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fantasy-anatomy-analyst · 3 years ago

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(image description: eight sketchbook drawings of characters holding a variety of pride flags, all nude and posed in ways that match some old fine art pieces. The nudity has been censored with cute digital flower stickers. end description.)

Characters:

Dalmar, intersex man. Kouto, nonbinary. Chacha, agender. Parva, nonbinary. Xulic and Kidron, genderqueer. Obeli (or Abuela) Moruga, genderqeer. Olli, demiguy. Sajak, genderqueer.

Genderqueer is kind of my default for "well, biologically and culturally, they already don't have binary sex or gender, so they kinda default to genderqueer." And I know maybe some people will be bothered by that, but it's just part of the worldbuilding I've written around all these non-human and frequently non-mammalian species of people.

The uncensored version is on my Patreon page. I do have one more drawing to add to this series, but since it's four child characters I will not need to worry about adding any censors and keeping the original image only on my patreon, as they will simply be wearing their pride flags as whole outfits.

The previous part of this, my binary trans characters, can be found over here.

detailed character descriptions and explanations of the pose references under the cut

Dalmar Ubora, a black intersex elf man with short black hair. He is holding his arms up as he holds the intersex flag, mimicking the pose of Virgin Mary from Titian's painting "The Assumption of the Virgin". The shading was washed out by the photo, but his belly is still clearly round from pregnancy. Dalmar is an interesting case, in that he was assigned male at birth based on his outward appearance, continues to identify as male throughout his life, but finds during puberty that what was believed to be an undeveloped penis was actually just a non functional body part. Instead, what actually developed to full functionality was his uterus. He still identifies as a straight cis man, and has come to terms with his body. He is married to a medically transitioned trans woman, and he could undergo operations to change his body if he wanted to. Instead, he has embraced his body and even birthed some children who were conceived via sperm donations. This is why I wanted a Mary pose for him, and this painting in particular is about Mary being welcomed into heaven as a blessed holy woman. Dalmar may not be a miraculous holy figure, but there is a reverence in the way he has come to love his body and chosen to bear children, including the surrogate birth of his brother's child.

Kouto Hayashi-Loryck, a slender nonbinary elf with black hair tied into a bun. They are holding the nonbinary flag and standing in the pose of a statue known as "Apollo Belvedere", which is so old no one knows the artist's name. One arm raised, one lowered, legs in the relaxed contrapposto pose. Kouto is an artist and an art model. Apollo is a god of the arts, and regarded as a beautiful and sexual figure. Kouto is bisexual and admittedly a very sexual and flirtatious person. They did settle into a happy marriage though (actually they are Dalmar's in-law and the sperm donor for the aforementioned surrogate birth.) Marriage has not stopped Kouto's flirtations, merely limited their targets to a singular person. It felt right to give him this pose, from a pretty well known portrayal of Apollo. Beauty, art, and sex, all defining traits of Apollo and Kouto alike, all present in a pose where the figure seems to be reaching for something above them.

Chacha Faraji, an agender black elf with short hair. They are facing away from the viewer, seated on a stool that is covered by the draped agender flag. No physical traits that could betray their agab are visible. Chacha is sitting in the pose of Reubens' painting "Venus at the Mirror". The arm closest to the viewer ends at the elbow, while they hold a mirror in front of their face with their one whole arm. Their face is seen reflected, smiling, little wrinkles visible by their eyes. I chose this painting in part because it did allow me to obscure Chacha's agab. They were my first nonbinary character, and I never really settled on an agab. But also, I enjoy putting characters who have unconventional bodies into poses associated with Venus or Aphrodite, the goddess of beauty. Chacha is missing half an arm, they are getting older and it shows in the wrinkles on their face. Chacha is also Aromantic and Asexual, the full queer triple A battery. The mirror pose has become an independence of beauty. "Look but don't touch." Chacha is beautiful, and they do not need to be beautiful for anyone but themself.

Parva Turbatus, a white nonbinary elf with shoulder length curly hair that has been shaved down on the far side of their head. They are holding the nonbinary flag, standing in the slightly closed off pose found in Paul Gariot's painting "Pandora's Box". One hand on their chest, one hand held out to hold the flag. They have top surgery scars on their chest and a c-section scar on their navel, though all of these have unfortunately been hidden by the flower censors. I chose a pandora pose for Parva because they have one of the most intense tragic backstories of any of my characters. Like Pandora opening the box, they have suffered through many things but came out the other side with Hope, and healing.

Xulic Vos and Kidron Engedi, a drow and a lizard person. They are sharing the genderqueer flag. Xulic has long ears and white hair in a braid, with a white monkey-like tail barely visible behind their legs. Kidron looks like a leopard gecko, and their tail is acting as a visual block in fron of Xulic's groin. They are standing together in the central pose of Raphael's "School of Athens" fresco. Xulic is pointing one hand up to the sky, while Kidron holds one hand palm down towards the earth. Xulic's chest is visibly flat, however I have rewritten the drow as a eusocial people, who's biology has made most of the common population infertile and visibly near identical above the waist. Xulic's agab is unknown to anyone but them, and perhaps their reptilian lover Kidron. Both drow and lizard folk have biology and cultures that do not really support a gender binary, so genderqueer suits them both quite well. I chose the School of Athens pose because these characters are scientists in fields that overlap, and they often get into deep discussions on the matter. Xulic is a paleontologist while Kidron is a geologist, and they have another friend (my protagonist) who studies archaeology.

Obeli (or Abuela) Moruga, an elderly goblin with sagging skin and axolotl-like frills on the sides of her head. She grins as she holds the gender queer flag, partly draped over the tall stool she is seated on. Her pose matches that of John Collier's "Priestess of Delphi" painting, which depicts a woman hunched over herself on a stool. Old Obeli Moruga, whose title best translates to "grandmother" is a significant figure in her community, both because of her more practical role as a leader and wise woman, but also because she has gained immortality and become an incarnation of Life Itself, after she was given the offer of such power when she nearly died in the goblin revolution. There are many figures that would suit her. Poses from statues of goddesses, like Athena or Gaia. Perhaps turning away from the theme of greek and roman figures I ended up with for my nonbinary group (dalmar is his own thing) and using the famous painting of Liberty on a battlefield. But now in her old age, all those poses of figures in more active poses, tall and imposing, simply didn't feel right. A wise old woman, hunched on a stool in a pose associated with the idea of an oracle, a priestess, a prophetess, felt much more fitting. (goblin culture does have specific pronouns for leadership, and in the common speech they have decided this translates best to the feminine "she/her")

Olli Moruga, also a goblin with axolotl-like frills, standing with the demiguy flag in his hands. He is in the pose of Michaelangelo's statue of Bacchus, god of wine, merriment, and madness. One hand up as if to salute with a cup, body leaning and perhaps a little unstable. Olli is a gay demiguy, stepping away from the naturally ungendered state of his people to embrace masculinity instead. He is extroverted, loves a good party, and has definitely been a little over his depth with alcohol on many occasions. He knows this is a problem. He used to act rebellious because of it, trying to be cool and aloof, but he has since admitted the truth to himself and now openly seeks help. His trans lover, Zaire (seen in a previous post) has become a great support to him. Even though it may seem odd to use the pose of a god of wine for a character that is trying to overcome an alcohol issue, I still feel like the vibe of Bacchus or Dionysus fits Olli well. He is not only a god of wine, but also of pleasure in general, a concept Olli embraces. Wild joy, perhaps to the point of becoming a little feral, abandoning tradition for personal fulfillment. It is unusual for goblins to embrace a binary gender, even partially. Gendered pronouns do not exist in their tongue, only being used in cases where common speech needs to be used to refer to certain significant figures, such as a leader. It is also unusual for a goblin to take a lover outside their species, since most goblins live in fairly isolated places and all mate together seasonally, depositing their eggs in a communal nursery pool. Olli stands out on purpose.

Lastly, Sajak, an amphibious person with some fish-like features such as their finned ears and a barely visible dorsal fin. They are holding the genderqueer flag as they stand in a commanding pose, one foot on a rock, one arm held out as if pointing to something below them. This pose is taken from the central Poseidon statue in the fountain of Trevi. Their head, arms, and torso are covered in dark tattoos in abstract designs, and they also have a few natural dark stripes along their arms and legs. The obvious connection between Sajak and this statue of Poseidon is that Sajak is a fish person and Poseidon is an ocean god. If I could have thought of a more medical figure, I may have made a different choice in the art reference. Sajak is primarily a doctor, a healer. They are fairly well known and they were an important figure on their home island, though they did leave eventually. Even so, there is a certain vibe to Sajak that suits the image of a powerful and unpredictable oceanic god. They are steady, intelligent, and careful, but they can become fierce when their loved ones are under threat, and the intense focus they show in their work as a doctor can be intimidating to see. There is a feeling of hidden power within Sajak, just as there is in the ocean when it seems calm. Fish folk, whether bipedal and amphibious or fully aquatic, also fit under my category of "non-mammalian people who are just kind of genderqueer by default due to their biology not fitting into a binary".

#figure art #figure drawing #nonbinary #intersex #genderqueer #queer ocs #winks ocs #image description #accessible art #my designs #drow #lizard folk #elves #goblins #merfolk

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breitzbachbea · 3 years ago

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Day 1: Language [GreSic]

Here is my first entry for @aphrarepairweek2021! No intimacy like finding traces of a shared past on your tongue.

Ship: Greece/Sicily [OC] (Herakles Karpuzi/Michele Vento) Set in an Human/Organized Crime AU Read it here on ao3

All Sicilian & Greek words are translated at the bottom - I marked the words in red, so that you can easily find where you left off if you jump to the translations!

Much thanks to @amber-isnt-a-precious-stone for betareading this Oneshot & to @crispyliza for helping me with the Greek transcription. Love you guys <3

Since I don't describe Michele in the oneshot itself, here's also a Teenage GreSic kiss, drawn by my friend @/C0FFINATED from twitter! (They're 16 & 15 here; in the Oneshot, they're somewhere between 18 and 20)

In Una Lingua Familiare

They sat in Herakles’ old and battered kitchen. It must have been the height of Greek Luxury back in the 50s, when it had been renovated. Now it felt cosy, with all its chipped tiles and worn handles.

Something flew past the window and they both turned their heads.

It flew past the window again.

“Taddarita,” Michele told Herakles with a content smile.

Herakles smiled back. “Nychterida.”

“Oh, I think that’s the same word,” Michele said and lifted the small coffee cup to his lips.

“It’s not,” Herakles said. “After you butchered it.”

Michele chuckled about it. He still hadn’t taken a sip. Herakles had made them Greek coffee and Michele was careful with it. He dreaded the thought of reaching the bottom and ending up with a mouthful of coffee grounds. “We didn’t butcher them, we’ve made them our own. But we’ve kept them, regardless.” He finally drank some before he glanced back to Herakles with eyes half lidded. “Carusu,” he said.

“Agori”, Herakles replied.

