reviled; later, it was speculated that Abubakar's jingoist October statement was a play for Northern votes as Tinubu and Obi targeted the region. Additionally, questions emerged over the South as pundits noted the possibility that Obi and Abubakar could split the PDP's former southern base; there were also questions about the potential impact on southeastern turnout if separatist leader Nnamdi Kanu was released from imprisonment.


title: 2023 Nigerian presidential election

text: Due to the nation's religious diversity, a key tenet of power-sharing are tickets with running mates of the different religions; however, like zoning, this principle was challenged in the lead-up to the election as allies of then-aspirant Tinubu alleged that there were few influential Northern Christian APC politicians who could be his running mate and thus, Tinubu could pick a northern Muslim instead. As Tinubu is himself Muslim, such a pick would comprise a Muslim-Muslim ticket to the anger of groups like the Christian Association of Nigeria; a same religion ticket was also noted as untimely amid a rise in religious violence, especially against Christians. However, some prominent APC politicians stated their openness to a Muslim-Muslim ticket after Tinubu became party nominee, claiming that basing the vice presidential slot on religion was tantamount to discrimination in itself and that abandoning sentiment-based politics was vital for the progression of Nigerian democracy. Despite intense opposition to a same religion ticket in June and July 2022 by civil/religious organizations and even within the APC, Tinubu picked Shettima—a fellow Muslim—anyway with an argument that qualifications should take precedence over religious affiliation. The immediate backlash was strong as Anglican, Catholic, and Pentecostal leaders all condemned the same religion ticket while civil society groups like the Middle Belt Forum and some politicians also came out against the ticket. Another mark against the same religion ticket was a leaked State Security Service memo that warned against same religion tickets using security grounds with the claim that such a ticket would "destabilise Nigeria and embolden attacks on Christian citizens" in addition to 'harbouring distrust by Christians against the presidency;' however, the Presidency denied the memo's veracity. The appearance of people wearing liturgical garments of various Christian denominations at Shettima's nomination rally on 20 July led to further backlash as observers noted the group's lack of identification; the Christian Association of Nigeria publicly challenged the APC to name the supposed clergy, the Catholic Church said the vestment-donning "bishops" were fake, and activists derided the group as paid actors with the intent of faking Christian support for the APC ticket. To compound the issues for Tinubu, prominent northern Christian APC politicians openly began to campaign against the ticket. By later in 2022, an analyst would describe the Christian backlash to the same religion ticket and ensuing increased political activity as "arguably the most sustained spell of Christian religious mobilization" since the return of democracy in 1999.


title: 2023 Nigerian presidential election

text: Another issue for candidates involving religion is centered on their reactions to and plans to combat religious violence. A few days before the major parties' primaries, a Christian university student named Deborah Samuel Yakubu was lynched by a mob in Sokoto after she was accused of blaspheming the Islamic prophet Muhammad. While Buhari, Osinbajo, civil society, and religious groups along with most serving national and state leaders publicly condemned the brutal murder, Tinubu remained silent and Obi did not release a statement but condemned the killing in an interview; for Abubakar, he initially tweeted a condemnation before deleting the tweet and backtracking amid reports that he feared fundamentalist backlash. These responses were derided as insensitive by critics and civil society groups as some Islamic groups justified the murder while others and more general sentiment called for punishment for the attackers.


title: 2023 Nigerian presidential election

text: The social position of women, people with disabilities, and other marginalized groups took a prominent position in policy debates before the election. A major point of contention in 2022 was the initial legislative rejection of constitutional amendments that mandating women seats in legislatures. While parliamentary leadership later partially rescinded the rejection, a wave of pro-equality protests swept the nation in March 2022 in a show of force from women's rights organizations. In addition to the constitutional amendments, the National Assembly stalled a key gender equality bill for years despite nearly three-quarters of Nigerians promoting gender equality. After the protests, groups have continued to push for legislation to combat inequality. For the status of LGBT Nigerians, no major campaign has openly discussed the topic and seem to conform with current discriminatory laws. People with disabilities also have pushed for fair participation in democratic processes amid discrimination with groups successfully getting wording in the new Electoral Act to guarantee accessibility during voting in line with INEC's goal of "the inclusion of PWDs in all aspects of the electoral process."


title: 2023 Nigerian presidential election

text: In his manifesto, Obi promised to equitably distribute of appointments to "men, women, youths, and people living with disabilities" as part of his pledge to "leverage" national diversity and give overlooked groups "an unfettered voice in governance." Similarly, Tinubu promised to back legislation mandating 35% participation for women in all governmental positions in his manifesto; however, a similar vow had been made by Buhari in his previous campaigns. The Tinubu campaign also stated that its proposed social welfare programs would "give priority access to


title: Deewana (1992 film)

text: Deewana (, ) is a 1992 Indian Hindi-language melodrama film directed by Raj Kanwar and written by Sagar Sarhadi. It stars Divya Bharti, Rishi Kapoor and Shah Rukh Khan (in his film debut). The film revolves around an effervescent girl Kaajal (Bharti), depicting her travails as a widow after her husband Ravi (Kapoor) is killed and how her obsessive lover Raja (Khan) wins her over. Sushma Seth, Alok Nath and Amrish Puri play supporting roles.


title: Deewana (1992 film)

text: The story for "Deewana" was written by Ranbir Pushp. Guddu Dhanoa, Lalit Kapoor and Raju Kothari had co-produced the film under the banner, "Mayank Arts". The cinematography was handled by Harmeet Singh while A. Muthu edited it. The duo Nadeem-Shravan composed the award-winning soundtrack for the film with lyrics penned by Sameer. The muhurat shot for the film took place on 14 July 1991.


title: Deewana (1992 film)

text: Upon its premiere on 25 June 1992, "Deewana" was well received by critics, and emerged as a major commercial success, becoming the second-highest-grossing film of the year, with a worldwide gross of about , surpassed only by "Beta". The soundtrack album turned out to be a chartbuster and was the highest-selling soundtrack of the year. The success of the film consolidated both Khan and Bharti's foothold in the industry, and launched Kanwar's directorial career. At the 38th Filmfare Awards, it received 9 nominations, and won 5 awards including Best Male Debut (Khan) and Best Female Debut (Bharti).


title: Deewana (1992 film)

text: Kajal, a beautiful lady falls in love with and happily marries Ravi, a rich famous singer whose greedy uncle Dhirendra and cousin Narendra want his wealth. Dhirendra hires hoodlums to murder Ravi, who and Narendra fall off a cliff as Ravi kills him before his death. The hoodlums also escape, and come again for revenge. Widowed and depressed, Kajal moves to another city with Ravi's mother Laxmi.


title: Deewana (1992 film)

text: Raja, a handsome guy accidentally hits Laxmi and meets Kajal. He falls in love with her but she reveals about being a widow. Raja's rich father Ramakant who dislikes Kajal tries to get rid of her after which Raja cuts all ties with him and begs Laxmi for marriage with Kajal. Laxmi persuades Kajal who marries Raja, but he tells him he will not touch her until she accepts him.


