Category Archives: New Utopia

SOUTH DELHI

Gay-managed Aarogya (which means something akin to "male vigor") is a traditional ayurvedic (medicinal) massage by professionally trained masseurs. The basement facility includes a reception lounge, four aircon massage rooms, showers, plus small dry sauna and steam room. They specialize in full body massage with coconut oil, olive oil, baby oil, aayurveda oil, cream massage, dry massage and powder massage. Friendly staff and management. Working class local clientele. Utopia Member Benefit: 10% DISCOUNT. Add your review, comment, or correction

Gay-friendly men's spa in South Dalhi. Massage, steam and shower in clean and tidy, private rooms. Dark room fun every Fri and steam party every Sat. Outcall massage also available to your home or hotel. Add your review, comment, or correction

See detailed listing under Saunas for Men. Gay-friendly, Very hygienic and nice smelling. They specialize in aromatic massage. Customers choose a new bottle of massage oil. They carefully dispose of used materials. Their dark chocolate massage gives makes your skin glow. Masseurs speak English and are trained in Thai massage techniques. Utopia Member Benefit: 15% DISCOUNT. Add your review, comment, or correction

Locate building 19. The entrance to Kalph Kaya is the first doorway in the alley on the side of the building, up a few stairs to the G/F landing. Delhi's first gay spa and sauna. Very friendly and casual, with four small rooms for massage (rooms are planned for renovation in late 2012), plus dry sauna, steam room, and dark resting room. Facilities are humble, cozy and kept tidy by the welcoming staff. Changing area has safety lockers for valuables and open-air hangers for your clothes to dry off from the humidity outside. Wet areas are very slippery so wear the rubber slippers provided. Printed menu with prices for different types of massage including Swedish, traditional ayurvedic Indian oil massage, cream massage and spa service for waxing. Staff and management are great. Outcall massage also available to your home or hotel. New in Aug 2012: large gym on opposite side of the stair landing adjacent to the reception area. Utopia Member Benefit: 10% DISCOUNT. Add your review, comment, or correction

Massage spa for men with a mostly gay clientelle. They provide male-to-male body massage. Masseurs come from all over India and are professional, well-educated, good looking and cerified between the ages of 20 and 35. Free Wifi. Outcall available to your hotel, apartments, villa or home anywhere in Delhi. 100% customer satisfaction assured. Add your review, comment, or correction

Gay-owned men's spa. Clean massage therapies including mani/pedi, foot spa, full body natural scrubs, body polishing, cream massage, dry massage, and a variety of aromatic oils to opt from. Weekend parties for men, a lounge for chit chat, dark room, smoking zone. Welcome green tea. They also design diet and nutrition programs for men. In and outcall available to your home/hotel. Utopia Member Benefit: 25% DISCOUNT. Add your review, comment, or correction

See detailed listing under Saunas for Men. A dozen masseurs on staff and four clean massage rooms. Massage using a wide variety of oils and aromas is available, including classic olive oil! There is also a tattoo parlor and salon for hair cuts and waxing with trained staff on hand to attend to your male grooming needs. Open daily, noon-11pm (please call ahead for salon services or tattooing). Outcall massage also available to hotels only. Utopia Member Benefit: R$100 DISCOUNT on massage. Add your review, comment, or correction

Gay-owned spa for men in South Delhi. Hygienic facilities with aircon and services including male-to-male full body massage, steam bath, hair removal, and body scrubs. Well-trained and hygenic staff. They have three massage rooms and one king size therapy room with TV and fridge. Fully air conditioned, dark room, smoking room, free wifi, lockers, showers, and parking. Outcall massage available. Utopia Member Benefit: 25% DISCOUNT. Add your review, comment, or correction

General Information | Saunas

Bagalore / Bengaluru | Mumbai | other cities and provinces

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DELHI / NEW DELHI: Massage and Spas - Utopia

On Hong Kong Island most visitors will gravitate towards the cluster of international clubs in Shuang Wan, Central and its frenetic nightlife hub, Lan Kwai Fong. Another large cluster of island venues is located between Wanchai and Causeway Bay, discreetly hidden away in commercial buildings.

Over in colorful Kowloon, which has a dense collection of easy-to-access gay clubs along the MTR corridor, crowds throng through neon-lit high-rise canyons, going to/from shopping, eating or partying at innumerable entertainment venues from Tsim Sha Tsui up to Prince Edward. If you are looking for a bit of old Hong Kong, take a taxi to "Kowloon City" where traditional shops and restaurants are still managing (barely) to fend off encroaching redevelopment.

Hong Kong's population is nearing 8 million (that's over 300,000 Utopians).

Navigating the local gay scene is easy with our interactive Utopia Map of Gay & Lesbian Hong Kong:

Fruits in Suits (FinS) is an informal, gay professional networking event on each 3rd Tue of every month. Like-minded people - mostly professional expats (but they welcome all local professionals to join in) - come together in an exclusive private area for food, drinks and to chat, socialise with new people, network and promote LGBT rights in the territory. Add your review, comment, or correction

Founded by Filipino and Hong Kong GLBT, this club hosts meetings of the their GLBT Society and the 1000 strong Hong Kong Labour Party. They offer free legal advice and support service through sympathetic lawyers in Hong Kong and the Philippines. Utopia Member Benefit: DISCOUNTS on facility private hire, FREE legal advice, FREE meeting venue for GLBT societies. Add your review, comment, or correction

Pink Alliance aims to link LGBT organizations operating in Hong Kong, to assist them in their work and to provide a network for information in both Chinese and English. Pink Alliance also researches and campaigns on issues of key importance, as well as organising events to promote awareness of LGBT issues. Monthly meetings. Add your review, comment, or correction

Hong Kong's first gay social services center. The government funded center provides counseling, training workshops and a hotline to provide peer support for gay men. Closed Tue and public holidays. Add your review, comment, or correction

Gay and lesbian activities, support and services. Has the only face-to-face free counseling service for Gay people. Chinese only. Add your review, comment, or correction

A Hongkong-based non profit-making, non-governmental organization, established on 1st July 2003. They defend the human rights of sexuality minorities facing discrimination due to their sexual orientation and/or gender identity. WCHK effects this mission through advocacy, documentation, public education, oral history, cultural development, AIDS education on WSW (women having sex with women) and hosting monthly gatherings for lesbian, bisexual women and transgenders. Add your review, comment, or correction

