Whether you shower before bed or early in the morning, or even some other time, everyone can appreciate the rain of warm water on weary muscles. Here in Orem most all of us have showers, or at least access to a shower. If you don’t have a shower, contact your plumber, because you’re missing out! But how did our household human washer come to be? Below is a brief tale about the showers history.
Very Ancient History
Though not recorded, it is believed that cavemen used waterfalls to help stay clean. Though they could not choose where to install their waterfalls, unlike us in Orem, it was still a more convenient option than trying to figure out how to haul water to wherever they wanted it. Waterfalls were also more convenient than trying to form a “bath” of sorts. Especially since they didn’t have plumbing or plumbers. Still, it was probably only a spring/summer sort of thing, since there was no option for heating the water.
Sometime between Cavemen and Ancient Egypt, people began to use jugs of water to reproduce the effect of a shower. At first people would pour a jug of water over themselves or a family member. Small bathrooms have been found starting around 1350 BC in what was once the Ancient Egyptian city of Akhenaten. In these bathrooms slaves would pour jugs of water over an egyptian instead of an egyptian having to clean themselves. One might even say they were the first plumbers, a group of people who got the water where it needed to go. It was the Greeks, though, who are credited with the first form of shower built by man. Using their plumbing and aqueduct system they created communal showers that everyone used, both the commoner and the wealthy. It is unclear who was tasked with the upkeep of the plumbing connected to these showers, but it was probably slaves or a lower caste. In the Ancient Greek city of Pergamum excavators found the remains of these ancient shower rooms, along with depictions of the showers on clay pots. The Romans also had the same sort of showers, and the remains can be found from ancient Rome and throughout their conquered territories.
The middle ages were known for their smelly people. The truth is a little more divided. People did take baths, but certain religious leaders (like St. Francis of Assisi) spread the belief that dirtiness was close to holiness. Why they chose to spread this message we can only guess, but it clearly had an impact. It has also been suggested that some medieval people believed baths to be unhealthy, which was possibly caused by being wet and cold during winter at one point. People were more likely to bathe (if they cleaned using water), or use a cloth to wash their face and hands from a basin filled with water and sometimes oil.
In 1767 William Feetham invented a mechanical shower. The shower was operated by hand pump, which cycled the water from a pan up above onto the person below. This shower didn’t become popular, though. Probably because there was no way to heat the water and the shower sent the same dirty water back to the pan at the top to be used again. Around 1810 the design of this shower was steadily improved until 1850 when it was connected to indoor plumbing and eliminated the problem of reusing the icky water from the previous rinse. During this time the idea of different spray settings was developed.
In the 19th century scientists and medical professionals began to establish that washing and showers are good for the body, because they prevent disease and infection. Around this time showering daily began to become part of a daily routine for most people.
The shower keeps on developing all the time, but it’s mostly bells and whistles right now. Showers now can include everything from dual showerheads and flashing (or steady) lights to built in televisions! Whatever type of shower you use, it’s still nice to be able to take one whenever we want without having to grab a jug!
Your Plumber Orem is happy to help you with all your shower maintenance or installation needs. Want a new shower in your bathroom? Your Plumber Orem can install it. Want a communal shower at your business? Your Plumber Orem can do that too! Give us a call about your project today.


In the beginning of 2012 to match the regular collection boxes. For this I contact the people who gather matches around the world, including in macsun dealer, auction house, and many others.
The hobby of collecting matches often happens is that I identify a particular age or sector, it is found that box and that my curiosity era that is moving from the sector and which matches sale have been.
I recently under the care of an exhibition titled ‘matches and stories “written on them in the presented five samples from more than 25 thousand macsun treasures.
The UAE matches
E macsn He was the first Indian company to start using sulfur in the stitching. They were made in factories in Mumbai and Gujarat, and they’re fighting to make matches II.
Wimco matches Co.
The company was exporting its matches in Arab countries. The company established its first factory at Amber Nath state. Wimco who make very few matches of the Indian names, but was the most badbanun the old boat on the macsun.
The national sentiment matches
Since the popular movement against the partition of Bengal in 1905 was the highlight suadysy or “self-reliance” in the spirit of these matches were made. The boycott of British products in India was to promote local products when they had time. In the late 1920s and 1930s that matches the story of those days of freedom.
Food matches Raja Nagar
It is said that he’s hungry Nagar area of western Gujarat matches during the British Raj had built for its own use. Macsun we do not know much about them as we mentioned in neither the time nor date is no longer possible in this study.
In the late 1950s macsun also been used to promote films. In some macsun Pakistan to India was also propaganda films these days, including the famous actress and singer Noor Jehan’s ‘dupatta’.
Film actors and actresses on the tradition of images macsun established in India today.