title: Deewana (1992 film)

text: Raja now looks for a job. His friends open a garage with him. He meets with an accident and is hospitalised. Kajal rushes to see and realises her love for him. They begin a new life. Eventually, Raja saves a man and befriends him who turns out to be an alive Ravi.


title: Deewana (1992 film)

text: When Raja introduces Ravi to Kajal, she is shocked by learning that Ravi survived Dhirendra's attempt to murder him. However, she stays with Raja. Dhirendra learns about Ravi. He kidnaps Kajal and Raja, demanding Ravi's property in exchange.


title: Deewana (1992 film)

text: Raja escapes and beats Dhirendra along with Ravi. They find Kajal tied up with a bomb strapped around her. Ravi manages to switch off it. Dhirendra returns only to kill Raja. Ravi pushes him and sets the bomb off, causing a large explosion that kills the two for all. Kajal and Raja honour Ravi's sacrifice.


title: Deewana (1992 film)

text: In the early 1990s, Ranbir Pushp conceived the story of "Deewana", and Guddu Dhanoa being pleased with it, decided to bankroll the film under his own production banner, Mayank Arts. In an interview to Rediff.com, Raj Kanwar, who had previously worked as an assistant director to Shekhar Kapur in films such as "Mr. India" (1987) and "Ghayal" (1990), revealed that he was approached by Dhanoa to direct "Deewana", becoming his directorial debut. Lalit Kapoor and Raju Kothari co–produced the film along with Dhanoa.


title: Deewana (1992 film)

text: Rishi Kapoor was the first person to be signed, he being Kanwar's first choice. He was given a remuneration of . For the female lead, Madhuri Dixit had been Kanwar's initial choice. Her unavailability and lack of dates led to the casting of Divya Bharti, on the recommendation of Guddu Dhanoa's friend and the former's manager, Jatin Rajguru. Dhanoa addressed Bharti to be "time-punctual" and that once she refused to get off her car as she had come a bit late for the shoot.


title: Deewana (1992 film)

text: Kanwar had several actors in mind for the role of "Raja". Some of them included Armaan Kohli, Sunny Deol, Anil Kapoor, Govinda and Telugu actor Nagarjuna. Kohli had shot for it a few days, but later opted out citing a misunderstanding between him and Shabnam Kapoor (wife of Lalit Kapoor, one of the producers of the film) on the sets of "Insaaf Ki Devi" (1992). Shah Rukh Khan, then a budding artist, was finally selected. Kanwar had liked his performance in "Circus" and "Dil Dariya" and thus suggested his name to the producers. He worked in the film alongside his prior commitments to "Raju Ban Gaya Gentleman" (1992), his other film which was supposed to mark his debut. He expressed his enjoyment on hearing that [Rishi Kapoor] was also a part of the film.


title: Deewana (1992 film)

text: Principal photography took place in and around Mumbai and Ooty, being handled by Harmeet Singh. B. H. Tarun Kumar was the choreographer while Ram Shetty and Harish Shetty were the action directors. Leena Daru acted as the costume designer. Songs were shot at various locations in Ooty, such as the Botanical Gardens and Ooty Lake. After filming ended by early 1992, it was edited by A. Muthu.


title: Deewana (1992 film)

text: The soundtrack album features 7 songs composed by Nadeem-Shravan, a duo. Sameer wrote the lyrics and Kumar Sanu, Sadhana Sargam, Alka Yagnik, and Vinod Rathod performed the vocals. The album sold between 7million and 8million units, making it the best-selling Bollywood soundtrack album of 1992.


title: Deewana (1992 film)

text: The soundtrack album is featured by "Planet Bollywood" in their listing of "100 Greatest Bollywood Soundtracks". "News18" included "Aisi Deewangi" as one of the "5 Memorable Songs of Divya Bharti" and raved about her presence in it by saying that it made "people swoon over her as well the tune. Her effortless beauty, along with her charming on-screen chemistry with Shahrukh Khan multiplied the X-Factors and made it a delightful watch." "Rediff" listed it among the "10 Amazing Nadeem-Shravan songs".


title: Deewana (1992 film)

text: The film was released on 25 June 1992. It was promoted with the tagline "The Power of Love". When director Raj Kanwar had gone to attend the first screening of the film, along with the distributers, he was shocked to find the theatre deserted. But later, they found it swarming with mostly college kids, ensuring that the film became a blockbuster. It ran at theatres for 50 weeks and emerged a golden jubilee film. According to the film-trade website "Box Office India," it collected worldwide and became the second-highest-grossing film of the year, surpassed only by "Beta". It was made available for streaming on Amazon Prime Video since 2020.


title: Deewana (1992 film)

text: "Deewana" received positive reviews from critics upon release, with major praise directed towards its [cinematography], soundtrack and the cast performances, particularly that of Bharti and Khan. Nikhat Kazmi published a review of the film in "The Times of India" on 28 June 1992, writing that Khan's role is clichéd but he was able to "interpret it with a fresh zeal and wafts across like a breeze in the traditional role of a young man obsessed with love. Angry, confused, tender, mature and childishly rebellious, "Deewana" marks the advent of a new talent". On 31 July, a writer in "The Indian Express" praised the film's cinematography and songs, but was critical to its story which he called "no more than a routine melodrama". The writer added that Bharti had a "pretty ... but ... thin" role and "there is nothing she can do about it". He further observed that Khan is "fairly impressive and brings some life to a conventional role". In an interview, while reviewing the film by himself, Khan said that his performance in the film was "awful–loud, vulgar and uncontrolled" and that he "overacted terribly" in it. According to him, he hasn't contributed anyway to the film's success, and credited Nadeem–Shravan's music for the same, while also praising the performances of Kapoor and Bharti.


title: Deewana (1992 film)

text: Modern film reviewers, however, appreciated "Deewana". In 2007, the author Anupama Chopra described the film as a "crude and melodramatic" work, with Khan's performance being "equally loud". She said that the film established his position as a leading actor of Hindi cinema, despite his "over-the-top" performance. Rachit Gupta of "Filmfare" in 2014 stated, "Divya seemed at ease sharing screen space with Rishi Kapoor. She also matched [Shah Rukh Khan]'s manic intensity emotion to emotion. She fit perfectly into the character of a woman dealing with the loss of her husband." In 2018, Sampada Sharma from "The Indian Express" wrote that her performance is unforgettable, adding, "From playing a newly married girl to being the one who is at a crossroads in her life, "Deewana" was Divya's film and she delivered a performance that was applause-worthy."


title: Deewana (1992 film)

text: "Deewana" deals with the central theme of love. [Raj Kanwar] had compared the role of [Divya Bharti] to that of female roles in his other films like "Laadla" (1994), "Jaan" (1996), "Jeet" (1996) and "Judaai" (1997) stating that they all were "strong female characters", portraying either the plight of women or displaying the acting prowess of the respective actresses. The film also shows how individuals become "obsessed" while in love, through the character of [Khan]. He himself talked about this as a lesson he learnt from the film while at University of Edinburgh to receive an honorary degree. Several critics compared [Rishi Kapoor]'s role to that in "Chandni" (1989) for in both the films, he was portrayed as the sacrificing husband. In another aspect, [Deewana] emerged as the pathbreaking Bollywood love triangle with its storyline portraying the first lover to be sacrificer, a reversal to the general rule.