Gay bookshop with large selection of local and imported books, magazines and videos to choose from as well as pride gifts. Add your review, comment, or correction

Gay-owned Koru Contemporary Art, specializing in modern sculpture, was established in 2001 to present a diverse range of contemporary international artists. A large selection of art featuring wood, bronze, stone, metal, glass, ceramic and mixed media sculpture, fine art, painting, prints and photography, may be found in their two gallery spaces, with a combined exhibition area of over 7,500sqf. Utopia Member Benefit: 5% DISCOUNT on art. Add your review, comment, or correction

Mainly gay, esp. weekends. Take a bus to Repulse Bay and then a ten minute walk, past the Welcome supermarket, to South Bay. The gay area is in front of the 40-story Ruby Court Bld. Some cruising around. Swimming possible. Bring insect repellent. UTOPIAN VERIFIED JUN 2014 Add your review, comment, or correction

This area seems to concentrate more gay-only men. Some nude sun-bathing (illegal) and action in the bushes (also illegal). Approach from South Bay Road. Steep path on the right-hand (sea side). Middle Bay is now so well-known that it is dangerous. For safety's sake it is better to make the 1-hour trip to Lantau Island and walk to the rather remote Cheung Sha Beach. UTOPIAN VERIFIED JUN 2014 Add your review, comment, or correction

MTR: TST or Jordan. Several cruisy facilities and lots of garden pathways. Most action takes place after 11pm. The park closes at midnight, but you can always leave (and enter) through the gate at Austin Rd (all other gates are closed after midnight). So don't panic when you are late and think you are locked up in the park. Mostly Asian guys under 40 years old. Add your review, comment, or correction

HONG KONG ISLAND -- Central, Lan Kwai Fong

Round-the-clock gay-friendly eatery with handsome staff. Popular for breakfast on Sun morning for those who have danced-til-dawn the night before. Add your review, comment, or correction

On any given Fri or Sat night after midnight, this Chinese fast food place (fried rice, fried noodles) is about 70% gay. When the clock hits 2am, the percentage rises up to 90%. Coming to Tsui Wah has become something of a ritual for late night partiers. Fish ball noodles are the signature dish here, and they also have simple sandwiches (i.e. two slices of white bread with luncheon meat and egg), steak, and acquired tastes such as stir-fried spaghetti! Add your review, comment, or correction

Large, bustling local eatery popular with groups of gays because of its inexpensive food and location close to the bars. Add your review, comment, or correction

KOWLOON -- Jordan, Mongkok, Tsim Sha Tsui, Yau Ma Tei

Foodie Alert! This tiny hole-in-the-wall has a disproportionate amount of international fame after recommendations by Newsweek, Time Out and celebrity chefs. Excellent dim sum at a reasonable price. Their dessert specialty is a succulent poached pear, so leave room. Sister branches in Jordan, Wanchai and TST. Add your review, comment, or correction

KOWLOON -- Tsim Sha Tsui, Yau Ma Tei

Located in east Kowloon, well off the tourist track (and overlooked by most locals), this quaint neighborhood stretch of eateries is certainly destined to be torn down and rebuilt into something gleaming, clean and modern. Too bad. Catch this slice-of-life from Kowloon's past for cheap eats and loads of character while you still can. Add your review, comment, or correction

Pronounced "dai gor", meaning big brother). A gay-owned, online menswear store aimed at the gay male market and at guys who like their t-shirts nicely fitted. Daigo is inspired by the beautiful and fashionable bros in Asia. They aim to provide great customer satisfaction by offering high quality and unique t-shirt designs that will be part of gay Asia and the gay community as a whole. Add your review, comment, or correction

Above Bohemian shop (take the stairway in the alley to the mezzanine floor). Gay men's undergear and clothing shop offers exclusive premium brand underwear, tanks, swimwear, shirts, and more including Andrew Christian (USA), 2EROS (Australia), Addicted (Spain) and NEWURBANMALE (Singapore). Utopia Member Benefit: 10% DISCOUNT. Add your review, comment, or correction

Look for the stairway entry marked #83 and 85, next to Express Korea Fast Food and walk up to 1/F. Gay-owned shop offering sexy branded undergear, toys, SM equipment, magazines, pride gifts and other rainbow merchandise. Open 5-9pm Mon-Sat (closed Sun). Utopia Member Benefit: 10% DISCOUNT. Add your review, comment, or correction

Gay-owned tanning studio established in 2004. They offer state-of-the-art tanning and collagenic equipment from Dr Muller, Germany. Tanning Studio was a sponsor of the Mr. Asia contest (2011, 2012, 2013). Utopia Member Benefit: 10% DISCOUNT on all tanning packages and lotions. Add your review, comment, or correction

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Travel & Resources: HONG KONG - Gay Asia and... - Utopia

AIRDATES

United States: September 29, 1986- December 27, 1991 Canada: 1986-1991 (Exact dates unknown, but Canadian broadcasts began several months earlier than American broadcasts)

NETWORK(S)

United States: USA Network Canada: Global

ANNOUNCER(S)

Rod Chalabois

Produced by

Bob Stewart-Sande Stewart Productions

The game is

Geoff, having tested the waters as a substitute host for Bill Cullen in 1980, got the Chain Reaction emcee gig full-time with this version.

Two teams of two players compete. The teams face a seven-word chain, with the first & last words already revealed, and the middle five words completely hidden. For example, connect the word CONFORM to the word TICKET

If something is made to CONFORM, it's made to FIT. A healthy person stays FIT and TRIM. To make meat more nutritional, you may TRIM the FAT. An unlucky person is said to have a FAT CHANCE. You might have a CHANCE if you play the LOTTERY, and to do that, you need a LOTTERY TICKET.

Each teams players have a designated role, either giver or receiver. (Teammates alternate these roles after each chain.) The giver decides whether to reveal a letter above or below a completed word, and whether to give that word to their partner or to the receiver on the other team. With the letter revealed, the receiver guesses. Guessing the word correctly wins points and keeps control for their team.

