#(well. one of them. they have two ceremonies; an American one and an Indian one <3)< /div> Explore tagged Tumblr posts

[sagesolsticewrites]

My beloved Vika has an official faceclaim now!

Me? Using Amita Suman as a face claim for my favorite OC? It’s more likely than you think ☺️

[creatorsawoman]

my 2s repost the links should lead to archive links <3

Hi I want to apologize for taking so long to respond, I wanted to get my thoughts together, to answer this properly. This’ll be long.

First, it is important that I define to you what exactly I know and see two-spirit as/to be. I’ll start with the definition from wikipedia: “Two-spirit (also two spirit, 2S or, occasionally, twospirited) is a modern, pan-Indian, umbrella term used by some Indigenous North Americans to describe Native people in their communities who fulfill a traditional third-gender (or other gender-variant) ceremonial and social role in their cultures.”

What I know the usage of the term two-spirit to be, yes, it is quite an umbrella term. I find it used all over Canada and America by Indigenous youth who identify as trans, AND by those who are LGB. As it is in usage now, it seems to just be the catch-all for any GNC or LGB indigenous kid. A label. And although I do think it’s wonderful for any LGB or T-identified or gender non-conforming Indigenous child to find a label that makes themselves comfortable and makes it easier to find others who have the same life experiences, I also think it’s wrong.

The intention of Two-spirit is meant, as we see in the wiki definition, as a catch-all describer of “traditional third-gender, ceremonial and social role in their cultures” for anybody who is North American indigenous. Anon I’m sure you know already but for those that don’t, our roles, typically, are heavily appointed by Elders. You don’t just identify yourself into performing traditions, you are appointed it by elders, or else you ask for their, for lack of better word, blessing. But… you’d be hard pressed to find much of our culture that does this for a “third gender” or “two spirit”.

I can’t speak for every indigenous culture as I was raised mainly into the Cree part of my family and not the Saulteaux/Oji-Cree, but in Cree culture the word of our Elders is sacred. Oral history is how we learn of our culture, in part because we were hit hard in the Canadian genocide of First Nations. I can very safely say, out of all the things I learned from my elders, the only thing I ever had to “teach” them was what Two-spirit meant and what a third-gender is. Because they didn’t know. They could tell me what life was like before they were taken away from the reservation, they could tell me tales of creatures, of Wendigo and Little People, they could tell me and teach me what is sacred to us, what our roles as male and female are, but they couldn’t tell me what Two-spirit is. I had to learn that from the white man. Why is that? Well… possibly because it’s not a thing. It’s not sacred. It isn’t part of the history.

And even if it is in any subset of our cultures, all these kids and indigenous youth who use 2S to identify themselves? They were not appointed the term by elders, they label it themselves.

I think it is important to note here that “Two-spirit” itself was a term first (as we know so far according to Wikipedia, so take that as you will) founded and pushed out of Winnipeg, Manitoba, Canada, which is Treaty 1 territory, home to Anishinaabe. I am not a part of this territory (although I have Elder family members who are from Sandy Bay, who I can confirm also do not know of two-spirit) but one quick search of “anishinaabe third gender” will even only bring up modern day Two-spirit ideas, and the coining of the term in 1990. Same with any search for “(nation) third gender.” I have had a very lovely Anishinaabe anon in the past, and she has also vented her frustration at the use of the term, especially as an umbrella term for any Indigenous kid who is LGB or T, so I do take some assumption there from her that it is also not much of a thing in Ojibwe culture or any of the other Anishinaabe cultures.

What’s most important, and why I oppose it so much (other than the fact that it’s just, as I see, straight up a white man-made concept) is that the term “two-spirit” was created to replace other, more offensive words.

It’s main replacement is for “berdache”, a white (French) word, used against male Indigenous men, particularly homosexual Indigenous men. It is a slur. “Male berdaches did women’s work, cross-dressed or combined male and female clothing, and formed relationships with non-berdache men.”

It is, also, meant sometimes to replace the word, Winkte, or winyanktehca. Lakota meaning ‘wants to be like a woman’. Particularly used against, again, homosexual Lakota men.

It is, also, sometimes used as a replacement for Nádleehi, which was/is used in Diné culture as a word for effeminate males. Particularly used against, you guessed it, homosexual Diné men.

Now, to me, I think it is pretty plain to see that this is a term meant to replace some of our more homophobic terms used in Indigenous communities. But replacing homophobic terms with new ones doesn’t make it any less homophobic. These terms were meant to other homosexual indigenous men, and they were also used by white people. For us to, in this day and age when our culture is shifting to a less homophobic one, use the term two-spirit to continue to other LGB indigenous people? That’s not right to me. There was no reclamation of any of these terms, there was just a white replacement word that doesn’t sound as bad. But it still means the same thing. It’s still as white as a Frenchman calling a gay Indigenous man berdache.

I could keep going on and on, especially about how it is used in current day culture by indigenous youth as a special label, and how none of the people using it seem to actually have talked to their elders about it, but really my biggest problem with it is just how extremely homophobic it is. And how white people use it as “proof” that transgenderism has “always existed” when those same white people don’t even bother to fucking listen when some of us scream at them how wrong they are. And then I could keep going on screaming about how it’s been shoehorned as an acronym onto Missing and Murdered Indigenous Women which is so fucking disrespectful.

[androgynealienfemme]

"The main justification for invalidating butch-femme is that its an imitation of heterosexual roles and, therefore, not a genuine lesbian model. One is tempted to react by saying "So what?" but the charge encompasses more than betrayal of an assumed fixed and "true" lesbian culture. Implicit in the accusation is the denial of cultural agency to lesbians, of the ability to shape and reshape symbols into new meanings of identification. Plagiarism, as the adage goes, is basic to all culture.

In the real of cultural identity, that some of the markers of a minority culture's boundaries originate in an oppressing culture is neither unusual nor particularly significant. For instance, in the United States certain kind of bead- and ribbon work are immediately recogniziable as specific to Native American cultures, wherein they serve artistic and ceremonial functions. Yet beads, trinkets, ribbons, and even certain "indian" blanket patterns were brought by Europeans, who traded them as cheap goods for land. No one argues that Indians out to give up beadwork or blanket weaving, thus ridding themselves of the oppressors symbols, because those things took on a radically different cultural meaning in the hands of Native Americans. Or consider Yiddish, one of the jewish languages. Although Yiddish is written in Hebrew characters and has its own idioms and nuances, its vocabulary is predominantly German. Those who speak German can understand Yiddish. Genocidal Germanic anti-Semitism dates back to at least the eleventh century. Yet East European Jews spoke "the oppressors language," developing in it a distinctive literary and theatrical tradition. Why is it so inconceivable that lesbians could take elements of heterosexual sex roles and remake them?

*

It is June 1987, and I am sitting in a workshop on "Lesbians and Gender Roles" at the annual National Women's Studies Conference. It is one of surprisingly few workshops on lesbian issues, particularly since, at a plenary session two mornings later, two thirds of the conference attendees will stand up as lesbians. Meanwhile, in this workshop the first speaker is spending half an hour on what she calls "Feminism 101," a description of heterosexual sex roles. Her point in doing this, she says, is to remind us of the origin of roles, "which are called butch and femme when lesbians engage in them." She tells us the purpose of her talk will be to prove, from her own experience, that "these roles are not fulfilling" for lesbians. She tells us that the second speaker will use lesbian novels from the 1950s to demonstrate the same thesis. And, indeed, the second speaker has a small stack of 1950s "pulp paperbacks" with her, many of them the titles that, when I discovered them in the mind-1970s, resonated for me in a way that the feminist books published by Daughters and Diana Press did not.

I consider for several minutes. I'm well versed in lesbian literature, particularly in the fifties novels, and don't doubt my ability to adequately argue an opposing view with the second presenter. I am curious to see if she will use the publisher-imposed "unhappy ending" to prove that roles make for misery. I also decide I'm willing to offer my own experience to challenge the first presenters conclusions- though I'd much rather sit with her over coffee and talk. She is in her midforties and, although she claims to have renounced it, still looks butch. Even if she speaks of roles negatively, she has been there and I want to hear her story. Then I look around me. Everyone is under thirty. There are a few vaguely butch-looking women present who'd very likely consider themselves to be as androgynous as everyone else, and not a single, even remotely femme-looking women besides myself. I recall Alice Walker's advice to "never be the only one in the room." Quietly, I get up and walk out. I go to no other lesbian presentations at the conference."

“Recollecting History, Renaming Lives: Femme Stigma and the feminist seventies and eighties" by Lyndall MacCowan, The Persistent Desire, (edited by Joan Nestle) (1992)

[ausetkmt]

"Mardi Gras Indians are secretive because only certain people participated in masking--people with questionable character. In the old day, the Indians were violent. Indians would meet on Mardi Gras; it was a day to settle scores." - Larry Bannock, Past President, New Orleans Mardi Gras Indian Council

Masking Indian Indians Ranks Super Sunday Keep-N-It-Real Indian Videos

Mardi Gras is full of secrets, and the Mardi Gras Indians are as much a part of that secrecy as any other carnival organization. Their parade dates, times and routes are never published in advance, although they do tend to gather in the same areas every year.

The Mardi Gras Indians are comprised, in large part, of the African-American communities of New Orleans's inner city. While these Indians have paraded for well over a century, their parade is perhaps the least recognized Mardi Gras tradition.

"Mardi Gras Indians--the parade most white people don't see. The ceremonial procession is loose, the parade is not scheduled for a particular time or route...that is up to the Big Chief." - Larry Bannock

Traditional Mardi Gras organizations form a "krewe." A krewe often names their parade after a particular Roman or Greek mythological hero or god. The ranking structure of a Mardi Gras Krewe is a parody of royalty: King, Queen, Dukes, Knights, and Captains, or some variation of that theme. Many of the more established krewes allow membership by invitation only.

Few in the ghetto felt they could ever participate in the typical New Orleans parade. Historically, slavery and racism were at the root of this cultural separation. The black neighborhoods in New Orleans gradually developed their own style of celebrating Mardi Gras. Their krewes are named for imaginary Indian tribes according to the streets of their ward or gang.

The Mardi Gras Indians named themselves after native Indians to pay them respect for their assistance in escaping the tyranny of slavery. It was often local Indians who accepted slaves into their society when they made a break for freedom. They have never forgotten this support.

Long ago, Mardi Gras was a violent day for many Mardi Gras Indians. It was a day often used to settle scores. The police were often unable to intervene due to the general confusion surrounding Mardi Gras events in the city, when the streets were crowded and everyone was masked. This kept many families away from the "parade," and created much worry and concern for a mother whose children wanted to join the Indians.

"'I'm gonna mask that morning if it costs me my life!' That morning you pray and ask God to watch over you, cause everybody is bucking for number one." - Larry Bannock

Today when two Mardi Gras Indian tribes pass one another, you will see a living theater of art and culture. Each tribe's style and dress is on display in a friendly but competitive manner. They compare one another's art and craftsmanship.

The Big Chiefs of two different tribes start with a song/chant, ceremonial dance, and threatening challenge to "Humba". The Big Chiefs demand that the other Chief bows and pays respect. The retort is a whoop and equally impressive song and war dance with the reply, "Me no Humba, YOU Humba!"

"You know when you've won, you see it in their eyes." - Larry Bannock

Although there was a history of violence, many now choose to keep this celebration friendly. Each Big Chief will eventually stand back and, with a theatrical display of self-confidence, acknowledge the artistry and craftsmanship of the other chief's suit.

Before the progression can continue, the two Big Chiefs will often comment privately to one another, "Looking good, baby, looking good!"

"After Mardi Gras, you thank GOD that you made it." - Larry Bannock

The good news is Mardi Gras day is no longer a day to "settle scores" among the Mardi Gras Indians. Now that the tradition and practice for the Indians to compare their tribal song, dance, and dress with other tribes as they meet that day, violence is a thing of the past.

The Mardi Gras Indian has invested thousands of hours and dollars in the creation of his suit, and will not run the risk of ruining it in a fight. This tradition, rich with folk art and history, is now appreciated by museums and historical societies around the world. It is a remarkable and welcome change from the past.

We hope you enjoyed reading about the Mardi Gras Indians as much as we have enjoyed bringing you the information about them. We thank the Mardi Gras Indian Council for opening their history books and sharing their history and traditions with us.