title: Deewana (1992 film)

text: "Deewana" has been regarded as one of the earliest Indian films based on the social stigma of widow remarriage. The film's music, being composed by the duo [Nadeem-Shravan], became a multi-platinum success. [Divya Bharti]'s performance fetched her critical appreciation; the film's title became synonymous with her. The film is also notable for being the debut film of [Shah Rukh Khan]. Despite having limited screen presence in the second half of the film, his portrayal of an obsessive lover achieved him a major career breakthrough. The song "Koi Na Koi Chahiye" picturised on him has gradually gathered a cult following. Ashok Raj described his role as "A small-town commoner who stalks a rich widow to gain access to a prosperous lifestyle." "News18" remarks that Kapoor's "filmography came to a head" with "Deewana" and that it remains it to be one of his most memorable works, his fashion in the film being considered a trendsetter for himself.


title: Deewana (1992 film)

text: Additionally, "Deewana" has been included in many listings—"500 Greatest Bollywood Movies of the 80s, 90s and 2000s", "Top 90 Hindi Movies Of The 1990s" and "100 Greatest Bollywood Love Triangle Movies". The soundtrack album was featured by "Planet Bollywood" among the "100 Greatest Bollywood Soundtracks" with a conclusion that ""Deewana" was simply one of the best albums of the 90s". "India Today" ranked "Deewana" first as one of the "Top Films of Raj Kanwar". Filmfare featured it in their listing of "16 Best Shah Rukh Khan Movies". "Rediff.com" has placed the film twice in its listing of "Top 20 soundtracks of Nadeem–Shravan" and "10 Amazing Nadeem–Shravan songs". The scene where Khan confronts Bharti and throws red colour on her white saree to confess his love to her was included by "NDTV" as one of the "Top 10 Holi scenes from Bollywood". Diptakirti Chaudhuri, a film critic, hailed "Deewana" to be a pathbreaking film in Bollywood, as it showed a complete contrast to the general storyline of love triangles.


title: Deewana (1992 film)

text: The film has been referenced many times in the following years. In "Pehla Nasha" (1993), Khan says to Deepak Tijori, "You have done a miracle ("Chamatkar") gentleman, I have become a crazy fan ("[Deewana]") of you." Moreover, in the ""Chennai Express" Special - Part 2" episode of the popular television sitcom "Taarak Mehta Ka Ooltah Chashmah", Popatlal dances along the song "Koi Na Koi Chahiye". The film's poster is shown in the film "Dhanak". A footage from "Deewana" is also shown in "Fan".


title: Christian head covering

text: Christian head covering, also known as Christian veiling, is the traditional practice of women covering their head in a variety of Christian denominations. Some Christian women, based on historic Oriental Orthodox, Eastern Orthodox, Roman Catholic, Lutheran, Moravian, Reformed, Anglican, Methodist, Baptist and Plymouth Brethren teaching, wear the head covering in public worship and during private prayer at home (though some women belonging to these traditions may also choose to wear the head covering outside of prayer and worship), while others, especially traditional Anabaptist Christians, believe women should wear head coverings at all times, based on Saint Paul's dictum that Christians are to "pray without ceasing" and Saint Paul's teaching that women being unveiled is dishonourable. Genesis 24:65 records the veil as a feminine emblem of modesty. Manuals of early Christianity, including the Didascalia Apostolorum and Pædagogus instructed that a headcovering must be worn by women during prayer and worship, as well as when outside the home.


title: Christian head covering

text: The practice of Christian head covering for "praying and prophesying" is taught in the traditional interpretation of 1 Corinthians 11:2-10 in the New Testament of the Bible. The majority of Biblical scholars have held that "verses 4-7 refer to a literal veil or covering of cloth" for "praying and prophesying" and verse 15 to refer to the hair of a woman given to her by nature. Christian headcovering with a cloth veil was the practice of the early Church, being universally taught by the Church Fathers and practiced by Christian women throughout history, continuing to be the ordinary practice among Christians in many parts of the world, such as Romania, Russia, Ukraine, Ethiopia, India, Pakistan, and South Korea; additionally, among Conservative Anabaptists such as the Conservative Mennonite churches and the Dunkard Brethren Church, headcovering is counted as an ordinance of the Church, being worn throughout the day by women. When Saint Paul commanded women to be veiled in 1 Corinthians (which was addressed to all Christians everywhere), the surrounding pagan Greek women did not wear headcoverings; as such, the practice of Christian headcovering was countercultural in the Apostolic Era, being a biblical ordinance rather than a cultural tradition. The style of headcoverings worn by Christian women varies by region, though the early Church's Apostolic Tradition specifies that Christian headcovering is to be observed with an "opaque cloth, not with a veil of thin linen".


title: Christian head covering

text: During the time of Moses, the Bible records that it was normative for women to wear a headcovering (cf. ). In Numbers 5:18, the sotah (meaning "one who goes astray") ritual, in which the head of a woman accused of adultery is uncovered (made "parua"), is explicated, implying that normally a woman's head is covered; the Talmud thus teaches that the Torah (Pentateuch) commands women to go out in public with their heads covered. This headcovering worn during biblical times was a veil or headscarf. In the Old Testament's Book of Daniel, Susanna wore a headcovering and wicked men demanded that it be removed so that they might lust after her (cf. ). records that Rebecca, while traveling to meet Isaac, "did not flaunt her physical beauty" but "veiled herself, increasing her allure through an outward display of modesty." The biblical book Song of Songs records "the erotic nature of hair from the verse, 'Your hair is as a flock of goats' ("Song of Songs", 4:1), i.e., from a verse praising her beauty." Jewish law around the time of Jesus stipulated that married women who uncovered their hair in public was evidence of her infidelity.


title: Christian head covering

text: Christian head covering was universally practiced by the women of the Early Church, which continued the biblical ordinance. This was attested by multiple Church Fathers throughout the first centuries of Christianity who taught that because the hair of a woman has sexual potency, it should only be for her husband to see and covered the rest of the time. Saint Paul, in , teaches: "… keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered." In his explication of Saint Paul's command in , the Church Father Irenaeus (), the last living connection to the Apostles who penned "Against Heresies", explained that the "power" or "authority" on a woman's head when praying and prophesying was a cloth veil (κάλυμμα "kalumma"). The Church Father Hippolytus of Rome () while giving instructions for church gatherings said "…let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering." The early Christian apologist Tertullian () likewise held that the covering should be a substantial one (cf. headscarf):


title: Christian head covering

text: In addition to praying and worshipping, the ancient Christian Didascalia Apostolorum directed that Christian women should wear headcoverings in public: "Thou therefore who art a Christian [woman] … if thou wishest to be faithful, please thy husband only, and when thou walkest in the market-place, cover thy head with thy garment, that by thy veil the greatness of thy beauty may be covered; do not adorn the face of thine eyes, but look down and walk veiled; be watchful, not to wash in the baths with men." In the same vein, Clement of Alexandria (), an early Christian theologian, instructed in Paedagogus that "Woman and man are to go to church decently attired … Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.”