In Round One, each word guessed is worth 10 points, but the final word guessed in that chain is worth 20. In Round Two, these values escalate to 20 points each & 40 points for the final word. In Round Two, the middle word of the chain was also a bonus word (designated by a dollar sign) worth $250 for the team that guessed it. Round Three awarded 30 points per word & 60 points for the last word.

The first team to score 200 points or more wins the game and the right to play the Final Chain for a cash jackpot.

In the Final Chain, the team is given only the first word of the chain, and the first letter of the six remaining words in the chain. Additionally, they are given a seven letter counter. The teammates alternate guessing each word in the chain. A correct guess earns the right to guess the next word in the chain. A wrong guess adds a letter to the word, while taking a letter away from the counter. If the team can complete the chain without going beyond the allotted seven letters, they win a cash jackpot that starts at $3,000 and grows by $1,000 a day until won. If the team uses all seven letters and still fails to complete the chain, they receive $100 per revealed word (including the word given for free at the start).

At the end of the show, Geoff would play a game called Missing Link with announcer Rod Chalabois. Rod would show Geoff the first and last words of a three-word chain, plus the first letter of the word in between. Geoff would make his guess, and Rod would reveal the correct answer, plus a preview of the puzzle for the next episode. The reason for this seemingly arbitrary game will be explained later.

In addition to a few new coats of paint on the set, the new year brought some changes to the format. In Round One, the final word of the chain is worth 15 points. In Round Two, the bonus word was eliminated and replaced by the Missing Links game. The team in the lead would be shown the first and last words of a three-word chain. If they could guess the word in between with no letters revealed, the team received $500. Every wrong guess added a letter while taking away $100 from the potential payoff.

Two solo players competed, acting as both giver and receiver. It now took 300 points to win the game. In the event that a fourth chain was needed to decide the game, the point values were 40 points per word and 80 for the final word.

On New Year's Eve, 1991, the twilight of the shows run, it became The $40,000 Chain Reaction. In the new format, contestants competed to 500 points. If a fifth chain was needed, the point values were 50 points per word and 100 for the final word. The winner played Missing Links for $300. Each week had a tournament format, and the champion of the week received $7,500 and a spot in the championship tournament. The winner of the tournament received $40,000 in cash.

Taped in Montreal, Quebec and attracting mostly Canadian contestants, The New Chain Reaction launched in 1986 on the Canadian Broadcasting Corporation with host Blake Emmons. Although hes known in Canada as an established country music star, Blake proved to be a less-than-stellar emcee and was replaced by Geoff shortly before the series made its American debut on the USA cable network. USA skipped Emmons entire run as host and began their broadcasts with Geoffs first episode, and American viewers didnt see Blake Emmons until GSN unearthed his episodes several years ago.

Geoffs involvement caused an interesting problem: Canadian television has a regulation that shows imported to other countries must have Canadian content, and Geoff was 100% American. Hence, Canadian-born announcer Rod Chalabois was given an on-camera role for most of his duties; he engaged in banter with Geoff and played the Missing Links game to give the show Canadian content.

GEOFF REMEMBERS: PUT SOME ENGLISH INTO IT We did that show in Canada. It was part-owned by USA, part-owned by Canadian Broadcasting Company. We did it in Montreal where the first language is French, second language is English. Most of our contestants were one step behind, trying to translate everything, and we thought, "Oh my gosh, this is terrible, what are we going to do?" It turns out that because they were so slow, the audience could solve it before them, and the show got to be popular because of that, just like "Wheel of Fortune."

Much like the original Bill Cullen version, this version was far more fun than the description sounds. For the most part, the half-hour moved along briskly. Because of budget considerations, celebrity participation was wiped out and the jackpot was slashed significantly, but "Chain" overcame both of those constraints to last five years, showing what a strong game that seemingly-boring rulesheet really has going for it.

After a decade and a half, Geoff now comes across as a seasoned veteran, hosting the show in a smooth way that certainly can't be called phoning it in, but would certainly make a viewer think, "Well, this guy knows what he's doing." Despite having no live audience to feed from, Geoff manages to pull excitement and energy for the game out of thin air. Nobody could fill Bill Cullen's shoes, but with Chain Reaction, Geoff seemed to be making a pair of his own.

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THE NEW CHAIN REACTION - Game Show Utopia

New Town Utopia is a documentary feature film that explores the original utopian dreams of a post-war British New Town Basildon, Essex - and compares this to the modern concrete reality.We're close to finishing production, and after four years of serious hard work, have hundreds of hours of footage ready to be crafted into a poetic, challenging film.

It is a meditation on British social history that asks the question: do people make the place or does a place make the people?

An audiovisual journey through art, architecture and memory, the story is brought to life through the thoughts, performances and work of artists from the town.An inspirational group of characters persevering in the face of austerity, adversity and personal battles.

These are individuals driven by an unwavering desire to help their community through poetry, music, sculpture and puppets.

After WW2, New Towns were designed as social 'Utopias' in the model of Thomas More's vision - to create a new type of citizen, a healthy, self-respecting, dignified person with a sense of beauty, culture and civic pride.

Basildon, the largest of the first wave of New Towns, was invested with these hopes and aspirations. However, 60 years on, art and culture are almost a distant memory.The town plans, public art and architecture, once thought so progressive, are vilified in the face of a struggling local economy and fragmented communities.

New Town Utopia questions how this dream has faded over time. In doing so, it explores the influence of environment and architecture on our psyche, and the impact of austerity on our towns and communities. In an environment where support for art and culture is at an all-time low, this film contemplates and celebrates the unceasing power of creative spirit.

The team behind New Town Utopia includes Essex-raised Producer-Director Christopher Ian Smith and Executive Producer Margaret Matheson (Sleep Furiously, Scum, Sid and Nancy).

So far,New Town Utopia has only been made possible through the kindness, time and talent of a dedicated crew with belief in the project.

Now we need to raise the money to finish the film - this requires a wide range of specialist skills, technologies, facilities and time to make it happen, including:

These campaign funds will also contribute to the distribution and marketing of the film. Were already in a great place with significant followers on Facebook, Twitter (2.5k) and Instagram (6.4k) without anyone having seen the film. There is a large community of people out there, with a strong interest in documentary, social history art and architecture.

Whats more, any money we raise above the target will contribute to the distribution of the film and outreach activities, including screenings for communities around the UK - using the film to build awareness of issues that face our towns and their people.