The History behind the masking of the Mardi Gras Indians is an extremely rich one. "If I had a heart attack at 92, I'd still mask. In New Orleans, you don't need a reason to do what you do, you do it because that's the way it is!" - Larry Bannock, President, New Orleans Mardi Gras Indian Council

When we first talked to Larry Bannock about the traditions of the Mardi Gras Indians, we didn't realize how fascinating it would be. We would like to thank Larry for opening up his world and his home to us as he shares this long-held but little-known Mardi Gras and St. Joseph Day tradition with us. Most importantly, we have learned a lot about character.

Mardi Gras Indian Masking means designing /creating a new costume each year. Larry Bannock wears a hand-beaded and feathered suit of original design that weighs between 100 and 150 pounds. He wears this suit as he marches throughout the city on Mardi Gras Day, meeting the other chiefs along the way (see history). At times, he removes the heavier part of the suit, replacing it as he approaches another Indian Chief.

"Downtown Indians use sequins, feathers; Uptown Indians use beads, rhinestones, feathers. The only time Downtown and Uptown Indians come together is to parade on St. Joseph's day." - Larry Bannock

There are distinct design differences between the costumes of the Downtown Indians and the Uptown Indians. When these tribes meet, each Indian is so proud of the costume he has created...and a silent comparison of their beauty takes place. To honor the Italians, the Indians again suit up and meet on the evening of St. Joseph's day in and around their neighborhoods. However, all of the Mardi Gras Indians come together to celebrate what they call "Super Sunday" with a parade. It is a beautiful sight and occurs during the day on a Sunday near St. Joseph's Day.

"Making an Indian suit comes from your heart; the Indian suit for next year is in my mind. You have to feel something about the patch. It has to mean something to you--the eagle, the buffalo--every patch I do is a spirit. You have to be on fire." - Larry Bannock

Making a new suit is time-consuming and must be planned carefully. An Indian's costume may take up to a year to complete, starting with the conception of an idea for next year's suit. Ordering material, designing layout, sewing and beadwork follow. Larry, an uptown Indian Chief and President of the Mardi Gras Indian Council, had the design picked out for his '97 suit before Mardi Gras of '96.

After an artist friend draws the image upon the canvas, Larry decides upon the colored beads he will use to create a patch for his costume. The beadwork is done entirely by hand...and he does all of it himself. This bead art and the plumage selected each year make a glorious combination of color and texture that render his costumes such extraordinary works of art that some are now on display in museums throughout the country.

"Masking as a Mardi Gras Indian...it's dying, because it costs...over $1,000 for rhinestones, $320.00 for velvet, hundreds for beads, hundreds more for the feathers...it costs, yeah. People with families to support find it difficult." - Larry Bannock

One of the reasons there is so much interest in the Mardi Gras Indians is because it seems to be a dying tradition. When the costumes were made from whatever material could be found, there were many Indians. However, the designs of the costumes have become so elaborate that it is very difficult for many to afford the expense. Larry is able to afford to make his costume due to the generosity of some of his friends who contribute their skills and hard work. He is also asked to speak to others around the country about the rich history of the Mardi Gras Indian, and whatever he makes helps finance his next year's costume. However, it is often a struggle.

"Rex has designers; its King has no say on his costume. My suit is ME! I do the patchwork and rhinestones. I have people helping me hook up now, but there's only two patches I didn't do: a rattlesnake and a hatchet-- given to me by two older Indians. I'll always wear those patches." - Larry Bannock

Typical of Mardi Gras tradition, rarely will anyone outside of the immediate family and close friends have an opportunity to witness a suit's creation before Mardi Gras. National Geographic and 48 Hours, however, were lucky enough to go behind the scenes while doing a special on this tradition. The television crews even pitched in during the last hectic days before Mardi Gras.

It is all worthwhile for Larry when he steps out of his home, on Mardi Gras morning, into his waiting neighborhood in all of his glory.

His Mardi Gras Indian costume often surpasses the quality, intricacy and artistry seen in the costumes of many Mardi Gras Kings and Queens. Seeing the Indians in their suits marching, singing and dancing is to watch art come alive.

"The Spy Boy is first in the front: he is the baddest of all the Indians… he is ahead looking for trouble. Only a chosen few can be Spy Boy. It's his job to send a signal to First Flag when he sees other Indians. First Flag signals back down the line to Big Chief. Big Chief has a stick that controls the Indians. When he hits the ground with the stick, they better get down and bow to the Chief." - Larry Bannock

On Mardi Gras Day, if you're lucky enough to see some of the Mardi Gras Indians, the first Indian you're likely to see is the Spy Boy. His job places him ahead of the Big Chief's procession. Each Spy Boy has a method to signal potential trouble or approaching rival Indian tribes… with dancing, whooping, hollering, and hand language. His observations are communicated to the Big Chief who, in return, sends a set of directions and instructions back down the parade procession.

"I 'took' my position as a Spy Boy. Nobody gave it to me. I took it when someone else didn't do their job. Your heart and soul has to be there." - Larry Bannock

It is through this elaborate system of dances, whoops, flags and hand signals that the Big Chief is able to direct a progression multiple streets long… even though he is far away from the front of the parade. This communication network is important, as it allows the Big Chief time to adjust his suit, don his headdress, and prepare a song for an impending meeting with a rival tribe. Marching the streets on Mardi Gras Day on the way to meet other Indian tribes is a tribe's opportunity to have an entire year's worth of artistic effort appraised by an opponent artist.

"The route on Mardi Gras is always secret. Nobody knows where anybody's gonna be… that's why Spy Boy is ahead and looking for Indians. If he sights a gang, he tells Flag Boy that a gang is on its way." - Larry Bannock

The Flag Boy is the next ranking Indian. It is he who carries the "gang flag" – a huge staff decorated with feathers (seen on left) and the gang symbol. Generally Flag Boys are a block or two behind Spy Boys, and at least a block ahead of the Big Chief. Their responsibility is to pass along Spy Boy's information to the Big Chief, and return the Big Chief's response back to the Spy Boy. By raising his gang flag high in the air and using prearranged signals, the Flag Boy is able to keep the Big Chief and Spy Boy in direct communication. This allows the Big Chief control over the direction of the route his tribe will take. As mentioned, the progression can be many streets long. "Second Liners" are always present between the ranking Indians. They are usually not costumed, but provide much entertainment as they follow along dancing, singing, beating drums and playing tambourines.

Enjoy rarely seen videos of the New Orleans Mardi Gras Indians on Super Sunday (St. Joseph's Day).

Enjoy some of our favorite video clips from Mardi Gras.  You can also watch video footage from years past, including celebrity interviews and the Zulu parade, from the Mardi Gras Inside and Out Video Series. For more videos, visit our YouTube Channel.

Mardi Gras Indians New Orleans Louisiana

Mardi Gras Indians New Orleans Louisiana

Mardi Gras Indians New Orleans Louisiana

Mardi Gras Indians New Orleans Louisiana

Mardi Gras Indians

Mardi Gras Indians New Orleans Louisiana

[the-average-melli]

What are they? What do they mean!? Pokémon characters are mostly named after plants or flowers and I like to think there are deeper meanings behind the type of character and the chosen floura. Here is some research I did into the Camellia plant, its uses, meanings, and more! All of my sources will be available at the bottom of this post for ease of access! I will be referencing this post for my own head canons and fanfiction, but anyone is welcome to read this assortment of tingz ‘n stuff.

Beginning with the plant itself,

Camellia sinensis is a species of evergreen shrub or small tree in the flowering plant family Theaceae. Its leaves and leaf buds are used to produce the popular beverage, tea. Common names include tea plant, tea shrub, and tea tree. White tea, yellow tea, green tea, oolong, dark tea and black tea are all harvested from one of two major varieties grown today, Camellia sinensis (sinesis variety) and Camellia sinesis (assamica variety). Direct quote from Wikipedia

The genus for the plant was given by Carl Linnaeus in 1753 after a Jesuit pharmacist and missionary, Georg Kamel, as an homage to his contributions to botany; the species was taken from the Latin “sinensis,” which means “from China” since this stinky plant originated from East and Southeast Asia as well as the Indian Subcontinent.

It is an evergreen shrub or small tree that is usually trimmed to below 2 m (6.6 ft) when cultivated for its leaves. It has a strong taproot. The flowers are yellow-white, 2.5–4 cm (0.98–1.57 in) in diameter, with seven or eight petals. Direct quote from Wikipedia

The seeds of the plant are used for tea oil and cooking oil, and the leaves have 4% caffeine! It keeps bugs and other pests away by paralysing and killing them, but humans love it and it is very made of yum! The smaller leaves are plucked and harvested to make teas. If you let the Camellia sinensis plant live its best life and don’t mess with it, it will grow up big and strong and evolve from a shrub into a whole tree! To avoid a giant tree of stinky Camellias, the plants are normally trimmed to make plucking easier.

Interesting fact: herbal teas (or herbal infusions) are labelled as such because these kinds of beverages do not come from the Camellia sinensis or any of its variants; instead, herbal teas are comrpised of infusions from other plants, fruits, leaves, or chamomile.

In Japan

In Japan, the Camellia plant is used for tea and ornamental purposes. The flowers have their own religious and ceremonial significance.

The native tsubaki (椿) or "tree with shining leaves" held a special place in Japanese thought. It was a belief of the Shinto religion that the gods in spirit form made the flowers of the tsubaki their home when on an earthly visit. Plantings of the tsubaki were an essential feature of temple gardens, graveyards, and other areas associated with the religious life of the community. Today, many old varieties of camellia may be found in the old temple compounds of Japan. Camellias are not as popular as cut flowers in Japan because they are associated with "beheading". The camellia blossom often falls off the plant in its entirety, symbolic of a man's head being cut off. Direct quote from The American Camellia Society

The Camellia japonica is one flavour of Camellia that does originate from Japan which can grow into trees of 30 or so feet. The Camellia japonica plant blooms in the winter season with big red flowers that have five to six petals. They can also come in pink or white, but the red ones are the norm for this type of stinky Camellia!

Some of these babies come out during the fall months of September to December like the Camellia sasanqua, which is another Japanese flavour of Camellia. These have white, extremely fragile flowers that are harder to keep as cut flowers. They are also apparently less hardy than the japonica species which makes sense if the japonica is used to coming out of hiding during the winter!

Hanakotoba 花言葉 (flower words), are the Japanese equivalent to floriography: the Victorian symbolisms and meanings given to different kinds of flowers, and the use of flowers as a subtle way to communicate certain thoughts and sentiments. The meaning and symbolism of the Camellia flower depends on its colour.

Generally, red camellias mean “in love” or “perishing with grace.” For warriors, however, they symbolize a noble death. White camellias mean waiting. Pink or yellow camellias mean longing for or missing someone. Direct quote from Petal Republic

The Camellia is a very stinky gift to injured or ill people in Japan because as they die, the flowers fall off which (as mentioned above) resemble beheading. Mayhaps a different gift would be better in that case…

In China

These flowers are a big deal around the Lunar New Year because they bloom during this transitionary period, so they appear a lot in Japanese and Chinese celebrations and décor for this annual occasion! Wow!

The camellia is native to China where it has a rich national history, particularly in the southwest region. Here, camellia flowers grow wild and during the early spring entire fields will be covered in colorful camellias. In China, the camellia represents the union between two lovers. The delicately layered petals represent the woman, and the calyx (the green leafy part of the stem that holds the petals together) represents the man who protects her. The two components are joined together, even after death. Direct quote from J. Parker's

In Western Floriography

Like the Japanese hanakotoba, the meaning of a Camellia flower varies with colour: the general meanings for all Camellias are admiration; perfection; good luck, or “gift to a man.” Pink ones convey a longing for someone. Red ones communicate that “you're a flame in my heart.”  White ones are an indirect way of saying “you’re adorable!” I wish that Victorian floriography was brought back along with pockets in women’s dresses; it sure would make flirting and rejection a lot easier!

In Pop Culture

The most obvious pop culture icon is stinky sMelli himself, but here is another notable one from literature! La dame aux camélias (the Lady of the Camellias) is a novel written by Alexandre Dumas in 1848 which was then adapted into a play in 1852.