title: Christian head covering

text: Clement of Alexandria says: "Because of the angels". By the angels he means righteous and virtuous men. Let her be veiled then, that she may not lead them to stumble into fornication. For the real angels in heaven see her though veiled. Clement of Alexandria explicated this: "It has also been commanded that the head should be veiled and the face covered, for it is a wicked thing for beauty to be a snare to men. Nor is it appropriate for a woman to desire to make herself conspicuous by using a purple veil." Tertullian explains that in his days, the women of the Corinthian church from the age of puberty onwards (unmarried and married) were practicing Christian headcovering despite the fact that non-Christians in the region did not observe this ordinance; as such, the practice of Christians was countercultural. In his deliberative treatise "De virginibus velandis" ("On the Veiling of Virgins") Tertullian argumented from scripture, natural law and Christian disclipline that from puberty virgins ought to be veiled when in public. The custom of some Carthaginian consecrated virgins not being veiled when the church gathered was sharply criticised as being contrary to the truth. This is only 150 years after the Apostle Paul wrote 1 Corinthians. He said, "So, too, did the Corinthians themselves understand [Paul]. In fact, at this day the Corinthians do veil their virgins [and married women]. What the apostles taught, their disciples approve." "Early church history bears witness that in Rome, Antioch, and Africa the custom [of wearing the head covering] became the norm [for the Church]." The historian Cory Anderson stated that the reason for this is because the early Church understood Saint Paul's "instruction to apply to all Christian churches". Origen of Alexandria () wrote, "There are angels in the midst of our assembly… we have here a twofold Church, one of men, the other of angels… And since there are angels present… women, when they pray, are ordered to have a covering upon their heads because of those angels. They assist the saints and rejoice in the Church." In the second half of the third century, women praying with their heads covered is mentioned as church practice by St. Victorinus in his commentary of the Apocalypse of John. The early Christian Acts of Thomas, written in Syriac Aramaic, assigns Hell as the fate of women who did not wear a headcovering, stating:


title: Christian head covering

text: "The Apostolic Constitutions [4th century AD] … expressly commanded that the women should have their heads covered in the Church." In the same era, the Early Church Father John Chrysostom (407) delineated Saint Paul's teaching, explaining that Christian women should wear a cloth headcovering when in public in view of Saint Paul's comparison of a woman not wearing a veil to being shaven, which he states is "always dishonourable":


title: Christian head covering

text: John Chrysostom held that to be disobedient to the Christian teaching on veiling was harmful and sinful: "… the business of whether to cover one's head was legislated by nature (see 1 Cor 11:14–15). When I say 'nature', I mean 'God'. For he is the one who created nature. Take note, therefore, what great harm comes from overturning these boundaries! And don't tell me that this is a small sin."


title: Christian head covering

text: Jerome (420) noted that the hair cap and the prayer veil is worn by Christian women in Egypt and Syria, who "do not go about with heads uncovered in defiance of the apostle's command, for they wear a close-fitting cap and a veil". Augustine of Hippo (354430) writes about the head covering, "It is not becoming, even in married women, to uncover their hair, since the apostle commands women to keep their heads covered." Early Christian art also confirms that women wore headcoverings during this time period.


title: Christian head covering

text: Until at least the 19th century and still extant in certain regions, the wearing of a head covering, both in the public and while attending church, was regarded as customary for Christian women, in line with the injunction to do so in 1 Corinthians 11, in the Mediterranean, European, Indian, Middle Eastern, and African societies. With the custom of Christian headcovering being practiced for centuries, in the Middle Ages, a woman who did not wear a head covering was interpreted to be "a prostitute or adulteress", though this was not the case in the preceding Ante-Nicene period during which pagan Greek women went about in public and prayed bareheaded (in contrast to the Christian women who veiled themselves).


title: Christian head covering

text: Christian literature, with respect to demonology, has documented that during exorcisms, possessed women have attempted to tear off their headcovering, as with the case of Frances Bruchmüllerin in Sulzbach.


title: Christian head covering

text: The practice of headcovering continues to be the ordinary practice among Christian women in many parts of the world, such as Romania, Russia, Ukraine, Ethiopia, India, Pakistan, and South Korea. In the West, "up until World War I, a woman slipped on a white cap immediately upon arising…and some type of hat or bonnet was worn every time she left the house." The sexual revolution led to the decline of the custom in America and Western Europe, though certain Christian denominations (such as those of Conservative Anabaptism) continue to require it and many Christian women continue to observe the ancient practice. David Bercot, a scholar on early Christianity, noted that relatively recent interpretations in the Western World that do not necessitate the wearing of headcoverings by women, in contrast to the historic practice of female Christian veiling, are linked with the rise of feminism in the 20th century. As such, in the United States, the feminist National Organization for Women released a "Resolution on Head Coverings" in 1968, which acknowledged that headcovering was the normative practice of females in Christian churches and initiated a "national unveiling" campaign in which many headcoverings were collected and then were publicly burned in protest of what the National Organization for Women saw as the "second class status of women in all churches". The same National Organization for Women began an Easter Bonnet Protest, and in Wisconsin, for example, "six women in a Milwaukee Catholic church took off their Easter hats and placed them on the communion rail, an act that was termed 'immature exhibitionism' by a Milwaukee newspaper two days later." Nevertheless, in the 21st century, the practice of headcovering is being revived in the Western World among some women belonging to various Christian congregations where the practice lapsed, though other denominations have practiced the biblical ordinance perpetually, as with Dunkard Brethren or Conservative Mennonites, the latter of which count headcovering among the seven ordinances of the Church. The sociologist Cory Anderson stated that for those Christian women who continually wear it, such as Conservative Anabaptists, the headcovering serves as a outward testimony that often allows for evangelism.


title: Christian head covering

text: With respect to the early Church, Tom Shank concluded that there were a variety of headcoverings worn by the early Christians, ranging from shawls to kapps: "William McGrath (1991) found that etchings in the Catacomb of Domitila in Rome—dating as far back as A.D. 95—show 'modestly dressed sisters wearing the cap style veiling.' Warren Henderson, writing about the catacombs, also observed that women covered their heads, but emphasized the cloth styles." In the present-day, various styles of headcoverings are worn by Christian women:


title: Christian head covering

text: Continuing the historic Christian practice since the time of the Apostolic era, in Western Europe and North America at the start of the 20th century, it was commonplace for women in mainstream Christian denominations to wear head coverings during church services, with female members of certain denominations (chiefly Anabaptist Churches) wearing them throughout the day—an ordinance that is still enjoined in many traditional Anabaptist fellowships. These included Anabaptist (inclusive of the Mennonite, Hutterite, Bruderhof, Schwarzenau Brethren, Apostolic Christian, Amish, and River Brethren traditions), Anglican, Baptist, Catholic, Lutheran, Methodist, Moravian, Plymouth Brethren, Quaker, and Reformed (inclusive of the Congregationalist, Continental Reformed and Presbyterian traditions) Churches.