Your gratefully received contributions will be exchanged for a range of unique rewards relating to the film. This includes perks such as:

THE IMPACT OF THE FILM

2016 marks the 500th anniversary of Thomas More's Utopia and the 70th anniversary of the New Towns Act.New Town Utopia hopes to shine a light on some of the current challenges for Basildon, New Towns and other towns in the UK facing economic, social and cultural changes. We hope the film will have a positive impact on Basildon and the films distribution strategy will incorporate community action initiatives and projects involving Basildon and other New Towns.

The New Towns movement did not end in the 50s... New Towns continue to be built across the world with similar hopes, dreams and challenges and are often cited as the cure for housing crises around the globe. If we did it again how can we make it work?

Whether you make a contribution or whether you spread the word. Every little counts!You can also:

THANK YOU FOR JOINING US ON THE NEW TOWN UTOPIA JOURNEY!

There are several key risks and challenges that the film faces ahead. Producing a feature film is a considerable undertaking with many moving parts. It will take a lot of time, thought, dedication and talent to see it through.

1. New Town Utopia has a small crew of dedicated people its a labour of love - so a key risk is that those involved have to move onto other projects in order to pay their bills. The funds raised by this campaign will ensure that this dedicated team can focus on getting this film over the line.

2. Time is also a challenge. We want to finish the film in 2016, as after four years of production its time to move onto the next stage which is finding an audience and making an impact. Most importantly, the content of the film is incredibly timely as we look at how we deal with globalisation, Brexit and the housing crisis. New Town Utopia is a window into a real community and how a 'top-down approach to planning, management and politics has an impact on this place and its people.

The funds from this campaign will ensure a focus on delivering the film for festivals and distribution in 2017.

3. Even when the film is completed its tough to get it seen. As the way we watch and consume films is changing, there are many ways an audience can find a film. It's crucial that New Town Utopia gets exposure through key film festivals. This will then hopefully lead to screenings on TV, Netflix or similar. We will also look to build buzz and awareness of the film through community screenings and online activity.

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NEW TOWN UTOPIA by Christopher Ian Smith Kickstarter

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THE NEW UTOPIA - Libertarian

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Chanel Mirage, Utopia, New Moon Illusion d'Ombre ...

Utopia (Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia) is a work of fiction and political philosophy by Thomas More (14781535) published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.[1]

The title De optimo rei publicae deque nova insula Utopia literally translates, "Of a republic's best state and of the new island Utopia". It is variously rendered On the Best State of a Republic and on the New Island of Utopia, Concerning the Highest State of the Republic and the New Island Utopia, On the Best State of a Commonwealth and on the New Island of Utopia, Concerning the Best Condition of the Commonwealth and the New Island of Utopia, On the Best Kind of a Republic and About the New Island of Utopia, About the Best State of a Commonwealth and the New Island of Utopia, etc. The original name was even longer: Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia. This translates, "A truly golden little book, no less beneficial than entertaining, of a republic's best state and of the new island Utopia".

"Utopia" is derived from the Greek prefix "ou-"(ou), meaning "not", and topos (), "place", with the suffix -i (-) that is typical of toponyms; hence the name literally means "nowhere", emphasizing its fictionality. In early modern English, Utopia was spelled "Utopie", which is today rendered Utopy in some editions.[2]

A common misunderstanding has that "Utopia" is derived from eu- (e), "good", and "topos", such that it would literally translate as "good place".[3]

In English, Utopia is pronounced exactly as Eutopia (the latter word, in Greek [Eutopi], meaning good place, contains the prefix - [eu-], "good", with which the of Utopia has come to be confused in the French and English pronunciation).[4] This is something that More himself addresses in an addendum to his book Wherfore not Utopie, but rather rightely my name is Eutopie, a place of felicitie.[5]

One interpretation holds that this suggests that while Utopia might be some sort of perfected society, it is ultimately unreachable (see below).

The work begins with written correspondence between Thomas More and several people he had met on the continent: Peter Gilles, town clerk of Antwerp, and Hieronymus van Busleyden, counselor to Charles V. More chose these letters, which are communications between actual people, to further the plausibility of his fictional land. In the same spirit, these letters also include a specimen of the Utopian alphabet and its poetry. The letters also explain the lack of widespread travel to Utopia; during the first mention of the land, someone had coughed during announcement of the exact longitude and latitude. The first book tells of the traveller Raphael Hythlodaeus, to whom More is introduced in Antwerp, and it also explores the subject of how best to counsel a prince, a popular topic at the time.

The first discussions with Raphael allow him to discuss some of the modern ills affecting Europe such as the tendency of kings to start wars and the subsequent loss of money on fruitless endeavours. He also criticises the use of execution to punish theft, saying thieves might as well murder whom they rob, to remove witnesses, if the punishment is going to be the same. He lays most of the problems of theft on the practice of enclosurethe enclosing of common landand the subsequent poverty and starvation of people who are denied access to land because of sheep farming.

More tries to convince Raphael that he could find a good job in a royal court, advising monarchs, but Raphael says that his views are too radical and wouldn't be listened to. Raphael sees himself in the tradition of Plato: he knows that for good governance, kings must act philosophically. However, he points out that:

More seems to contemplate the duty of philosophers to work around and in real situations and, for the sake of political expediency, work within flawed systems to make them better, rather than hoping to start again from first principles.

Utopia is placed in the New World and More links Raphael's travels in with Amerigo Vespucci's real life voyages of discovery. He suggests that Raphael is one of the 24 men Vespucci, in his Four Voyages of 1507, says he left for six months at Cabo Frio, Brazil. Raphael then travels further and finds the island of Utopia, where he spends five years observing the customs of the natives.

According to More, the island of Utopia is

The island was originally a peninsula but a 15-mile wide channel was dug by the community's founder King Utopos to separate it from the mainland. The island contains 54 cities. Each city is divided into four equal parts. The capital city, Amaurot, is located directly in the middle of the crescent island.

Each city has 6000 households, consisting of between 10 and 16 adults. Thirty households are grouped together and elect a Syphograntus (whom More says is now called a phylarchus). Every ten Syphogranti have an elected Traniborus (more recently called a protophylarchus) ruling over them. The 200 Syphogranti of a city elect a Prince in a secret ballot. The Prince stays for life unless he is deposed or removed for suspicion of tyranny.