They had drifted off and talked about history and linguistics again. A safe topic. No business. No nightmares. Michele had tried his best to get rid of the bags under his eyes before he came to Greece but he had no idea if he succeeded. Herakles hadn’t said a word about it and he was grateful for it.

He just wanted to go back to the days when he learnt Ancient Greek at the liceo classico and Herakles did the same at his lykio. When they had found another shared passion to fill the time of the rare afternoons spent together in Palermo or Athens.

“Modern Greek is still Greek” Herakles said. “The words we kept, we didn’t change.”

“Even if we changed them to suit our tongues, we haven’t replaced them,” Michele answered. “After the Phoenicians and the Romans came. And the Arabs and the Germans, the French and the Spaniards. None of them could take the words from us.” His voice was low and he wondered if it even left his mouth or just stuck as vibrations to his lips.

Herakles gave away nothing as he looked into Michele’s eyes. His form was mostly in the shadows, with only the dim light of the moon, the city and a dingy lamp in the corner of the room.

Almost nothing. His tongue darted out and licked delicately over his upper lip.

Michele watched him intently. “Liccu,” he said.

“Lihoudis,” Herakles replied.

They said nothing for a while, broke eye contact and Herakles took a sip of his coffee.

“There’s an Italian version of Herakles, too,” Michele said and Herakles lazily raised an eyebrow. “I could call you Erculi.” His accent was heavy when the name rolled off his tongue.

Herakles' thumb rubbed over the edge of his cup. His lips were slightly parted and Michele didn’t miss the attentive spark in his eyes.

He tried to distract himself by taking another sip of coffee.

“Mihalis,” Herakles said and Michele swallowed coffee grounds and sugar.

His hairs stood on end. He wanted to take Herakles’ hand and call him Erculi and babble sweet nothings in Sicilian at him. He wanted to be reminded of the touches they had shared when they had been kids, behind the safety of a schoolbook and the wild growth of a garden or sometimes tucked away in the corner of a dock wall.

Now they weren’t kids anymore, however, freed from their parents' watchful eye. He could do all that.

Herakles chuckled and despite the hour, it was a joyful little sound. Michele had put the coffee cup down and thought to get a glass of water to wash the coffee out of his mouth. He didn’t dare look at Herakles.

“You know who also changed my name?” Herakles asked and Michele glanced at him.

“Who?” The grounds stuck to his tongue and the walls of his mouth, but he wouldn’t say anything. Not unless Herakles said something first.

“Natasa. She calls me Iraklis, because she thinks Herakles is pretty pretentious in this day and age.” He chuckled again, his eyes on the table instead of Michele, and a faint smile on his face. “Maybe that’s also the reason why we Greeks changed all the words you Sicilians kept.”

Michele chuckled to himself. He got up to fetch a glass of water.

“She's been a big help in navigating this Shark Tank. Calls me Ira for short,” Herakles said and Michele nearly choked on the water. One last chuckle left Herakles, more of an amused sigh.

“Oh,” Michele said, as steady as his voice could manage.

“Interesting.”

Herakles looked at him from the corner of his eyes. “Yeah?”

In Italian, Ira means wrath.

They weren’t kids anymore, Michele thought. He wanted to sleep.

So he put his glass of water down, walked over to Herakles and peered inside his coffee cup. Empty, but so carefully drunk that he didn’t inhale the grounds.

“Iri means to go in Sicilian,” Michele said. Herakles had turned towards him. “I think I want to go to bed.”

Up close, he saw the dark circles underneath Herakles’ eyes. There was a cut on his thumb that hadn’t yet fully healed. Scratch marks peaked out underneath his hair and shirt.

And Michele didn’t care one bit for any of it, because it didn’t change that Herakles was so beautiful it knocked the breath out of Michele’s lungs.

Herakles scooted back with his chair, a dull sound on the old tiles, and welcomed Michele onto his lap. His hands steadied him as he sat down and one found its way into Michele’s hair as he kissed him. He liked the warm and heavy weight against his head and his own thumb brushed over Herakles’ cheek. Herakles’ lips were soft and warm and when his tongue darted out into the other’s mouth or it willingly met Herakles’ in his own, there was a faint taste of sugar and coffee.

Herakles broke their kiss and pulled back. When Michele opened his eyes, they went wide upon meeting Herakles’ stare. The pleading in his eyes scared him.

“Mihalis,” Herakles then whispered and Michele was ready to keel over.

“Erculi,” he got out, voice on the verge of tears and held onto Herakles for dear life as they kissed again.

~*~

"Taddarita/Nychterida [νυχτερίδα]" = Bat

"Carusu/Agori [αγόρι]" = Boy (In Greek, it can also be used to mean "Boyfriend". Since the Italian ragazzo works the same way, I assume the Sicilian carusu can also refer to a boyfriend. Do with that information what you will.)

"Liccu/Lihoudis" = Greedy; To have a sweet tooth

#aphrarepairweek2021 #day 1: language #aph #hetalia #hws #aph greece #hws greece #hetalia oc #aph sicily #hws sicily #aph gresic #hws gresic #storie nostre #hera #miche #gresic #oh BOY OH BOY OH BOY #I HAD SO MUCH FUN WRITING THIS #PLEASE ENJOY EVERYONE

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random-thought-depository · 3 years ago

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The infamously corny Star Trek TOS episode The Omega Glory was on TV last night and I watched it. My ideas for how I’d rewrite it to make it less silly:

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The Yang ancestral culture wasn’t literally the USA, it was just a society that looked kind-of sort-of like the USA in the same way some pre-Columbian American and ancient Indian societies may have looked kind-of sort-of like ancient Athens. That by itself would make the episode much less stupid, and you could keep most of the same basic ideas.

Since we’re not bound to absurd levels of parallelism anymore, I’d personally be inclined to make the Kohms light-skinned blue-eyed blond(e)s and make the Yangs darker-skinned with darker hair and eyes, and imply that the Kohm ancestral society was fascist instead of communist. Maybe sprinkle some symbols distantly reminiscent of Nazi iconography around the Kohm village. It’s not like there was any meaningful connection between the Kohms and communism anyway, and I feel this resonates better with a lot of the ideas the episode was going for. Admittedly, this is probably influenced by my own biases.

---

Basically swap the roles of Cloud Williams and his mostly silent female companion who doesn’t really do much.

Why? Let’s think about how Yang society might work for a moment. I’m going to say they’re horse-riding big game hunters, like the nineteenth century Great Plains native American cultures on Earth, because 1) that fits with the idea that they’ve been driven into marginal lands and had to become nomads, 2) if you want nomads capable of assembling armies of thousands of people it’s either that or Eurasian-style herders, 3) it fits with the “they’ve become like native Americans” idea. They’re very slow-aging, theoretically capable of living over a thousand years ... but if they’re like their precedent cultures on Earth they probably live fairly rough and dangerous lives and I think would probably tend to live only a few decades or centuries before dying in a hunting accident or battle or something like that. But... going by Earth precedent, it would probably be mostly the men who do the most high-risk activities of hunting and war, which might result in very gender-asymmetrical life expectancy patterns, where men tend to only live a few decades or centuries while women stay relatively safe and have a decent chance of living to be thousand year old ancients. This would be compounded by 1) a lower death rate would mean a lower birth rate for replacement rate reproduction, 2) they’re almost immune to infectious diseases, which would make childbirth in primitive conditions much safer, so that would greatly reduce the probable primary cause of death for women in such a society (childbirth complications). So I think it’s pretty plausible that they’d have a more-or-less matriarchal society where women have a lot of power because they live a lot longer and hence have a lot more time to accumulate experience and become repositories of culture (important for a low-tech nomadic society that will have a mostly oral culture!).

So, I’d gender-swap Cloud Williams; my version of her would a matriarch with a leadership position in her tribe because she’s one of its oldest able-bodied members, she’s got a thousand years of experience and she’s had time to memorize a lot of the oral histories of her tribe and become basically a living library. Why would such a person be anywhere near a battlefield? Well, “the oral histories of her tribe” would include a lot of war stories, with detailed and often basically accurate descriptions of tactics and strategy because that’s how knowledge of how to win wars against Kohms and rival Yang tribes is transmitted in her society. She’s a living tactical manual, so of course she leads her tribe’s warriors in battle.

She could have a companion who’s a big guy who doesn’t talk much and does the brute strength side of what in the episode is Cloud Williams’s role (fighting Kirk in the cell, ripping out the bars). Maybe he’s her grandson, and was captured with her because one of his roles in the tribe is to be her bodyguard in battle.

----

Related to what I just said, have a bit where Captain Tracey says that he expected the primitive and superstitious Yangs to be overawed by phasers, but instead it was almost like they have a recent cultural memory of war with modern weapons and war against technologically superior opponents and they quickly started using effective counter tactics. Given the explanation in the episode for the long lifespans of people on Omega IV (very strong selection pressure for disease resistance), none of the Yangs would actually remember the ancient high-tech Yang civilization and original war against the Kohms, but the generational transmission chains from a lot of presently living Yang matriarchs to that time might be relatively short. For a lot of the presently living Yang matriarchs shooting down Kohm helicopters with surface-to-air missiles and ambushing Kohm armored columns in mountain passes might be something like “my grandma’s time.”

----

The reason the “Eee Plab Neesta” sounds like gibberish is that Cloud Williams is reciting it in its archaic original language, which the living Yang language has evolved into mutual incomprehensibility with. The Yangs might have one lovingly preserved paper copy of their equivalent of the Declaration of Independence, but their culture is mostly oral, and they mostly preserve the “holy words” in the heads of the matriarchs, who memorize it and transmit it from mother to daughter exactly (“by heart”), being careful to get every syllable right so it does not become distorted. The oldest matriarchs can still speak the ancient language, but for most of the Yangs, especially the relatively short-lived men, it’s like me listening to somebody recite Beowulf in its original language.

This is more-or-less my headcanon for what’s going in the actual episode too: the “Eee Plab Neesta” is just the text in its original now archaic form of the Yang language, which the universal translator can’t translate because it doesn’t have a big enough sample to work on. I’d make that much more explicit though.

The way I’d handle the scene is to have Cloud Williams start to recite the Eee Plan Neesta, and then have Kirk ask her what it means and suggest that she try to translate it into the everyday language of the Yangs so all her people could hear it with understanding, and of course it wouldn’t be the actual Declaration of Independence but something different but with a similar spirit, something like this:

“We the people of these five colonies of the nation across the sea and seven nations of the original inhabitants of this land, establish a Union, which we found in and organize according to the following principles: that all people are equally precious, that laws exist by the consent of the people and to serve the people, that leaders serve the people and hold their offices by the consent of the people...”

Then have Kirk give his speech about how these words are meant for everyone and not just for chiefs and should be something shared among all the people and lived by and not something gatekept behind archaic language most people can’t understand. Have him reference the USA founding documents by saying that his world has something very similar and he knows from the history of his own world how world-changing these ideas can be and how precious they are.