title: Christian head covering

text: In Roman Catholicism, headcovering for women was unanimously held by the Latin Church until the 1983 Code of Canon Law came into effect. A headcovering in the Catholic tradition carries the status of a sacramental. Historically, women were required to veil their heads when receiving the Eucharist following the Councils of Autun and Angers. Similarly, in 585, the Synod of Auxerre (France) stated that women should wear a head-covering during the Holy Mass. The Synod of Rome in 743 declared that "A woman praying in church without her head covered brings shame upon her head, according to the word of the Apostle", a position later supported by Pope Nicholas I in 866, for church services." In the Middle Ages, Thomas Aquinas (1225–1274) said that "the man existing under God should not have a covering over his head to show that he is immediately subject to God; but the woman should wear a covering to show that besides God she is naturally subject to another." In the 1917 Code of Canon Law it was a requirement that women cover their heads in church. It said, "women, however, shall have a covered head and be modestly dressed, especially when they approach the table of the Lord." Veiling was not specifically addressed in the 1983 revision of the Code, which declared the 1917 Code abrogated. According to the new Code, former law only has interpretive weight in norms that are repeated in the 1983 Code; all other norms are simply abrogated.


title: Christian head covering

text: Martin Luther, the Protestant Reformer and father of Lutheranism, encouraged wives to wear a veil in public worship. The General Rubrics of the Evangelical Lutheran Synodical Conference of North America, as contained in "The Lutheran Liturgy", state in a section titled "Headgear for Women": "It is laudable custom, based upon a Scriptural injunction (1 Cor. 11:3-15), for women to wear an appropriate head covering in Church, especially at the time of divine service."


title: Christian head covering

text: In the Reformed tradition, both John Calvin, the founder of the Continental Reformed Churches, and John Knox, the founder of the Presbyterian Churches, both called for women to wear head coverings in public worship. Calvin stated "Should any one now object, that her hair is enough, as being a natural covering, Paul says that it is not, for it is such a covering as requires another thing to be made use of for covering it."


title: Christian head covering

text: John Wesley, the founder of Methodism, held that a woman, "especially in a religious assembly", should "keep on her veil". All early Methodist divines, including Thomas Coke, Adam Clarke, Joseph Sutcliffe, Joseph Benson and Walter Ashbel Sellew, reflected the same historic position of 1 Corinthians 11—that veils are enjoined for women, while caps are forbidden to men while praying.


title: Christian head covering

text: Roger Williams, the founder of the first Baptist church in North America, taught that women should veil themselves during worship as this was the practice of the early Church.


title: Christian head covering

text: In nations in regions such as Eastern Europe and the Indian subcontinent, nearly all Christian women wear head coverings while praying at home and during church services. In the United Kingdom, it is common for women to wear a Christian headcovering while attending formal religious services, such as church weddings. At worship, in parts of the Western World, many women started to wear bonnets as their headcoverings, and later, hats became predominant. However, eventually, in North America and parts of Western Europe, this practice started to decline, with some exceptions including Christian women who wear plain dress, such as Conservative Quaker women, and many Anabaptist women (including those who are Mennonites {such as the Old Order Mennonites and Conservative Mennonites}, River Brethren {such as the Old Order River Brethren and Calvary Holiness Church}, Hutterites, Bruderhof, Schwarzenau Brethren {such as the Old Order Schwarzenau Brethren and Dunkard Brethren Church}, Amish, Apostolic Christians and Charity Christians). Headcovering is among the seven ordinances of Conservative Mennonites. Furthermore, certain Conservative Methodist women, such as those belonging to the Fellowship of Independent Methodist Churches, also wear headcoverings, as do Traditional Catholic women, in addition to Plymouth Brethren women, and women with church membership in conservative Reformed and Presbyterian churches, such as the Heritage Reformed Congregations, Netherlands Reformed Congregations, Free Presbyterian Church of Scotland, Free Presbyterian Church of North America and Presbyterian Reformed Church. Some female believers in the Churches of Christ cover too. Certain Pentecostal Churches, such as the Church of Our Lord Jesus Christ of the Apostolic Faith, Ukrainian Pentecostal Church, and the Christian Congregation observe the veiling of women as well. Female members of Jehovah's Witnesses may only lead prayer and teaching when no baptized male is available to, and must do so wearing a head covering.


title: Christian head covering

text: Nuns of the Roman Catholic, Western Orthodox, Lutheran and Anglican traditions often wear a veil as a part of their religious habit. Likewise, Moravian females wear a lace headcovering called a "haube", when serving as dieners in the celebration of lovefeasts. Deaconesses in certain Methodist connexions, such as the African Methodist Episcopal Zion Church and the Pillar of Fire Church, wear a deaconess cap.


title: Christian head covering

text: Among the churches of Eastern Christianity (including the Eastern Catholic, Eastern Orthodox and Eastern Lutheran traditions), it is customary for women to cover their heads with a headscarf while in church (and oftentimes in the public too); an example of this practice occurs in the Russian Orthodox Church. In Albania, Christian women often wear white veils, although their eyes are visible; moreover, in that nation, in Orthodox church buildings, women are separated from men by latticework partitions during the church service.


title: Christian head covering

text: Women belonging to the community of Old Believers wear opaque Christian headcoverings, with those who are married keeping a knitted bonnet known as a "povoinik" underneath.


title: Christian head covering

text: In other cases, the choice may be individual, or vary within a country or jurisdiction. Among Eastern Orthodox women in Greece, the practice of wearing a head covering in church gradually declined over the course of the 20th century.


title: Christian head covering

text: Eastern Orthodox clergy of all levels have head coverings, sometimes with veils in the case of monastics or celibates, that are donned and removed at certain points in the services. In U.S. churches they are less commonly worn.


title: Christian head covering

text: Eastern Orthodox nuns wear a head covering called an apostolnik, which is worn at all times, and is the only part of the monastic habit which distinguishes them from Eastern Orthodox monks.


title: Christian head covering

text: In Oriental Orthodox Christianity, Coptic women historically covered their head and face in public and in the presence of men. During the 19th century, upper-class urban Christian and Muslim women in Egypt wore a garment which included a head cover and a "burqa" (muslin cloth that covered the lower nose and the mouth). The name of this garment, "harabah", derives from early Christian and Judaic religious vocabulary, which may indicate the origins of the garment itself. Unmarried women generally wore white veils while married women wore black. The practice began to decline by the early 20th century.


