Background: Dorothy Jane Roberts (May 8, 1929 - September 5, 1984) was an American author, poet, self-proclaimed psychic, and spirit medium, who claimed to channel an energy personality who called himself "Seth." Her publication of the Seth texts, known as the Seth Material, established her as one of the preeminent figures in the world of paranormal phenomena. The Yale University Library Manuscripts and Archives maintains a collection entitled Jane Roberts Papers (MS 1090), which documents the career and personal life of Jane Roberts, including journals, poetry, correspondence, audio and video recordings, and other materials donated after her death by Roberts' husband and other individuals and organizations.
Context: Roberts and the Seth Material have attracted critiques from outside the paranormal community. The poet Charles Upton, in his collection of essays titled The System of Antichrist, posited that Roberts multiplied the self due to a fear of death. His opinion was that the Seth texts are based on a misunderstanding of both Christianity and of Eastern religions.  Professor of psychology and noted critic of parapsychology James E. Alcock opined, "In light of all this, the Seth materials must surely be viewed as less than ordinary. There certainly was the time and talent for fraud to play a role, but we cannot discriminate between that possibility and the possibility of unconscious production--at any rate, given these circumstances, there seems little need to consider the involvement of any supernatural agency."  Seth's teaching of a philosophy far more detailed than and not in keeping with traditional Church-authority, God-separate-from Creation, one-mortal-life, Jesus-centered messages has also received its share of criticism from some Christian believers. Various ministries have warned their members about the dangers and deceptions of reading channeled messages from Roberts and others. The Seth Material has been considered in certain circles to be "a book entirely written by a demon. A woman simply wrote it down as it was dictated to her by the demon; and, of course, it just destroys everything that is true in terms of God's revelation," and as evidence for "Devil possession." Videos such as Jane Roberts' Seth Speaks is Anti-Catholic Hate Books - Allowed By The Media protested that Seth was "a demon from hell contacted through a ouija board."  Science writer Karen Stollznow has written that much of Roberts work was "criticized for being a rip-off of Christian and Eastern philosophy. It comes as no surprise that Seth influenced such authors as Deepak Chopra and Louise Hay."  Since Roberts' death, others have claimed to channel Seth. In the introduction to Seth's first dictated book, Seth Speaks, "he" says, "communications will come exclusively through Ruburt [Seth's name for Jane] at all times, to protect the integrity of the material." In The Seth Material, Jane Roberts wrote: "Several people have told me that Seth communicated with them through automatic writing, but Seth denies any such contacts." At least one person has claimed more recently to channel Roberts.
Question: Is Jane still alive?
Answer: Since Roberts' death,

Background: Native women in Hong Kong used to be situated within the context of Chinese family and society, in which they were treated the same as Mainland women or Taiwanese women. Under the traditional Chinese patriarchy structure, the society was male-dominated, and women had a relatively subordinate familial role. However, there are cultural differences between Mainland Chinese citizens and citizens of Hong Kong. During the British colonial period the emergence of Western culture (i.e. "Westernization") created a mix of traditional Chinese culture and Western values.
Context: Women were in the workforce as early as the 1920s, but the small population of them often had to fight vigorously for equality of work rights. With the shift of Hong Kong's economy from manufacturing industry to services industry since the 1980s, there is a growing demand for white collar workers. Abundant job opportunities are hence available for both men and women. Employment in Hong Kong can be enjoyed by women, who possess rights, such as maternity protection and sick leave. Nevertheless, women in Hong Kong are aware of the difficulties they face in being a woman in the workforce. For example, when surveyed, both men and women working in Hong Kong stated that they preferred to have a male supervisor over a woman supervisor.  In 2016, there are 49.3% females and 50.8% males in the employed population. In spite of the open-minded and relatively westernised culture in Hong Kong, the seemingly equal and fair workplace still poses obstacles on the way of women's career paths. 61.8% of females and 51.6% of males agreed that women have to sacrifice more than men for career success. Interestingly, 72.1% of females agreed that an increasing number of successful women is a positive social phenomenon, while only 59.6% of males shared the same view. The data showed that men, having the invisible privilege obtained from unequal gender perceptions, are content with the current situation and are slightly reluctant to the rising status of women, which might pose a threat to their career prospects.  The Hong Kong media clearly reflects the social stereotypes and norms. Performers of authority roles are mostly men, with commentaries and voice overs mainly heard in male voices as well, whereas women are chiefly depicted in domestic roles and gender-specific professions, for example, secretaries and nurses.  Despite the high education level and prospective vision women possess, it is uncommon to see women working on Hong Kong corporate boards and in senior management roles. Women account for only 11% of total director pool of Hong Kong's listed issuers and 33% of senior management roles, while the number of female participating in the labor force, which is 54% of the entire female population, lags behind many developed countries (67.6% in the US and 71% in the UK). The number of women in politics is also worryingly small. In the legislative council, there are only 12 female members among the 70 elected members. Comparing to 10 female members among the 60 elected members in 1998, women are clearly under-represented in the legislative stage of the city and such inadequacy will lead to prolonged suppression in women's rights and gender inequality.
Question: Do any females hold an important political role in Hong Kong?
Answer:
In the legislative council, there are only 12 female members among the 70 elected members.