----

Obviously you can’t do that “the Yangs try to find out if Kirk recognizes the holy words, and Kirk almost recognizes them but not quite” thing with this version, so the equivalent I propose is:

Kirk recognizes the original functions of Yang “holy relics,” i.e. relics from the ancient Yang civilization: one is part of a machine that once carried people through the air (it’s a snapped-off piece of a helicopter blade), one was a device for seeing far away things as if they’re near (it’s a broken pair of binoculars), one was a machine which people could use to talk to people who were beyond the horizon (it’s a broken-down cell phone), etc.. OK, the last thing is anachronistic for TOS, but if I were writing this as a fanfic it’s what I’d do.

Cloud Williams starts to recite a long epic poem the Yangs have that tells their entire history, to see if Kirk will recognize it. Of course Kirk doesn’t, but while the Yangs don’t have history books they do use visual textile art as an aid to memory and they’ve set up a big story cloth that depicts the narrative in the room and Kirk goes over to it and starts pointing to pictures on it and correctly interpreting them:

“Here, the Yangs were oppressed by kings. The Yangs rebelled and overthrew their kings and made a new nation that had no kings. After this the Yangs became very rich and very powerful, they built great cities. The lords of the Kohms were threatened by this and they used terrible weapons on the Yangs and invaded the Yang land with great armies. Here’s a Yang city being destroyed in an instant by a Kohm weapon. The Kohm lords were so threatened that they tried to destroy the Yangs’ whole way of life. The Yangs retreated to the bad lands and kept fighting. Here are Kohm flying machines attacking a Yang village, and a Yang warrior hiding behind a rock destroying one of those flying machines with a lance of fire. The Kohm lords couldn’t overcome the Yangs until they brought the Death Thirst to the Yang lands in a box and let it out. But that weapon had a life of its own, and turned against the Kohms, and almost destroyed them too. Only a few Yangs survived in the bad lands, and the Kohms claimed the good Yang lands and settled them. But the Yangs survived, they learned the bow and the lance, and eventually their numbers started to increase. The survivors lived longer than people had before; you interpreted this as a gift for the Yangs and curse on the Kohms by the Great Spirit, so that both might live to see you retake what was once yours. And little by little, you did retake what was once yours...”

----

One way to suggest the Enterprise crew making a positive difference on Omega IV at the end of the episode: have Kirk convince the Yangs to spare the Kohm civilians in that village.

The victorious Yangs are all set to give the last Kohms the Numbers 31 treatment, which is what they usually do when they overrun a Kohm community. Of course, Kirk is horrified by this, and he manages to use arguments involving the Yang “holy words” to convince the Yangs to be merciful instead. “Your own holy words say that every person is equally precious! Every person! That includes the Kohms too! If you really mean it, it includes the Kohms too! They’re no threat to you anymore! Did you fight for so long just for a chance to do to them what they tried to do to you? If so, how are you any better than them? Your own holy words claim to be for all people! Your own holy words say that all people are more alike than they are different, and all people are capable of appreciating the gift of freedom! If that’s true, then your holy words are for the Kohms too! That’s why the Kohm lords were so threatened by you, because they were afraid of what would happen if the Kohm people heard those powerful, good words! Tell the Kohms about your holy words!”

So Cloud Williams agrees to make a merciful and peaceful settlement with the “last of the Kohm places,” let it integrate peacefully into Yang society with no further bloodshed and no abuse inflicted or spoils taken. And then Kirk says “If you mean your words of freedom, your work didn’t end today, it’s just starting. Build good seaworthy boats that can cross the ocean, and send people to the Kohms across the sea, so they can hear your words of freedom too! The words of your ancestors are for them too! You’d never be able to conquer them, but they can hear your words!”

#Star Trek #fanfic ideas #cw: Nazis #kinda #cw: genocide #I read/watch something

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of-lightandlyric · 3 years ago

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I’m just starting out on my path with Apollo, but even still I feel he knows how skeptical I can be of things, and decides to brazenly show his influence in small spurts of ‘coincidences’ so I have no room to doubt. XD Yesterday was definitely one of those days, oh my gosh I was so happy. XD

A little preface: Ever the skeptic who tends to doubt myself and my experiences excessively, I’d asked Apollo to show me three specific signs of his influence, if he wished, before a week had passed. I’d really hoped to see them, but didn’t truly expect to see anything, let alone two so far! XD The first sign I asked was to see a spiral sun in a place I didn’t expect. (Which I did! It was the sign of a restaurant I pass often but never noticed the logo ☀️ The realization hit me like a lightning bolt, lol) The second sign was for someone to reference Apollo’s name, out of context, without me steering the conversation or bringing up anything related to him or Greek mythology.

SO: Yesterday was a rainy day, and I reaaallly wanted to go to Barnes and Nobles to pick up some books as a treat for working hard. I roam around and draw to the Tolkien section (which remains one of my greatest loves in literature) and found an Illustrated Encyclopedia of Tolkien by David Day. I flipped through it casually, and the second page I randomly opened to was this:

The implications of this are fascinating to me by the way. I -ADORE- Rivendell, it’s one my favorite places described in The Lord of the Rings. ^^ I didn’t even know Apollo was mentioned in that book! So I was very happy. ^^ Spent two hours there lookin for books, had a fabulous time. Some of my spoils include: Seventy-Eight Degrees of Wisdom by Rachel Pollack (An -outstanding- read, btw!), Unfinished Tales by J. R. R. Tolkien, Song of Achilles by Madeline Miller and The Iliad by Homer, Fagles translation. ^^ Seeing my books, the lady at the checkout asked, since I was interested in Greek Mythology, if I had heard of the book of the month. It was a book called ‘Daughters of Athens’ that she had said was a retelling of the story of Apollo and Daphne. Also, it was on sale. So I bought it in a heartbeat. Turns out the book I bought is not the book she mentioned but a similar one under an almost identical name. The book I bought is a modern retelling of Helen of Troy. I’m not disappointed at all, I’m excited to read this and I’m curious of the other one too! :) However, I found that exceptionally interesting because her mentioning the wrong book actually fulfilled the second sign I’d asked of Apollo! I feel he went beyond what I asked, however. I asked for someone to say his name out of context without me sparking a conversation or guiding it towards him. I feel he might have influenced events so that not only was his name mentioned, but actually him -specifically- of all the gods she could have mentioned. ((She was also the absolute sweetest, omg (@@) ))

I felt the warmest inside and knew that was the sign I had looked for. THEN, as if that wasn’t enough, on the way home, I looked to my left on the bus and -right- next to me, I saw this:

I felt like even on such a rainy day, he decided to show that he was there and it made me soooooo happy. I tend to doubt so much because of not only my upbringing, but because I tend to doubt that a being as amazing as him would actually reach out too and show interest in me, lol. It makes me feel so tiny, but very loved at the same time. ^___^ There was a part of me that could imagine him sitting crossed legged on the roof of the building, surrounded with books and the warmest smile on his face as he observed passerby. ^^ The third sign I’ve asked was for him to reveal some sign of his influence in a dream, something I would know was definitely him. This I’m still on the look out for. But so far he not only answered two of my signs before the week is up, but he gave me so much crammed into the space of a single day. I would have been so happy just seeing one thing. I really feel so humbled and so happy. ^____^

#Personal #Personal Experiences with Apollo ☀️#It’s been such a short time and already I adore him so much #UPG #Is that the term to use? Must do more research XD

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my-name-is-apollo · 5 years ago

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Did Apollo actually rape Creusa? I’ve heard a lot of people say completely different things about it. I’ve heard some people say that it was only considered rape in the context of the time and since her father didn’t approve of the union it was considered rape. And then I’ve also heard people say that it was flat out rape. And tbh I’m a bit too lazy to do research on it myself lol so I was wondering if you could explain your view on it.

Long post.

Okay, I'll try to answer this to the best of my abilities, because it's a sensitive and a nuanced topic. But one thing is for sure, there was indeed violence. Just the amount and the nature of that violence differs depending on the person you're asking. I've read many articles, publications on the play Ion, and there are both kinds of authors - the ones who take the actions as a real rape, that is, sexual violence, and others who give an ambiguous approach to Apollo's actions, even saying that it was not rape, but seduction. What I'm going to say in the next two paragraphs is not my opinion, but the views of different authors who've analysed the play.

There are a few details in the play that supports the view that it was flat out rape. In the beginning itself, Hermes says that Apollo "yolked her hand in marriage by force". Later Creusa recalls how she cried out her mother's name when Apollo grasped her hand and carried her to the cave. She was scared and helpless. These might, however, indicate the violence of the act of carrying away, rather than explicit sexual violence.

The authors who make it a seduction, point out to the following points 1) in Hermes' statement "yolked her hand in marriage by force", the marriage is described as force since her father knew nothing about the union, and in ancient greece, sexual intercourse without the father's permission was also considered as rape 2) when Creusa goes into a monologue looking at the temple, she blames Apollo for not saving their child and for never telling her what happened to the child. She doesn't mention rape or blame Apollo for such action 3) actually throughout the play, being raped is not the complaint of Creusa at all 4) when she is talking to Ion, she says that her "friend" was "joined in love"/ "had intercourse with Apollo"/"laid with Apollo" (different translations I found) in the cave. There's no indication of violence there 5) the monody, where she tells the old man about her past with Apollo, she refers to their union as a "hidden bed". This might be because it was done without her father's knowledge. She says that Apollo came to her, "his hair glittering with gold" while she was "plucking golden flowers that bloom in the golden light". Many have interpreted this as Cresua hinting the sudden attraction that arose in her upon glancing at the beautiful god who appeared to her in the way that pleased her. She was attracted to him doesn't necessarily mean that she wanted to have sex with him. She says he "led" her to the cave, while she she called for her mother out of fear. This fear might been a natural reaction anyone would give upon being approached by someone as overwhelming as a god. There is indeed violence and Creusa doesn't consent initially. But a little later in the monody, she herself calls Apollo a seducer - a "vile seducer", a "wicked lover" to be precise, she also calls him "god and consort". Her anger towards Apollo seems to be because he didn't give her any compensation for being his consort (when gods sleep with mortals, they usually give them some sort of gifts + the resulting child brings the woman fame and fortune. But Creusa never got any gifts, and worse, she believed that her child was dead). She is frustrated because she still knew nothing about her son and Xuthus had been given a son whom she thinks is a bastard. She is tired of being seen as a motherless woman and wants to tell that she too had a child, and that child is now lost because of Apollo's carelessness 5) The physical violence that she describes might have been an exaggeration because the old man was her father's tutor, someone close to her father, and she felt shame and fear to admit her attraction/desire towards Apollo in front of him (similar to how Persephone lies to Demeter about being forced by Hades into eating the pomegranates. Women were not supposed to display sexual/romantic desires) but she still wanted to talk about the injustice she had faced 6) the abrupt change in her behavior towards Apollo in the end is very strange. As soon as she realises that Ion is her son, she praises Apollo and tells that she was too hasty in judging him. This has led many authors to conclude that Creusa got seduced, and not raped after all, and once she got back her child, she had no more complaints with Apollo.