title: Christian head covering

text: Women in the Believers Eastern Church, an Oriental Protestant denomination, wear head coverings. Its Metropolitan Bishop, K. P. Yohannan teaches that “When a woman wears the symbol of God’s government, a head covering, she is essentially a rebuke to all the fallen angels. Her actions say to them, ‘You have rebelled against the Holy God, but I submit to Him and His headship. I choose not to follow your example of rebellion and pride.'”


title: Christian head covering

text: Passages such as Genesis 24:65, Numbers 5:18, Song of Solomon 5:7, Susanna 13:31–22, and Isaiah 47:2 indicate that believing women wore a head covering during the Old Testament era. Song of Songs 4:1 records that hair is sensual in nature, with Solomon praising its beauty.


title: Christian head covering

text: 1 Corinthians 11:2–16 contains a passage referring to the use of headcoverings for women (and the uncovering of the heads of men).


title: Christian head covering

text: Paul introduces this passage by praising the Corinthian Christians for remembering the "ordinances" (also translated as "traditions" or "teachings") that he had passed on to them (verse 2). Included in these apostolic ordinances that Paul is discussing in 1 Corinthians 11 are the headcovering and the Eucharist.


title: Christian head covering

text: Paul then explains the Christian use of head coverings using the subjects of headship, glory, angels, natural hair lengths, and the practice of the churches. This led to the universal practice of headcovering in Christianity. Theologians David Lipscomb and J. W. Shepherd in their "Commentary on 1st Corinthians" explicate the theology behind the traditional Christian interpretation of 1 Corinthians 11, writing that Paul taught that "Every man, therefore, who in praying or prophesying covers his head, thereby acknowledges himself dependent on some earthly head other than his heavenly head, and thereby takes from the latter the honor which is due to him as the head of man." In the Old Testament, priests (who were all male) wore turbans and caps as Jesus was not known in that era, establishing "the reason why there was no command to honour Him by praying or prophesying with heads uncovered." With the revelation of Jesus to humanity, "Any man who prays or prophesies with something on his head dishonours his head (Christ)." As the biblical passage progresses, Paul teaches that:


title: Christian head covering

text: Ezra Palmer Gould, a professor at the Episcopal Divinity School, noted that "The long hair and the veil were both intended as a covering of the head, and as a sign of true womanliness, and of the right relation of woman to man; and hence the absence of one had the same significance as that of the other." This is reflected in the patristic teaching of the Early Church Father John Chrysostom, who explained the two coverings discussed by Saint Paul in 1 Corinthians 11:


title: Christian head covering

text: Certain denominations of Christianity, such as traditional Anabaptists (e.g. Conservative Mennonites), combine this with 1 Thessalonians 5 ("Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus. Do not quench the Spirit; do not despise prophetic utterances") and hold that Christian women are commanded to wear a headcovering without ceasing. Anabaptist expositors, such as Daniel Willis, have cited the Early Church Father John Chrysostom, who provided additional reasons from Scripture for the practice of a Christian woman wearing her headcovering all the time—that "if to be shaven is always dishonourable, it is plain too that being uncovered is always a reproach" and that "because of the angels…signifies that not at the time of prayer only but also continually, she ought to be covered." A Conservative Anabaptist publication titled "The Significance of the Christian Woman's Veiling", authored by Merle Ruth, teaches with regard to the continual wearing of the headcovering by believing women, that it is:


title: Christian head covering

text: The biblical passage has been interpreted by Anabaptist Christians and Orthodox Christians, among others, in conjunction with modesty in clothing (1 Timothy 2:9-10 "I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God"). Genesis 24:65 records the veil as a feminine emblem of modesty. The wearing of headcoverings in public by Christian women was commanded in early Christian texts, such as the Didascalia Apostolorum and the Pædagogus, for the purpose of modesty.


title: Christian head covering

text: Verse four of 1 Corinthians 11 uses the Greek words () for "head covered", the same Greek words used in Esther 6:12 (Septuagint) where "because he [Haman] had been humiliated, he headed home, draping an external covering over his head" (additionally certain manuscripts of the Septuagint in Esther 6:12 use the Greek words , which is the "perfect passive participle of the key verb used in 1 Corinthians 11:6 and 7 for both a man’s and a woman’s covering his or her head [κατακαλύπτω]")—facts that New Testament scholar Rajesh Gandhi states makes it clear that the passage enjoins the wearing of a cloth veil by Christian women. Biblical scholar Christopher R. Hutson contextualizes the verse citing Greek texts of the same era, such as "Moralia":


title: Christian head covering

text: There are several key sections of 1 Corinthians 11:2–16 that Bible commentators and Christian congregations, since the 1960s, have held differing opinions about, which have resulted in either churches continuing the practice of wearing headcoverings, or not practicing the ordinance.


title: Christian head covering

text: Michael Marlowe, a scholar of biblical languages, explicates the "reductio ad absurdum" that Paul the Apostle used in the passage:


title: Christian head covering

text: Due to the aforementioned issues (such as those listed above), Bible commentators and Christian congregations since the 1960s have either advocated for the continued practice of wearing headcoverings, or have discarded the observance of ordinance as understood in its historic sense. While many Christian congregations, such as those of the Conservative Anabaptists, continue to enjoin the wearing of headcoverings for female members, others do not.


title: David Lee (basketball)

text: David Lee (born April 29, 1983) is an American former professional basketball player. He played college basketball for the Florida Gators before he was drafted 30th overall by the New York Knicks in the 2005 NBA draft. He was a 2-time NBA All-Star and was selected to the All-NBA Third Team in 2013.


title: David Lee (basketball)

text: Lee was drafted 30th overall by the New York Knicks in the 2005 NBA draft. He spent five seasons with the Knicks and in the 2010 offseason, Lee was signed and traded to the Golden State Warriors. With the Warriors, he won an NBA championship in 2015 in his fifth and final season with the team.


title: David Lee (basketball)

text: After short stints with the Boston Celtics, Dallas Mavericks, and San Antonio Spurs and becoming a free agent in June 2017, Lee retired in November 2017.


title: David Lee (basketball)

text: Lee was born in St. Louis, Missouri. He went to middle school at John Burroughs School and high school at Chaminade College Preparatory School, both in St. Louis suburbs. Naturally left-handed, Lee became essentially ambidextrous when he broke his left arm and learned to play right-handed. Lee was a McDonald's All American and won the 2001 Slam Dunk competition. Lee was also named a first-team high school All-American by "Parade" magazine.


title: David Lee (basketball)

text: Lee accepted an athletic scholarship to attend the University of Florida in Gainesville, Florida, where he played for coach Billy Donovan's Florida Gators basketball team from 2001 to 2005. As a freshman in 2002, he was named to the All-Southeastern Conference (SEC) freshman team by the conference's coaches. During his sophomore season in 2002–03, he averaged 11.5 points and 7 rebounds a game. Lee was named a second-team All-SEC selection in his junior in 2003–04, while averaging 13 points and 7 rebounds per game.


title: David Lee (basketball)

text: Lee's senior year, he was joined by incoming freshmen and future NBA players Al Horford, Corey Brewer, Taurean Green, and Joakim Noah. The Gators went on to win the 2005 SEC men's basketball tournament—the Gators' first SEC men's basketball tournament championship—by defeating the Kentucky Wildcats 70–53 in the tournament final.