People are re-distributed around the households and towns to keep numbers even. If the island suffers from overpopulation, colonies are set up on the mainland. Alternatively, the natives of the mainland are invited to be part of these Utopian colonies, but if they dislike it and no longer wish to stay they may return. In the case of underpopulation the colonists are re-called.

There is no private property on Utopia, with goods being stored in warehouses and people requesting what they need. There are also no locks on the doors of the houses, which are rotated between the citizens every ten years. Agriculture is the most important job on the island. Every person is taught it and must live in the countryside, farming for two years at a time, with women doing the same work as men. Parallel to this, every citizen must learn at least one of the other essential trades: weaving (mainly done by the women), carpentry, metalsmithing and masonry. There is deliberate simplicity about these trades; for instance, all people wear the same types of simple clothes and there are no dressmakers making fine apparel. All able-bodied citizens must work; thus unemployment is eradicated, and the length of the working day can be minimised: the people only have to work six hours a day (although many willingly work for longer). More does allow scholars in his society to become the ruling officials or priests, people picked during their primary education for their ability to learn. All other citizens are however encouraged to apply themselves to learning in their leisure time.

Slavery is a feature of Utopian life and it is reported that every household has two slaves. The slaves are either from other countries or are the Utopian criminals. These criminals are weighed down with chains made out of gold. The gold is part of the community wealth of the country, and fettering criminals with it or using it for shameful things like chamber pots gives the citizens a healthy dislike of it. It also makes it difficult to steal as it is in plain view. The wealth, though, is of little importance and is only good for buying commodities from foreign nations or bribing these nat
ions to fight each other. Slaves are periodically released for good behaviour. Jewels are worn by children, who finally give them up as they mature.

Other significant innovations of Utopia include: a welfare state with free hospitals, euthanasia permissible by the state, priests being allowed to marry, divorce permitted, premarital sex punished by a lifetime of enforced celibacy and adultery being punished by enslavement. Meals are taken in community dining halls and the job of feeding the population is given to a different household in turn. Although all are fed the same, Raphael explains that the old and the administrators are given the best of the food. Travel on the island is only permitted with an internal passport and any people found without a passport are, on a first occasion, returned in disgrace, but after a second offence they are placed in slavery. In addition, there are no lawyers and the law is made deliberately simple, as all should understand it and not leave people in any doubt of what is right and wrong.

There are several religions on the island: moon-worshipers, sun-worshipers, planet-worshipers, ancestor-worshipers and monotheists, but each is tolerant of the others. Only atheists are despised (but allowed) in Utopia, as they are seen as representing a danger to the state: since they do not believe in any punishment or reward after this life, they have no reason to share the communistic life of Utopia, and will break the laws for their own gain. They are not banished, but are encouraged to talk out their erroneous beliefs with the priests until they are convinced of their error. Raphael says that through his teachings Christianity was beginning to take hold in Utopia. The toleration of all other religious ideas is enshrined in a universal prayer all the Utopians recite.

Wives are subject to their husbands and husbands are subject to their wives although women are restricted to conducting household tasks for the most part. Only few widowed women become priests. While all are trained in military arts, women confess their sins to their husbands once a month. Gambling, hunting, makeup and astrology are all discouraged in Utopia. The role allocated to women in Utopia might, however, have been seen as being more liberal from a contemporary point of view.

Utopians do not like to engage in war. If they feel countries friendly to them have been wronged, they will send military aid. However they try to capture, rather than kill, enemies. They are upset if they achieve victory through bloodshed. The main purpose of war is to achieve that which, if they had achieved already, they would not have gone to war over.

Privacy is not regarded as freedom in Utopia; taverns, ale-houses and places for private gatherings are non-existent for the effect of keeping all men in full view, so that they are obliged to behave well.

One of the most troublesome questions about Utopia is Thomas More's reason for writing it.

Most scholars see it as some kind of comment or criticism of contemporary European society, for the evils of More's day are laid out in Book I and in many ways apparently solved in Book II.[7] Indeed, Utopia has many of the characteristics of satire, and there are many jokes and satirical asides such as how honest people are in Europe, but these are usually contrasted with the simple, uncomplicated society of the Utopians.

Yet, the puzzle is that some of the practices and institutions of the Utopians, such as the ease of divorce, euthanasia and both married priests and female priests, seem to be polar opposites of More's beliefs and the teachings of the Catholic Church of which he was a devout member. Another often cited apparent contradiction is that of the religious toleration of Utopia contrasted with his persecution of Protestants as Lord Chancellor. Similarly, the criticism of lawyers comes from a writer who, as Lord Chancellor, was arguably the most influential lawyer in England. However, it can be answered that as a pagan society Utopians had the best ethics that could be reached through reason alone, or that More changed from his early life to his later when he was Lord Chancellor.[7]

One highly influential interpretation of Utopia is that of intellectual historian Quentin Skinner.[8] He has argued that More was taking part in the Renaissance humanist debate over true nobility, and that he was writing to prove the perfect commonwealth could not occur with private property. Crucially, his narrator Hythlodaeus embodies the Platonic view that philosophers should not get involved in politics and his character of More has the more pragmatic Ciceronic view; thus the society Hythlodaeus proposes is the ideal More would want, but without communism, which he saw no possibility of occurring, it was wiser to take a more pragmatic view. Utopia is thus More's ideal, but an unobtainable one, explaining why there are inconsistencies between the ideas in Utopia and More's practice in the real world.

Quentin Skinner's interpretation of Utopia is consistent with the speculation that Stephen Greenblatt made in The Swerve: How the World Became Modern. There, Greenblatt argued that More was under the Epicurean influence of Lucretius's On the Nature of Things and the people that live in Utopia were an example of how pleasure has dictated them as the guiding principle of life.[9] Although Greenblatt acknowledged that More's insistence on the existence of an afterlife and punishment for people holding contrary views were inconsistent with the essentially materialist view of Epicureanism, Greenblatt contended that it was the minimum conditions for what the pious More would have considered as necessary to live a happy life.[9]

Another complication comes from the Greek meaning of the names of people and places in the work. Apart from Utopia, meaning "Noplace," several other lands are mentioned: Achora meaning "Nolandia", Polyleritae meaning "Muchnonsense", Macarenses meaning "Happiland," and the river Anydrus meaning "Nowater". Raphael's last name, Hythlodaeus means "dispenser of nonsense" surely implying that the whole of the Utopian text is 'nonsense'. Additionally the Latin rendering of More's name, Morus, means "fool" in Greek. It is unclear whether More is simply being ironic, an in-joke for those who know Greek, seeing as the place he is talking about does not actually exist or whether there is actually a sense of distancing of Hythlodaeus' and the More's ("Morus") views in the text from his own.

