#Indigenous Flow

[paulpingminho]

[centralflowsource]

“my body not yours”

photo credit: treehouse media - joshua franzos

[andrumedus]

Joy Harjo, In Mad Love and War; “Eagle Poem”

[paintedmother-blog]

The Power of Call and Response in Art

[rebeccathenaturalist]

If you aren't following the news here in the Pacific Northwest, this is a very, very big deal. Our native salmon numbers have been plummeting over the past century and change. First it was due to overfishing by commercial canneries, then the dams went in and slowed the rivers down and blocked the salmons' migratory paths. More recently climate change is warming the water even more than the slower river flows have, and salmon can easily die of overheating in temperatures we would consider comfortable.

Removing the dams will allow the Klamath River and its tributaries to return to their natural states, making them more hospitable to salmon and other native wildlife (the reservoirs created by the dams were full of non-native fish stocked there over the years.) Not only will this help the salmon thrive, but it makes the entire ecosystem in the region more resilient. The nutrients that salmon bring back from their years in the ocean, stored within their flesh and bones, works its way through the surrounding forest and can be traced in plants several miles from the river.

This is also a victory for the Yurok, Karuk, and other indigenous people who have relied on the Klamath for many generations. The salmon aren't just a crucial source of food, but also deeply ingrained in indigenous cultures. It's a small step toward righting one of the many wrongs that indigenous people in the Americas have suffered for centuries.

[moniquill]

Here is a brief summary of what is happening in Wikipedia right now:

In the last few years (3-4 years) the WikiProject Indigenous peoples of North America, which was originally created to improve the quality and coverage of native issues and native articles on wikipedia, has been hijacked by a small number of users with an extremist agenda. They have been working diligently over the last few years to change the definition of both what it means to be an Indigenous American and even what it means to be state and federally recognized.

The four or five key players (Mainly Editor Yuchitown, Bohemian Baltimore, ARoseWolf, (now retired editor CorbieVreccan, Netherzone and Oncamera) who are part of the “Native American Articles Improvement Project” started implementing these changes slowly, but they started pursuing their goals aggressively after November 2023, when state-recognized tribes retained their voting rights in NCAI. Essentially, after the movement to delegitimize state-recognized tribes failed officially, the key players doubled down on altering and controlling the flow of information about Native Americans through Wikipedia.

The talk page of Lily Gladstone’s article has a relevant discussion here. Initially, the leaders of the WikiProject removed any reference to her being a “Native American Actress” and instead had her as “Self-identifying as Blackfoot” and “Self-identifying as Nez Perce” because her blood quantum was too low to be enrolled in either tribe.

You can see some of the discussion here:

 https://en.wikipedia.org/wiki/Talk:Lily_Gladstone

Eventually they relented and changed her category to being “Of Nez Perce Descent” but you can see in the discussion that they are referring to an article that these editors (Yuchitown, Bohemian Baltimore, and CorbieVreccan) themselves appeared to have mostly written and revised:

https://en.wikipedia.org/wiki/Native_American_identity_in_the_United_States

This statement is very much at odds with even the government’s description, as seen below;

The DOJ Office of Tribal Justice Office on their webpage “Frequently Asked Questions About Native American”, question “Who is an American Indian or Alaskan Native” states:

“As a general principle, an Indian is a person who is of some degree Indian blood and is recognized as an Indian by a Tribe and/or the United States. No single federal or tribal criterion establishes a person's identity as an Indian. Government agencies use differing criteria to determine eligibility for programs and services. Tribes also have varying eligibility criteria for membership.”

In addition, “List” pages have been created on Wikipedia for federally and state recognized tribes. The Wikipedia “List” page for state-recognized tribes is inaccurate in its interpretation of state recognition and not supported by expert reliable sources--(1) Cohen’s Handbook of Federal Indian Law 2012 edition, (2) NCSL.org current stand on state recognition (not the archived list from 2017 which NCSL no longer supports), (3) Koenig & Stein’s paper “Federalism and the State Recognition of Native American Tribes: a survey of state-recognized tribes and state recognition processes across the United States” (both 2008 & updated 2013 in book “ Recognition, sovereignty struggles, and indigenous rights in the United States: A sourcebook”)

https://en.wikipedia.org/wiki/State-recognized_tribes_in_the_United_States

State-recognized tribes who have received recognition through less formal but acceptable means have been moved from the Wikipedia list page on state-recognized tribes to the Wikipedia list page of unrecognized or self-identifying organizations.

The Wiki page "List of organizations that self-identify as Native American tribes", in particular, is being used to purposely defame legitimate Native American individuals who are members of the tribes/Native communities that are on this list. 

By the parameters set up on Wikipedia, only the colonizer’s governments can acknowledge who is Native American through either federal recognition or state recognition. If an individual is not a member of a federally or state-recognized tribe, then it is determined that they cannot be Native American and are, instead, considered “self-identifying” or only “a descendant of ...” (example Lily Gladstone). As a result, Native individuals are currently being tagged as “self-identifying” and their names are put on “list” pages that strongly imply they are “pretend” Indians.