The novel tells the tragic love story between fictional characters Marguerite Gautier, a demimondaine or courtesan suffering from consumption, and Armand Duval, a young bourgeois. Marguerite is nicknamed la dame aux camélias (French for ''the lady of the camellias'') because she wears a red camellia when she is menstruating and unavailable for sex and a white camellia when she is available to her lovers. Direct quote from Wikipedia

I may or may not be back with more behind the meanings of floura—I do think it’s hilarious that giving someone a yellow carnation means they’re a disappointment, and that certain flowers can be given as an elegant, yet refined middle finger! Please bring back flowers as a way to communicate things—consider this a patch update to living that I so desperately yearn for. It would remove a lot of ambiguity and cut down on the time I must spend, deciphering whatever the heck neurotypicals are feeling.

References

Camellia sinensis

Tea Leaf Grading

Tea

History of Camellias

The Lady of the Camellias

Hanakotoba Guide

The Language of Flowers

Plants of the Chinese New Year

[whitepolaris]

Mystery woman of Aztalan

Few archaeological sites in the nation can equal the mysterious allure of the ancient ruins near Lake Mills called Aztalan. Studded with huge conical and flat-topped pyramidal mounds built by a Native American community around the eleven century, the site was once a bustling village of five hundred, surrounded by a massive fortified wall of logs and wattle. Apparently an important trade and ceremonial center, Aztalan was a northern outpost of a much larger city, called Cahokia, which also featured pyramidal mounds. Located near East St. Louis, Illinois, Cahokia once supported about thirty-five thousand people and was easily reachable via the Mississippi River system, hence our name for them-Mississippians. But the site of Aztalan, first discovered by settlers in 1836, received its name because of the idea, now largely discredited, that it was somehow connected to the Aztecs of Mexico.

Atzalan flourished for about two hundred years, then disappeared suddenly around the year 1200 for unknown reasons. But one female resident, safely deposited in a burial mound, poses perhaps the biggest mystery of all.

Unearthed in 1919 by Dr. S. A. Barrett in a grave situated on what would have been a high point over-looking the Crawfish River, she was dubbed the Princess because of her splendid costume. Her body was lavishly draped in three separate beaded belts, each measuring about four feet in length and six inches in width. The beads, numbered 1,996 were made from the shells of mussels from local rivers and as far as the Gulf of Mexico. The shells on each belt were graded from largest to smallest form one end of the belt to the other. Measurements of the skeleton indicated that the woman had been stand five feet six or seven inches in height, tall for that time; further study revealed that she had a spinal deformity. It is estimated that she had been about twenty-five at the time of her death.

Although her burial mound was originally forty-seven feet in diameter and probably rose about six feet above the ground, most of its soil was hauled away over the years. Judging from the mound's original size and the richness of the burial garb, it is believed that the young woman was a member of the ruling class. Some think she may have been a priestess/shaman. Whoever she was, a former historical museum groundskeeper, Don Schuler, made a discovery that indicates she may have a woman of religious significance to her people.

While clearing a tangle of brush behind the museum, Schuler found a flat, slightly hollowed-out stone slab measuring about two feet square set into the earth. He called in an archaeological expert, who thought that because of the slab's position, it might have been an offering place for the burial shrine.

The offering stone, located about eighty feet from the mound, was later blessed in a special ceremony by a Native American shaman. Schuler witnessed the ceremony. The shaman lit a smudge pot and placed three pieces of charcoal on the stone, lighting one with a stick made of sage and cedar. Although he had lit only one piece of charcoal, the other two pieces immediately leaped into flame as well. "I saw it myself," said Schuler. "He never touched the two pieces with his fire."

Some archaeologists, however, believe that the woman was not from Aztalan but a member of one of the Woodland Indian tribes, especially since her burial site was found outside the village enclosure; the offering stone may have also been placed by the Woodland people. And the origin of another stone unearthed outside the walls, a boulder wrapped in birch bark, is likewise unknown. The mixture of Woodland and Mississippian artifacts continues to be one of the most baffling features about the site.

It's amazing that anything at all has remained of Aztalan to study. When the site was first mapped in 1850, over forty mounds existed. Only a fraction remained by 1912, when some portions of the site were purchased by area residents and named Mound Park. Farmers hailed away soil from the pyramid mounds to level their fields, and souvenir hunters dug artifacts.

The archaeological site was originally called the Ancient City by settlers and local Woodland tribes alike. The fact that Woodland artifacts were found throughout the site suggests that some "locals" were on friendly terms with the Mississippians. Not all were, however. The fortified city wall is suggestive to warfare, and bones that appears been cracked to remove the marrow were found here. These raise the specter of ritual cannibalism, a practice that usually involved consuming parts of conquered enemies in order to take their courage or other desired characteristics.

Strangely, both Atzlatan's and Cahokia's inhabitants cleared out around the year 1200. Some people speculate that the Mississippians migrated south to become the Aztec population of Mexico, though few anthropologists think so. But according to Schuler, many tribal members he's talked to, including one Mexico Aztec who claims to be a direct descendant, believe it's true.

Schuler and other historians, find further evidence of a link between the Aztalan Indians, the Cahokians, and the Aztecs in the way key elements of the mounds and main buildings of each culture align with one another and with features of the landscape. According to Schuler, a rise near Aztalan named Christmas Hill by settlers, for instance, lines up with the Princess Mound in same azimuth, or distance in degrees from the North Star, as do similar structures in Cahokia and in Aztec settlements in Mexico.

In 1948, Mound Park was donated to the Wisconsin Conservation Department, which bought the rest of the site and named it Aztalan State Park. The largest mound, a flat-topped pyramid built on a natural terrace with a series of steps to the top, was rebuilt in 1951. The Princess Mound can be seen directly behind the Baptist church that serves as the Aztalan Historical Museum.

One of the most enduring mysteries of Aztalan is where the other inhabitants were buried. Except for the Princess Mound and a few isolated remains, no other burials have been found nearby.

Aztalan State Park is located three lies east of Lake Mills on County Highway Q. It is open May through October. The area is considered sacred ground by Native American tribes and should be treated with respect. Federal law prohibits any type of digging or destructive acts.

Haunted Aztalan

Have you ever heard about Aztalan State Park being haunted? Well, our group heard rumors about it, so we went there in June. We barely had one picture that turned out normal. Most had orbs, ectoplasm, strange streaks of light, mists, shadows. I could go on! We didn't stay there overnight (wish we would have, and we are going there for an overnight camping trip).

But anyways, almost all of us felt sick there after about an hour. We were dizzy, nauseous, lightheaded. I was getting a horrible migraine, almost like a sinus headache. We found out later, on the way home, that we all had an odd ringing in our ears! A lot more than we anticipated! A few of us thought we saw shadows (and it was still light out-we were there only from, about 11 a.m.-2 p.m.). The investigation ended a lot sooner than we anticipated, just because we all felt so yucky.

On the drive home, we all proceeded to feel better after like 10 minutes. We wanted to stay, as we did get crazy feelings of death and suffering, as well as torture, which is weird, because that didn't jibe with Indian burial grounds.

Well, upon research, I didn't find anything about an Indian burial ground, but I did find many stories, fables, or whatever you will call it, that around 1320 A.D., a huge walled pyramid city flourished in Aztalan that gave way to the black side of Cthulhu, a demonic and monstrous entity who is said to lie "dead but dreaming"-their "god" or "titan." Their citizens then delved into human sacrifice and cannibalism, which ultimately climaxed in the destruction of their vast ceremonial center.

But we plan on going back again and will test a theory-that we can use Dramamine, Tums, Pepto, etc. to make sure we don't feel like that again. I hope to remember the exact spot we were at! -Heidi

[robotpussy]

Sacheen Littlefeather (Apache/Yaqui/Ariz.), the Native American actress and activist who took to the stage at the 1973 Academy Awards to reveal that Marlon Brando would not accept his Oscar for The Godfather, has died. She was 75.

Littlefeather died at noon Sunday at her home in the Northern California city of Novato surrounded by her loved ones, according to a statement sent out by her caretaker. The Academy of Motion Picture Arts and Sciences, which reconciled with Littlefeather in June and hosted a celebration in her honor just two weeks ago, revealed the news on social media Sunday night.

Littlefeather disclosed in March 2018 that she had been diagnosed with stage 4 breast cancer, and it had metastasized in recent years. Brando had decided to boycott the March 1973 Oscars in protest of how Native Americans were portrayed onscreen as well as to pay tribute to the ongoing occupation at Wounded Knee, in which 200 members of the American Indian Movement (AIM) faced off against thousands of U.S. marshals and other federal agents in the South Dakota town. Speaking in measured tones but off-the-cuff — Brando, who told her not to touch the trophy, had given her a typed eight-page speech, but telecast producer Howard Koch informed her she had no more than 60 seconds — she continued, “And the reasons for this being are the treatment of American Indians today by the film industry … and on television in movie reruns, and also with recent happenings at Wounded Knee.” Littlefeather’s remarks were met in the building by a smattering of boos as well as applause, but public sentiment in the immediate aftermath of her appearance was largely negative. Some media outlets questioned her Native heritage (her father was Apache and Yaqui and her mother was white) and claimed she rented her costume for the ceremony, while conservative celebrities including John Wayne, Clint Eastwood and Charlton Heston — three actors who had starred in many a Western — reportedly criticized Brando and Littlefeather’s actions. As she was becoming an indelible part of Oscar lore, Wayne “was in the wings, ready to have me taken off stage,” she told the Los Angeles Times in 2016. “He had to be restrained by six security guards.” 

Regardless, nearly 50 years later, the Academy issued her an apology.

“The abuse you endured because of this statement was unwarranted and unjustified,” then-AMPAS president David Rubin wrote to her in a letter dated June 18. “The emotional burden you have lived through and the cost to your own career in our industry are irreparable. For too long the courage you showed has been unacknowledged. For this, we offer both our deepest apologies and our sincere admiration.”

Although Brando’s stunt had the intended effect of renewing attention on Wounded Knee, Littlefeather said it put her life at risk and killed her acting career, claiming that she lost guild memberships and was banned from the industry. (In addition, the Academy subsequently prohibited winners from sending proxies to accept — or reject — awards on their behalf.)

“I was blacklisted — or, you could say, ‘redlisted,'” Littlefeather said in her documentary. “Johnny Carson, Dick Cavett and others didn’t want me on their shows. … The doors were closed tight, never to reopen.”

Littlefeather managed to appear in a handful of films (The Trial of Billy Jack, Johnny Firecloud and Winterhawkamong them) before she quit acting for good and earned a degree in holistic health from Antioch University with a minor in Native American medicine. Her work in wellness included writing a health column for the Kiowa tribe newspaper in Oklahoma, teaching in the traditional Indian medicine program at St. Mary’s Hospital in Tucson, Arizona, and working with Mother Teresa on behalf of AIDS patients in the Bay Area. She would go on to serve as a founding board member of the American Indian AIDS Institute of San Francisco.

Via The Hollywood Reporter

[reanimatedcourier]

How to Write Indigenous Characters Without Looking like a Jackass:

Update as of December 26th, 2020: I have added a couple new sections about naming and legal terms, as well as a bit of reading on the Cherokee Princess phenomenon.

Boozhoo (hello) Fallout fandom! I'm a card-carrying Anishinaabe delivering this rough guide about writing Indigenous characters because wow, do I see a lot of shit.

Let's get something out of the way first: Fallout's portrayal of Indigenous people is racist. From a vague definition of "tribal" to the claims of them being "savage" and "uncivilized" mirror real-world stereotypes used to dehumanize us. Fallout New Vegas' narrated intro has Ron Perlman saying Mr. House "rehabilitated" tribals to create New Vegas' Three Families. You know. Rehabilitate. As if we are animals. Top it off with an erasure of Indigenous people in the American Southwest and no real tribe names, and you've got some pretty shitty representation. The absence of Native American as a race option in the GECK isn't too great, given that two Native characters are marked "Caucasian" despite being brown. Butch Deloria is a pretty well-known example of this effect. (Addendum: Indigenous people can have any mix of dominant and recessive traits, as well as present different phenotypes. What bothers me is it doesn't accommodate us or mixed people, which is another post entirely.)

As a precautionary warning: this post and the sources linked will discuss racism and genocide. There will also be discussion of multiple kinds of abuse.

Now, your best approach will be to pick a nation or tribe and research them. However, what follows will be general references.