The historic influence of Persian on South Asian languages and cultures is well known. As a lingua franca in the region for centuries, Persian bequeathed words that became part of everyday life in what is today northern India, Pakistan and Bangladesh: asmaan (sky), sabzi (vegetable), garm (hot), rang (color), dil (heart), and many thousands more.
Urdu was especially impacted, borrowing from Persian its script, much of its vocabulary, and many of its most celebrated literary forms like ghazal poetry. These influences were not only linguistic or literary; the Persian language was also a vehicle for courtly customs and ideas about statecraft, as well as religious movements, architecture and myriad other aspects of the shared Persianate culture that spanned from the Balkans to Bukhara to Bengal and beyond.
This narrative about Persian is well-known and rests on some common assumptions.
One is that Persian greatly influenced Urdu, but Urdu had no real impact on Persian – at least not outside of India. The other assumption is that this cosmopolitan history belongs only to premodern times, with Persian losing its relevance in the subcontinent at some point around the 19th century –perhaps after the failed 1857 uprising against the British – if not earlier.
Today, many people believe that Persian ‘belongs’ to countries where it is presently the dominant language, like Iran and Afghanistan.
As it turns out, none of these assumptions are entirely accurate. In the first half of the 20th century, Afghans and Iranians looked to Urdu speakers from India – especially on the issue of teaching Persian literature – as they strived to modernise their countries.
Indian influence on Afghanistan
Persian literature lay at the heart of Iranian and Afghan nationalist projects. Literature was imagined to be the soul of the nation, and thus literary history had an important role to play in modern education systems that sought to inculcate citizens with a sense of national belonging.
How should the millennium-long history of Persian poetry be organised, analysed, and taught? This was an especially thorny question for reformers who saw education as the key to modernisation.
Just across the border, in British India, Muslims had already begun to address questions of educational reform, establishing modern educational institutions like the Muhammadan Anglo-Oriental (MAO) College – the predecessor of Aligarh Muslim University – and developing new textbooks.
Persian literature was an important part of the curriculum at many of these institutions, and the Indian Muslim scholar Shibli Nomani (1857-1914), who taught Persian and Arabic at MAO College, was a key figure in Indo-Muslim education reform. While Sayyid Ahmad Khan, founder of the MAO College, is better known in India, it was Shibli who would ultimately have more of an impact in neighbouring Afghanistan and Iran.
An Islamic scholar, reformer, and educator, Shibli dedicated his life to developing Muslim education in India in order to address the challenges of colonial modernity. In addition to MAO College, he worked at Nadwatul Ulama seminary in Lucknow and Osmania University in the princely state of Hyderabad before establishing the Darul Musannefin academy in his native Azamgarh at the end of his life.
One of Shibli’s major works was Shiʿr al-ʿAjam (Poetry of the Persians), a monumental Urdu-language study of Persian poetry, published in five volumes between 1908 and 1918. It had an expansive scope –covering many centuries of poetry across its 1500 pages – and, more importantly, an innovative methodology. Shibli synthesised the best of the Islamic tradition and of European historiography, making his Poetry of the Persians uniquely well-suited to the aims of Afghan and Iranian reformers who wanted to tread a similar path.