title: David Lee (basketball)

text: Lee was selected by the Knicks with the team's second first-round pick (30th overall) in the 2005 NBA draft, following Channing Frye. Lee signed with the team on July 1, 2005.


title: David Lee (basketball)

text: Lee was installed as a starting forward for a stretch of 13 games in December 2005 and January 2006. Lee posted 23 points on 10–11 shooting, along with 15 rebounds and three steals in 52 minutes as the Knicks went on to defeat the Phoenix Suns in triple-overtime on January 2, 2006. Lee averaged 5.1 points (59.6%) and 4.5 rebounds per game in his rookie season while averaging 16.9 minutes of playing time in 67 games.


title: David Lee (basketball)

text: With an injury to Channing Frye, Lee started his first game of the season against the Chicago Bulls on November 28, 2006. On December 16, 2006, he was one of 10 players ejected in the Knicks–Nuggets brawl. However, he was not involved in the brawl and was not suspended by the NBA. On December 20, 2006, in a double-overtime game against the Charlotte Bobcats with 0.1 seconds left, Lee scored the winning basket by tipping in an inbounds pass. This was within the league's so-called Trent Tucker Rule, whereby a player cannot catch and shoot a successful field goal with less than three-tenths of a second remaining on the clock. At the All-Star break, Lee had averaged 11.1 points on 61.05% shooting (first in the league), an 80.0% free throw percentage, 10.8 rebounds (8th in NBA) and 1.8 assists in 30.9 minutes a game. On February 16, 2007, Lee, playing for the Sophomores, was named the Most Valuable Player in the Rookie Challenge, finishing with 30 points on 14 of 14 shooting from the field and 11 rebounds. On February 23, 2007, in a game against the Milwaukee Bucks, Lee came down on future teammate Andrew Bogut's foot and sprained his ankle. The original diagnosis was for him to only miss a few days, but nearly three weeks after the injury he was still unable to play. He was reexamined and the doctor found that he had a much more severe sprain than was originally diagnosed. Lee played only sporadic minutes for the remaining games of the season.


title: David Lee (basketball)

text: In the 2007–08 season, Lee continued to develop into a major contributor off the bench for the Knicks.


title: David Lee (basketball)

text: On November 30, 2008, Lee set a career high in points, with 37, and became the first Knicks player with 30 points and 20 rebounds in a game since Patrick Ewing had 34 points and 25 rebounds on February 23, 1997.


title: David Lee (basketball)

text: On December 9, in a match-up against the Chicago Bulls, Lee became only the eleventh Knick ever to record 10 consecutive double-doubles.


title: David Lee (basketball)

text: On February 11, Lee was chosen to replace an injured Allen Iverson to represent the East team at the 2010 NBA All-Star Game. He became the first Knick to make the All-Star team since Allan Houston and Latrell Sprewell appeared in the 2001 NBA All-Star Game. On April 2, Lee recorded the first triple-double of his career, putting up 37 points, 20 rebounds, and 10 assists against the Golden State Warriors. He became the first player since Kareem Abdul-Jabbar in 1976 to record at least 35 points, 20 rebounds and 10 assists in a game. At the end of the season, Lee became an unrestricted free agent. He had recorded career highs in points per game, as well as assists per game.


title: David Lee (basketball)

text: Lee became an unrestricted free agent in the 2010 off-season. On July 9, he was signed and traded to the Golden State Warriors, who sent Anthony Randolph, Kelenna Azubuike, Ronny Turiaf, and a future second-round pick to the Knicks. Lee's contract under the deal paid him approximately $80 million over 6 years.


title: David Lee (basketball)

text: In the 2010–11 season, Lee appeared in 73 games (all starts), averaging 16.5 points, 9.8 rebounds, 3.2 assists and 1.01 steals in 36.1 minutes per contest.


title: David Lee (basketball)

text: On February 7, 2012, Lee recorded his second triple-double, scoring 25 points and getting 11 rebounds, and 10 assists in a loss against the Oklahoma City Thunder. Over the course of the 2011–12 season, he averaged over 20 points per game, the second such season in his NBA career.


title: David Lee (basketball)

text: On January 24, 2013, Lee was named to the 2013 NBA All-Star Game as a reserve representing the Western Conference. He was the Warriors' first All-Star since Latrell Sprewell in 1997. Lee recorded a career-high 22 rebounds against the Spurs, and recorded his third-ever triple-double against the Charlotte Bobcats with 23 points, 11 rebounds, and 11 assists. Lee finished the season with averages of 18.5 points and 11.2 rebounds per game, and led the league in double-doubles with 56. Also, he was named to the All-NBA Third Team.


title: David Lee (basketball)

text: Lee injured his hip during the fourth quarter of his first playoff game. An MRI later revealed a "complete tear of his right hip flexor". Lee finished the game with 10 points and 14 rebounds. Despite the injury, which was expected to end his season, Lee returned for the sixth and final game of the series as the Warriors upset the Nuggets. However, the Warriors were defeated by the San Antonio Spurs in six games in the next round.


title: David Lee (basketball)

text: On February 2, 2014, Lee ended his double digit scoring streak at 123 games with 8 points in a 91–75 loss to the Charlotte Bobcats.


title: David Lee (basketball)

text: Lee suffered a strained left hamstring in the final game of the preseason, which sidelined him for 24 out of the first 25 games of the season. Lee was replaced in the Warriors' starting lineup by Draymond Green, who continued to start even after Lee recovered. The highest-paid player on the Warriors roster at $15 million, Lee became a reserve for the first time since early in his career. On January 27, 2015, he scored a season-high 24 points in a 113–111 overtime loss to the Chicago Bulls. Lee won his first NBA championship with the Warriors after they defeated the Cleveland Cavaliers in the 2015 NBA Finals in six games.


title: David Lee (basketball)

text: On July 27, 2015, Lee was traded to the Boston Celtics in exchange for Gerald Wallace and Chris Babb, as Golden State was seeking to offload his salary given his limited role on the team. He made his debut for the Celtics in the team's season-opener against the Philadelphia 76ers on October 28, recording 8 points and 5 rebounds as a starter in a 112–95 win. Having entered the season out of shape, Lee started just three games for the team before moving to the bench and eventually out of the rotation entirely. On February 19, 2016, he was waived by the Celtics.


title: David Lee (basketball)

text: On February 22, 2016, Lee signed with the Dallas Mavericks. He made his debut for the Mavericks two days later, recording four points and four rebounds off the bench in a loss to the Oklahoma City Thunder. In his second game for the Mavericks on February 26, he recorded 14 points and 14 rebounds in 25 minutes off the bench in a 122–116 overtime win over the Denver Nuggets. On March 25, Lee returned to Oracle Arena for the first time since being traded from the Warriors and got a standing ovation during a pre-game ceremony in which he received his 2015 championship ring. Lee missed the Mavericks' first two playoff games against the Oklahoma City Thunder due to a right foot injury.