Terms that may come up in your research include Aboriginal/Native Canadian, American Indian/Native American, Inuit, Métis, and Mestizo. The latter two refer to cultural groups created after the discovery of the so-called New World. (Addendum made September 5th, 2020: Mestizo has negative connotations and originally meant "half breed" so stick with referring to your mixed Latine and Indigenous characters as mixed Indigenous or simply by the name of their people [Maya, Nahua].)

As a note, not every mixed person is Métis or Mestizo. If you are, say, Serbian and Anishinaabe, you would be mixed, but not Métis (the big M is important here, as it refers to a specific culture). Even the most liberal definition caps off at French and British ancestry alongside Indigenous (some say Scottish and English). Mestizo works the same, since it refers to descendants of Spanish conquistadors/settlers and Indigenous people.

Trouble figuring out whose land is where? No problem, check out this map.

Drawing

Don't draw us with red skin. It's offensive and stereotypical.

Tutorial for Native Skintones

Tutorial for Mixed Native Skintones

Why Many Natives Have Long Hair (this would technically fit better under another category, but give your Native men long hair!)

If You're Including Traditional Wear, Research! It's Out There

Languages

Remember, there are a variety of languages spoken by Indigenous people today. No two tribes will speak the same language, though there are some that are close and may have loan words from each other (Cree and Anishinaabemowin come to mind). Make sure your Diné (you may know them as Navajo) character doesn't start dropping Cree words.

Here's a Site With a Map and Voice Clips

Here's an Extensive List of Amerindian Languages

Keep in mind there are some sounds that have no direct English equivalents. But while we're at it, remember a lot of us speak English, French, Spanish, or Portuguese. The languages of the countries that colonized us.

Words in Amerindian languages tend to be longer than English ones and are in the format of prefix + verb + suffix to get concepts across. Gaawiin miskwaasinoon is a complete sentence in Anishinaabemowin, for example (it is not red).

Names

Surprisingly, we don't have names like Passing Dawn or Two-Bears-High-Fiving in real life. A lot of us have, for lack of better phrasing, white people names. We may have family traditions of passing a name down from generation to generation (I am the fourth person in my maternal line to have my middle name), but not everyone is going to do that. If you do opt for a name from a specific tribe, make sure you haven't chosen a last name from another tribe.

Baby name sites aren't reliable, because most of the names on there will be made up by people who aren't Indigenous. That site does list some notable exceptions and debunks misconceptions.

Here's a list of last names from the American census.

Indian Names

You may also hear "spirit names" because that's what they are for. You know the sort of mystical nature-related name getting slapped on an Indigenous character? Let's dive into that for a moment.

The concept of a spirit name seems to have gotten mistranslated at some point in time. It is the name Creator calls you throughout all your time both here and in the spirit world. These names are given (note the word usage) to you in a ceremony performed by an elder. This is not done lightly.

A lot of imitations of this end up sounding strange because they don't follow traditional guidelines. (I realize this has spread out of the original circle, but Fallout fans may recall other characters in Honest Hearts and mods that do this. They have really weird and racist results.)

If you're not Indigenous: don't try this. You will be wrong.

Legal Terms

Now, sometimes the legal term (or terms) for a tribe may not be what they refer to themselves as. A really great example of this would be the Oceti Sakowin and "Sioux". How did that happen, you might be wondering. Smoky Mountain News has an article about this word and others, including the history of these terms.

For the most accurate information, you are best off having your character refer to themselves by the name their nation uses outside of legislation. A band name would be pretty good for this (Oglala Lakota, for example). I personally refer to myself by my band.

Cowboys

And something the Fallout New Vegas fans might be interested in, cowboys! Here's a link to a post with several books about Black and Indigenous cowboys in the Wild West.

Representation: Stereotypes and Critical Thought

Now, you'll need to think critically about why you want to write your Indigenous character a certain way. Here is a comprehensive post about stereotypes versus nuance.

Familiarize yourself with tropes. The Magical Indian is a pretty prominent one, with lots of shaman-type characters in movies and television shows. This post touches on its sister tropes (The Magical Asian and The Magical Negro), but is primarily about the latter.

Say you want to write an Indigenous woman. Awesome! Characters I love to see. Just make sure you're aware of the stereotypes surrounding her and other Women of Color.

Word to the wise: do not make your Indigenous character an alcoholic. "What, so they can't even drink?" You might be asking. That is not what I'm saying. There is a pervasive stereotype about Drunk Indians, painting a reaction to trauma as an inherent genetic failing, as stated in this piece about Indigenous social worker Jessica Elm's research. The same goes for drugs. Ellen Deloria is an example of this stereotype.

Familiarize yourself with and avoid the Noble Savage trope. This was used to dehumanize us and paint us as "childlike" for the sake of a plot device. It unfortunately persists today.

Casinos are one of the few ways for tribes to make money so they can build homes and maintain roads. However, some are planning on diversifying into other business ventures.

There's a stereotype where we all live off government handouts. Buddy, some of these long-term boil water advisories have been in place for over twenty years. The funding allocated to us as a percentage is 0.39%: less than half a percent to fight the coronavirus. They don't give us money.

"But what about people claiming to be descended from a Cherokee princess?" Cherokee don't and never had anything resembling princesses. White southerners made that up prior to the Civil War. As the article mentions, they fancied themselves "defending their lands as the Indians did".

Also, don't make your Indigenous character a cannibal. Cannibalism is a serious taboo in a lot of our cultures, particularly northern ones.

Our lands are not cursed. We don't have a litany of curses to cast on white people in found footage films. Seriously. We have better things to be doing. Why on earth would our ancestors be haunting you when they could be with their families? Very egotistical assumption.

Indigenous Ties and Blood Quantum

Blood quantum is a colonial system that was initially designed to "breed out the Indian" in people. To dilute our bloodlines until we assimilated properly into white society. NPR has an article on it here.

However, this isn't how a vast majority of us define our identities. What makes us Indigenous is our connections (or reconnection) to our families, tribes, bands, clans, and communities.

Blood quantum has also historically been used to exclude Black Natives from tribal enrollment, given that it was first based on appearance. So, if you looked Black and not the image of "Indian" the white census taker had in his brain, you were excluded and so were your descendants.

Here are two tumblrs that talk about Black Indigenous issues and their perspectives. They also talk about Aboriginal and Torres Strait Islander people of Australia.

However, if you aren't Indigenous, don't bring up blood quantum. Don't. This is an issue you should not be speaking about.

Cherokee Princess Myth

"Princess" was not a real position in any tribe. The European idea of monarchy did not suddenly manifest somewhere else. The closest probable approximation may have been the daughter of a chief or other politically prominent person. But princess? No.

Here is an article talking about possible origins of this myth. Several things are of note here: women from other tribes may have bee shoved under this label and the idea of a "Cherokee Princess" had been brought up to explain the sudden appearance of a brown-skinned (read: half Black) family member.

For a somewhat more in depth discussion of why, specifically, this myth gets touted around so often, Timeline has this piece.

Religion

Our religions are closed. We are not going to tell you how we worship. Mostly because every little bit we choose to share gets appropriated. Smudging is the most recent example. If you aren't Indigenous, that's smoke cleansing. Smudging is done in a specific way with ceremonies and prayers.

Now, a lot of us were forcibly converted. Every residential school was run by Christians. So plenty of us are Catholic, Baptist, Anglican, Lutheran, etc. Catholicism in Latin America also has influence from the Indigenous religions in that region.

Having your Indigenous character pray or carry rosaries wouldn't be a bad thing, if that religion was important to them. Even if they are atheist, if they lived outside of a reserve or other Indigenous communities, they might have Christian influences due to its domination of the Western world.

Settler Colonialism and the White Savior Trope

Now we've come to our most painful section yet. Fallout unintentionally has an excellent agent of settler-colonialism, in particular the Western Christian European variety, in Caesar's Legion and Joshua Graham.

(Addendum: Honest Hearts is extremely offensive in its portrayal of Indigenous people, and egregiously shows a white man needing to "civilize" tribals and having to teach them basic skills. These skills include cooking, finding safe water, and defending themselves from other tribes.)

Before we dive in, here is a post explaining the concept of cultural Christianity, if you are unfamiliar with it.

We also need to familiarize ourselves with The White Man's Burden. While the poem was written regarding the American-Philippine war, it still captures the attitudes toward Indigenous folks all over the world at the time.

As this article in Teen Vogue points out, white people like to believe they need to save People of Color. You don't need to. People of Color can save themselves.

Now, cultural Christianity isn't alone on this side of the pond. Writer Teju Cole authored a piece on the White Savior Industrial Complex to describe mission trips undertaken by white missionaries to Africa to feed their egos.

Colonialism has always been about the acquisition of wealth. To share a quote from this paper about the ongoing genocide of Indigenous peoples: "Negatively, [settler colonialism] strives for the dissolution of native societies. Positively, it erects a new colonial society on the expropriated land base—as I put it, settler colonizers come to stay: invasion is a structure not an event. In its positive aspect, elimination is an organizing principal of settler-colonial society rather than a one-off (and superseded) occurrence. The positive outcomes of the logic of elimination can include officially encouraged miscegenation, the breaking-down of native title into alienable individual freeholds, native citizenship, child abduction, religious conversion, resocialization in total institutions such as missions or boarding schools, and a whole range of cognate biocultural assimilations. All these strategies, including frontier homicide, are characteristic of settler colonialism. Some of them are more controversial in genocide studies than others." (Positive, here, is referring to "benefits" for the colonizers. Indigenous people don't consider colonization beneficial.)

An example of a non-benefit, the Church Rock disaster had Diné children playing in radioactive water so the company involved could avoid bad publicity.

Moving on, don't sterilize your Indigenous people. Sterilization, particularly when it is done without consent, has long been used as a tool by the white system to prevent "undesirables" (read, People of Color and disabled people) from having children. Somehow, as of 2018, it wasn't officially considered a crime.

The goal of colonization was to eliminate us entirely. Millions died because of exposure to European diseases. Settlers used to and still do separate our children from us for reasons so small as having a dirty dish in the sink. You read that right, a single dirty dish in your kitchen sink was enough to get your children taken and adopted out to white families. This information was told to me by an Indigenous social work student whose name I will keep anonymous.

It wasn't until recently they made amendments to the Indian Act that wouldn't automatically render Indigenous women non-status if they married someone not Indigenous. It also took much too long for Indigenous families to take priority in child placement over white ones. Canada used to adopt Indigenous out to white American families. The source for that statement is further down, but adoption has been used as a tool to destroy cultures.

I am also begging you to cast aside whatever colonialist systems have told you about us. We are alive. People with a past, not people of the past, which was wonderfully said here by Frank Waln.

Topics to Avoid if You Aren't Indigenous

Child Separation. Just don't. We deserve to remain with our families and our communities. Let us stay together and be happy that way.

Assimilation schools. Do not bring up a tool for cultural genocide that has left lasting trauma in our communities.

W/ndigos. I don't care that they're in Fallout 76. They shouldn't be. Besides, you never get them right anyway.

Sk/nwalkers. Absolutely do not. Diné stories are not your playthings either.

I've already talked about drugs and alcohol. Do your research with compassion and empathy in mind. Indigenous people have a lot of pain and generational trauma. You will need to be extremely careful having your Indigenous characters use drugs and alcohol. If your character can be reduced to their (possible) substance abuse issues, you need to step back and rework it. As mentioned in Jessica Elm's research, remember that it isn't inherent to us.

For our final note: remember that we're complex, autonomous human beings. Don't use our deaths to further the stories of your white characters. Don't reduce us to some childlike thing that needs to be raised and civilized by white characters. We interact with society a little differently than you do, but we interact nonetheless.

Meegwetch (thank you) for reading! Remember to do your research and portray us well, but also back off when you are told by an Indigenous person.

This may be updated in the future, it depends on what information I come across or, if other Indigenous people are so inclined, what is added to this post.