These editors have indicated that they would like “self-identification” to be the default setting for any people who they deem do not fit within the parameters that they themselves created within Wikipedia.

Moreof, these editors are admin and senior editors within the Wikiproject Indigenous Peoples of North America, and are being called in specifically to weigh on Native Identity, and any project involving any Indigenous Group.

Any attempt to correct misinformation, add information, or change any of these articles is often met with being blocked, reported for various offenses, or reported for having a Conflict of Interest, whether or not that is actually applicable. They have use this strategically in many different pages for many different individuals and groups within the scope of their Wikiprojects.

While changing things in Wikipedia does not change the truth, it is a way to control how most people take in information, and thus they hope to manipulate the narrative to better suit their goals.

This is quick and messy but:

Here is a link to the google document with the other state recognized tribes (Including yours) that were edited by these editors. This is an incomplete list so far that only goes back to September 2023 but I am going to add to it. If you can add to your own part of this list, and send your complaints and information to the arbitrator committee (the email is below) with the involved editors, this will help our case.

The  more tribes who complain, and the more Wikipedia editors complain, the better our case will be. 

https://docs.google.com/document/d/1YNDEjLTrrZ_mMIRCVxtvt69FwCYpJWKs71lBhWa5a9M/edit?usp=sharing

The place to make complaints on Wikipedia is oversight-en-wpwikipedia.org , and

arbcom-enwikimedia.org . It is most helpful to have an editing account on Wikipedia, because Yuchitown and the others will try to defend themselves using Wikipedia methodology and make anyone who confronts them look like the aggressor (see the other tribes who tried to fight back on Wikipedia I found).

The more people and tribes make complaints the more likely it is that this will work and we can rid ourselves of these monsters.

Some of the tribes I have spoken to are taking legal action against these editors. Any groups affected by their policies should also reach out to the news to make knowledge of this more widespread.

Thank you

- quoted with permission from an email sent by an associate of my tribe. Message me for their email address if you'd like to reach out to them.

[reasonsforhope]

The Klamath River’s salmon population has declined due to myriad factors, but the biggest culprit is believed to be a series of dams built along the river from 1918 to 1962, cutting off fish migration routes.

Now, after decades of Indigenous advocacy, four of the structures are being demolished as part of the largest dam removal project in United States history. In November, crews finished removing the first of the four dams as part of a push to restore 644 kilometres (400 miles) of fish habitat.

“Dam removal is the largest single step that we can take to restore the Klamath River ecosystem,” [Barry McCovey, a member of the Yurok Tribe and director of tribal fisheries,] told Al Jazeera. “We’re going to see benefits to the ecosystem and then, in turn, to the fishery for decades and decades to come.” ...

A ‘watershed moment’

Four years later, [after a catastrophic fish die-off in 2002,] in 2006, the licence for the hydroelectric dams expired. That created an opportunity, according to Mark Bransom, CEO of the Klamath River Renewal Corporation (KRRC), a nonprofit founded to oversee the dam removals.

Standards for protecting fisheries had increased since the initial license was issued, and the utility company responsible for the dams faced a choice. It could either upgrade the dams at an economic loss or enter into a settlement agreement that would allow it to operate the dams until they could be demolished.

“A big driver was the economics — knowing that they would have to modify these facilities to bring them up to modern environmental standards,” Bransom explained. “And the economics just didn’t pencil out.”

The utility company chose the settlement. In 2016, the KRRC was created to work with the state governments of California and Oregon to demolish the dams.

Final approval for the deal came in 2022, in what Bransom remembers as a “watershed moment”.

Regulators at the Federal Energy Regulatory Commission (FERC) voted unanimously to tear down the dams, citing the benefit to the environment as well as to Indigenous tribes...

Tears of joy

Destruction of the first dam — the smallest, known as Copco 2 — began in June, with heavy machinery like excavators tearing down its concrete walls.

[Amy Cordalis, a Yurok Tribe member, fisherwoman and lawyer for the tribe,] was present for the start of the destruction. Bransom had invited her and fellow KRRC board members to visit the bend in the Klamath River where Copco 2 was being removed. She remembers taking his hand as they walked along a gravel ridge towards the water, a vein of blue nestled amid rolling hills.

“And then, there it was,” Cordalis said. “Or there it wasn’t. The dam was gone.”

For the first time in a century, water flowed freely through that area of the river. Cordalis felt like she was seeing her homelands restored.

Tears of joy began to roll down her cheeks. “I just cried so hard because it was so beautiful.”

The experience was also “profound” for Bransom. “It really was literally a jolt of energy that flowed through us,” he said, calling the visit “perhaps one of the most touching, most moving moments in my entire life”.

Demolition on Copco 2 was completed in November, with work starting on the other three dams. The entire project is scheduled to wrap in late 2024.