Now, for my opinion.... I usually tend to not consider plays seriously, so I've never given this a serious thought to have a solid opinion. But, I think Apollo of this play is not someone I'd defend. I feel great sympathy towards Creusa. Even if Apollo didn't rape her and seduced her, he should have been more open towards Creusa. He had a plan in his mind to make his son the ruler of Athens, yeah I get it. But Creusa was in so much pain, just a simple "our son is alive, but he's far away and you'll meet him after some years" would have comforted her a lot. If he did care enough to conceal her pregnancy from her father and make the childbirth painless for her, it wasn't a biggie for him to speak a few words with her. Even in the end, he doesn't show up and sends Athena instead, and I think that's what disappointed me the most about Apollo in the play.

(Sorry it took me forever to answer. I'm not at my best lately and I feel uninterested in everything :P but I did like answering this ask, so thank you <3)

#asks #anon #apollo #creusa #ion #euripides #greek plays #apollo info

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lindsaywesker · 2 years ago

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Good morning! I hope you slept well and feel rested? Currently sitting at my desk, in my study, attired only in my blue towelling robe, enjoying my first cuppa of the day. Welcome to Too Much Information Tuesday!

If you try to hold a sneeze, you can injure your diaphragm, bruise your eye, rupture an eardrum, or even burst a blood vessel in your brain.

Nearly 60% of Americans have had sex in a car.

An ostrich could run the London Marathon in 45 minutes.

In London, women over 40 are giving birth at twice the rate of teenagers.

A floater is a floater because you drink too many fizzy drinks and have too much gas in your diet.

The Japanese word ‘kareishu’ describes the smell of old people.

Wikipedia has banned The Daily Mail as an “unreliable source”. The online encyclopaedia editors have ruled out the publisher as a reference citing “reputation for poor fact-checking and sensationalism.”

The Trouble said she wanted to meet new people. So, I took her to a maternity ward.

Stephen King initially threw away the first few pages of ‘Carrie’ but his wife fished it out of the trash, saying she liked it and would assist from a female perspective. ‘Carrie’ was his first published book. The paperback version sold one million copies in its first year.

The word ‘crisp’ starts at the back of your mouth and ends at the front.

In 1996, after Tupac was cremated, his ashes were mixed with marijuana and smoked by members of his group The Outlawz.

Nintendo ran a chain of sex hotels in the 1950s.

Hydrophobophobia is the fear of hydrophobia.

What pronouns does chocolate use? Her/she.

During the nineties, North Korean leader Kim Jong-Il and his son, future leader Kim Jong-Un, used fake Brazilian passports to travel to Disneyland.

How do you console an English teacher? There, their, they’re.

Usain Bolt ate 1,000 chicken nuggets during the Beijing Olympics because he didn’t like Chinese food.

Approximately 11% of Americans have never left the state in which they were born.

At the cinema, $30 of raw popcorn translates into $3,000 worth of sales.

In 1931, China banned the book Alice in Wonderland because “animals should not use human language”.

The reason why perfumes are sold at the front of department stores was to stop the smell of horse manure wafting into the store, back before shoppers had cars. It was first thought up by Harry Gordon Selfridge, founder of London’s famous department store of the same name.

New series of ‘Big Brother’ receives 50 million applications after producers confirm that the house will have food and central heating.

Contemplation can help problem-solving and boost creativity. People prefer to keep busy rather than to enjoy a moment of reflection. Losing oneself in one’s thoughts or letting the mind wander is an underrated activity that is more rewarding the more it is practised.

In the music industry, for every $1,000 of music sold, the average musician gets $23.40.

There are two rhymes for ‘orange’ in English: Blorenge (a mountain in Wales) and sporange (a sac where spores are made).

In ancient Athens, if a jury found you guilty of sleeping with another man’s wife, the man whose wife you slept with had the right to sodomise you with a radish.

People who read regularly are two and a half times less likely to be diagnosed with Alzheimer’s.

What do you call a line of men waiting to get haircuts? A barberqueue.

On Christmas Day 1937, during a football match between Charlton Athletic and Chelsea, the Charlton goalkeeper was approached by a policeman and told that, due to thick fog, the game had been called off 15 mins earlier. He hadn’t heard the whistle.

There's only one company that makes Monopoly.

Since 1959, it has been legal to marry a dead person in France, providing you can prove the wedding was already planned.

Okay, that’s enough information for one day. Have a tremendous and tumultuous Tuesday! I love you all.

#mixcloud #mi soul #dj #music #lockdown #new blog #coronavirus #books #democracy #brexit #cronyism #election #tuesdaymotivation

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chuckling-chemist · 6 years ago

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You Know What, It’s My Birthday So I’m Gonna Talk About Fantroll Etymology

Now bear with me, this shit’s gonna refer to a lot of trolls without pages (because they’re sitting in drafts or haven’t bothered making a page yet since there’s no art yet, written or otherwise) so a lot of these bad boys (at least of the ones I remember. Look man, I started making fantrolls over 5 years ago and 3 computers ago, and unfortunately some of the etymologies I managed to forget. I think it’s on a flash drive....that’s at my parent’s house.):

Lyzeki Vernus: Lyzeki is based off the owl Ezylryb from Guardians of Ga’Hoole, who was originally known as Lyze of Kiel. (Ezylryb is Lyze backwards + ryb, which means teacher in universe) Lyzeki is Lyze + “Ki” of Kiel.

Nivell Abbela: Nivell comes from the abbess Gertrude of Nivelles, who, while never officially named a saint, is viewed as a patron saint to sailors. Abbela comes from the word Abbess, or the female leader of a community (abbey) of nuns. (She was based off of a human Catholic OC named Maria, whose own name is because her Catholic parents named all their children after Saints or Angels somewhere in their name)

Valeba Medala: Valeba is basically a corruption of valor...I think, and Medala is a corruption on medal. By corruption I mean “I stuck an a at the end and called it a day.” This is reference to her being a treasure hunter. Medals and treasure are...close enough. I guess.

Aluala Medala: Aluala is a corruption (I think? It’s been a while) of a Hawaiian for the morning sun. Because she’s a light player.

Stikla Medala: Stikla is named directly after the Viking pirate of the same name, who turned to piracy to avoid marriage. Stikla worked with Rusla, otherwise known as the Red Maiden

Elliah Fagane: A corruption on Eleanora Fagan, or more popularly known as Billie Holiday. Elliah is a brownblood inspired by Billie Holiday.

Ektome Altses: Ektome is the phonetic spelling of the spider Lakota trickster god, Iktomi.

Nafasi Altses: Nafasi comes from the Swalhili word for Space. No, he’s not Spacebound anymore. Yes, I’m too attached to the name to change it. Turns out Life fits the Altses line better! (I mean...it still does in the sense that Nafasi likes astronomy, among other things, and their lusus is a reference to the Coyote in Navajo faith who put the stars in the sky by accident...okay yeah it still fits.)

Gadung Galiel: Gadung comes from the Tolkien Gnomish word for spider, a reference to her trapdoor spider lusus. The liel on Galiel is the feminine ending for many Elvish words in Tolkien. The usage of butchered Tolkien specifically is because she’s based around a specific type of (thankfully pretty much nonexistent anymore) Dagorhir player. Dagorhir which is a fantasy foam sport/LARP originally based around Tolkien’s fantasy.

Coraxe Heelio: Coraxe comes from Corvid, a reference to his lusus (and one of the animals associated with Helios/Apollo), and Heelio comes from Helios. You know...Apollo.

Sayida Titwan: Sayida comes from the infamous female pirate Sayyida al Hurra, a Turkish pirate queen in the 16th century. This is also where her last name comes from, as one of her other names was Hakimat Titwan, or governor of Tétouan. She’s also from a Dagorhir fansession and represents Sunhawks.

Icasui Zakees: Icasui comes from Icarus - but like Kid Icarus/Pit, not actually the Greek figure Icarus (it’s why her lusus is a flightless bird) and Zakees comes from the angel Zadkiel, the patron angel of forgiveness. This came back from when I was going to make her a Hope player and thought “hey wouldn’t it be cool to base a Hope player off of an actual angel?”, and have her be aspire for no more than runner/intern-esque role the way actual basic angels are. (Not the big fancy kind). Also because Kid Icarus Uprising makes a few jokes about how Pit’s a glorified intern for Palutena. Just so you know, barely any of this still exists. She’s not even a Hope player. ...Though she does work in a mail room when she’s full time babysitter to an heiress.

Haniel Zakees: Haniel is named for the angel Haniel/Anael, the angel of joy.

Fioria Leccia: Fioria comes from the Italian word for flowers, Fiori, and she draws inspiration for composing through her flowers. (Also her moirail, Ektome, has a natural green thumb).

Pallia Alkali/Azotes: Pallia comes from the element Palladium. I swear to God, I had no idea one of Athena’s names was Pallas Athene and that snakes go with Athena until roughly 4 years after I made her. Alkali, her fake last name, is named after the alkali metals on the periodic table. Azotes, her actual last name, comes from Azote, one of many alchemical names for Nitrogen.

Fospha Azotes: Fospha name derives from the element Phosphorous.

Brylis Azotes: Brylis comes from the element Beryllium. Is Pallia’s whole lineage going to be named after elements? Yep, probably.

Volcor Heftor: Volcor comes from Vulcan and Heftor comes from Hephaestus. Fitting for an engineer who’s had more than a few mishaps fighting.

Fenald Heftor: Fenald comes from a portmanteau of Ferrum, the Latin name for Iron, as well as the ASOUE character Fernald (aka: the Hook-Handed man).

Thysus Bakkae: Thysus comes from Dionysus, and Bakkae comes from Bacchus. Thysus is also from the Dagorhir fansession and is based on the unit Sour Wine.

Gliden Rectus: Gliden comes from the protein group gliaden, which are not only found in gluten, and the one your body can’t break down if you have Celiac Disease. Rectus comes from the Latin word for straight. You know, just like how straight and narrow he is on that gluten free diet. Mmhm....

Charis Zakmos: Charis comes from the Greek figure Charon, or the ferryman of the dead. Zakmos is also based off of Zadkiel. Charis is a purpleblood based off of the Ticketkeeper in The Devil’s Carnival, a figure who is frequently the first one the fallen come across, and certainly one of the more sympathetic carnies to their plight.

Glacin Bebuso: Glacin comes from the Irish plague doctor named Niall Ó Glacáin from the second major outbreak of plague in the late 1500s-early 1600s, who was also a pioneer in pathological anatomy. Shockingly, not from the word glacier. Or the protein Glacin A/B which is found in plants. Or Glacin tablets, which are used for cramps and pains. Bebuso comes from the word bubonic. That’s it.

Dontoc Leiniz: Dontoc is a corruption of the word dolphin, which is his lusus. Leiniz comes from Leibniz, the other founder of Calculus - the one who isn’t Newton that you probably don’t remember. I pronounce it “lay-niz” which sounds kind of like how you pronounce “Les Mis”, and while les miserables might be a good way to describe his early life that’s...pretty accidental tbh.

Inaeis Leiniz: Inaeis comes from the Latin word Inanis, which means void, worthless, or foolish. Google Translate 4 years ago only gave me the first (it’s a Voidbound joke, hey!), but the other two words certainly fit just as much.