[writingwithcolor]

Jurassic period alien interacting with key cultures and historical figures in Middle East & Asia throughout history

@ketchupmaster400​ said:

Hello, so my question is for a character I’ve been working on for quite a while but wasn’t sure about a few things. So basically at the beginning of the universe there was this for less being made up of dark matter and dark energy. Long story short it ends up on earth during the Jurassic Period. It has the ability to adapt and assimilate into other life animals except it’s hair is always black and it’s skin is always white and it’s eyes are always red. It lives like this going from animal to animal until it finally becomes human and gains true sentience and self awareness. As a human it lives within the Middle East and Asia wondering around trying to figure out its purpose and meaning. So what I initially wanted to do with it was have small interactions with the dark matter human and other native humans that kinda helped push humanity into the direction it is now. For example, Mehndhi came about when the dark matter human was drawing on their skin because it felt insecure about having such white skin compared to other people. And ancient Indians saw it and thought it was cool so they adopted it and developed it into Mehndi. Minor and small interactions though early history leading to grander events. Like they would be protecting Jerusalem and it’s people agains the Crusaders later on. I also had the idea of the the dark matter human later on interacting with the prophets Jesus Christ and Muhammad. With Jesus they couldn’t understand why he would sacrifice himself even though the people weren’t deserving. And then Jesus taught them that you have to put other before yourself and protecting people is life’s greatest reward. And then with the prophet Muhammad, I had the idea that their interaction was a simple conversation that mirrors the one he had with the angel Jibril, that lead to the principles of Islam. Now with these ideas I understand the great importance of how not to convey Islam and I’ve been doing reasearch, but I am white and I can understand how that may look trying to write about a different religion than my own. So I guess ultimate my question is, is this ok to do? Is it ok to have an alien creature interact with religious people and historical events as important as they were? Like I said I would try to be as accurate and as respectable as possible but I know that Islam can be a touchy subject and the last thing I would want is to disrespect anyone. The main reason I wanted the dark matter being in the Middle East was because I wanted to do something different because so much has been done with European and American stuff I wanted to explore the eastern side of the world because it’s very beau and very rich with so many cultures that I want to try and represent. I’m sorry for the long post but I wanted you guys to fully understand what my idea was. Thank you for your time and hope you stay safe.

Disclaimer:

The consensus from the moderators was that the proposed character and story is disrespectful from multiple cultural perspectives. However, we can’t ignore the reality that this is a commonly deployed trope in many popular science fiction/ thriller narratives. Stories that seek to take religious descriptions of events at face value from an areligious perspective particularly favor this approach. Thus, we have two responses:

Where we explain why we don’t believe this should be attempted.

Where we accept the possibility of our advice being ignored.

1) No - Why You Shouldn’t Do This:

Hi! I’ll give you the short answer first, and then the extended one.

Short answer: no, this is not okay.

Extended answer. I’ll divide it into three parts.

1) Prophet Muhammad as a character:

Almost every aspect of Islam, particularly Allah (and the Qur’an), the Prophet(s) and the companions at the time of Muhammad ﷺ, are strictly kept within the boundaries of real life/reality. I’ll assume this comes from a good place, and I can understand that from one side, but seriously, just avoid it. It is extremely disrespectful and something that is not even up to debate for Muslims to do, let alone for non-Muslims. Using Prophet Muhammad as a character will only bring you problems. There is no issue with mentioning the Prophet during his lifetime when talking about his attributes, personality, sayings or teachings, but in no way, we introduce fictional aspects in a domain that Muslims worked, and still work, hard to keep free from any doubtful event or incident. Let’s call it a closed period: we don’t add anything that was not actually there.

Reiterating then, don’t do this. There is a good reason why Muslims don’t have any pictures of Prophet Muhammad. We know nothing besides what history conveyed from him. 

After this being said, there is another factor you missed – Jesus is also an important figure in Islam and his story from the Islamic perspective differs (a lot) from that of the Christian perspective. And given what you said in your ask, you would be taking the Christian narrative of Jesus. If it was okay to use Prophet Muhammad as a character (reminder: it’s not) and you have had your dark matter human interacting with the biblical Jesus, it will result in a complete mess; you would be conflating two religions.

2) Crusaders and Jerusalem:

You said this dark matter human will be defending Jerusalem against the Crusaders. At first, there is really no problem with this. However, ask yourself: is this interaction a result of your character meeting with both Jesus and Prophet Muhammed? If yes, please refer to the previous point. If not, or even if you just want to maintain this part of the story, your dark matter human can interact with the important historical figures of the time. For example, if you want a Muslim in your story, you can use Salah-Ad-Din Al-Ayoubi (Saladin in the latinized version) that took back Jerusalem during the Third Crusade. Particularly, this crusade has plenty of potential characters. 

Also, featuring Muslim characters post Prophet Muhammad and his companions’ time, is completely fine, just do a thorough research.

 3) Middle Eastern/South Asian settings and Orientalism:

The last point I want to remark is with the setting you chose for your story. Many times, when we explore the SWANA or South Asian regions it’s done through an orientalist lens. Nobody is really safe from falling into orientalism, not even the people from those regions. My suggestion is educating yourself in what orientalism is and how it’s still prevalent in today’s narrative. Research orientalism in entertainment, history... and every other area you can think of. Edward Said coined this term for the first time in history, so he is a good start. There are multiple articles online that touch this subject too. For further information, I defer to middle eastern mods. 

- Asmaa

Racism and Pseudo-Archaeology:

A gigantic, unequivocal and absolute no to all of it, lmao. 

I will stick to the bit about the proposed origin of mehendi in your WIP, it’s the arc I feel I’m qualified to speak on, Asmaa has pretty much touched upon the religious and orientalism complications. 

Let me throw out one more word: pseudoarchaeology. That is, taking the cultural/spiritual/historical legacies of ancient civilizations, primarily when it involves people of colour, and crediting said legacies to be the handiwork of not just your average Outsider/White Saviour but aliens. I’ll need you to think carefully about this: why is it that in so much of media and literature pertaining to the so-called “conspiracy theories” dealing with any kind of extraterrestrial life, it’s always Non-Western civilizations like the Aztec, the ancient Egyptians, the Harappans etc who are targeted? Why is it that the achievements of the non West are so unbelievable that it’s more feasible to construct an idea of non-human, magical beings from another planet who just conveniently swooped in to build our monuments and teach us how to dress and what to believe in? If the answer makes you uncomfortable, it’s because it should: denying the Non-West agency of their own feats is not an innocent exercise in sci-fi worldbuilding, it comes loaded with implications of racial superiority and condescension towards the intellect and prowess of Non-European cultures. 

Now, turning to specifics:

Contrary to what Sarah J. Maas might believe- mehendi designs are neither mundane, purely aesthetic tattoos nor can they be co-opted by random Western fantasy characters. While henna has existed as an art form in various cultures, I’m limiting my answer to the Indian context, (specifying since you mention ancient India). Mehendi is considered one of the tenets of the Solah Shringar- sixteen ceremonial adornments for Hindu brides, one for each phase of the moon, as sanctioned by the Vedic texts. The shade of the mehendi is a signifier for the strength of the matrimonial bond: the darker the former, the stronger the latter. Each of the adornments carries significant cosmological/religious symbolism for Hindus. To put it bluntly, when you claim this to be an invention of the aliens, you are basically taking a very sacred cultural and artistic motif of our religion and going “Well actually….extraterrestrials taught them all this.”

In terms of Ayurveda (Traditional holistic South Asian medicine)  , mehendi was used for its medicinal properties. It works as a cooling agent on the skin and helps to alleviate stress, particularly for the bride-to-be. Not really nice to think that aliens lent us the secrets of Ayurvedic science (pseudoarchaeology all over again). 

I’m just not feeling this arc at all. The closest possible alternative I could see to this is the ancient Indian characters incorporating some specific stylistic motifs in their mehendi in acknowledgement to this entity, in the same vein of characters incorporating motifs of tribute into their armour or house insignia, but even so, I’m not sure how well that would play out. If you do go ahead with this idea, I cannot affirm that it will not receive backlash.

-Mimi

These articles might help:

 Pseudoarchaeology and the Racism Behind Ancient Aliens

A History of Indian Henna (this studies mehendi origins mostly with reference to Mughal history)

Solah Shringar

2) Not Yes, But If Ignoring the Above:

I will be the dissenting voice of “Not No, But Here Are The Big Caveats.” Given that there is no way to make the story you want to tell palatable to certain interpretations of Islam and Christianity, here is my advice if the above arguments did not sufficiently deter you.

1. Admiration ≠ Research: It is not enough to just admire cultures for their richness and beauty. You need to actually do the research and learn about them to determine if the story you want to tell is a good fit for the values and principles these cultures prioritize. You need to understand the significance of historical figures and events to understand the issues with attributing the genesis of certain cultural accomplishments to an otherworldly influence. 1.

2. Give Less Offense When Possible and Think Empathetically: You should try to imagine the mindsets of those you will offend and think about to what degree you can soften or ameliorate certain aspects of your plot, the creature’s characteristics, and the creature’s interactions with historical figures to make your narrative more compatible. There is no point pretending that much of areligious science fiction is incompatible with monotheist, particularly non-henotheistic, religious interpretations as well as the cultural items and rituals derived from those religious interpretations. One can’t take “There is no god, just a lonely alien” and make that compatible with “There is god, and only in this particular circumstance.” Thus:

As stated above by Asmaa and Mimi, there is no escaping the reality the story you propose is offensive to some. Expect their outcry to be directed towards you. Can you tolerate that?

Think about how you would feel if someone made a story where key components of your interpretation of reality are singled out as false. How does this make you feel? Are you comfortable doing that to others?

3. Is Pseudoarchaeology Appropriate Here?: Mimi makes a good point about the racial biases of pseudoarchaeology. Pseudoarchaeology is a particular weakness of Western-centric atheist sci-fi. Your proposed story is the equivalent of a vaguely non-descript Maya/Aztec/Egyptian pyramid or Hindu/ Buddhist-esque statue being the source for a Resident Evil bio weapon/ Predator nest/ Assassin’s Creed Isu relic.

Is this how you wish to draw attention to these cultures you admire? While there is no denying their ubiquity in pop-culture, such plots trivialize broad swathes of non-white history and diminish the accomplishments of associated ethnic groups. The series listed above all lean heavily into these tropes either because the authors couldn’t bother to figure out something more creative or because they are intentionally telling a story the audience isn’t supposed to take seriously.*

More importantly, I detect a lot of sincerity in your ask, so I imagine such trivialization runs counter to your expressed desire to depict Eastern cultures in a positive and accurate manner.

4. Freedom to Write ≠ Freedom from Consequence: Once again, as a reminder, it’s not our job to reassure you as to whether or not what you are proposing is ok. Asmaa and Mimi have put a lot of effort into explaining who you will offend and why.  We are here to provide context, but the person who bears the ultimate responsibility for how you choose to shape this narrative, particularly if you share this story with a wide audience, is you. Speaking as one writer to another, I personally do not have a strong opinion one way or the other, but I think it is important to be face reality head-on.

- Marika.

* This is likely why the AC series always includes that disclaimer stating the games are a product of a multicultural, inter-religious team and why they undermine Western cultures and Western religious interpretations as often (if not moreso) than those for their non-Western counterparts.

Note: Most WWC asks see ~ 5 hours of work from moderators before they go live. Even then, this ask took an unusually long amount of time in terms of research, emotional labor and discussion. If you found this ask (and others) useful, please consider tipping the moderators (link here), Asmaa (coming eventually) and Mimi (here). I also like money - Marika.

[amer-ainu]

Joaqlin Estus Indian Country Today

On Nov. 3, Todd Gloria, Tlingit, aged 42, was elected mayor of San Diego, the nation’s 8th largest and California’s second-largest city.

Gloria is the first openly gay and the first person of color to be elected as San Diego’s mayor, as well as “the first Native American and Filipino-American mayor elected in a US city of over a million people…” according to the Los Angeles Times.

He was born in San Diego. In a 2009 interview he said he’s Native American, Filipino and “a little bit of Dutch and Puerto Rican.” In 2018, representatives of the 30,000 citizens of the Central Council of Tlingit and Haida Indian Tribes of Alaska, which has headquarters in Juneau, Alaska, adopted a resolution honoring Gloria for his leadership.

His Tlingit ancestors are from Klukwan and Haines, Alaska. His grandfather, Louis J. Gloria, of Juneau then El Centro, California, served on the board of the Alaska Native corporation for southeast Alaska, Sealaska, from 1979 to 1988, when the for-profit company went from being in the red to having assets in the tens of millions of dollars.

Gloria told reporter Christy Scannell of San Diego Uptown News his background is, “a classic San Diego story in the sense that all four of my grandparents came from different parts of the world because of the Navy and the military – so from Juneau, Alaska; Tulsa, Okla.; San Juan, Puerto Rico; and Manila. My grandfathers were in the service. My paternal grandmother came here because her father was in the service. My maternal grandmother came here to work in the factories. And they just all stayed.”