[A resilient river]

But experts like McCovey say major hurdles remain to restoring the river’s historic salmon population.

Climate change is warming the water. Wildfires and flash floods are contaminating the river with debris. And tiny particles from rubber vehicle tires are washing off roadways and into waterways, where their chemicals can kill fish within hours.

McCovey, however, is optimistic that the dam demolitions will help the river become more resilient.

“Dam removal is one of the best things we can do to help the Klamath basin be ready to handle climate change,” McCovey explained. He added that the river’s uninterrupted flow will also help flush out sediment and improve water quality.

The removal project is not the solution to all the river’s woes, but McCovey believes it’s a start — a step towards rebuilding the reciprocal relationship between the waterway and the Indigenous people who rely on it.

“We do a little bit of work, and then we start to see more salmon, and then maybe we get to eat more salmon, and that starts to help our people heal a little bit,” McCovey said. “And once we start healing, then we’re in a place where we can start to help the ecosystem a little bit more.”"

-via Al Jazeera, December 4, 2023

[fairuzfan]

AMAZING article about what it means to participate in anti-Zionism work both online and in person.

If your anti-zionism does not in any way acknowledge that it is a way of thought and practice led by and for Palestinians, then you need to reevaluate your "anti-zionism" label.

Some passages that felt especially relevant to tumblr:

If we accept, as those with even the most rudimentary understanding of history do, that zionism is an ongoing process of settler-colonialism, then the undoing of zionism requires anti-zionism, which should be understood as a process of decolonisation. Anti-zionism as a decolonial ideology then becomes rightly situated as an indigenous liberation movement. The resulting implication is two-fold. First, decolonial organising requires that we extract ourselves from the limitations of existing structures of power and knowledge and imagine a new, just world. Second, this understanding clarifies that the caretakers of anti-zionist thought are indigenous communities resisting colonial erasure, and it is from this analysis that the strategies, modes, and goals of decolonial praxis should flow. In simpler terms: Palestinians committed to decolonisation, not Western-based NGOs, are the primary authors of anti-zionist thought. We write this as a Palestinian and a Palestinian-American who live and work in Palestine, and have seen the impact of so-called ‘Western values’ and how the centring of the ‘human rights’ paradigm disrupts real decolonial efforts in Palestine and abroad. This is carried out in favour of maintaining the status quo and gaining proximity to power, using our slogans emptied of Palestinian historical analysis.

Anti-zionist organising is not a new notion, but until now the use of the term in organising circles has been mired with misunderstandings, vague definitions, or minimised outright. Some have incorrectly described anti-zionism as amounting to activities or thought limited to critiques of the present Israeli government – this is a dangerous misrepresentation. Understanding anti-zionism as decolonisation requires the articulation of a political movement with material, articulated goals: the restitution of ancestral territories and upholding the inviolable principle of indigenous repatriation and through the right of return, coupled with the deconstruction of zionist structures and the reconstitution of governing frameworks that are conceived, directed, and implemented by Palestinians.  Anti-zionism illuminates the necessity to return power to the indigenous community and the need for frameworks of justice and accountability for the settler communities that have waged a bloody, unrelenting hundred-year war on the people of Palestine. It means that anti-zionism is much more than a slogan. 

[...]

While our collective imaginations have not fully articulated what a liberated and decolonised Palestine looks like, the rough contours have been laid out repeatedly. Ask any Palestinian refugee displaced from Haifa, the lands of Sheikh Muwannis, or Deir Yassin – they will tell that a decolonised Palestine is, at a minimum, the right of Palestinians’ return to an autonomous political unit from the river to the sea. When self-proclaimed ‘anti-zionists’ use rhetoric like ‘Israel-Palestine’ – or worse, ‘Palestine-Israel’ – we wonder: where do you think ‘Israel’ exists? On which land does it lay, if not Palestine? This is nothing more than an attempt to legitimise a colonial state; the name you are looking for is Palestine – no hyphen required. At a minimum, anti-zionist formations should cut out language that forces upon Palestinians and non-Palestinian allies the violence of colonial theft. 

[...]

The common choice to centre the Oslo Accords, international humanitarian law, and the human rights paradigm over socio-historical Palestinian realities not only limits our analysis and political interventions; it restricts our imagination of what kind of future Palestinians deserve, sidelining questions of decolonization to convince us that it is the new, bad settlers in the West Bank who are the source of violence. Legitimate settlers, who reside within the bounds of Palestinian geographies stolen in 1948 like Tel Aviv and West Jerusalem, are different within this narrative. Like Breaking the Silence, they can be enlightened by learning the error of colonial violence carried out in service of the bad settlers. They can supposedly even be our solidarity partners – all without having to sacrifice a crumb of colonial privilege or denounce pre-1967 zionist violence in any of its cruel manifestations. As a result of this course of thought, solidarity organisations often showcase particular Israelis – those who renounce state violence in service of the bad settlers and their ongoing colonisation of the West Bank – in roles as professionals and peacemakers, positioning them on an equal intellectual, moral, or class footing with Palestinians. There is no recognition of the inherent imbalance of power between these Israelis and the Palestinians they purport to be in solidarity with – stripping away their settler status. The settler is taken out of the historical-political context which afforded them privileged status on stolen land, and is given the power to delineate the Palestinian experience. This is part of the historical occlusion of the zionist narrative, overlooking the context of settler-colonialism to read the settler as an individual, and omitting their class status as a settler. 