Afghans in particular paid close attention to these educational developments in India. In the initial decades of the 20th century, many prominent Afghans were conversant in Urdu, including kings like Habibullah Khan and Muhammad Nadir Shah and political figures like the poet and foreign minister Mahmud Tarzi. Afghan intellectuals and politicians increasingly learned Urdu by living in India or through economic and educational exchanges with the country.
The reform-oriented Habibullah Khan, Emir of Afghanistan from 1901-1919, inaugurated Habibiyya College in Kabul: the country’s first modern educational institution. It was modeled after India’s MAO College, which he visited in 1907. Habibiyya followed the same curriculum as MAO College and offered Urdu as a second language.
At one point half the Habibiyya faculty were from India, including the principal of the school, Abdul Ghani Khan of Lahore. The Afghan poet-laureate Qari Abdullah Khan, who tutored the Emir Habibullah Khan and the crown prince Inayatullah Khan Siraj, knew Urdu well and also taught at Habibiyya.
In 1921, the Afghan ministry of education was established, with Persian literacy at the heart of the curriculum. Qari Abdullah was closely familiar with Shibli’s Poetry of the Persians, having relied on it as one of the sources for the second-grade Persian literature textbook he compiled for the ministry.
The ministry also commissioned a full translation of Shibli’s Poetry of the Persians, which was carried out by a series of Afghan translators including Mansur Ansari and Burhanuddin Khan Kushkaki (clerics trained in Islamic law), Faiz Muhammad Khan (Afghanistan’s foreign minister), Sarvar Guya Itimadi (adviser to the ministry of education), and other notables.
Their translation was published in several volumes in Kabul and Lahore between 1925 and 1927. This translation featured surprisingly fluid boundaries between Persian and Urdu, even using Urdu retroflex letters – which are not ordinarily found in Persian – to represent English loanwords like kariktar (character).
Shibli sometimes quoted from Urdu poets like Mir Anis, Mirza Dabir, Mir Taqi Mir, and others in order to illustrate points about poetics, and these Urdu couplets were reproduced in the Persian translation, together with Persian explanations.
Shibli’s Poetry of the Persians was not the only Urdu-language work on the subject to be translated in Afghanistan. Qari Abdullah translated Muhammad Husain Azad’s Sukhandan-i Fars ([On the] Poets of Persia) from Urdu into Persian. Azad, a contemporary of Shibli’s, was a learned scholar of Persian and Urdu; Sukhandan-i Fars compiled Azad’s lectures on Persian literature and philology. The translation first appeared as a series of articles in the journal Kabul, and was later published in book form in the 1930s.
The ‘30s saw additional Afghan-Indian connections under the rule of Muhammad Nadir Shah (r. 1929-1933), who was born and educated in the northern Indian city of Dehradun and spoke Urdu fluently. He invited Shibli’s protégé Sayyid Sulaiman Nadvi to Kabul, together with the famed Urdu poet Muhammad Iqbal as well as Ross Masood, the grandson of Sayyid Ahmad Khan. Urdu works on other topics continued to be translated.
Shibli Nomani’s biographies of the caliph Umar and of the early Muslim jurist Abu Hanifa were rendered into Persian, and the Afghan diplomat Abdul Hadi Davi translated Iqbal’s Urdu poetry.
How India influenced reform in Iran
In the same time period, Iranians also drew on their Indian connections in their projects of reform and modernisation. Iranian prime minister Muhammad-Ali Furughi, for example, spent time in India, and later surrounded himself with Indian friends and acquaintances. He met Sayyid Sulaiman Nadvi during the Paris Peace Conference (1919-1920). Though fewer Iranians knew Urdu, compared to the language’s prevalence among Afghans, translations from Urdu to Persian nevertheless had a great impact in Iranian literary and intellectual circles.