Todd Gloria, a Democrat, said his lifelong career in public service was inspired by his parents, who worked as a maid and gardener in his youth. His father went on to a career in aeronautics.

When asked how his ethnicity shapes him, Gloria said, “I think certainly being part Native American and being very sensitive to issues of sovereignty and things of that nature is probably something that someone else wouldn’t necessarily bring to the table. And a real understanding, because I think unfortunately for Native Americans the understanding of them is fairly superficial and unfortunately cartoonish. The depth of that is far more complex.”

He said he’s helped educate others that some tribes have gaming but also there’s significant poverty. “My tribe does not game and so that presents some fiscal realities for us that are not common with a lot of San Diegans’ experiences.”

Gloria also has written, voted for, and supported legislation recognizing the right of Native Americans to wear cultural and traditional regalia at graduation ceremonies, and repatriation of artifacts. He served on the state Assembly’s Native American Affairs committee. And he’s brought Native Americans forward for recognition.

In September, the state Assembly adopted a bill by Gloria that would end the Immigration and Customs Enforcement’s practice of accessing gas and electric customer utility data to facilitate deportations. He’s also the author of legislation that strengthens protections for victims of domestic violence.

He said he’s also been embraced by the Filipino community.

David Garrick, of the San Diego Herald Tribune, wrote, “Openly gay, he will be the first mayor of color and arguably the city’s most powerful leader.” Garrick said Gloria’s power is due to the city having switched to a strong-mayor style of governance in 2005, and because, unlike most other mayors since then, the majority of city council seats are held by members of his own party, which bodes well for his initiatives.

“Further increasing his power, Gloria will be the first mayor in modern history to simultaneously have strong backing from the business community and organized labor, two groups who are often at odds,” Garrick noted. Police, firemen’s, and public employee unions endorsed Gloria, as well as a regional labor council, the county Democratic party, and the regional chamber of commerce, which usually backs Republicans.

According to a speech Gloria made after the election, he’ll use that greater influence to fulfill his vision of making San Diego one of the nation’s greatest cities. Throughout his career, Gloria has worked on housing, racial justice and climate, issues that he’ll continue to work to address. He’s worked to increase access for treatment of AIDS. He’s called for more affordable housing and less use of law enforcement to handle homelessness.

Gloria said the city is facing unprecedented challenges: a continued worsening public health crisis, an economic crisis due to the necessary response to the pandemic, and a housing and homelessness crisis, as well as, “A social reckoning rooted in a sense that is in systemic racism that has been long ignored in this country, but has been awakened by the murders of George Floyd, Briana Taylor, Ahmad, Aubrey, and Ray, Milton, and far too many others to list this evening.”

When President Donald Trump came to San Diego, Gloria said “Instead of using this as an opportunity to advance his divisive and racist border wall, I wish that he were coming to our community instead to look at issues that we need addressing, specifically our needs around trade and our region that help grow jobs. And of course our ongoing cross-border pollution problems…”

In another talk he said, “the true emergency facing our state, our nation and our world is climate change. And don't let anyone tell you anything different. Climate change will lead to more heat-related deaths, smaller crop yields, more people in poverty and slowing economic growth. It's the world's most vulnerable communities that will be hit first and worst because of its impacts.” He was urging Congressional action for a “green new deal.”

"...When members of Congress convene in Washington, it will be clear where California stands. We stand on the right side of history. We stand opposed to climate change. We stand up for science and we stand out for making sure that we continue to have a planet that we may live on.”

Gloria was elected to the city council in 2008 and served as council president from 2012 to 2014. He was interim mayor in 2013.

He’s proud of his role in turning around the city’s fiscal crisis, “I served as the city's budget chair for six of eight years that I was at city hall. We were able to take the city from massive budget deficits resulting from the great recession, and turn them into surpluses and reserves that thankfully will help mitigate some of the cuts that will be necessary going forward.”

Gloria was minority whip in the California State Assembly, the state’s legislative body. When he was first elected, he was the Assembly’s only enrolled tribal member and just its second Filipino-American legislator. Reporter Garrick noted Gloria is the first mayor since 1971with experience serving in the state Assembly.

Before that, Gloria was district director for a California U.S. Representative to Congress. He also worked for San Diego County's Health and Human Services Agency. He earned a Bachelor’s in history from University of California.

-

Joaqlin Estus, Tlingit, is a national correspondent for Indian Country Today, and a long-time Alaska journalist.

Indian Country Today is a nonprofit news organization. Will you support our work? All of our content is free. There are no subscriptions or costs. And we have hired more Native journalists in the past year than any news organization ─ and with your help we will continue to grow and create career paths for our people. Support Indian Country Today for as little as $10.

[shamandrummer]

Winona LaDuke: Native Environmentalism

I had the opportunity to meet Winona LaDuke and hear her speak at a conference years ago. LaDuke is a renowned Anishinaabe environmentalist, economist, writer and past two time vice-presidential candidate (with Ralph Nader), known for her work on tribal land claims and preservation, as well as women's rights. She is from the Makwa Dodaem (Bear Clan) of the White Earth Reservation in northern Minnesota. LaDuke was raised in Ashland Oregon, the daughter of Betty Bernstein and Vincent (Sun Bear) LaDuke. Her Anishinaabe father worked as an actor in Hollywood in supporting roles in Western movies before establishing himself as an author and spiritual leader in the 1980's. Her mother is an artist and writer who has gained an international reputation for her murals, paintings and sketches. LaDuke attended Harvard University, Massachusetts Institute of Technology and Antioch University. She has testified at the United Nations, U.S. Congress, state hearings, and is an expert witness on economics and the environment. She advocates primarily for the protection of the environment and the rights of women. In 1985, LaDuke helped found the Indigenous Women's Network. She worked with the Native organization Women of All Red Nations to publicize American forced sterilization of Native American women. In 1989, LaDuke founded the White Earth Land Recovery Project in Minnesota with the proceeds of a human rights award from Reebok. The goal is to buy back land in the White Earth Indian Reservation that non-Natives bought and to create enterprises that provide work to Anishinaabe. LaDuke is humorous, enlightening and above all political. She speaks with a Native voice without altering her language for non-Natives. Her words differ from establishment thinking and offer new ways of understanding the world and the solutions we need for the great issues of climate change. She conveys a beautiful and daring vision of political, spiritual and ecological transformation. LaDuke spoke at length about Native environmental issues and challenges. Despite making up a tiny fraction of the world's population, Indigenous peoples hold ancestral rights to some 65 percent of the planet. This poignant fact conveys the enormous role that Native peoples play not only as environmental stewards, but as political actors on the global stage.

All over the world, Native peoples are engaged in battles with hostile corporations and governments that claim the right to set aside small reserves for Native people, and then to seize the rest of their traditional territory. They are confronting the destructive practices of industry and leading the charge against climate change, while defending the rivers, forests and food systems that we all depend on. At the same time, they are blocking governments from eroding basic rights and freedoms and turning to the courts of the world to remedy over 500 years of historical wrongs. Native peoples are putting their lives on the line and fighting back for political autonomy and land rights. And all the while, they are breathing new life into the biocultural heritage that has the potential to sustain the entire human race.

Native Americans often articulate alternative environmental perspectives and relationships to the natural world. Indigenous mythologies and oral traditions express a non-anthropocentric environmental ethic. Indigenous groups offer ancient tried-and-tested knowledge and wisdom based on their own locally developed practices of resource use. And, as Native peoples themselves have insisted for centuries, they often understand and exhibit a holistic, interconnected and interdependent relationship to particular landscapes and to the totality of life, animate and inanimate, found there.

Perhaps the most important aspect of Indigenous cosmology is the conception of creation as a living process, resulting in a living universe in which a kinship exists between all things. Thus the Mother Earth is a living being, as are the Sun, Stars and the Moon. Hence the Creators are our family, our Grandparents or Parents, and all of their creations are children who are also our relations. LaDuke captured the essence of this concept when she said: "Native American teachings describe the relations all around--animals, fish, trees, and rocks--as our brothers, sisters, uncles, and grandpas...These relations are honored in ceremony, song, story, and life that keep relations close--to buffalo, sturgeon, salmon, turtles, bears, wolves, and panthers. These are our older relatives--the ones who came before and taught us how to live."

The industrialized West is largely unaware of how Indigenous societies have functioned, and the strengths they possess that industrial cultures have lacked. Our notions of progress are based on the idea that high tech means better and that industrial cultures are somehow more advanced socially. The current state of our threatened environment demands that communication channels be opened for dialogue and engagement with Native environmental ethics.  

When describing Indigenous environmental activism, LaDuke said, "Grassroots and land-based struggles characterize most of Native environmentalism. We are nations of people with distinct land areas, and our leadership and direction emerge from the land up." Each nation and community has its own unique cultural traditions linked to the land.

LaDuke detailed how different groups of Native people are contending with environmental issues and are seeking to address them at the local, community level. They are also forming national and international organizations that seek to help individual nations, in large part through information sharing and technical assistance. In the final analysis, however, each nation, reserve, or community has to confront its own issues and develop its own leadership. This must be stressed over and over again: each sovereign Native nation will deal with its own environmental issues in its own way. There is no single Native American government that can develop a collective Indigenous response to the crisis we all face. LaDuke emphasized that the environmental awareness of many Native American groups translates into a high level of respect for women in their communities. A good deal of evidence has shown that when women have high status, education, and choices, they tend to greatly enrich a community and to stabilize population growth. Many traditional American societies have been able to maintain balance with their environments because of the high status of women, a long period of nursing for infants, and/or the control of reproductive decisions by women. Many of the leaders in the Native struggle today are women. LaDuke pointed out that respect and humility form the foundation of Native lifeways, since they not only lead to minimal exploitation of other living things but also preclude the arrogance of colonial missionary activity, secular imperialism, and the oppressive patriarchy. She noted that: "In each deliberation we consider the impact on the seventh generation from now. Everything we have today we inherited, we are very, very fortunate today that our ancestors were strong people. We’re very, very fortunate that our ancestors took care of this land so well. We also know that those who are not yet here are counting on us not to mess this up…they’re counting on us to make sure that there will be water for them to drink, that there will still be fish, that the air will not be so poisoned or so hot that they cannot live."

Native people are not only trying to clean up uranium tailings, purify polluted water, and mount opposition to fossil fuel extraction; they are also continuing their spiritual ways of seeking to celebrate and support all life by means of ceremonies and prayers. As LaDuke told us in closing: "In our communities, Native environmentalists sing centuries-old songs to renew life, to give thanks for the strawberries, to call home fish, and to thank Mother Earth for her blessings."

[thetypedwriter]

Firekeeper’s Daughter Book Review

Disclaimer: Please keep in mind that all of my in-depth reviews contain spoilers. 

Firekeeper’s Daughter Book Review by Angeline Boulley 

Well, this book review came quicker than I thought it would (which after weeks since my last published review for an actual novel that may sound absurd, but I promise it isn’t). 

There’s a lot of great things about this book and a lot of really important representation, but I also found it to be an incredible slog to trudge through. 

Firekeeper's Daughter by Angeline Boulley is the story of a girl by the name of Daunis Fontaine who finds herself stuck between two worlds: her Fontaine side, also known as her zhaaganaash or white side, and her Native side, or known as her Anishinaabe side, or even more specifically, Ojibwe side. 

The debut novel from Boulley mainly describes Daunis’ struggle between these two worlds, the important people in them, and the war within herself to follow her heart, her gut, and her mind. 

In the background of this identity struggle, or perhaps largely influenced by it, Daunis finds herself inexplicably tangled up in a secret federal investigation into a specific type of meth being produced in Michigan’s Upper Peninsula that affects people not only in her community, but other Native communities as well. 

Suddenly finding herself becoming a spy, Daunis starts to learn and keep secrets, those in regards to the investigation as well as those regarding her feelings for fellow investigator-Jamie Johnson-an undercover narcotics cop posing as the cute new highschooler in town. 

As Daunis deals with her own internal struggles, her community, her relationships, and her burgeoning romance, her past, future, and present all collide and come to a head in this new novel. 

Now. Reading this summary, you might be thinking: this book sounds awesome! Love? Undercover cops? Drugs? Mystery? It has everything. 