It is essential to note that Palestinians have never rejected Jewish indigeneity in Palestine. However, the liberation movement has differentiated between zionist settlers and Jewish natives. Palestinians have established a clear and rational framework for this distinction, like in the Thawabet, the National Charter of Palestine from 1968. Article 6 states, ‘The Jews who had normally resided in Palestine until the beginning of the Zionist invasion will be considered Palestinians.’ When individuals misread ‘decolonisation’ as ‘the mass killing or expulsion of Jews,’ it is often a reflection of their own entanglement in colonialism or a result of zionist propaganda. Perpetuating this rhetoric is a deliberate misinterpretation of Palestinian thought, which has maintained this position over a century of indigenous organising.  Even after 100 years of enduring ethnic cleansing, whole communities bombed and entire family lines erased, Palestinians have never, as a collective, called for the mass killing of Jews or Israelis. Anti-zionism cannot shy away from employing the historical-political definitions of ‘settler’ and ‘indigenous’ in their discourse to confront ahistorical readings of Palestinian decolonial thought and zionist propaganda. 

[...]

In the context of the United States, the most threatening zionist institutions are the entrenched political parties which function to maintain the status quo of the American empire, not Hillel groups on university campuses or even Christian zionist churches. While the Anti-Defamation League (ADL) and the American Israel Public Affairs Committee (AIPAC) engage in forms of violence that suppress Palestinian liberation and must not be minimised, it is crucial to recognise that the most consequential institutions in the context of settler-colonialism are not exclusively Jewish in their orientation or representation: the Republican and Democratic Party in the United States do arguably more to manufacture public consent for the slaughtering of Palestinians than the ADL and AIPAC combined. Even the Progressive Caucus and the majority of ‘The Squad’ are guilty of this.

Leila Shomali and Lara Kilani

[spacelazarwolf]

a year ago, i was celebrating simchat torah when my rabbi interrupted the services to let us know there had been an attack on israel. we didn’t know how bad yet, but we prayed everything would be alright. the rest of the service went on as planned, but there was a chill in the air, like we knew something had changed. something big. but we didn’t quite understand it yet.

a year ago, i watched people i’d followed for years celebrate a gruesome massacre of over a thousand human beings before we even really knew what had happened. i watched anons pour into my inbox, demanding i condemn israel even though israel hadn’t even retaliated yet.

a year ago, i talked to my nonna on facetime for her birthday. she was in her 90s and wasn’t as present anymore, and i could barely focus because my thoughts were thousands of miles away. i promised her i’d call her the next day but my next day became scrolling past horrific photos and videos i didn’t want to see, posts celebrating the attacks, posts telling people that if they didn’t celebrate the attacks that they were bad people. she died two weeks later and the same people sharing the posts celebrating the massacre sent me messages telling me it was good my nonna was dead, or extremely crude and disgusting messages about what they wanted to do to her dead body because she was “probably a zionist.”

a year ago, i worked at a synagogue that started getting dozens of calls and emails from people, across the spectrum from neo nazis to evangelical christians to radical leftists saying the most horrific things, telling us it was our fault, that we had to do something, that it was on us. we were responsible. an anon told me i was a zionist because i had a zionist language on my blog (hebrew) and worked at a zionist institution (synagogue).

a year ago, i started losing friends one by one after many of them started to share posts justifying or celebrating the massacre or memes created by neo nazis, some of which didn’t even bother to sub out “jews” for “zionists” but they shared them anyway. i was pushed out of an activist group after months of begging them to stop using antisemitic language because i had the audacity to tell a white gentile in the group not to say racist things about a black indigenous jew behind her back, and said gentile told me he didn’t have to listen to me and that he could “claim” the holocaust too because his ancestors were from eastern europe.

a year ago, i watched in real time as the world i thought i knew, the world in which jews had a future and safety in the united states, crumbled day after day. people that previously went out of their way to take care of me and support me decided that because i didn’t feel comfortable marching alongside pictures of hitler i must be a zionist and therefore no longer belonged. the person processing my government aid didn’t want to approve me because i worked for a synagogue part time and argued that the synagogue should just pay me more because “they can afford it.” my synagogue, which has been involved in social justice since its founding several decades ago, along with its rabbis who have been just as involved, were abandoned by the communities they had put their blood, sweat, and tears into advocating for when they had the audacity to grieve for the dead of october 7th.

a year ago, i learned the hard way that we are not special in this time. antisemitism is a river that has ebbed and flowed for thousands of years, and i felt like a fool for thinking a dam could be built overnight.