Nieche Leiniz: Comes from the philospher Nietzsche.

Haiark Noblet: Haiark’s is based on the Dagorhir unit Uruk-hai (and you can imagine what they named themselves off of.) and seeing those names together you can see where it came from. Noblet is just noble, since Haiark is a violetblood.

Careen Elsker: Careen comes from the term “careening”, or dry docking a ship to clean off the barnacles. It’s a shipping joke. @deadmen--tell--no--tales‘s idea 100% thanks to their obsessive knowledge of ships. Careening, of course, also means to move in a wildly unspecific direction, which...yeah okay that was unintentional but it fits too.

Carica Elsker: Carica comes from the Serbo-Croatian word spelled in English that way and is really pronounced more like “charicha” than with the hard c’s I actually read it with that means Tsarina or Empress.

Mayola Yoscan: Mayola is a portmanteau of the Spanish words el mar and la ola, or the sea and the wave.

Domina Gnomen: Based off Rome from the Dagorhir fansession, Domina is named after Dominus of Rome but feminized, and gnomen comes from the Latin word cognomen, or “last name”. Yes, her name is Dominus Last Name. I’m clever.

#fantroll #fantrolls #i should do some kind of write up on the dagorhir fansession but it's technically not done?#some of them are finished #some don't even have names #like drentha's is just unnamed drentha troll #while blood horde; sour wine and sunhawks are basically complete

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poppun-chan · 8 years ago

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The Year of Keroro Challenge Update 3 (Yes Sir)

This took quite a bit longer than I hoped, this post is a really big one, especially episodes 15 & 17. Actually, today I’ve caught up to watching, once I catch up in writing as well I’ll update weekly, but for now I still have a few posts worth (I’m especially looking forward to the next one).

But for now enjoy a translation of all the writing on the whiteboard from the pool episode:

There’s no shot of everything on the board but here is the meeting related part (Note “enjoy” is written a bit oddly, normally it would be in katakana since they used the English and the “ji” would be from “shi”, not “chi”). However, the best part is the little scribbles on the whiteboard:

It works because Japanese has vertical writing, but one of these is supposed to be both names under the same umbrella (You can see it done full scale with actual people at the end of Only Yesterday). In Japan sharing an umbrella with somebody is considered very romantic, so this is a bit like writing two names in a heart, either way it’s easy to guess who drew it. As for the “Finding Nemo” bit, it basically translates as “Even for searching....” which doesn’t really make any sense, but given the drawing and the fact that the movie came out less than a year before this episode aired, chances are they fiddled around with the writing to make a nod to the movie without name-dropping it (You can find more about that and quite a few other things under the break). And fun fact, flat fish can be either left or right sided and one is considered better tasting (I can’t remember which)

And the plan count:

Serious Plans: K66:14 D66:1 MMK:1

Funding Plans: K66:1

It’s a plan, I Swear!: K66:4

New category: Oh look! Progress (Not actually invading today, just trying to make it look they are so HQ will leave them alone): K66:2 (The ocean invasion plan went here, though it could fit almost anywhere)

Episode 15: This is one I’ve always really enjoyed....fun fact: psychologists seem to be a bit undecided about multiple personalities and over the years have gone back and forth a few times on whether it’s a real psychological condition or created by a person reacting a certain way to unrelated things (for example there was a time when a lot of people were diagnosed and it was traced back to a repressed memory, but when the catalyst events were researched it turned out that most never happened and those people were highly susceptible to suggestion).

On that note there are a lot of fun little touches in this episode like the fact that Momoka’s legs don’t fit in the machine (of course it’s made for somebody much shorter, but still), how when the the two Momokas merge the reversed light and dark pink on their swimsuits also blend to create a peachy pink (subtle), and the nod to frogs hibernating. It’s also worth noting that this episode aired in 2004, in July I believe, which is part of the reason why Keroro mentions the Olympics since this was shortly before the 2004 Summer Olympics in Athens (Also Keroro & Giroro’s expressions while swimming are just strangely delightful, the way their faces look when their expressions break the face’s natural patterning).

Now onto something big that has caused a lot of confusion in regards to the original subtitles: The bleeped out bit was supposed to be Patrasch, not Cleopatra. The name and this entire bit of the scene was supposed to a reference to the Dog of Flanders anime series that was part of the World Masterpiece Theater series, namely the ending scene of the anime where the boy and his dog (Patrasch) both freeze to death in a church. The book is considered a classic children’s story in Japan and the 1975 anime still occasionally reruns on T.V. and received a remake movie in 1997, and the ending scene has been referenced in many other works (One example that’s made it here is the Pokemon episode Holy Matrimony). Basically, it’s the anime counter part to calling out “Rosebud”.

As for the censor bleep, that’s something that sometimes happens when somebody name-drops something that the production company doesn’t have the rights to, I’ve seen it in talk shows too. I believe it’s related to the way Japanese copyright laws work in regards to parody and references; appearently they’re allowed as long as the copyright holder doesn’t object, so by bleeping out name-drops and putting pixelation or censor bars over the faces of famous characters they can help lower the chances of a complaint by just suggesting the other work instead of out right referencing it. When there is a complaint the scene can end up being removed or in some cases, like the first episode of Osomatsu-san, the entire episode can be banned from official release.

Oh by the way, I’m presuming “Oha” is short for ohayou or good morning, I know around this time there was a children’s idol/media show called “Oha-star” which used a similar greeting.

Episode 16: It’s the Masami episode, and I have to admit, I had forgotten how far off the deep end Tamama goes in this one; when he showed up I expected him to be excited, but sweet goodness I didn’t expect him to be that excited. This bit is for the cross-section of Keroro & Pony fans, but I always imagined that if they had the originally human Sunset Shimmer appear in Equestria Girls they would handle it a bit like this

Also this is the second time Mois has come really close to destroying the Earth and I have to wonder how it repairs itself afterward so it isn’t already on the brink when she starts, the best I can think of is that magma flows into the crack and solidifies, linking the ground back together; sort of like when you get a cut

Episode 17:

Actually, it’s a bit interesting that Tamama & Giroro were the ones who fell in the water tank; dark colours absorb heat better than light ones and red tends to make people feel warmer so they’re actually the best able to warm up afterwards. Also in part two the Aliens could have done better if they switched Mois & Dororo and Momoka dodging Natsumi was a fun detail, but didn’t they already establish the being watched feeling was caused by a weird but harmless alien? Having said that, I can imagine some ghost stories would actually be more frightening for a ghost since there’s a chance you’ll encounter whoever the story is about

The next two paragraphs are just talking about two ghost stories mentioned in the episode that I wasn’t sure how well know they were, if you already know them feel free to skip to episode 18

The T.V. program Keroro & Tamama are watching at the beginning is an adaption of a famous ghost story; there are many variations, the basic premise is a jealous wife thinks her husband is smitten with the maid and destroys one of their best plates so she can frame the maid and fire her. When the maid is accused she tries counting the plates and when she finds there’s one missing she searches for it, in one way or another this leads to the maid dying in a well near the house shortly after and her ghost appearing every night, counting the plates and always being one plate short.

As for Koyuki’s story, I’m not sure if the subtitles are quite right; she says “entrust”, so....Either way it’s the story of the Yuki Onna or Snow Woman. Although she’s known for freezing people to death in the mountains, in this story she spares a young man and warns him never to tell anyone of the encounter or he will suffer “a fate worse than death”. Eventually he marries, has children and forgets all about the incident, then he suddenly remembers it one night and tells his wife only to find out she was the Snow Woman all along and that because he told the story to somebody she must leave and warns him to take good care of their children. The fate worse than death she mentioned was having loved someone so much and had her taken away from him.

Episode 18: Alright, I have an odd question....If they’re doing a manzai or cross talk routine, does Keroro play “The dumb one”? The way a lot of these work is that there’s one person who says ridiculous, outlandish things and a more normal person who reacts; the former role is called “Boke”, the same as in “Bokegaeru”, so it would be a bit funny if actually choose that part.

Also Keroro & Mois’ disguise names translate as “Blue Sky Keroko” (Aozora Keroko) and “Great Sea Mois” (Unabara Mois....Appearently it was supposed to be an N, I was surprised too). They don’t show up until the next beach episode, but Nankyoku Tamae is “Southpole Tamae” and Giroro’s I believe is supposed to be a nod to Cucuruz Doan, a character from Mobile Suit Gundam who only appeared in one episode which never aired overseas.

Episode 19: Actually, Natsumi’s reaction seems a bit much to me; Dororo was making the takoyaki properly and had good intentions, Giroro was actually helping children win at his game (Come to think of it, considering Japan’s laws about gun ownership those games are probably the only time any of these children ever touch a real gun), and they removed Kururu’s rigged booth from the manga, so the only dodgy bit was the masks (and isn’t the scoop supposed to be defective with the normal ones being slightly more secure? so wouldn’t it be okay if she fiddled with the wire or used it upside down? I’m thinking about this more than I should, aren’t I?). I’m fairly sure her reaction to the radio plan would also have been less if it had been during another show

Episode 20: At the beginning Dororo makes a statement about protecting the Earth’s environment after invading and I’m going to hop onto my soapbox and mention that he’d probably do a better job. Did you know there are massive patches of garbage floating in the oceans caused by currents bringing the garbage together? Research has been done into cleaning it but if we could even just remove the plastics that would remove one of the main types of waste in these patches, benefit the (at least) 267 species affected by the photodegradation of plastics in the ocean, and save both petrochemicals and the energy that goes into creating new plastics (To give you an idea of the difference recycling makes, by recycling one aluminium cam instead of making a new one you can save enough energy to recycle that can 20 times or enough to power your house for 4 hours)....The ozone layer is starting to grow back, so let’s keep going (If nothing else do it because it would make Dororo happy)

I’d like to point out as well that they had recycling in the Edo period (one example was shops that repaired broken pottery, which were so popular that for a year no new pottery was made at all)....On a more lighthearted note the Keroro platoon looks adorable in those little sailor outfits

Episode 21: I have to wonder about Kururu’s handling of the video: on the one hand, he did seem to genuinely be upset about it, on the other hand not saving your progress is more of a beginner mistake than you would expect given he does this work all the time (and the laughing when the phone falls in the drink could be taken as either finding it funny or that laugh people do when everything has gone so spectacularly wrong it’s the only way to can cope with it all). In other words part of me suspects that he did have a backup stored away somewhere and just wanted to enjoy everyone else’s emotional highs and lows. It’s also interesting to compare Natsumi’s more transformational approach to coping with the heat (change the air’s temperature so it’s colder) to Koyuki’s more adaptive approach (change one’s body temperature so the air feels colder by comparison)

I also really enjoy the second part (and I’m sure Dororo would have too if he had gone with them), though I admit I used to get vertigo from the bit at the beginning with the other motorists (Appearently it’s a Lupin reference) when they fly off the road. The end is adorable though, when they realise they were helped by Grandmother Akina (though the scenes when she helps them are charming too)

#keroro gunso #sgt frog #Year of Keroro Challenge

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listentothecountdown-blog · 6 years ago

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2671. Nana Mouskouri - ‘The White Rose Of Athens’ (1962)

Goodbye my love ‘til then 'Til the white rose blooms again

released as a non-album single

Nana Mouskouri, who has sung in twelve languages, has almost 700 official releases listed on Discogs, and is sometimes referred to as the biggest selling female artist of all time*, has seemingly lived a thousand lives. In her home country of Greece, and all over Europe, she is a superstar, charting countless hits since her debut in 1958, and even in the UK and US, where she had less chart success, she is still instantly recognisable by millions. Over the last half-century she ventured into politics, activism, and the breadth of her work means that her signature song may change depending on which country you’re in - in Britain, she scored a mid-eighties smash with ‘Only Love’, she represented Luxembourg in Eurovision with ‘Á force de prier’, and five separate recordings of ‘Je chante avec toi Liberté’, in French, English, German, Spanish and Portuguese, helped it become one of her best-known classics. Across the board, however, the definitive Nana Mouskouri hit may just be one of her earliest, ‘The White Rose Of Athens’.