One such Iranian translator from Urdu to Persian was Sayyid Muhammad-Taqi Daʿi al-Islam ‘Fakhr-i Daʿi’ Gilani (1882-1964), who completed a new translation of Shibli’s Poetry of the Persians in the 1950s. Fakhr-i Daʿi had learned Urdu while working as a Muslim missionary in Bombay – which he described as one of India’s prettiest cities and a garden of different religions and sects – and as a Persian instructor at Indore College in central India. Fakhr-i Daʿi ultimately spent eight years in India, and on returning to Iran began to publish Persian translations of the works of Indian Muslim scholars like Shibli Nomani, Sayyid Ahmad Khan, Syed Ameer Ali, and others.
Unlike the Afghan translators, who produced a highly faithful translation, Fakhr-i Daʿi had a free hand, taking liberties with the text and even adapting it in places to fit his own views about the greatness of Iran. He also completely removed Shibli’s quotations from Urdu poetry and other references specific to Urdu.
Fakhr-i Daʿi considered his translation to be an improvement on the original; in his view, he corrected its mistakes and moved beyond its shortcomings. His translation of Shibli’s Poetry of the Persians found a wide audience in Iran. It was used as a reference and praised by prominent Iranian literary scholars like Said Nafisi, Muhammad-Taqi Bahar, and Zaynul Abidin Mutaman. Fakhr-i Daʿi’s translations of other works, like Shibli’s history of kalam or speculative theology, were also influential.
Why did Fakhr-i Daʿi take such a different approach to translation from the Afghan translators who preceded him?
As the Afghans translated Poetry of the Persians in the 1920s, it was still very early on in the development of the modern Afghan state. Afghan national identity was new and still had to compete with other forms of identity and belonging; national institutions (like the ministry of education) had been formed only a few years prior to the translation.
Fakhr-i Daʿi’s translation, on the other hand, was completed in the 1950s, after decades of nation-building under the Pahlavis in Iran. Iranian national identity had been robustly established, and national claims to the Persian literary heritage were made possible by an increasingly powerful state and institutions such as the University of Tehran.
While Iranian scholars praised Shibli’s work, they also maintained a sense of being the proper heirs to the Persian literary corpus, such that an Iranian like Fakhr-i Daʿi could confidently correct someone like Shibli. However much they respected Shibli’s knowledge, they ultimately saw him as an outsider to what they considered an Iranian tradition. Indeed, Nafisi – who wrote an introduction to Fakhr-i Daʿi’s Persian translation – remarked with wonder that Shibli never set foot in Iran.
These two Persian translations of Shibli’s Poetry of the Persians are small examples of “Persianate modernity”: the way an earlier cosmopolis of Persian letters (which had linked much of Eurasia, with India in some ways the heart of the erstwhile Persianate world) enabled connections between reformers and intellectuals seeking to modernise their countries in the age of nation-states.
Modernisers from Afghanistan and Iran drew on these connections with India, translating from Urdu and relying on Indian scholars like Shibli Nomani to analyse Persian poetry.
The irony of Persianate modernity is that it ultimately effaces those connections – as seen in the Iranian Fakhr-i Daʿi’s translation – in order to present Persian literature as national heritage. As a result, few today know how important Indian thinkers were for nation-building projects in Iran and Afghanistan. Their impact went far beyond the translations touched on here, but the rest of that story will have to be told elsewhere.
(Alexander Jabbari is an Assistant Professor at the University of Minnesota. He is the author of The Making of Persianate Modernity: Language and Literary History between Iran and India (Cambridge University Press, forthcoming)