a lot of people say that every day of this year for them has been october 7th, but for me every day has been october 8th. the day after the initial shock, when reality started to sink in. the realization that all the people who had shared “happy rosh hashanah” posts or complimented my kippah or pretended to care about harry potter goblins were quickly dropping the facade. that my token minority card had expired and now having a jew in their group didn’t look diverse, it looked “sympathetic toward israel.” every day has been a painful reminder that no one else is grieving like we are, and a large number of those people are angry that we are grieving. they don’t understand that we’re not just grieving the lives lost and the hostages. we’re grieving for the world we thought we knew, a world where we might have a chance to thrive like we did in the golden age of spain. but those golden years are ending. and that is one of the things we are grieving.

a lot of people also say that they wish they could go back to who they were on october 6th, but i don’t. i’m glad the illusion was shattered, that i can see more clearly who will stand with jews even if they face backlash, who will challenge their antisemitic biases and do the hard work to unlearn them, and who did not have to be asked twice to share literal nazi rhetoric if it meant feeling like a hero. i’m glad the masks are coming off because it means you can’t gaslight us anymore and tell us it’s all in our heads. we can see you for exactly who you are now. and we will not let you break us.

i don’t want to be living forever in october. i don’t want the blissful ignorance of october 6th, but i also don’t want the bitter anger of october 8th. i want to stand up for what i believe in, to celebrate my culture and my people, and no amount of intimidation or harassment will keep me from loving my jewishness. you have shown me i can no longer live in october 6th, but i refuse to let you keep me in october 8th.

[kabr0ztrousers]

Kabr0z Writes episode 31: Bug Buzz

Find the rest of the Kabr0z Writes anthology here!

CWs: Oviposition; aphrodisiac sting; arthropods; noncon; intox; inconclusive ending; implied kidnap

A/N: No requests today, so I'm taking the opportunity to remind you all that you can absolutely send one in. It doesn't even matter if you think it's a good idea for a story, limitation breeds creativity, as they say

##########################################

You've been mapping this forest for a while. Hell, you've alone in this sweating woodland for weeks, but this is your thesis so you're not going back to the Cartographer's Guild without a map. You'd stopped wearing a bra after about the third day, but you're the only person for miles, so what does it really matter?

You got to today's square mile easily enough. You're not exactly blazing trails, but making maps from ground level in this kind of environment means you either get real good at navigating the forest floor or go home early.

Mapping this kind of terrain is simple enough, but takes forever. Ranging poles are brilliant if you have long sight lines along gradients. Issue is every ten yards, there's another tree. You sigh and get to work, setting up equipment, taking readings, gathering up your kit, and repeating the process, meter by agonising meter.

What got you was how lonely this forest is. Only a tiny part of the world has been charted, and a big part of the Cartographer's Guild remit was identifying indigenous populations, seeing which are friendly and open to trade, and which would rather be left alone. That's then passed on to the Anthropologist's League who do their thing later. So far though, you haven't found anyone. That means either the area is actually unpopulated or, much more likely, whoever lives here has decided not to make themselves known to you.

The sky had just opened. The rain here was never cold, so you didn't mind it, even if it did plaster your thin shirt to your tits and show off your curves to the world at large. It also meant the world was filled with a constant white noise of pattering raindrops on the foliage around you. The rain always relaxed you. You stretched, letting the water flow over you before settling down for your lunch break.

You heard something behind you, before you're forced over a log. You yelled out as something ted your skirt and pushed your knickers aside. Something hard and angular was pressed up against your pussy, rubbing against it.

A sharp pain rocketed through your leg. Something big just stung you. The effects were immediate. You felt your legs instinctively spread as both your mouth and your pussy started to drool, fluids dripping from either end of you. The angled appendage slipped inside of you, you could feel fluid oozing from it and adding to your own as it started to fuck you. Six pairs of limbs wrapped around you as a pair of mandibles locked on to the back of your neck. The warmth of the venom and the fluid being pumped into you was making you ache and whine. Your pussy was throbbing and swollen around it already and your clit felt hot and erect

You could feel the thing on your back taking shorter and shorter thrusts, already buried inside you. Your hand strayed to your clit, rubbing yourself to orgasm. You fell to your knees when you came, jolting the creature out momentarily. It responded by madly thrusting back in, coating your skin with the thick slime that refused to wash off in the rain. It burned where it touched you, drawing blood to the surface and making your skin so sensitive. A lot of it coated your pussy lips and your clit, only making them ache more. You hadn't recovered from the last climax when the thrusting brought you to another.

You felt the cock in you expand. The base filled out first. You'd had a canid lover before, so you knew what it's like to be knotted, but then you felt the tip open and latch on to your cervix, spurting the thick aphrodisiac directly into your womb.