The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit (3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning "God has healed" suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with "his cloak... hanging carelessly about him"; a style which Roger Ascham reports that More himself was wont to adopt. Furthermore, more recent criticism has questioned the reliability of both Gile's annotations and the character of "More" in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic.

Utopia was begun while More was an envoy in Flanders in May 1515. More started by writing the introduction and the description of the society which would become the second half of the work and on his return to England he wrote the "d
ialogue of counsel", completing the work in 1516. In the same year, it was printed in Leuven under Erasmus's editorship and after revisions by More it was printed in Basel in November 1518. It was not until 1551, sixteen years after More's execution, that it was first published in England as an English translation by Ralph Robinson. Gilbert Burnet's translation of 1684 is probably the most commonly cited version.

The work seems to have been popular, if misunderstood: the introduction of More's Epigrams of 1518 mentions a man who did not regard More as a good writer.

The word Utopia overtook More's short work and has been used ever since to describe this kind of imaginary society with many unusual ideas being contemplated. Although he may not have founded the genre of Utopian and dystopian fiction, More certainly popularised it and some of the early works which owe something to Utopia include The City of the Sun by Tommaso Campanella, Description of the Republic of Christianopolis by Johannes Valentinus Andreae, New Atlantis by Francis Bacon and Candide by Voltaire.

The politics of Utopia have been seen as influential to the ideas of Anabaptism and communism.[citation needed] While utopian socialism was used to describe the first concepts of socialism, later Marxist theorists tended to see the ideas as too simplistic and not grounded on realistic principles. The religious message in the work and its uncertain, possibly satiric, tone has also alienated some theorists from the work.

An applied example of More's utopia can be seen in Vasco de Quiroga's implemented society in Michoacn, Mexico, which was directly taken and adapted from More's work.

The opening scene in the movie A Man for all Seasons set in an eatery, before Thomas More appears, Utopia comes up in the conversation. England's priests and their alleged immorality (Somebody says every 2nd person born is fathered by a priest) is compared to the priests of Utopia.

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Utopia (book) - Wikipedia, the free encyclopedia

Utopia is a term denoting a visionary or ideally perfect state of society, whose members live the best possible life. The term Utopia was coined by Thomas More from the Greek words ou (no or not), and topos (place), as the name for the ideal state in his book, De optimo reipublicae statu deque nova insula Utopia (Louvain, 1516).

Utopianism refers to the various ways in which people think about, depict, and attempt to create a perfect society. Utopian thought deals with morality, ethics, psychology, and political philosophy, and often originates from the belief that reason and intelligence can bring about the betterment of society. It is usually characterized by optimism that an ideal society is possible. Utopianism plays an important role in motivating social and political change.

The adjective "utopian" is sometimes used in a negative connotation to discredit ideas as too advanced, too optimistic or unrealistic and impossible to realize. The term Utopian has also been used to describe actual communities founded in attempts to create an ideal economic and political system. Many works of utopian literature offer detailed and practical descriptions of an ideal society, but usually include some fatal flaw that makes the establishment of such a society impossible.

The term Utopia was coined by Thomas More from the Greek words ou (no or not), and topos (place), as the name for the ideal state in his book, De optimo reipublicae statu deque nova insula Utopia (Utopia Louvain, 1516). The book is narrated by a Portuguese traveler named Raphael Hythlodaeus, who criticizes the laws and customs of European states while admiring the ideal institutions which he observes during a five year sojourn on the island of Utopia.

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Utopia is a perfect society, where poverty and misery have been eliminated, there are few laws and no lawyers, and the citizens, though ready to defend themselves if necessary, are pacifists. Citizens hold property in common, and care is taken to teach everyone a trade from which he can make a living, so that there is no need for crime. Agriculture is treated as a science and taught to children as part of their school curriculum; every citizen spends some of his life working on a farm. The people live in 54 cities, separated from each other by a distance of at least 24 miles. The rural population lives in communal farmhouses scattered through the countryside. Everyone works only six hours a day; this is sufficient because the people are industrious and do not require the production of useless luxuries for their consumption. A body of wise and educated representatives deliberates on public affairs, and the country is governed by a prince, selected from among candidates chosen by the people. The prince is elected for life, but can be removed from office for tyranny. All religions are tolerated and exist in harmony; atheism is not permitted since, if a man does not fear a god of some kind, he will commit evil acts and weaken society. Utopia rarely sends its citizens to war, but hires mercenaries from among its warlike neighbors, deliberately sending them into danger in the hope that the more belligerent populations of all surrounding countries will be gradually eliminated.

Utopia was first published in Louvain in 1516, without Mores knowledge, by his friend Erasmus. It was not until 1551, sixteen years after More's execution as a traitor, that it was first published in England as an English translation.

Although some readers have regarded Utopia as a realistic blueprint for a working nation, More likely intended it as a satire, allowing him to call attention to European political and social abuses without risking censure by the king. The similarities to the ideas later developed by Karl Marx are evident, but More was a devout Roman Catholic and probably used monastic communalism as his model. The politics of Utopia have been seen as influential to the ideas of Anabaptism, Mormonism, and communism. An applied example of More's utopia can be seen in Vasco de Quiroga's implemented society in Michoacn, Mexico, which was directly taken and adapted from More's work.

The word utopia overtook More's short work and has been used ever since to describe any type of imaginary ideal society. Although he may not have founded the genre of utopian and dystopian fiction, More certainly popularized it. Some of the early works which owe something to Utopia include The City of the Sun by Tommaso Campanella, Description of the Republic of Christianopolis by Johannes Valentinus Andreae, New Atlantis by Francis Bacon and Candide by Voltaire.