Worst Jobs in History
The Worst Jobs in History is a series of three interactive learning experiences
In The Worst Jobs in History students learn about the dirtiest, most dangerous,
and tiring jobs in three time periods.
The time periods are Medieval, Early Modern, and Modern.
In each activity in The Worst Jobs in History students read short descriptions of
jobs and rank them according to how dirty, dangerous, or tiring they think that
they are. After ranking the jobs students can take a short online quiz about what
they read about the jobs. There is also the option to download a worksheet to use
with the activities.


Name: Back to the Titanic (2020) Hindi Dubbed Movies HDRip
By: Nigel Barber, Lori Johnston, Sindbad Rumney-Guggenheim, Parks Stephenson
Story: Back to the Titanic documents the first manned dives to Titanic in nearly 15 years. New footage reveals fresh decay and sheds light on the ship's future.
Duration: 60 min
Language: Hindi or English
Released: 23 Feb 2020
Download Back to the Titanic (2020) Hindi Dubbed Movies HDRip


The Swedish Air Force Museum is a modern technical and cultural history museum tracing the development of Swedish military aviation. The museum has a unique collection of aircraft, from pioneers of the early 20th century to the present day JAS 39 Gripen.
Experience the thought-provoking exhibition “Expecting the worst – Sweden during the Cold War.” Follow the development of the welfare state in nostalgic home settings. Make sure you have plenty of time to visit the museum cellar where you can explore the dramatic history of the Swedish reconnaissance plane that was shot down, in the exhibition “Acts of secrecy – the DC-3 that disappeared”.
The museum will be closed during some holidays during the year – please follow this link for full list.
Wednesday–Friday: 10:00–16:00 (closed for lunch 12:00–13:00)
Regular admission: 80 SEK
Retirees: 60 SEK
Students: 60 SEK
Children and youth up to 18 years of age: free admission
The restaurant and café Calle C usually serves lunch 11:00–14:00 and coffee at other times. It’s not allowed to bring food or drink into the museum premises. If you have brought a picnic, you can eat it outdoors at the picnic tables.
The museum shop stocks ingenious gifts, designer products, toys, aviation literature and model aircraft. If you like to read and want to find out more, visit our knowledge centre with archives and a special library on aviation history.
Telephone bookings for visits by large groups, please call: +46 (0)13-495 97 14. Telephone hours: Monday-Friday 09.30–11.00.
The Swedish Air Force Museum is located at Carl Cederströms Gata 2 in Malmslätt, about 7 km west of the centre of Linköping. Take exit 111 off the E4.
Bus number 6 from Linköping Resecentrum (the central station).
We have a large free car park.
Visiting address: Carl Cederströms Gata 2, 586 63 Linköping, Sweden
+46 (0)13 495 97 00
+46 (0)13–495 97 08
mail: Noomi Eriksson


Annie Ruth was born December 30, 1908 in Atlanta , GA. She was the 15th of her father's 17 children, and the 10th of 12 that her mother had had with him. While it would seem easy to get lost in a crowd that size, my grandmother nevertheless managed to stand out.
Like when she modeled in the catalogues for the local ladies clothing store J.P. Allen's while still in her teens.
She married my grandfather Reid in 1929, and my Dad followed a year later. According to the back of this photo, this is my dad, but I think it looks more like my aunt Nancy. Although, I can still see a lot of Dad in that face as well. So who really knows.
Nanny Bug and my other grandmother Cleo were as different as night and day - Nanny Bug was a city girl, while Cleo was from the country. Nanny Bug never left her room without full make-up, high heels and hair spray, and Cleo could not have cared less about that stuff. But in spite of their differences, they were each other's biggest fans. Here they are together at a family event.
I'm so thankful to have had both of my grandmothers as long as I did, but part of me wishes that they were still here today to celebrate this milestone. Nanny Bug would been perfectly coiffed, as usual, and would obviously have had on a pair of expensive high heels, even if she needed a walker to get around in them.
Love you Nanny Bug. Have a Happy Birthday.


We had such a great field trip last week to the Atlanta History Center. Walking around the Smith farm was just like traveling back in time. Enjoy a few of the pictures. We visited the kitchen, helped make candles, washed the laundry, helped the blacksmith and even did a little wood work too!
October 28, 2016