'The White Rose Of Athens’ has a suitably pan-European origin story: it was first recorded in German, for a German documentary on Greece, before being translated into several languages and quickly making its way around the world. The documentary had claimed in its title that Greece was a “dreamland”, and ‘The White Rose Of Athens’ certainly supports this claim - it is a romantic fantasy, a timeless story delivered by a crystal clear voice, with Mouskouri’s bittersweet performance representing a meeting of Greek folk music and modern pop, the past shaking hands with the future. Admittedly, I have only heard a fraction of Nana Mouskouri’s complete recordings, and I imagine only a handful of her most dedicated fans (The Nana Army? Little Nanansters?) have been able to experience them all, but I still feel confident in naming ‘The White Rose Of Athens’ as one of her greatest achievements, a defining moment from a woman whose popularity across borders, languages, and generations, is simply unparalleled.

*It’s difficult to verify a lot of the sales attributed to Mouskouri, so most reputable sources will go for Madonna as the official biggest selling female artist.

‘The White Rose Of Athens’ audio:

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Written by Richard Eric, 20/11/18

#nana mouskouri #the white rose of athens #1961 #1962 #pop music #sixties music #60s music #60s pop #greek music #music of greece #sixties pop #music list #countdown

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republicstandard · 7 years ago

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A Brief Exploration Of “Fat Shaming” in Hellenic Culture

Touched by Graecophiles

I remember studying ancient Greece, though only vaguely, in several different lessons in school. We learnt about the Greek pantheon, the architecture, the philosophers, the technological innovations and my personal favourite: the warrior state, Sparta. It turns out though that in recent years we have discovered through observation of the evidence that there was so much more to them than that that we should all learn from: they were tolerant, multicultural, pacifist, kind and yes, even sexually promiscuous!

Or were they? And, if so who cares?

I’ll tell you who cares: the left. In recent years, I have noticed an increasing amount of commentary on Hellenic culture coming out of neo-Marxist magazines which has been echoed in conversations I have had with liberals during this time. Ancient Athens has become a liberal shrine, a shining star of sleaziness within the vast sky of chivalry, nobility, piety and valour that is recorded history.

I call this new phenomenon Graecophilia.

It is, prima facie, no surprise to see why a cultural Marxist would become a Graecophile. Athens was indeed the first society to tolerate, encourage and even institutionalize homosexuality in the form of paedophilia, translated as “boy love”. Feel free to correct me if I’m wrong and the Guardian have since miraculously discovered bisexual Neanderthals; perhaps it is only a matter of time. The nudity, the aristocratic alcoholism and the hedonistic decadence of the upper classes within ancient Athens contemporary to its brightest intellectual and political achievements (which we will touch on later) have ignited within lefties a feeling of the best of both worlds: seemingly being conservative and liberal at the same time; simultaneously, in their eyes, having permission to admire tradition, as long as the tradition is sufficiently degenerative and continue being perverts with a clear conscience.

Please take a (brief) look at this article, entitled “Classics for the people – why we should all learn from the ancient Greeks” from the Guardian.

The Guardian, amongst others “news outlets” I will refrain from directly scrutinising due to wanting to write an article, not a book, have begun to print these articles lauding the Ancient Greek culture as something we “can all learn from” on a regular basis. Here’s just one more example, entitled “Laid bare: the sex life of the ancient Greeks in all its physical glory” to cringe over before we get stuck in.

Eros, the god of love and the great loosener of limbs, was many things: irresistible, tender, beautiful, excruciating, maddening, merciless and bittersweet. There was no position, no touch, no predilection too outre to pay homage to him. From the affectionate embrace to group sex, love came in many forms. "The Greeks were anything but prudes," said Nicholaos Stampolidis, director of the Museum of Cycladic Art, "Theirs was a society of great tolerance and lack of guilt."

The above articles from The Guardian point at ancient Greek culture, and state that “classics should be enjoyed by everyone, not just the privileged few.” If you can stomach the above saccharine swill, you’ll gather exactly what I’m talking about when I outline the problem of Graecophilia. According to the genius that wrote the above article, we could learn a lot from ancient Greece, as they

“often freely intermarried with other peoples; they had no sense of ethnic inequality that was biologically determined, since the concepts of distinct world “races” had not been invented.”

I think the term she was looking for was “invaded”, not “intermarried with”, but who am I, a scholar of Greek history, to disagree with Edith Hall and her ability to pervert the evidence to get her liberal readers drooling. Forget that Greece, as every other principality in history has, violently fought off foreigners in defence of their own culture, probably most famously in the Battle of Thermopylae, an effort which was ultimately unsuccessful, as the population of Helots (foreign subjugated peasants) became unsustainable and resulted in an uprising that collapsed Sparta. Here’s another gem from the article:

“They tolerated and even welcomed imported foreign gods.”

Oh yes, of course, the “cultural tolerance” card. Forget that the very reason that the philosopher Socrates was sentenced to death was his “belief in strange Gods” as can be read about in The Trial of Socrates, either by Xenophon or Plato. I thought Edith Hall, the woman who wrote this article, was all for reading the classics? So much for that… In summary, the above articles, as just a small sample of many, highlight this slippery slope of reverence for a principality that was in actuality drowned eventually by its multiculturalism, gluttony, lust diversity and indiscipline. We risk heading down a route of reverence for a culture which in of itself, whilst responsible for a number of intellectual achievements, is not in any sense a model society or indeed one we can learn very much from unless we, as I will later outline, adopt all of its philosophy as one cohesive entity rather than cherry pick. As a traditionalist, it does pain me to say it, but not all the ways of the past should again be proudly trodden as they once were, and certainly not without careful study and understanding. The issue goes far beyond the microscopic one of “fat shaming” that we will discuss now, but ties into the much broader issue of an emergence of Graecophilic liberals who, with little education in the classics, wish to praise Athens as a kind of ancient liberal microcosm.

What about physical fitness? Surely if Edith Hall’s studious reporting is anything to go by the Greeks were just as tolerant of the overweight as they were of everything else, and good on them for doing so! Unfortunately for Edith, this is not the case and the Greeks were big into what we know now to be fat shaming.

“Fat shaming”: A brief fatground and preamble

For those who are fortunate enough not to have come across the term before, I’ll provide a brief extract from the Wikipedia page on “Anti-fat bias”:

Anti-fat bias refers to the prejudicial assumption of personality characteristics based on an assessment of a person as being overweight or obese. It is also known as "fat shaming." Anti-fat bias leads people to associate individuals who are overweight or obese with negative personality traits such as "lazy", "gluttonous", "stupid", "smelly", "slow", or "unmotivated." This bias is not restricted to clinically obese individuals, but also encompasses those whose body shape is in some way found unacceptable according to society's modern standards (although still within the normal or overweight BMI range).

Well, what do you know? A fat person who is lazy? Certainly not. All the fat people I know are high-intensity career people who even fit in time after work to go for a jog, raise a family and cook a healthy, moderately sized evening meal. And I can’t for one moment imagine why people would draw a line between being fat and gluttony. How ridiculous.

Although I knew it existed, I generally laughed off the idea of “fat shaming” as another moronic, hipster idea of such triviality that it would soon fade into the liberal backwater and be forgotten about by the socialist goldfish brains. However, I’ve seen the idea or, if you can call it a movement, gradually start to expand in size like the women that read The Independent. Being exposed to the this video and the support it received for glorifying obesity was the final straw for me to write an article on this issue.

youtube

What shocked and angered me even more than a) The idea that this could be considered poetry, and b) Just how little the leviathan on the video realised it was hurting itself and setting a dangerous example for others was the lack of any criticism within the comments section. There seemed to be no one coming to aid of common sense or possessing an iota of independent thought; the comment section was quite simply a chromosomal wasteland. I knew I had to write a rebuttal and the issue of Graecophilia was also playing on my mind, so I thought I would amalgamate the two ideas into an unlikely combined article.

Already fairly well versed in the topics involved, I still knew I had to read hard if I was going to sufficiently rebut the movements: liberal Graecophilia and anti-“fat shaming” that had been imposed upon me. I picked up a copy of The Republic by Plato, some texts referencing Lycurgus, Nicomachean Ethics by Aristotle and read some supporting texts I could find on the web, including looking in depth at some important studies on obesity, all of which I hope are sufficiently referenced throughout for further reading.

I’ll first start off my rebuttal by clearly stating my argumentative position which is that firstly, it is intellectually degenerative to in of itself condemn “fat shaming” but doubly that to do so while attesting that ancient Greece is something we should all learn from, and that “all, not just the privileged few” should study the Greek classics is hypocritical and is a cherry picking of the elements within Greek society deemed worthy of learning from; and that of course to simultaneously venerate and criticise a culture is impossible. I will then finally briefly outline why cherry picking cultural elements does not work and inevitably leads to the adopter’s destruction. In the next passage I’m going to be providing mainly a body of information and evidence in support of the afore-stated logical discourse, in that Greek society was indeed “fat shaming”. Greek culture being anti-“fat shaming”: Fat chance!

Homeric Era and Prehistoric Greece:

Let us begin with the element of a society that one it holds most dear: its religion. Greek religion belonged/belongs to the proto Indo-European family of religious traditions, along with Celtic, Slavic, Iberian and Norse paganism as well as Hinduism. Gods were, of course, as is the way in more mainstream religions such as Christianity, idealized role models who served as the perfect standard towards which the common folk should strive. We know of the Greek’s religion through many pieces of evidence both archaeological and textual, but probably the best collection of texts in reference to the Gods are Theogeny, Works and Days by Hesiod and The Illiad and the Odyssey by Homer.

Within the Greek mythos was the demi-God Heracles, son of Zeus and Alcmene, a mortal woman. Heracles was venerated in every Greek city state, predominantly Sparta, where he was considered to be the ancestor of all Spartan people and the reason for their exceptional strength. I need not go into detail about the kind of figure that Heracles was, as you the reader will already surely be aware, but what I will state is that Heracles was not only respected for his strength, but worshipped, especially also in Thebes where he was said to have been in born.