The more modern genre of science fiction frequently depicts utopian or dystopian societies in fictional works such as Aldous Huxley's Brave New World (1932) Lost Horizon by James Hilton (1933), "A Modern Utopia" (1905) and New Worlds for Old (1908) by H. G. Wells, The Great Explosion by Eric Frank Russell (1963), News From Nowhere by William Morris, Andromeda Nebula (1957) by Ivan Efremov, 1984 (1949) by George Orwell, and The Giver (1993) by Lois Lowry. Authors of utopian fiction are able to explore some of the problems raised by utopian concepts and to develop interesting consequences. Many works make use of an outsider, a time-traveler or a foreigner, who observes the features of the society and describes them to the reader.

Utopian thought is born from the premise that through reason and intelligence, humankind is capable of creating an ideal society in which every individual can achieve fulfillment without infringing on the happiness and well-being of the other members of society. It includes the consideration of morality, ethics, psychology, and social and political philosophy. Utopian thinking is generally confined to physical life on earth, although it may include the preparation of the members of society for a perceived afterlife. It invariably includes criticism of the current state of society and seeks ways to correct or eliminate abuses. Utopianism is characterized by tension between philosophical ideals and the practical realities of society, such as crime and immorality; there is also a conflict between respect for individual freedom and the need to maintain order. Utopian thinking implies a creative process that challenges existing concepts, rather than an ideology or justification for a belief system which is already in place.

Two of Platos dialogues, Republic and Laws, contain one of the earliest attempts to define a political organization that would not only allow its citizens to live in harmony, but would also provide the education and experience necessary for each citizen to realize his highest potential.

During the nineteenth century, thinkers such as Henri Saint-Simon, Charles Fourier, and Etienne Cabet in France, and Robert Owen in England popularized the idea of creating small, experimental communities to put philosophical ideals into practice. Karl Marx and Friedrich Engels recognized that utopianism offered a vision for a better future, a vision that contributed much to Marxism, but they also criticized utopian writers' lack of a wider understanding of social and political realities which could contribute to actual political change. Herbert Marcuse made a distinction between abstract utopias based on fantasy and dreams, and concrete utopias based on critical social theory.

Utopianism is considered to originate in the imaginative capacity of the subconscious mind, which is able to transcend conscious reality by projecting images of hopes, dreams, and desires. Utopian ideas, though they may never be fully realized, play an important role in bringing about positive social change. They allow thinkers to distance themselves from the existing reality and consider new possibilities. The optimism that a better society can be achieved provides motivation and a focal point for those involved in bringing about social or political change. Abolitionism, womens rights and feminism, the Civil Rights movement, the establishment of a welfare system to take care of the poor, the Red Cross, and multiculturalism are all examples of utopian thinking applied to practical life.

The harsh economic conditions of the nineteenth century and the social disruption created by the development of commercialism and capitalism led several writers to imagine economically utopian societies. Some were characterized by a variety of socialist ideas: an equal distribution of goods according to need, frequently with the total abolition of money; citizens laboring for the common good; citizens doing work which they enjoyed; and ample leisure time for the cultivation of the arts and sciences. One such utopia was described in Edward Bellamy's Looking Backward. Another socialist utopia was William Morris' News from Nowhere, written partially in criticism of the bureaucratic nature of Bellamy's utopia.

Capitalist utopias, such as the one portrayed in Robert A. Heinlein's The Moon Is a Harsh Mistress or Ayn Rands The Fountainhead, are generally individualistic and libertarian, and are based on perfect market economies, in which there is no market failure. Eric Frank Russell's book The Great Explosion (1963) details an economic and social utopia, the first to mention of the idea of Local Exchange Trading Systems (LETS).

Political utopias are ones in which the government establishes a society that is striving toward perfection. These utopias are based on laws administered by a government, and often restrict individualism when it conflicts with the primary goals of the society. Sometimes the state or government replaces religious and family values. A global utopia of world peace is often seen as one of the possible inevitable ends of history.

Through history a number of religious communities have been created to reflect the virtues and values they believe have been lost or which await them in the Afterlife. In the United States and Europe during and after the Second Great Awakening of the nineteenth century, many radical religious groups sought to form communities where all aspects of people's lives could be governed by their faith. Among the best-known of these utopian societies were the Puritans, and the Shaker movement, which originated in England in the eighteenth century but moved to America shortly after its founding.

The most common utopias are based on religious ideals, and usually required adherence to a particular religious tradition. The Jewish, Christian and Islamic concepts of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious forms. Such religious "utopias" are often described as "gardens of delight," implying an existence free from worry in a state of bliss or enlightenment. They postulate existences free from sin, pain, poverty and death, and often assume communion with beings such as angels or the houri. In a similar sense the Hindu concept of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia.

Many cultures and cosmogonies include a myth or memory of a distant past when humankind lived in a primitive and simple state of perfect happiness and fulfillment. The various myths describe a time when there was an instinctive harmony between man and nature, and mans needs were easily supplied by the abundance of nature. There was no motive for war or oppression, or any need for hard and painful work. Humans were simple and pious, and felt themselves close to the gods. These mythical or religious archetypes resurge with special vitality during difficult times, when the myth is not projected towards the remote past, but towards the future or a distant and fictional place (for example, The Land of Cockaygne, a straightforward parody of a paradise), where the possibility of living happily must exist.

Golden Age

Works and Days, compilation of the mythological tradition by the Greek poet Hesiod, around the eighth century B.C.E., explained that, prior to the present era, there were four progressively most perfect ones.

A medieval poem (c. 1315) , entitled "The Land of Cokaygne" depicts a land of extravagance and excess where cooked larks flew straight into one's mouth; the rivers ran with wine, and a fountain of youth kept everyone young and active.

Scientific and technical utopias are set in the future, when it is believed that advanced science and technology will allow utopian living standards; for example, the absence of death and suffering; changes in human nature and the human condition. These utopian societies tend to change what "human" is all about. Normal human functions, such as sleeping, eating and even reproduction are replaced by artificial means.