It was too much. You half screamed, half moaned. Your orgasm was coming from the deepest parts of you as your womb clenched. It would've been the most agonising period cramp of your life, but something about that sting had rewired you. You almost choked on your copious drool as you panted and bucked, desperate for more.

Then it gave you more.

You felt it. Something travelling down this thing's cock. Pushing past your cervix, numbed from the toxins and the repeated orgasms, and planting itself in your belly.

"Yes. Yes. Please" you panted, you cried, you moaned and screamed "Fill me, give me your eggs"

You don't know if it understood you. It definitely obliged. More and more of the eggs passed into you. Your stomach bulged with them. The shapes of the shells visible in your belly. You looked like you had twins on the way, then triplets, then quads.

At last the creature pulled itself out of you and took flight, spurting more of the toxic cum onto your back so every raindrop felt like an electric jolt against your spine, and every gust of the breeze became the caress of a lover.

You stayed there for hours. Still rubbing your aching hole and your engorged clit, forcing out orgasm after orgasm until you couldn't move from the exertion.

You were rolled over. Your eyes wouldn't focus. Vision bleary and swimming you watched a pair of figures tie your hands and ankles over a pole and lift it, before carrying you away

You wonder where you're going

##################################

And that's a wrap on the month of January! A total of 6 stories were requested as of 10pm today, my time, which wound up making 8 total episodes!

As always, if you want to see something, if something in particular revs your engine, or you just want to see me take something on, please submit it in an ask or a DM, and I'll probably make it happen!

See y'all in February!

[centralflowsource]

"we not only want to break glass ceilings in rock music, but we want to replace them with stairs for others with similar dreams to follow" - roxanne, central flow

photo credit: kitoko chargois

[whencyclopedia]

The Indus Valley Civilization was a cultural and political entity which flourished in the northern region of the Indian subcontinent between c. 7000 - c. 600 BCE. Its modern name derives from its location in the valley of the Indus River, but it is also commonly referred to as the Indus-Sarasvati Civilization and the Harrapan Civilization. These latter designations come from the Sarasvati River mentioned in Vedic sources, which flowed adjacent to the Indus River, and the ancient city of Harappa in the region, the first one found in the modern era. None of these names derive from any ancient texts because, although scholars generally believe the people of this civilization developed a writing system (known as Indus Script or Harappan Script) it has not yet been deciphered. All three designations are modern constructs, and nothing is definitively known of the origin, development, decline, and fall of the civilization. Even so, modern archaeology has established a probable chronology and periodization: Pre-Harappan – c. 7000 - c. 5500 BCE Early Harappan – c. 5500 - 2800 BCE Mature Harappan – c. 2800 - c. 1900 BCE Late Harappan – c. 1900 - c. 1500 BCE Post Harappan – c. 1500 - c. 600 BCE The Indus Valley Civilization is now often compared with the far more famous cultures of Egypt and Mesopotamia, but this is a fairly recent development. The discovery of Harappa in 1829 CE was the first indication that any such civilization existed in India, and by that time, Egyptian hieroglyphics had been deciphered, Egyptian and Mesopotamian sites excavated, and cuneiform would soon be translated by the scholar George Smith (l. 1840-1876 CE). Archaeological excavations of the Indus Valley Civilization, therefore, had a significantly late start comparatively, and it is now thought that many of the accomplishments and “firsts” attributed to Egypt and Mesopotamia may actually belong to the people of the Indus Valley Civilization. The two best-known excavated cities of this culture are Harappa and Mohenjo-daro (located in modern-day Pakistan), both of which are thought to have once had populations of between 40,000-50,000 people, which is stunning when one realizes that most ancient cities had on average 10,000 people living in them. The total population of the civilization is thought to have been upward of 5 million, and its territory stretched over 900 miles (1,500 km) along the banks of the Indus River and then in all directions outward. Indus Valley Civilization sites have been found near the border of Nepal, in Afghanistan, on the coasts of India, and around Delhi, to name only a few locations. Between c. 1900 - c. 1500 BCE, the civilization began to decline for unknown reasons. In the early 20th century CE, this was thought to have been caused by an invasion of light-skinned peoples from the north known as Aryans who conquered a dark-skinned people defined by Western scholars as Dravidians. This claim, known as the Aryan Invasion Theory, has been discredited. The Aryans – whose ethnicity is associated with the Iranian Persians – are now believed to have migrated to the region peacefully and blended their culture with that of the indigenous people while the term Dravidian is understood now to refer to anyone, of any ethnicity, who speaks one of the Dravidian languages. Why the Indus Valley Civilization declined and fell is unknown, but scholars believe it may have had to do with climate change, the drying up of the Sarasvati River, an alteration in the path of the monsoon which watered crops, overpopulation of the cities, a decline in trade with Egypt and Mesopotamia, or a combination of any of the above. In the present day, excavations continue at many of the sites found thus far and some future find may provide more information on the history and decline of the culture.