Heracles was not the only “ripped” figure in Greek mythology who was a role model for the people. Pretty much all of the Gods and indeed Goddesses possessed awesome physiques. Now think for a moment, if they were tolerant of obesity and slothfulness, wouldn’t there be at least one fat God or a story about the twelve main courses of Hercules rather than a tale of tremendous physical endurance?

Spartan Society and Lycurgus’s Constitution

Particularly in Sparta, men and women alike would engage in intense exercise regardless of their prospective or future occupational pursuit. It was required of all young men to undergo physical training in a school know as the Agoge from age 7, in aid of cultivating physical virtues in connection with their believed sportive ancestry. The Spartans also advocated a eugenics program to weed out the lazy and unfit in honour of their “tolerance” towards the morbidly obese. Still feel like learning from the classics, Edith?

To confirm my point with evidence, in the 1st and 2nd centuries AD, the Greek Plutarch visited Sparta to collect since extinct sources which were significantly older to reconstruct a history of the philosophies of the Spartan people from 900BC to the erosion of Sparta in the 3rd century BC. He was particularly interested in the Spartan legal institution, brought in by the philosopher Lycurgus. In his biographical account Sayings of the Spartans, Plutarch writes:

Lycurgus, the lawgiver, wishing to recall the citizens from the mode of living then existent, and to lead them to a more sober and temperate order of life, and to render them good and honorable men (for they were living a soft life). He reared two puppies of the same litter; and one he accustomed to dainty food, and allowed it to stay in the house; the other he took afield and trained in hunting. Later he brought them into the public assembly and put down some bones and dainty food and let loose a hare. Each of the dogs made for that to which it was accustomed, and, when the one of them had overpowered the hare, he said, "You see, fellow-citizens, that these dogs belong to the same stock, but by virtue of the discipline to which they have been subjected they have turned out utterly different from each other, and you also see that training is more effective than nature for good." But some say that he did not bring in dogs which were of the same stock, but that one was of the breed of house dogs and the other of hunting dogs; then he trained the one of inferior stock for hunting, and the one of better stock he accustomed to dainty food. And afterwards, as each made for that to which it had become accustomed, he made it clear how much instruction contributes for better or worse, saying, "So also in our case, fellow-citizens, noble birth, so admired of the multitude, and our being descended from Heracles does not bestow any advantage, unless we do the sort of things for which he was manifestly the most glorious and most noble of all mankind, and unless we practice and learn what is good our whole life long."

So, in essence, what it was that Lycurgus was trying to teach was that environmental conditioning was important for developing character, and that it is possible for a person of poor initial potential to perform better than a person with a high potential given the adequate discipline and training. In this example, the unconditioned, IE the fat, are the dogs who were given “dainty food” which turned out poorly for them when they had to catch a hare, i.e., do something useful!

The Socratic School: Socrates, Xenophon, Aristotle and Plato.

Though of course of great interest to those who love to learn about European history and culture, liberals will likely turn their nose up at the examples I have used so far, so let us turn to something a little more “high brow” and look at the Socratic school of philosophy. I think this was more of what Edith of the Guardian had in mind.

An interesting fact about Socrates, and one that people often forget to mention, is that Socrates was a military veteran. Not only well versed and trained in matters of the mind, he was a well conditioned soldier in his youth and fought in at least three conflicts during the Peloponnesian War between the state of Athens and its allies and the forces of Sparta. Socrates made several points throughout the Socratic dialogues alluding to the importance of physical fitness not merely to personal excellence but to the flourishing of the state. I think the best one can be found in Plato’s The Republic, a book discussing the ideal state wherein an entire chapter is dedicated to the importance of physical exercise in a citizen’s excellence and in turn a flourishing society. I will leave you the reader to go and enjoy The Republic in your own time and briefly touch upon a passage from Memorabilia by Xenophon, a student of Socrates. In the book, Socrates is having a discussion with another one of his students, Epigenes, and notices that Epigenes is in poor condition for a young man, starting the following dialogue:

Socrates: You look as if you need exercise, Epigenes. Epigenes: Well, I’m not an athlete, Socrates. Socrates: …Why, many, thanks to their bad condition, lose their life in the perils of war or save it disgracefully: many, just for this same cause, are taken prisoners, and then either pass the rest of their days, perhaps, in slavery of the hardest kind, or, after meeting with cruel sufferings and paying, sometimes, more than they have, live on, destitute and in misery. Many, again, by their bodily weakness earn infamy, being thought cowards. Or do you despise these, the rewards of bad condition, and think that you can easily endure such things? And yet I suppose that what has to be borne by anyone who takes care to keep his body in good condition is far lighter and far pleasanter than these things. Or is it that you think bad condition healthier and generally more serviceable than good, or do you despise the effects of good condition? And yet the results of physical fitness are the direct opposite of those that follow from unfitness. The fit are healthy and strong; and many, as a consequence, save themselves decorously on the battle-field and escape all the dangers of war; many help friends and do good to their country and for this cause earn gratitude; get great glory and gain very high honors, and for this cause live henceforth a pleasanter and better life, and leave to their children better means of winning a livelihood. I tell you, because military training is not publicly recognized by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle. For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible. Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health. And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it. But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list. Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

As the preceding passage outlines, physical proficiency was, and I believe for good reason, considered to be an essential element of self-mastery irrespective of the occupation, age or intention of the person exercising and it was a disservice to oneself to be in poor physical condition. Those who were in good physical fitness were of more use to their family, friends and the state and Socrates believed (correctly, as I will explain later) that a person with suboptimal physical fitness is also inevitably intellectually suboptimal. If Socrates was truly as intelligent as we can from inference assume, and if we indeed “should all learn the classics” then it would be unwise not to follow the advice of such a decorated thinker and military veteran in ignoring, ipso facto, the leftist objection to fat shaming. Either that, or we ought to disavow the Greek culture altogether.

Ok, enough with references to these high-brow authors, how do we know that they were representative of the people? The general masses may have thought differently, and been more progressive. I hardly think so. To briefly summarise the form of occupation for 90% of citizens -excluding women, children and the small minority of pensioners- was in manual labour. It can be surmised that the majority of individuals worked in agriculture with others working in mining, sculpture, craftwork and the military and were by extension in good physical condition if not underweight. Only a small minority of jobs, often up at the top of the class ladder, were sedentary enough for it to even be possible for a person to become fat even if they wanted to. It must be then stated that fat statesmen and judges were certainly not a rarity though, but were often the subject of mocking in Greek comedies and also the world’s oldest joke book, Philogelos. I suppose you could call that “institutionalized fat shaming”.

Some basic science behind the benefits of physical fitness and “fat shaming.”

Now we have briefly explored fat shaming in ancient Greece, and we have learnt that the heffalumps over at the Guardian are the ones who think there is so much to learn from ancient Greece, let us examine Socrates’ main argument alongside some contemporary studies and see if they still stand (fat pun not intended):

Socrates: … it is matter of common knowledge that grave mistakes may often be traced to bad health. And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it.

Socrates drew a parallel between bad health and a poor intellect, as does this study from the University of Gothenburg, Sweden. from the University of Gothenburg, Sweden:

The study, which including 1.2 million young adults, noted an increase in cognitive performance amongst the group who regularly exercised. I am not a biologist, but I would hypothesis that this link is likely as a result of a) An increase in the release of stimulating endorphins and b) the ability to supply the brain with adequate oxygen due to better cardiovascular fitness.

This study from Allergan Inc., a gastric band company, also supports Socrates’ argument. According to the study, obesity has a hindering effect on the US economy to the tune of $73.1 billion per year as a result of absenteeism.

Just doing a small amount of cursory research and applying common sense, it is easy to determine that Socrates was right: fat people are a drain on the economy, they have lower IQs than people who exercise, have a higher rate of unemployment in the West (likely as a result of the only obese people in the third world being drug barons) and are five times more likely to be diagnosed with depression. No doubt though that as usual the left will make up unscientific excuses for all of these phenomena.

They can come up with all the excuses they want, but this article by Milo Yiannopolous, entitled “Science proves it: Fat-shaming works” has elegantly checkmated them all:

"[I]f people feel shit about themselves, they’re more likely to change. A landmark study by obesity experts in 2014 found that a “desire to improve self-worth” was one of the most important motivating factors encouraging people to lose weight. What does this tell us? That encouraging fatties to “love themselves,” as the fat acceptance movement does, is the worst possible message you could send people if you want them to lose weight."

We would all, of course, wish for a society that is as intelligent as possible, so why, then, as the Socrates noticed, should we advocated a society in which the body is malnourished (or “overnourished”) and in turn so is the brain? If we conservatives choose to be derogatory to the very cause of that which left and right alike consider to be negative, IE suboptimal intelligence, then where is the issue? Where is the logic in sparing an individual’s feelings in exchange for a long term illness? Not telling an overweight person they are doing themselves harm is akin to encouraging someone not telling a to go and get their cough checked out. Though at least for most smokers this will only be precaution, whilst a fat person risks death at every moment.

I hope you can take away a number of facts, both historical and scientific, with you to wage war against cellulite and liberal Graecohiles. As we have determined, the Greeks did not think very highly of obesity at all, and were not as tolerant as Edith Hall from The Guardian would like to deceive you into believing.

We’ve also taught another valuable lesson: you cannot have your cake and eat it too. Either “the classics are for all to learn from” or they’re not. Edith may as well write an article now entitled “Greeks were bigots; shove your classics up your arse”.

It is, of course, intellectually bankrupt to unquestionably revere, accept or even revile aspects of a culture without an understanding of the cultural and political diaspora that surrounds them and ergo the reasons why such a custom was an aspect of the culture in the first place. This is the dangerous route down which students of Greek history are beginning to descend down as fragments of culture ought not to be analysed without a perception of the whole. The irony is that it is more often than not conservatives who are accused of employing a “pick and choose” mentality on issues such as immigration or Islam, in which we are “picking on specific cases”. Well, perhaps it is time that the left pick and choose. Pick and choose what your stance is on Hellenic culture! As conservatives, we would do will to carefully study and value the wisdom bestowed upon us by those who came before, as long as we are firstly always aware of the context within which behaviours existed and hence gain a full understanding of a philosophy within is context, and even more importantly remain vigilant in adopting elements of culture independently of the context within which they originated as this inevitably results in incompatibility and cultural dissonance, like trying to run a new piece of software on a computer that’s hardware was never built to run it in the first place.

We need to dispel the idea that we can cherry pick different aspects of different cultures and ideas and blend them together to create an amazing modern concoction of philosophy. Well, by that logic, the city of London should be a paradise by now, should it not? Oh dear.

This issue goes far deeper than the regressive left��s new-found and hypocritical reverence of Hellenic culture, despite their rejection of aspects of this culture such as fat shaming where it feels convenient, this issue permeates all current affairs -and in actuality perennial thought- as the concept of cherry picking aspects of a culture is dangerously wide-spread.