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Utopia - New World Encyclopedia

Delhi, officially National Capital Territory of Delhi (NCT) - incorporating fascinating Old Delhi and India's capital, New Delhi - is a vast, well-organized metropolis dotted with lush public parks, exotic Mughal Empire architecture, grand British-colonial showpieces, monumental government structures, shrines large and small to a baffling number of spiritual practices, side-by-side tracts of glittering mega-malls, and a magic carpet of organic urban sprawl woven together over hundreds of years. Rich in history, culture, cuisine, commodities, ethnicities, superstitions, and opinions, Dehli is the proverbial melting pot where a little bit of every part of the subcontinent and its neighbors has been blended into modern India.

Appealing and relatively easy to get around (except during rush hours), Delhi is also super safe, thanks to teams of ever-vigilant security that look to have been hand-picked from the handsomest of the country's already studly armed services. If you're a fan of hunky, flirty, mustachioed men in uniform, packing (in more than one way), then Delhi's got that added bonus!

The population of Delhi is nearing 17 million people (that's over 650,000 Utopians and more on the way).

Navigating the local gay scene is easy with our interactive Utopia Map of Gay & Lesbian Delhi / New Delhi :

Gay and lesbian-friendly travel agents providing one-stop, tailor-made travel plans for travelers going to India, Nepal, Thailand, Maldives, Mauritius, Sri Lanka and Indian islands among many destinations. Holidays, unions, honeymoons. Utopia Member Benefit: 5% DISCOUNT, FREE TRAVEL MAPS, COMPLIMENTARY PICK-UPS AND DROPS and other benefits and upgrades based on availability. Add your review, comment, or correction

"We have just returned from our 4th trip organised by Pink Vibgyor, and delivered by Rajat's very professional team (to India 3 times and Sri Lanka once). Rajat was always available for the many pre-planning emails. He is always obliging when it comes to tweaking each and every detail of the trip so that it is planned perfectly for each individual. On the trip itself, again everything was without fault and totally seamless. Ground crew were always punctual, professional, and courteous. The guides always full of information about the sights being seen. Would we recommend Rajat and Pink Vibgyor 100%? Yes." -- Neil S., Feb 26, 2016

"We just came back to France after visiting Rajastan with Pink Vibgyor. All was well organized by them and Rajat answered all questions and did all we needed to be satisfied. The driver was efficient and friendly. All the local French speaking guides were interesting and friendly. Just be attentive: the 'heritage' hotels are not like in Europe (like Pousadas or Chateaux Hotels). They could be very charming or the houses could be beautiful, but less confortable, noisy, etc. than European standard. So, have a precise look online before renting them. Are there windows in the room? is the room large enought? How is the bathroom? Special thanks to Amir in Delhi who permitted us to discover the town 'differently'." -- Jean Marie, Feb 13, 2016

"I just finished a Sep tour of 16 days in Rajasthan and Punjab. Raj, who organized my tour, and Narish, my driver, where excellent. I was upgraded in many of the hotels that I stayed in. Every need was taking care of. An amazing trip." -- Charles P, Oct 20, 2015

A long-running venue to meet people from the gay community. Small disco on two levels with a gay party every Tues night. G/F with bar stools is noisy, but good for people who like to dance and hook up. Upper level with sofas is better to socialize. Fun, nice people, lots of couples, easy to chat. Gets packed after 11pm. Most of the patrons are locals, with some expatriates mingling in. Add your review, comment, or correction

On the street from Chandni Chowk to the Old Delhi train station there is a facility on the Chandni Chowk side. Very cruisy after sunset. Quick action possible in the last cubicle. All ages, but mostly poor, working class, and rickshaw wallahs. Add your review, comment, or correction

The park, in the vicinity of the Dhaula Kuan bus stop, is super active in the afternoons (it is not safe at night) with hundreds of men of all ages who, waiting for their bus connections (sometimes for hours), wander around the park looking for connections (which happen almost instantly as you enter the park). The term MSM was seemingly coined to describe this scene. Add your review, comment, or correction

Action possible at night after 8pm, but beware of roaming cops. Along the park are several cruisy facilities on Lala Hardev Marg. Add your review, comment, or correction

At the corner which is closest to the Ashok Hotel Convention Hall entrance. Favorite cruising spot (particularly on Sun evenings), although be cautious and make sure you don't carry valuables. Peak hours are 6-8pm. Add your review, comment, or correction

Very cruisy day and night, all ages, professionals and working class. Be aware of roaming authorities. If you arrive by Metro, get out at the Delhi Station gate (not Ajmeri). Enter the stairs via the security. Ascend the long and elevated gangway/passenger distributor where you may traverse all platforms below. At the last, Platform 1, do not descend onto the platform, descend in front and exit via the next security in front. Exit the Delhi railway station, on the right, you will see the red and blue sign for Railway Protection Force Post, New Delhi. The facility is directly opposite the sign, towards the right, and shielded by brickworks. Near New Delhi Station on the Pahar Ganj side, there's a facility at the bottom of the staircase leading to the bridge over the railway tracks. Cruisy, but avoid action here as the authorities can be watching. The steps going up to the bridge can also be cruisy at night. Add your review, comment, or correction

Enter from the gate next the Wholesale Flower Market on Mehrauli-Gurgaon Rd. The park has some nice monuments and wonderful walks. Easy encounters are possible, although be cautious and make sure you don't carry valuables. Don't hang around too late after it gets dark. Add your review, comment, or correction

Look for Fire Brigade office. The park gate is just opposite (next to the taxi stand). Easy encounters are possible, although be cautious and make sure you don't carry valuables. Don't hang around too late after it gets dark. Add your review, comment, or correction

This "rare bird" is a superb, gay-friendly bistro by bon vivant Jerome and his partner Laurent. With an inventive, relaxed interior and rooftop terrace overlooking a pretty park, plus very reasonable prices, this is one of Delhi's best casual fine dining experiences. Using only the freshest local produce and most authentic imported ingredients, Jerome has evoked the simple and flavor-rich home cooked cuisine of three generations of his restaurateur family. Everything is made with love, from bread crusts to deserts. Favorites range from garlicky escargot, herb and cheese tarts, and gooey-good onion soup to simply prepared meat and fish sourced from local farms or flown in daily. Excellent, attentive (and handsome) service staff. Fine wines, aperitifs, cocktails and unique beers. The grapefruit sorbet served in a shot of Jerome's home town liquer is just one of many superlatives on the menu. Open nightly for dinner and Tue-Sun for lunch. Add your review, comment, or correction

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