And you’d be right. 

When I first read the jacket cover for this novel I knew it was a book I was inevitably going to read. Everything from the gorgeous cover art, to the intriguing summary, to the representation of Native Americans, I was completely drawn in. 

Too bad I didn’t like it very much. 

I will start off by saying that I think this book is incredible in its realistic depiction of the Ojibwe experience and I know how important it is to increase representation of all kinds of people and backgrounds in literature, especially YA literature. 

Boulley did an absolutely stunning job of relaying the nitty-gritty of the Ojibwe community-the elders, the geography, the food, the stigma, the finances, the politics, the reputation, the racism, the prejudice, the community, the love, the healing, and so much more. 

I always am in awe when authors utilize the golden rule of write what you know. Per the back jacket of the novel, Boulley herself states that she is an enrolled member of the Sault Ste. Marie Tribe of Chippewa Indians and an active storyteller of the Ojibwe community. 

This is beyond incredible. Having an accurate and active portrayal of people writing and drawing from their own experiences are powerful and significant. I could taste, feel, and see how clear and how real Boulley made the novel. 

I questioned a lot of things during this read, but the Ojibwe community in Michigan’s Upper Peninsula was not one of them. From vocabulary to the extreme details depicting Sugar Island to the care and craft when talking about specific ceremonies like funerals, Boulley did an outstanding job of bringing in what she knows from her own experience and that of her community in order to breathe life into these pages. 

This was by far the best part of the novel for me. 

On the back jacket, Boulley also states that she was a former Director of the Office of Indian Education at the U.S. Department of Education. While I did not know this until a few minutes ago when I sat down to write this review, I am in no way surprised. 

The book was extremely intelligent. I could viscerally tell that Boulley knows her stuff and does her research. Everything from biology and chemistry processes and vocabulary, to mushroom identification, to legal matters like having an underage informant, politics regarding becoming a member of the Ojibwe Tribe, and due process of the law regarding FBI cases was very clear cut, very detailed, and obviously very accurate. 

I appreciated how much time and effort was put into this, even if I did find a lot of it bone dry and dull, I still could appreciate the time, effort, and knowledge to make sure that everything in the novel was precise and correct. 

That being said, it also made the book come across almost like an informational pamphlet at times, or like I was reading non-fiction. I understand being accurate, and I applaud her for that, but I don’t need or want five pages of in-book description of how one of these processes work. Just give me the bare-bones outline and I will go from there and look it up more if I so desire. 

This brings me to my first critique of this book and a large reason it was so tedious to get through: it was mind-numbingly long. 

Now. I just read a 2,000 page fanfiction not that long ago. That is long, you could argue, and you would be right. But, none of All of the Young Dudes was a bore to get through (sad, sure, but not boring), whereas whole sections of Firekeeper’s Daughter were too dragged out and too explicitly explained that I inevitably got bored and nodded off. 

The pace was too slow and too bogged down with unimportant details, like Daunis’ daily visits to the elders or her overthinking every single thing, or her making lists of all the things she doesn’t know (these are long lists). 

She often spends whole pages grieving about her Uncle David as well as her best friend Lily, and while understandable and realistic in real life, it was not fun nor productive to read about over and over and over again. 

Take for example, the very beginning of the book. It takes over 100 pages for Daunis to realize the new-boy-next-door isn’t who he says he is and that he’s actually an undercover cop here to investigate a new strain of meth and asks for her help. 

Over 100 pages of set up. 

It was so goddamn boring. 

It got better once she became involved with the investigation, but then so did the whining, the overthinking, and the reflecting. The first 100 pages could have been condensed to 20. No joke, I would have gotten the same exposition out of that I did. 

In addition, despite things taking so long or not serving a purpose, I was often confused about what was happening, which is an overall unpleasant experience. Boulley simultaneously describes everything and yet nothing at the same time.

 The reason for this discrepancy is because she often used native language to describe feelings, events, people, etc and while some of the words I learned over time, often the words left me confused or bewildered. 

I appreciate the use of native language, but it also left me with big gaps while reading or made me struggle to put pieces together as they were happening. 

The pace of the novel overall was incredibly bad. Things either took 12 years or two minutes. The actual plot to show up? 12 Years. Daunis and Jamie to fall in love classic YA style? Two minutes. Daunis to find Uncle David’s notebook? 12 years. The final confrontation of the bad guys? Two minutes. 

With any event, it either felt sluggish or way too quick and mashing these two together in one novel was disorienting and frustrating, not to mention it made me not want to read. 

Additionally, while I generally thought the plot was very interesting, who doesn’t like undercover cop stories? I thought all of the characters were very forgettable or downright shells. 

Daunis was...a textbook female character in my eyes. The way she spouted off knowledge like the periodic table to fall asleep or reciting the scientific method wasn’t cool or new, it was irritating.

To me she wasn’t real. 

She was someone’s idea of a female character who seemed cool, but wasn’t. Nothing about Daunis made me think of her as a great character. If anything, she just seemed like an empty vessel I was reading the book through, like the book was happening to me instead (cough cough Mary Sue). 

Some of you may be upset with this statement, and that’s fine, but other than her love of science, her knowledge of geography, and her ties to the community, nothing about Daunis was a real person. 

She hardly had friends, I don’t recall learning anything she liked or disliked (other than Jamie, hockey, and running) , and she was entirely surmised of the people who had left her and the identity struggle she had been born with. I don’t mean to undermine people who struggle with their identity, I know that’s important, but there is more to people than just that. 

None of the other characters are frankly worth mentioning. 

You might ask, what about Jamie? The shadowy, scarred love interest?

*Shrugs*

He’s fine. Genuinely that’s all I can say about him. We don’t even learn his real name as Jamie Johnson is a fake. All I know is that he’s got curly hair, a scar, and doesn’t know who he is. It’s hard to like a character when the character themselves have no idea of who they are. 

The other characters either die or are in the background to progress the plot along. 

To be fair, it’s a good plot. It’s intriguing, it’s mysterious, and I learned more than I ever thought I would about meth and mushrooms, but it doesn’t make up for the dead-end characters or the pacing issues. 

I didn’t hate it, but I also didn’t like it. I guess I can say that I feel indifferent about this book, although the representation of Native Americans bumps it up slightly for me from being dead average. 

The storytelling isn’t spectacular, even if the idea is promising, but if you have been searching for representation like this in YA I can see how this book would be much more impactful and important and I’m happy to have it as a part of the YA collective. 

Recommendation: At the end of the day, this novel is a true smorgasbord. I love the representation, the draws from Boulley’s real life, and the intelligence, but I didn’t see any of the characters as real people, the pacing issues made it hard to gain and keep interest going, and the dialogue often came across to me as someone's warped version of what teenager’s sound like. 

Score: 6/10

[ncheemins]

Legend of the White Buffalo

The White Buffalo are sacred to many Native Americans. The Lakota (Sioux) Nation has passed down The Legend of the White Buffalo–a story now approximately 2,000 years old–at many council meetings, sacred ceremonies, and through the tribe’s storytellers. There are several variations, but all are meaningful and tell of the same outcome. Have communication with the Creator through prayer with clear intent for Peace, Harmony, and Balance for all life living in the Earth Mother.

Spirituality among Natives Americans and non-Native Americans has been a strong force for those who believe in the power of the Great Spirit or God.

It matters not what you call the Creator. What matters is that you pray to give thanks for your blessings and trust the guidance given to you from the world of Spirit. Many truths about Spirit are told and handed down from one generation to the next.

The legend of the White Buffalo Calf Woman tells how the People had lost the ability to communicate with the Creator. The Creator sent the sacred White Buffalo Calf Woman to teach the People how to pray with the Pipe. With that Pipe, seven sacred ceremonies were given for the people to abide in order to ensure a future with harmony, peace, and balance.

Legend says that long ago, two young men were out hunting when from out of nowhere came a beautiful maiden dressed in white buckskin. One of the hunters looked upon her and recognizing her as a wakan, or sacred being lowered his eyes. The second hunter approached her with lust in his eyes desiring her for his woman. White Buffalo Calf Woman beckoned the lustful warrior to her, and as he approached a cloud of dust arose around them causing them to be hidden from view. When the dust settled, nothing but a pile of bones lay next to her.

As she walked toward the respectful young hunter, she explained to him that she had merely fulfilled the other man’s desire, allowing him, within that brief moment, to live a lifetime, die and decay. White Buffalo Calf Woman instructed the young man to go back to the People and tell them to prepare for her arrival to teach them of the way to pray. The young hunter obeyed.

When White Buffalo Calf woman arrived with the sacred bundle (the prayer pipe) she taught the People of the seven sacred ways to pray. These prayers are through ceremonies that include the Sweat Lodge for purification; the Naming Ceremony for child naming; the Healing Ceremony to restore health to the body, mind and spirit; the adoption ceremony for making of relatives; the marriage ceremony for uniting male and female; the Vision Quest for communing with the Creator for direction and answers to one’s life; and the Sundance Ceremony to pray for the well-being of all the People.

When the teaching of the sacred ways was complete, White Buffalo Calf Woman told the people she would again return for the sacred bundle that she left with them. Before leaving, she told them that within her were the four ages and that she would look back upon the People in each age, returning at the end of the fourth age, to restore harmony and spirituality to a troubled land. She walked a short distance, she looked back towards the people and sat down. When she arose they were amazed to see she had become a black buffalo. Walking a little further, the buffalo laid down, this time arising as a yellow buffalo. The third time the buffalo walked a little further and this time arose as a red buffalo. Walking a little further it rolled on the ground and rose one last time as a white buffalo calf signaling the fulfillment of the White Buffalo Calf prophecy.

The changing of the four colors of the White Buffalo Calf Woman represents the four colors of man–white, yellow, red and black. These colors also represent the four directions, north, east, south, and west. The sacred bundle that was left to the Lakota people is still with the People in a sacred place on the Cheyenne River Indian reservation in South Dakota. It is kept by a man known as the Keeper of the White Buffalo Calf Pipe, Arvol Looking Horse.

The legend of the White Buffalo Calf Woman remains ever promising in this age of spiritual enlightenment and conscious awareness. In today’s world of confusion and war, many of us are looking for signs of peace.

“With the return of the White Buffalo, it is a sign that prayers are being heard, that the sacred pipe is being honored, and that the promises of prophecy are being fulfilled. White Buffalo signals a time of abundance and plenty.”

Though harsh as the world we live in may be throughout recorded history there have been spiritual leaders teaching peace, hope, and balance (synergy) amongst all life. This was taught by great teachers such as Jesus, Buddha, the Dali Lama’s, and Native American leaders.

Chief Crazy Horse, Chief Seattle, and Chief Red Cloud are a few of the visionary leaders who committed their lives to bring peace, and internal happiness to all who they touched. They were tangible signs of goodwill toward all men, women, and children.

[doctorslippery]

1. Omnichrist Self-Deliverance Activation Front: Born of a therapeutic exercise wherein several people who believed themselves to be Jesus were put in a room together to discuss their mutually exclusive claims to messiahhood. They came out with the conviction that not only were all of them Jesus, but that every other human being on Earth was also Jesus and had yet to realize it. Aggressively missionary and rapidly expanding, its self-actualization rhetoric appealing in particular to younger single mothers. The Activation Front has been accused of kidnapping and cult-style conditioning, however these accusations have been deemed baseless by panels of experts who may themselves be Activation Front members.

2. Dark Marxism: A contrary offshoot of Marxist analysis which holds that Capital is in fact a god incarnating itself through digital technology and totalizing cybernetic systems of control. It further holds that resistance to this god is blasphemous, and that the only place for humanity in the coming order is to usher in and behold its world-devouring glory. Espousing Dark Marxist beliefs is currently trendy among young finance and tech professionals.

3. Wealth-Hack Immortalism: A combined religion and suicide pact that emerged from an anime imageboard. It argues on the basis of many-worlds theory and quantum immortality that if adherents make a sincere attempt at killing themselves because they don't have enough money they will be translated into a universe where they gain enough money that they will no longer intend to kill themselves (leaving a corpse behind in this world in the process). It also has a culture of cryptocurrency investment and pump-and-dump scams. Drops in the price of favoured currencies are blamed on "ascended brothers" trying to convince their remaining peers to follow them to immense wealth, popularity, and romantic success with women. Those who fail to kill themselves are shamed as "will-mogged" and "genetically destined to be wagie" by their peers.