A subject for another day, I will briefly touch upon the example of democracy in order to prove my point: there are very few people in the modern West that would disagree with the idea of democracy, but in actuality it is plain to see that democracy often does not adequately function as an electoral system because it was taken out of its original context: ancient Athenian morality and theology. Within this context, democracy functioned more efficiently due to the moral education of Athenian citizens and the theological values imbued within the system that made it possible for the masses to make objectively “correct” electoral decisions. Democracy has been taken out of this context and implemented into an intellectually and morally bankrupt society and hence cannot function efficiently.

If you can’t accept Greek philosophy on fat shaming, you quite simply can’t praise Athens for its tolerance of homosexuality, its politics or its theology, because they belong within the same self-contained cultural Jenga tower. You take one piece out, the entire thing falls apart into nonsense. It is nigh on impossible to symbiose ideas and mannerisms from different geopolitical, religious and cultural contexts without producing psychological dissonance, as globalisation has taught us and in turn informed us of the pattern generally. Ergo, to take, for example, some Athenian ideas irrespective of their context would be doomed to failure; in many ways, ironically, this was one of the things which caused Athens’ eventual downfall!

I will leave with this final remark, I believed fittingly, from the Greek poet Hesiod’s Works and Days:

“I mean you well, Perses, you great idiot, and I will tell you. Look, badness is easy to have; you can take it by handfuls without effort. The road that way is smooth and starts here beside you. But between us and virtue the immortals have put what will make us sweat. The road to virtue is long and goes steep up hill, hard climbing at first, but the last of it, when you get to the summit (if you get there) is easy going after the hard part.”

Do not ever be afraid of causing offense, ,making jokes or living your life on the side of truth. Tell a person that they are doing harm to themselves with a clear conscience as long as you do it for the right reason: the encouragement of health and wellbeing.

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caveartfair · 7 years ago

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What You Need to Know about Arshile Gorky, the Last Surrealist and the First Abstract Expressionist

Arshile Gorky, Untitled, 1944-45. Photo by Christopher Burke Studio. © 2017 The Arshile Gorky Foundation / Artists Rights Society (ARS), New York. Courtesy of The Arshile Gorky Foundation and Hauser & Wirth

The great, enigmatic painter Arshile Gorky has been anointed by scholars as both the last Surrealist and the first Abstract Expressionist. His mature paintings indeed fuse a deep admiration for the groundbreaking Modernists who came before him (Paul Cézanne, Pablo Picasso), a keen interest in his own subconscious, and a spellbinding ability to conduct mysticism and emotion through abstract forms.

In a catalogue published alongside an exhibition of Gorky’s late work at Hauser & Wirth, “Ardent Nature,” the artist’s granddaughter, Saskia Spender, describes his work as “an essential representation of the human experience aimed beyond birth and death,” and Gorky himself as “a man of secrets” and “a Casanova of color.” Surrealism founder André Breton, on the other hand, likened the ecstatic, tempestuous energy of Gorky’s paintings to “the desire of the butterfly and the bee.”

While Gorky’s life and the development of his work were cut tragically short when he committed suicide in 1948, in his mid-forties, his drawings and paintings remain amongst the most inventive and influential of the mid-20th century.

Who was Arshile Gorky?

Arshile Gorky, Pastoral, ca. 1947. Photo by Constance Mensh for the Philadelphia Museum of Art. © 2017 The Arshile Gorky Foundation / Artists Rights Society (ARS), New York. Courtesy of The Arshile Gorky Foundation and Hauser & Wirth.

Gorky was born Vosdanig Adoian in around 1902, in the small town of Khorkom, near Lake Van, in an Armenian province that is part of modern-day Turkey. His father, Setrag Adoian, was a trader and occasional carpenter, while his mother, Shushan der Marderosian, was a descendent of Armenian priests. While Gorky spoke his first words later than most children, he took to carving and drawing early. “He used to draw in his sleep,” Akabi, one of Gorky’s half-sisters, would later recount. “You could see his hand moving.”

During his childhood, the Armenian population became increasingly oppressed by the Ottoman Turks, prompting Gorky’s family to flee, piecemeal, to America. After Gorky’s mother died of starvation, in 1919, he and his sister Vartoosh began their long trek to America, through refugee camps in Constantinople and Athens, eventually landing at Ellis Island on February 26, 1920, when Gorky was about 18. Soon after, he began to reinvent himself as an artist—and embed his experience of displacement into his work.

After a brief stint in engineering school, he settled at Boston’s New School of Design and Illustration in 1923 and began frequenting museums and galleries, where he pored over the work of Modern masters like Cézanne, Picasso, Joan Miró, and Wassily Kandinsky. Around this time, the budding painter assumed the name Arshile Gorky, borrowing the surname of Russian writer Maxim Gorky (which was itself a pseudonym), in an attempt, as scholars have suggested, to align himself with the creative canon.

After he moved to New York City, in 1924, Gorky supported himself with teaching jobs (first, at what is now known as the Parsons School of Design, where Mark Rothko was his student). Throughout the late 1920s, he moved around Manhattan between studios and artist haunts, befriending artists like Stuart Davis, John Graham, and Isamu Noguchi and intellectuals like Breton, simultaneously situating himself as a prominent figure in the New York creative community and as a guiding light for emerging painters like Willem de Kooning.

Davis, who met Gorky in 1929, described his presence as “impressive,” a quality enhanced (and made enticingly mysterious) by Gorky’s “adoption of a black velour hat pulled low over the eyes.” De Kooning, who considered Gorky his mentor, noted the artist’s knowledge of art history and influence on their group of creatives: “He knew lots more about painting and art—he just knew it by nature—things I was supposed to know and feel and understand.”

While he’d become a successful artist in New York, historians note that Gorky didn’t find happiness in his personal life until 1941, when he met 19-year-old Agnes Magruder, who soon became his wife. Together, the couple would spend more time outside of New York City, in Connecticut, where Gorky forged what is considered the best work of his career: abstractions that pulse with biomorphic shapes and sulfurous colors inspired simultaneously by Cubism’s fractured perspective, Surrealism’s automatic drawing, his own childhood memories, and the lush landscapes that surrounded him.

These abstractions took on increasingly dark, brooding hues after a string of tragedies he suffered, beginning in 1946: first a studio fire, then a diagnosis of rectal cancer, and finally a car crash in 1948 that left him with a broken neck. By the middle of that year, Gorky had descended into a deep depression that culminated in him taking his own life. He left a simple message, written in chalk, to his friends and family: “Goodbye, my ‘loveds.’”

What inspired him?

Composition with Vegetables, ca. 1928. Arshile Gorky Blanton Museum of Art

In 1945, Gorky responded to a questionnaire from the Museum of Modern Art that asked: “What in your ancestry, nationality, or background do you consider relevant to an understanding of your art?” Gorky’s answer credited only his childhood, and the memories of Armenia that continued to fill his mind: “I was taken away from my little village when I was five years old yet all my vital memories are of these first years,” he wrote. “These were the days when I smelled the bread, I saw my first red poppy, the moon, the innocent seeing. Since then these memories have become iconography, the shapes, even the colors; millstone, red earth, yellow wheatfield, apricots etc.”

The influence of his native country and his experiences as a refugee would surface throughout his oeuvre in both figurative and abstract work. Just after he arrived in New York, he began work on The Artist and his Mother (1926–c.1936), a painting based on a photograph taken of him and his mother in 1912, and enhanced by Gorky’s meditations on his past. In the painting, unlike the photo, she appears as a stalwart and imperishable statue, albeit blurry at the edges like a fading memory.

Gorky’s work also displayed an acute interest in the most radical of his European painter-predecessors. In the late 1920s and ’30s, he began to mingle their formal choices with his personal experiences and recollections. He borrowed from and reimagined Cézanne’s hyper-saturated palette, Kandinsky’s energetic line, and Picasso’s penchant for exploding perspective into flat, broad shapes in works like Enigmatic Combat (1936–37). As curator Edith Devaney points out: “[Gorky’s] motivation was not merely to copy artists like Cézanne and Picasso, Kandinsky, Fernand Léger, and Joan Miró, but to understand them. To emotionally engage, to empathize, with these artists’ creative forces by literally getting under the layers of their painting, by reapplying and appropriating them, and in doing so, discovering his own artistic identity.”

Enigmatic Combat, 1936-1937. Arshile Gorky San Francisco Museum of Modern Art (SFMOMA)

While some early 20th-century critics derided Gorky’s translation of these masters as reductive, others saw it as innovative and resolutely modern. Critic Harold Rosenberg, a contemporary of Gorky’s, noted: “A style truly modern must be capable of mirroring the paintings and carvings of all times and places—Gorky was a great connoisseur of painting.”

After Gorky was introduced to Surrealism, in 1944, he began to usher into his compositions Breton’s celebration of spontaneity and the subconscious. (Breton and the Surrealist poet Paul Éluard would become Gorky’s close friends.) The movement’s practice of automatic drawing, or stream-of-consciousness drawing without planning or forethought, worked its way into Gorky’s practice and resolved as free-wheeling lines and amorphous shapes.

In one painting from 1944, How My Mother’s Embroidered Apron Unfolds in My Life, Gorky begins to fuse all of these forces: the personal, the aesthetic, and the automatic. The large-scale piece presages Abstract Expressionism’s allover compositions, with lines and drips that careen across the canvas without evident form. But the work’s title references physical and psychological content: “the embroidery on his mother’s apron, evoking memories of his childhood, burying his head in her skirts and experiencing this patterning while listening to her stories and feeling her presence,” as Devaney has written.

How My Mother's Embroidered Apron Unfolds in My Life, 1944. Arshile Gorky Seattle Art Museum

In the 1940s, Gorky also began to draw en plein air, on his family’s land in Connecticut. The verdant landscape not only informed the bulbous, biomorphic shapes that push through his late compositions, but also inspired memories of the vistas of his native Armenia, which would also materialize as organic forms in his paintings. During a recent talk, Spender referred to these mature canvases as sites where Gorky’s interior landscape merged powerfully with the exterior landscape that surrounded him. “I always have the sense that they’re happening together,” she explains. “That perhaps he was outdoors, drawing and looking at trees, and also drawing an impulse or a memory or something that lies inside his consciousness.”

Why does his work matter?

During his brief career, Gorky not only powerfully synthesized Cubism and Surrealism—he also stoked Abstract Expressionism’s first flames, which would go on to indelibly alter the future of art. To the influences of the early 20th century’s most radical artists, he added his own emotions, pulled from a deep well of personal experience: a childhood in Armenia, the death of his mother, displacement, the staking out of a new life in America, fervent struggle, passionate love, crippling depression, and the frenetic city and tranquil natural landscape that enveloped his life.

“Gorky had tapped into that element of his psyche and personal history which gave his work energy, empathy, and sublime inventiveness,” Devaney has written, “and which was born of a culmination of lengthy self-imposed study of many of the strands of modern art, the culmination being his unique evocation of nature.”

In this way, Gorky harnessed the complexity of his experiences and advanced what he believed to be the role of an artist: “To make manifest the beautiful inherent in all the objects of nature and man.”

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