内容摘要：His wife, Barbara, died in 2023. He is survived by four children, Ben, Nick, Victoria and William.

His wife, Barbara, died in 2023. He is survived by four children, Ben, Nick, Victoria and William.

Meanwhile, the same people challenging the bans — Wellspring Health Access, the abortion access advocacy group Chelsea’s Fund, and four women, including two obstetricians — have sued to block Wyoming’s most recent two abortion laws.The surgical center licensing requirement would require costly renovations to make Wellspring Health Access compliant, the clinic said in its lawsuit.

Gordon vetoed the requirement for an ultrasound at least 48 hours before a pill abortion, calling it onerous in cases of abuse, rape, or when a woman’s health is at risk.the veto on March 5.The ultrasound requirement did not significantly affect clinic operations but Wellspring Health Access also suspended offering pill abortions to avoid legal complications. The law stands to add to the cost and complications for women getting pill abortions.

Opponents call laws like Wyoming’s requirements “targeted restrictions on abortion providers” because they can regulate clinics and abortion access out of existence even if abortion remains legal.In blocking the laws while the lawsuit proceeds, District Judge Thomas Campbell in Casper ruled that they too stand to violate the constitution.

Despite the new restrictions, Wellspring Health Access has remained open to consult with patients and provide hormone replacement therapy for transgender patients. The clinic

, almost a year late after heavy damage fromHe had been teaching at Nairobi University since 1967, but resigned at one point in protest of government interference. Upon returning, in 1973, he advocated for a restructuring of the literary curriculum. “Why can’t African literature be at the centre so that we can view other cultures in relationship to it?” Ngũgĩ and colleagues Taban Lo Liyong and Awuor Anyumba wrote.

In 1977, a play he co-authored with Ngũgĩ wa Mirii, “I Will Marry When I Want,” was staged in Limuru, using local workers and peasants as actors. Like a novel he published the same year, “Petals of Blood,” the play attacked the greed and corruption of the Kenyan government. It led to his arrest and imprisonment for a year, before Amnesty International and others helped pressure authorities to release him.“The act of imprisoning democrats, progressive intellectuals, and militant workers reveals many things,” he wrote in “Wrestling With the Devil,” a memoir published in 2018. “It is first an admission by the authorities that they know they have been seen. By signing the detention orders, they acknowledge that the people have seen through their official lies labeled as a new philosophy, their pretensions wrapped in three-piece suits and gold chains, their propaganda packaged as religious truth, their plastic smiles ordered from above.”

He didn’t only rebel against laws and customs. As a child, he had learned his ancestral tongue Gikuyu, only to have the British overseers of his primary school mock anyone speaking it, making them wear a sign around their necks that read “I am stupid” or “I am a donkey.” Starting with “Devil On the Cross,” written on toilet paper while he was in prison, he reclaimed the language of his past.Along with Achebe and others, he had helped shatter the Western monopoly on African stories and reveal to the world how those on the continent saw themselves. But unlike Achebe, he insisted that Africans should express themselves in an African language. In “Decolonizing the Mind,” published in 1986, Ngũgĩ contended that it was impossible to liberate oneself while using the language of oppressors.