The concept of a Massage is the manipulating of superficial and deeper layers of muscle and connective tissue using various techniques, to enhance function, aid in the healing process, decrease muscle reflex activity, inhibits motor-neuron excitability and promote relaxation and well-being. Massage involves working and acting on the body with pressure – structured, unstructured, stationary, or moving – tension, motion, or vibration, done manually or with mechanical aids. Target tissues may include muscles, tendons, ligaments, fascia, skin, joints, or other connective tissue, as well as lymphatic vessels, or organs of the gastrointestinal system. Massage can be applied with the hands, fingers, elbows, knees, forearm, and feet. There are over eighty different recognized massage modalities.
Archaeological evidence of massage has been found in many ancient civilizations in oriental Asia, India, Egypt, Europe (Rome, Greece) and elsewhere. Massage has developed continuously in China for over 5000 years and with the beginning of recorded history (720 BC), massage techniques (and how they should be used in the treatment) were specified and with it the foundation of Traditional Chinese Medicine TCM. Over the next centuries massage types and techniques have spread over the Asian continent, around 500 BC, Traditional Thai massage, based on a combination of Indian and Chinese traditions of medicine such as acupressure, reflexology and yoga. There are biblical references in 493 BC which documents daily massage treatments with oil of myrrh (as a part of the beauty regimen of the wife of Xerxes). Long before, in 2330 BC, there is the famous Egypt painting ‘Tomb of Akmanthor’ which shows two men having work done on their hands and feet, presumably massage. In 460 BC, Hippocrates referred to massages in one of his work. It was not until 1779 AD when Chinese medical techniques used by Taoist priests were translated into French and published in Europe. In 1813, Henrik Ling developed what is called today ‘Swedish Massage system’ and its techniques are still known today by their French names (effleurage, petrissage, friction, tapotment and vibration).
In modern times, in the 1930s and 1940s massage’s influence decreased as a result of medical advancements of the time, while in the 1970s massage’s influence grew once again with a notable rise among athletes.


As my 5th grade classroom discussed character traits such as honor, humility and bravery, one man in our community stood above the rest…Mr. Billy F. Shields (CWO, U.S. Army, Retired). Mr. Shields was selected as our class’ Torch Team Hero and was honored at our Celebration/Graduation Ceremony recently.
His service to our country began at the age of 18 when he entered the U.S. Army. Mr. Shields had many tours overseas to countries such as Japan, Korea, Germany, Laos and France. One of the awards he received during his tours of duty was for leading 150 American civilians (mostly Embassy personnel) to safety from Laos to Thailand during the Laos Civil War in 1960. He served in the military from 1943-1964 where he retired as a Chief Warrant Officer.
After retirement, he opened an insurance business, raised a family and quickly became involved in community and church activities. Mr. Shields has a love for not only his community, but also his country. We are honored to recognize Mr. Bill Shields as our Torch Team Hero.


Vince Lombardi Quote: “Mental toughness is Spartanism, with all its qualities of self-denial, sacrifice, dedication, fearlessness, and love.”
In this episode Brett talks about the way of a Spartan warrior and how their ethos can be a lesson for today.
The foundation and mentality of the Spartans is formed since birth, and there is a direct correlation between the continued training and how it can be applied to our present life.
The Spartans heading into battle didn’t save anything for the way back, the faced the enemy head on without thought of retreat. They lived the ethos embodied in the charge given by their mothers and wives as they left for battle: “Come back with your shield or on it.”
This, ultimately, was the way of the Spartan.
With it or on it.


Greek bassist and founder of Sarissa, Jimmy Selalmazidis died today (21st February 2021). Selalmazidis was the only constant member of Sarissa, the legendary and historic Greek heavy metal band. The news was announced with a post on the official Facebook page of Sarissa.
Sarissa was one of the first heavy metal bands in Greece, which started its career with "Demo 1987" in 1987. "Nemesis" was the last full-length offering of the band from Thessaloniki, it was released in 2016 via Rock of Angels! Records.
Rest in Peace, Jimmy.


Happy Friday the 13th! Did you know the origins of this day as bad luck dates back to the Knights Templar? Yep. It was on Friday, October 18th that they were declared heretics and hunted down, I believe by the French King. It's been considered a bad luck day ever since.
Today Mike Philbin is hosting the virtual book tour. Check it out at:http://mikephilbin.blogspot.com/
Remember you can see the entire blog schedule on my website at www.kim-richards.com and be sure to leave your comments to be entered in the weekly prize drawings. The first one is this Sunday.