4. Les Fleurons Glorieux: An ultra-nationalist Canadian civic religion founded by a follower of Helena Blavatsky in the late 19th century. They claimed to channel the ghost of Sir John A. Macdonald, as well as the principality of Canada, who told them to gather true patriots to be the heroes of coming centuries. The Fleurons venerate this principality as a necessary national intermediary to God, as well as a pantheon of great Canadian figures. Their lobbying led to Ontario government buildings being required to have a shrine to the principality of Canada maintained somewhere within (often on a top shelf in a less-used closet). Politically the Fleurons lean towards federalism and autarky. Fleuronic rites include poetry readings, parading the flag, wearing turn of the 20th century clothing, reenactments of the defeat of the United States in the War of 1812, and ceremonial fur hunts.

5. Crucifixion Truthism: A branch of American Evangelicalism with even closer than usual political ties with Israel. Its central tenet is that it is not the Jewish people who are to blame for Christ's crucifixion, but rather Palestinians, and so any treatment of them by the Israeli government is justified. Several Truthists have been implicated in "demolition tours", vacations where they rent armoured bulldozers and drive them through the Gaza Strip.

6. Immanentized Virtual Utopianism: A religio-techno-political project kicked off by a collective of "tankie" hackers inspired by Cosmism. Rather than the outer space of Cosmism, they were convinced that human salvation lied within the inner space of virtual reality. They pooled their resources and technical expertise to begin construction of a commune-facility where everyone could be plugged into a majestic simulated reality (as well as feeding and waste disposal tubes) where all their needs and desires could be met without limit. Despite early success with their invention and patenting of the "saccadic mouse" the full dream of the commune has yet to be realized, and is currently realized only in the upper echelon playing solar-powered video games all day while their acolytes roll them to prevent bed sores from forming.

7. Eternally With Herism: A support group-turned-religion that sprung up after the election of Donald Trump. E.W. Herism maintains that Hillary Clinton is both the incarnation of the transcendent maternal principle, as well as the true winner of the 2016 American election. However due to peoples' lack of faith in her we were cursed to perceive an illusory world where she did not. Practices to perceive this true reality include guided meditation, imbibing deliriant-infused wine, and ritualized brunch. Since the election of Joe Biden many adherents of E.W. Herism believe that due to their diligence the illusory world has graduated from hell to a sort of purgatory.

8. Psychophenotypism: Suddenly erupted into existence and popularity on a forum for the involuntarily celibate during an argument over "taking the pink pill" and "transmaxxing".  It teaches that what we know about biology is a lie created to hoard "sexual market value", that the shape of the body is determined primarily by one's own mind, and that biofeedback techniques and pseudo-cognitive behavioural therpaeutic exercises could bring about a more complete transition than hormones and surgery. A helpful set of infographics was quickly put together to explain all this.

Several charismatic leaders appeared within the Psychophenotypic movement, who began to feud over the feasibility and desirability of "interracial transitioning", as well as hatred toward illiberal political beliefs for denying "the autonomous individual will". These feuds escalated into identity theft and physical violence, which attracted a subculture of anomie-afflicted street brawlers to bounce between the newly formed Psychophenotypic sects.

9. The Lord's Reclamation Brigade: An Australian heterodox Christian sect and designated terrorist group. They believe that all non-Christian religions (and many Christian sects which do not agree with them) worship the Devil, and that their sacred sites must be destroyed and replaced with churches to reclaim that part of the world from the grasp of evil. The LRB gain international notoriety for an attempt to plant dynamite on Uluru, and "forced baptism" attacks on people of Middle Eastern and Indian descent that have resulted in two drownings to date. Despite police crackdowns the sect has survived due to its decentralized internet presence and recruitment from a wider "kiddie pool" of non-violent fans of the sect's video interpretations of current events as signs of the end times, and public appearances and statements of Australian politicians interpreted as secret signs of either support for the LRB or diabolic influence.

10. Retrotemporal Jǫrðism: A neo-neopagan faith invented whole-cloth by a twitter user with the pseudonym (((Einstein-Rosen)))BridgeGroyper, who claimed to have been sent back in time from a "based ecofash future". Jǫrðism promoted outdoor exercise, an unprocessed diet, avoidance of pornography and masturbation, and belief that white people are the true indigenous population of all continents. Its founder claimed that this all was necessary to bring about their own timeline, wherein humanity lived in harmony with nature in "localist cottagecore hamlets".

The faith suffered a crippling blow after (((Einstein-Rosen)))BridgeGroyper led a wilderness retreat for top Patreon donours to "rediscover [their] primordial whiteness". On the retreat the founder was attacked and eaten by a grizzly bear, which was in turn killed and eaten by some of the donours, who contracted trichinosis. After this event the faith split between true believers who believed the camping guide was an impostor and a "fed", and the Apostles of the Temporal Flesh who believe that currently existing nature to be a collection of Jewish GMOs which must be exterminated and replaced with the true biosphere lying in wait in the hollow Earth.

[tipsycad147]

Magickal properties of Sandalwood

by Michelle Gruben

Sandalwood is a slow-growing wood with a rich, complex scent. Indigenous to Southeast Asia, Sandalwood is one of the most expensive woods in the world. It has a long history of use in the spiritual practices of both the East and West. Sandalwood is labor-intensive to propagate, as it requires both a host tree and adequate sunlight to nourish itself. Sandalwood trees can take up to 80 years to reach full maturity. The concentration of scent in the heartwood increases as the tree ages. Trees that are planted today will not reach their aromatic peak for two generations.

There are three species of Sandalwood that are commonly harvested for their perfume. Satalum album (“True,” “White” or “Yellow Sandalwood”) is found only in India, and is endangered. “Chandan” and “Mysore” are other names for Indian Sandalwood. As stock declined, producers switched to Santalum spicatum, found in Australia. In recent years, suppliers have ramped up cultivation of (Santalum paniculatum), a white-flowered type that grows in Hawaii. The fragrance profile varies depending on the plant: Indian Sandalwood is softer and smoother than the earthy, spicy fragrance of the other varieties.

An unrelated species Pterocarpus santalinas goes by the name of Red Sandalwood. Red Sandalwood has little scent of its own—it is most often used as a carrier and coloring agent in natural incenses.

Sandalwood is available as wood chips, powdered wood, and carved items. Like Frankincense and Myrrh, the chips must be burned over charcoal to fully release their aroma. A Sandalwood aroma acts as the base note and fixative in many fine perfumes. That heavenly blend of Sandalwood and and florals, Nag Champa, is the most popular incense fragrance in the world. Sandalwood-scented candles, incense, and bath products are readily available.

Sandalwood essential oil is steam-distilled from the roots and heartwood of the mature tree. (The sapwood is generally used for carving.) The overall yield is low. Pure essential oil does exist, but it is pricey—up to $200 an ounce—and comes with serious conservation concerns. Sandalwood oil is very potent and is usually diluted with a neutral carrier oil.

Magickal Uses of Sandalwood

Sandalwood’s magickal career began in India, where it has been used as a holy incense since the beginning of time. Early on, people observed that Sandalwood was never attacked by termites, which may have led to its reputation as a protective wood. The scent is believed to be one of the most pleasing to the gods.

In India, the scent of Sandalwood wafts through nearly every Hindu home and temple. The wood is carved into prayer beads, ground into powder to make paste for anointing the forehead, and reverently placed on funeral pyres. It is believed to have cooling and soothing properties, and to direct one’s attention toward the divine realms.

As Sandalwood made its way westward, its holy associations carried over into Ceremonial Magick. It is popular in blended incense and combines well with the sacred resins Frankincense and Myrrh. Sandalwood is considered to have a very high vibration, ideal for devotional and angelic magic. Sandalwood has a calming, sedative effect and aids in meditation. In ritual formulas, it is used for purification, consecration, relaxation, and peace.

Conservation

The high value of Sandalwood has driven the wild plants nearly to the point of extinction. This is bad news for a slow-growing tree in poorer regions of India. The wood is often exploited by thieves and smugglers. The Indian government has banned the export of the timber, and most reputable vendors no longer stock products made from Indian Sandalwood. But Sandalwood is still listed as a threatened species. Australian Sandalwood is in less immediate danger, but is also suffering from over-harvesting. Environmentally-conscious producers are now distilling Hawaiian Sandalwood, which has a higher rate of growth.

Unfortunately, the two main fragrance components of Sandalwood essential oil—alpha-santalol and beta-santalol—have proven difficult to synthesize in a lab. There are several synthetic compounds that smell similar to Sandalwood. Perfumers use them as Sandalwood extenders and as stand-alone fragrance ingredients, but none are chemically identical to santalols.

Sandalwood poses a tough dilemma to Witches who are purists about using only natural ingredients. Ecology-minded folks should seek out substitutes for real Sandalwood oil, wood chips, and powder. Vintage Sandalwood items—such as prayer beads and incense boxes—can be obtained and do not support the current exploitation of the remaining Sandalwood trees.

Correspondences of Sandalwood

Sandalwood corresponds to the Moon and Water. While it may seem strange to put a dry desert tree in the elemental category of Water, the assignment harkens back to the ancient Indian practice of Ayurveda. Ayurvedic medicine classifies Sandalwood as cooling, aphrodisiac, and anti-inflammatory—all Watery traits in Western esotericism.

The Lunar association comes from Sandalwood’s pale color and reputation as a meditative aid. Sandalwood trees are also semi-parasitic. It does make some of its food from photosynthesis, but also lives in the shadow of its hosts. (Very appropriate for a Lunar plant). Some varieties have white flowers, too.

Somewhat uniquely among magickal plants, Sandalwood corresponds to both the Third Eye chakra and the Root chakra. In Hindu tradition, there are divine Sandalwood trees that perfume the heavens, and also terrestrial Sandalwood. Hermetic magicians might say that Sandalwood links the Above and the Below.

Spells and Formulas with Sandalwood

Sandalwood is said to help make wishes come true. Write your petition on a Sandalwood chip, then burn it to release your intention.

In American folk magick, the wood chips are added to mojo bags for safety, security, and peace of mind.

Scatter Sandalwood powder around the house to remove negativity.

Sandalwood pairs well with other traditional herbs, oils and incenses: A blend of Sandalwood and Frankincense is used for consecrating ritual tools. The same formula is supposed to be very inviting to angels. Mix Sandalwood with Lavender to call good spirits, or with Jasmine for peaceful dreams. A blend of Sandalwood and Acacia (one of its host plants) is said to boosts psychic powers.

Precautions

There are no known contraindications for Sandalwood. As always, use caution when working with pure essential oils.

Scent Profile: Woody, Smooth, Sweet, Balsamic

Correspondences: Moon, Water

Occult properties of herbs are provided for historical interest only, and no outcome is guaranteed. Nothing on this website should be taken as medical or legal advice. Please use herbs responsibly.

https://www.groveandgrotto.com/blogs/articles/magickal-properties-of-sandalwood

[whitepolaris]

The Devil's Lake Monster and "Old Hairy"

According to Native American legend, something big and hungry lives (or used to live) in Devil's Lake, north of Lincoln City. The story goes that Chief Fleetfoot, crossing the lake in a canoe one night, was grabbed by a gigantic tentacle (or fingers) and pulled under.

Beyond the terror of seeing the chief killed this way, his tribe was also greatly worried, because their survival largely depended on use of the lake. They held a ceremonial feast in the creature's honor to (hopefully) appease him. As the tribe beat its drums on the lakeshore, the creature raised its large head out of the water. A sacrifice was offered-accounts are vague on whether it was human or animal-and the creature submerged, never to bother them again.

Sightings of (presumably) the same monster are occasionally reported by locals. But no plausible theory has explained what could have grabbed the unsuspecting Indian chief all those years ago, if something indeed pulled him under.

Harder still to rationalize was a dead creature that washed ashore on the ocean beach just west of Devil's Lake. The local marshal's teenager daughter, Marybell Allum, came upon the bizarre monstrosity on March 4, 1950. One description had it at about a thousand pounds and twenty-two feet long with "the body of a cow, approximately nine tails and . . . hair all over the body and legs." (Some accounts assign feathers to it, as well.) There were plenty of ideas as to what it could possibly be, such as a tiger shark or a lump of whale blubber.

Confounded, locals dubbed it "Old Hairy."