[literaryvein-reblogs]

Writing Notes: Fantasy Worldbuilding

Fantasy worldbuilding - the process of creating a fictional world replete with core characters, overlapping storylines, detailed settings, and fantastical elements that set the world apart from our own.

A clear, detailed fantasy world will help readers invest in the characters that inhabit it.

Essential Elements of a Fantasy World

The fantasy genre often contains elements of science fiction, magic, or imaginative creatures—but it’s more than just writing every fictional element you can think up. The world of your fantasy novel, video game, television show, or film has to make sense in order for the rest of its parts to work in harmony.

Magic: Decide if there is a magic system in place, then set the rules of it. What powers it? Is it a secret? Can anyone use it?

Geography: It may be helpful to create a fantasy map. Identify major landmasses and historic sites. How does the landscape impact the plot or the characters? What is the climate like? You can get as specific as identifying the indigenous flora and fauna, even if you don’t use those details. As a world-builder, you can include as much or as little in your process and final version as you like—as long as your story comes together in a way that makes sense for the audience.

Society: Figure out the inhabitants of your fantasy world. What language do they speak? What do they look like? Are they humanlike? Are they creaturelike? What sort of culture do they have? How have previous historical events impacted the way they live now?

History: While you don’t have to outline the beginning of your world’s history to the end, it’s useful to know of any key events like wars, plagues, political strife, extraterrestrial invasions, or anything else that had an effect on the way your world operates now.

Time: How does it flow in your world? Is there a calendar? Are there seasons? What affects the light and the darkness?

How to Create a Fantasy World

There are many avenues for writing fantasy worlds, and you can start with whichever aspect you like first:

Use real life as inspiration. That doesn’t mean taking people from existing ethnic groups and putting costumes on them—but observe how other cultures live, how they interact with their environments and each other. By incorporating real-life into your fantasy book, you can avoid falling into tropes and clichés, and create a richer template for your characters and plot to thrive in.

Define the setting. A good starting point when creating a fantasy story is the universe itself. Is this an imaginary world existing within our own world, like Black Panther’s Wakanda? Or is it its own entirely new world, like Narnia in C.S. Lewis’s fantasy series The Chronicles of Narnia? Describe what the landscape looks like, what colors it contains, or how many suns and moons it has. Any details that can help make your fantasy world feel more like real-life in order to help ground it in something believable will make a difference in how your audience feels and experiences it.

Create inhabitants. A fantasy world has more than one type of inhabitant. They can be vastly different from one another, or only have subtle contrasts between them. For example, in J.R.R. Tolkien’s Lord of the Rings, the magical world setting of middle-earth has both Dwarves and Hobbits, which, despite both being the smaller races, contain many differences between them. They each have their own origins and backstories, temperaments, key aesthetics, daily life routines, and various other aspects that enrich and define the separate races. Inhabitants include the antagonists as well. Make them more than one-dimensional bad guys—give them a motivation that’s relevant to the world they live in.

Make magic. Implement your magic system, if there is one. Write its limits, along with its capabilities. For instance, in George R. R. Martin’s Game of Thrones, the magic in the world seemingly gets stronger when the main character Daenerys Targaryen brings about the birth of her dragons. Magic needs rules in order to function properly in your fantasy world, and while you don’t need to include a list of laws in your writing, the use of it must make them apparent.

Source ⚜ More: References ⚜ Writing Resources PDFs

[nigmos]

Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race. Even before there were large numbers of Negroes on our shores, the scar of racial hatred had already disfigured colonial society. From the sixteenth century forward, blood flowed in battles over racial supremacy. We are perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population. Moreover, we elevated that tragic experience into a noble crusade. Indeed, even today we have not permitted ourselves to reject or to feel remorse for this shameful episode. Our literature, our films, our drama, our folklore all exalt it.

It was upon this massive base of racism that the prejudice toward the nonwhite was readily built, and found rapid growth. This long-standing racist ideology has corrupted and diminished our democratic ideals. It is this tangled web of prejudice from which many Americans now seek to liberate themselves, without realizing how deeply it has been woven into their consciousness.

Martin Luther King Jr., Why We Can't Wait

[serpentface]

SEVEN FACES OF GOD: AN OVERVIEW

In the dogma of the Wardi faith, God is regarded as one being whose spirit occupies and flows through the world in seven aspects, referred to as its Faces. This is reckoned to be much in the same capacity that blood carries the living spirit throughout parts of the body, sustaining it and allowing for its continued function.

These Faces are not always wholly distinct, nor are their spheres entirely separated, nor wholly representative of God's totality. From a theological perspective, they are means of translating aspects of the totality of God in ways most vital to right practice, imperfectly categorizing how God's spirit interacts with the world. In common practice, the Faces are often effectively treated as seven gods (or more, given that each has dozens of additional epithets describing more specific roles).

Orthopraxy is FAR more important than orthodoxy to this religion, so it matters little if the everyday person sees God as one, or one-as-seven, or seven, or a hundred, or among many gods. What matters most (and VERY critically), is that people perform right practices and necessary rites to sustain the connection of Its spirit throughout the world and the spiritual health of the individual.