title: David Lee (basketball)

text: On August 2, 2016, Lee signed with the San Antonio Spurs. He made his debut for the Spurs in their season opener on October 25, 2016, recording six points, six rebounds, and two assists in 11 minutes off the bench in a 129–100 win over his former team, the Golden State Warriors. On January 19, 2017, he grabbed a season-high 16 rebounds to go with 10 points in a 118–104 win over the Denver Nuggets. On March 1, 2017, he scored a season-high 18 points in a 100–99 win over the Indiana Pacers. A week later, on March 8, he tied his season high with another 18-point effort in a 114–104 win over the Sacramento Kings. On June 29, 2017, Lee was reported to have declined his player option, entering the free-agent market.


title: David Lee (basketball)

text: In 2007 Lee appeared on the game show "Family Feud", in an NBA Players vs Mothers week, to raise money for charity. On April 26, 2009, he appeared on NBC's "Celebrity Apprentice". Lee made a cameo in an episode of the now-canceled series "Lipstick Jungle", playing himself. He also made a cameo appearance in the 2009 movie "When in Rome". He also appeared in a segment of the 2009 version of TV series "The Electric Company".


title: David Lee (basketball)

text: Lee is a Christian. In 2009, Lee, along with several other NBA players, joined the Hoops for St. Jude charity program benefiting the St. Jude Children's Research Hospital.


title: David Lee (basketball)

text: On June 19, 2022, he announced via his Instagram account that he is expecting a second child with his wife, Caroline.


title: Sara Martins

text: Sara Martins (born 19 August 1977) is a Portuguese-born French actress of Cape Verdean descent. She is known in France for her roles on television and in film and theatre. She also appeared as Detective Sergeant Camille Bordey in the joint British-French crime comedy-drama "Death in Paradise", filmed in Guadeloupe, a French overseas department. She left the show halfway through series 4 (January 2015).


title: Sara Martins

text: She studied ballet in her youth and was the first person of African descent to join the Lyon Opera. She learned that she would be unable to advance to the Paris Opera, where the corps was expected to look alike and there were no other black dancers. Instead, she received her Baccalauréat with a theater option.


title: Sara Martins

text: After receiving a DEUG in law, at age 20 she studied at the École de théâtre Les Enfants Terribles in Paris.


title: Sara Martins

text: Then, she completed an acting degree at the extremely selective French National Academy of Dramatic Arts.


title: Sara Martins

text: Shortly after graduating from high school, Martins was hired by Roger Planchon for a local production of Le Radeau de la Méduse at the Théâtre National Populaire in Villeurbanne.


title: Sara Martins

text: She appeared in a play at the Young Vic in London called "Le Costume" ("The Suit") and in a French-language production of David Mamet’s "Race".


title: Sara Martins

text: Martins' television debut was in 2001, in the French police series "Police District". She appeared in the series "Pigalle, la nuit" as Fleur. While filming "Death in Paradise", Martins worked on the French TV crime series "Détectives" in lead role of Nora Abadie.


title: Sara Martins

text: She appeared in the film Paris, je t'aime (2006) in the segment Parc Monceau, the 17th arrondissement.


title: Sara Martins

text: In April 2011, BBC One announced that Martins would appear in the crime comedy-drama "Death in Paradise", co-produced with France Télévisions. The series was Martins' debut in both comedy and on British television. Martins did have experience playing a police officer. "Death in Paradise" premiered on 25 October 2011. Martins played Camille Bordey, a detective sergeant on the fictional Caribbean island of Saint-Marie. Camille and other local officers help British Detective Inspector Richard Poole (played by Ben Miller in the first two series) solve murders. During a stunt for a first series episode, Martins tore her achilles tendon. She has said that during the production of "Death in Paradise" she discovered that some of her mannerisms are distinctly French.


title: Sara Martins

text: The third series killed off Inspector Poole in the first episode and he was replaced by another British Detective Inspector, Humphrey Goodman (played by Kris Marshall). The fourth episode of the fourth series "Until Death Do You Part", was Martins' last; her character was written out as moving to Paris. Of her departure from the show, she is quoted as saying: "I’ve loved everything about the show. But the only way to grow in life is to take risks, even if it means losing something you love, or leaving a place that’s comfortable". In 2021, she and Miller returned for a two-part episode.


title: Sara Martins

text: Sara Martins appeared in two French detective shows, La Loi de … Alexandre, first episode (Comme des frères), and Capitaine Marleau, episode 2 (La mémoire enfouie) in Series 2. She appeared in the British series Father Brown in 2018 as the wife of criminal Flambeau.


title: Sara Martins

text: In 2018, she had the role of police inspector in the television movie Un Mensonge Oublié, English title Children of the Lie. She also appeared in Kiss & Tell (Voyez Comme On Danse) and the British tv movie, I Love My Mum.


title: Sara Martins

text: In 2020, she played the police detective in the French television series of 8 episodes, Grand Hôtel. She appeared as Victoire in Reunions, a French television series set on La Réunion, for 6 episodes. She played Diane Dombre in the French television series Alexandra Ehle, about a persistent coroner in Bordeaux.


title: Simon Baron-Cohen

text: Sir Simon Philip Baron-Cohen (born 15 August 1958) is a British clinical psychologist and professor of developmental psychopathology at the University of Cambridge. He is the director of the university's Autism Research Centre and a Fellow of Trinity College. In 1985, Baron-Cohen formulated the mind-blindness theory of autism, the evidence for which he collated and published in 1995. In 1997, he formulated the foetal sex steroid theory of autism, the key test of which was published in 2015.


title: Simon Baron-Cohen

text: He has also made major contributions to the fields of typical cognitive sex differences, autism prevalence and screening, autism genetics, autism neuroimaging, autism and technical ability, and synaesthesia. Baron-Cohen was knighted in the 2021 New Year Honours for services to autistic people.


title: Simon Baron-Cohen

text: Baron-Cohen was born into a middle-class Jewish family in London. He has an elder brother Dan Baron Cohen and three younger siblings, brother Ash Baron-Cohen and sisters Suzie and Liz. His cousins include actor and comedian Sacha Baron Cohen and composer Erran Baron Cohen.


title: Simon Baron-Cohen

text: He completed a BA in human sciences at New College, Oxford, and an MPhil in clinical psychology at the Institute of Psychiatry, King's College London. He received a PhD in psychology at University College London; his doctoral research was in collaboration with his supervisor Uta Frith.


title: Simon Baron-Cohen

text: In 1997 Baron-Cohen developed the "empathizing-systemizing (E-S) theory" which states that humans may be classified on the basis of their scores along two dimensions (empathizing and systemizing). The E-S theory argues that typical females on average score higher on empathizing relative to systemizing (they are more likely to have a brain of type E), and typical males on average score higher on systemizing relative to empathizing (they are more likely to have a brain of type S). Autistic people are predicted to score as an extreme of the typical male (they are more likely to have a brain of type S or extreme type S).