Each Face is almost always represented in animal form (in large part an echo of indigenous Wardi religious practices prior to the first Burri colonization, many of which involved animal worship within a broader animistic worldview). These animals all have representation in major constellations along the ecliptic and form the most auspicious signs in the Wardi zodiac.

The Seven Faces of God, as commonly depicted in iconography:

Mitlamache, the Lunar Face of God

Almost always depicted as a bull aurochs (occasionally as a buffalo or other wild bovid), with three pairs of crescent shaped horns cupping a moon motif, usually having a prominent erection (not shown here due to tumblr not letting me post it). It is sometimes depicted with dual-sexed traits and the addition of an udder (or sometimes humanoid breasts upon the chest).

Though several faces have integral fertility connections, Mitlamache is chief in this respect, a holistic representation of fertility of the land, plants, animals, and people. This is the face that looks upon fertility, the moons, cosmic cycles, blood, the act of sacrifice, and divine cycle of death/sacrifice and rebirth. The temples of Mitlamache are the only ones in which people can enter while menstruating (seen as a spiritually impure state), as It encourages the cycle to continue onward and Its blessings can remove the associated impurities.

This is most akin to the form God took in the act of creation, where it lifted the foundations of the world from the sea and inseminated the waters to create the first humans. After Its sacrifice at the hands of Its children, this is the body that was divided to give shape to the world. Its horns were thrown up into the sky to become the three moons.

Inyamache, the Solar Face of God

Usually depicted as a bull khait in mid-stride. Varies between hornless or horned, but almost always has the motif of the solar halo around its head.

This is the Face that looks upon the sun, lightning and wildfires, the dry seasons, the desert and other wild places, khait, mounted warriors, sporting and war games, male fertility, sexuality and libido. It has connections to agriculture as the solar Face and as the balancing opposite of Anaemache (the Face of the rains).

Ganmache, the Ox Face of God

Depicted as a native domestic cattle (with a fatty hump and dewlap, lyrate horns), usually as a castrated oxen bearing a yoke, though sometimes as a cow with udders. Sometimes depicted as a plow khait instead.

This is the face that looks upon year-round agriculture, laborers, herdsmen and their livestock, grain, the home, the hearth, the family and the domestic sphere.

Kusomache, the Serpent Face of God.

Depicted as a two headed serpent, usually a cobra (regarded as sacred) or a viper (when representing Kusomache as the royal emblem).

This is the Face that looks upon the outer cosmos, stars, magic, the deep mysteries, protection from evil spirits, death, and the passage into the afterlife. It has additional associations as the emblem of royalty, evoked for the protection of the Usoma (a king, or emperor in the contemporary) and the royal family.

Anaemache, the River Face of God.

Usually depicted as the reed duck in flight, returning in its seasonal migration alongside the rains. It often is depicted carrying a water lily in its beak, or a tail resembling the lily motif.

This is the Face that looks upon rain, the wet seaon, freshwater, rivers, seasonal flooding, seasonal agriculture, fertility of plants and earth, and female fertility.

Pelennaumache, the Ocean Face of God.

It is usually depicted as a composite animal, combining traits of a skimmer gull and an albatross, as seen passing overhead in flight. It is a rare example of a Face that is given human attributes on a more than occasional basis, sometimes depicted with the head of a woman (or represented with the skimmer-woman motif).

This is the face that looks upon the ocean, the sea trade, mercantilism, storms, winds, luck and fortune, the infliction and deflection of curses, natural disasters. It is often associated with foreigners.

Odomache, the lion face of God.

Always depicted as a lion, most often a maned lioness. The inclusion of teats has a dual function of practically identifying the lion as female, and evoking an impression of maternal nurturing (both as a divine mother to the people, and in its more niche role as a protective spirit of children).

This is the face that looks upon war and military might, rightful bloodshed and destruction of enemies, humankind, and in the contemporary is identified as uniquely representative of and sustaining to the Wardi Empire. It is the only Face known to incarnate into a human, a vital part of the greater flow of God's spirit that ensures the wellbeing of Its lands and people. Odomache is also regarded as a protector of children.

[dailyoverview]

The Merowe Dam, built along the Nile River in Sudan, is the largest hydroelectric project in Africa. River diversion began in 2004, with construction finishing in 2009. Upon completion, the dam doubled Sudan’s electricity supply. As the dam backed up and expanded the flow of the river into a reservoir, the surface area of the Nile increased roughly 270 square miles (699 square kilometers) and displaced 70,000 indigenous people who relied on the land for farming. Because of the warm climate in the region, combined with this increase in surface area, the reservoir is now experiencing evaporation losses of 396.3 billion gallons (1.5 billion cubic meters) of water every year, roughly 8 percent of the water allocated to Sudan from the 1959 Nile Waters Treaty.

18.668889°, 32.050278°

Source imagery: NASA / Google Timelapse