#PP: Scot Land

[katatty]

Frances ends up befriending Rocky Beech, and that's about all the pictures I have of his "round", haha. Maybe I'll play him some more later.

[whatdoesshedotothem]

Wednesday 2 October 1839 Travel Journal

7 ¼

12 ½

very fine morning – had Mrs. Wilson – paid her 175/. her bill of last week all but 2 or 3 rubels – breakfast over at 10 – before and after inking over yesterday and reading Schnetzler sun out – warm – F66 ½° in my secrétaire drawer and 50 ¼ north outside the window now at 10 ¼ am

out at 10 55/.. – in 7 minutes at the Podoroshna-office – 7/6 paid – (3.25 R. notes + 1 (20 and 1) 10 silver kopper price) – obliged to go up to sign my name – drove off at 11 20/.. and at the library at 11 25/.. Mr. Atkinson had put the books for us on the table – the 1st I took up was

New Russia – Journey from Riga to the Crimea by way of Kiev...... by Mary Holderness. London printed for Sherwood, Jones and co. Paternoster Row 1823. 8vo. broche – pp. 134.

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October Wednesday 2 Riga timber superior and much dearer than Memel masts from Polish and Russian Ukraine on  the rivers Briganskie  (Desna) and Soelzs’s branches of the [?] – arrives at Riga in May   4-5/314

p. 10 one Polish britchka [britzka] and 3 kibitkas – party of 11 left Riga November 18 N.S. 1815.

p. 22 Reference to Tookes’ survey of Russia.

p.56 1 Russian pood = 36lbs.

p.59 Tookes’ history of Russia

p.61 handsome Turkish shawls from 500 to 2,000 Rubels no lady well dressed at Kiev without one –

p. 92 1 [archeen] (of cloth) = 2/3 English yard

p. 12 1898 versts from Riga to (p.92) Karagoss (in the Crimea) and reached that place 3 February  

p. 103 Dr. Clarkes’ description of Easter in his account of Moscow –

Fraehns’ [catalogue] of Persian Turkish and Arabian mss. ouvrages historiques  35

Poètes  107

Sciences spéculatives et arts 24

166.

this volume (folio) dated St. P. le 9 Avril 1829

18/30 Octobre 1829

Philologie

p. 131 1 Russian [Desaiteen] = 2 ¾ English acres

p. 142 for account of the Nogay tartars see Mr. Whittingtons’ memoir in Walpoles’ travels in the east.

p. 151 Dr. Hunt in his brief account of a Greek wedding says the bride is to be silent for 8 days

October Wednesday 2 p. 147 In the Crimea (at Kaffa [Feodosiia]) the Greeks speak Turkisk [Turkish] and Tartar as fluently as Greek – and many of Mrs. Holerness’ servants spoke 5 languages (Russia included)

p. 163 et seq. great praise of the Bulgarians (near Oddessa etc)

p. 178 the Karaites of whom Mr. Guthrie speaks etc. etc.

p. 190 – 1 the emperor from Moscow to St. P- 483 miles = 728 ½ versets in 36 hours – From Otchakoff on the black sea to St. P- (temple Catherine 2) 1200 miles in 5 days and nights – but the post from Kaffa [Feodosiia] to Moscow in 14 days = 66 miles per day –

p. 195 Lady Craven mistaken in saying rice is grown in the Crimea – no land there fit for it –

p. 197 Tartars there famous for management of bees – said that ‘some of them on seeing the bees at work on the flowers of the field, will directly tell to what village belong’ –

p. 203 ‘the English proprietor in the midst of neighbours and dependents, yet feels a lonely sojourner’...... probably Mrs. H- and her friends were of this no.? –

p. 211 Mrs. H- resided at Karagoss from February 1816 to March 1820.

p. 225 Greeks in Crimea [present] the custom of sprinkling a new-born infant with salt. Ezek. xvi. 4.

p. 231 et seq. account of a Tartar marriage

p. 244 account of Tartar funeral

p. 258 Russian bath heated by a trench full of stones. rendered hot by a furnace below.

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October Wednesday 2 vid. p. 259 et seq. on the food etc. of the Tartars – seldom ‘eat’ fresh milk – on coming from the cow, it is boiled and afterwards churned – the butter then melted and poured into a skin – the buttermilk put into a cask to receive the overplus of everydays consumption

p. 265 the fungus Amadou is boiled and beaten till tender and then dried for use – there is also a lighter kind than the above (which grows on trees) the excrescence of a plant – p. 266 Agirmish (in sight of Karagoss) supposed by Pallas to be the Cimmerian [?] of the ancients –

p. 278 harvest end of June or beginning of July – bearded wheat sown become less likely to shake. Arnoot or spring wheat is sown by Russians etc.

p. 279 Bulgarian – summer hotter winter colder than in

p. 280 England – winter of short duration – breaks up in February so as to plough – March often mild and warm –

Dubois de Montreux sur le Crimée Caucase etc. etc et Sur la Crimée l’ouvrage de un’ intendant

Indicateur des objets rare au musée de Moscow published by Paul de Svignine Imprimerie de Charles Kray St. P- 1826

Lady Craven the rein 1786 (spring) –

October Wednesday 2 Mr. Atkinson came to us – shewed us Lady Cravens’ travels and the guide du voyageur en Crimée par C.H. Montandon. Odessa. Imprimerie de la ville 1834. dedicated à son excellence Mr. le comte de Woronzow -  came away from the library at 2 ½ - Mr. Atkinson told us not to give anything – at the Hermitage palace – at 2 ¾ to 4 50/.. – sent by Whitaker my card wrote in pencil présente ses complimens [compliments] et ses remercimens [remercîments] très empressés à son excellence monsieur de Labrinksy – then in the salles – principally salle 5 and 40 and 41 – gave the man 5/. –

home at 5 55/.. – dinner over at 7 10/.. from the palace to Beligard – paid for map of Asiatic Russia monté 10/. + 10/. = 20/. – then home direct at 5 55/.. – ordered the carriage at 9am tomorrow to go to Alexandrovski [Alexandrovsky] – dressed dinner over at 7 10/.. – Mr. Bayley came at 7 ½ and staid till 10 – had tea – not good he allowed – to go to Chaplins’ for tea, and also to see his furs – tea at 100/. per lb. – and 25/. and B- drinks it at 9/. or 10/. a lb. – should see the brick tea – furs very dear – Mr. Law here has including the house (his rooms under the church) £800 a year – Mr. Cammidge reverend of Moscow has a congregation of about 70 – has an allowance from the Russian company – all the exporting to London Riga etc. merchants here must be are members of the Russian company – gave us a note for Cochranes’ travels in Russia and Bremners’ ditto – the church picture a copy from Rubens not Rembrandt – (in the salle with the Paul Potter (41) not given to the church by Sir William Ingleby – by some other baronet B- very civil – if we were going to stay would introduce his family – would be happy to do so on our return – a widowes 16 years but has had his wifes’ sister with him and his daughters – poor man!

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October Wednesday 2 has had a severe illness – appears much broken – came here in 1892 – d’origine from the neighbourhood of not far from Manchester – had called here on Mr. Harrison on the Thursday and he died on the Sunday – Captain Cochrane very excentric – thought to be rather besides himself – Mr. B- knew him – Dr. Granvilles’ work good, but too much on the favourable side – as Dr. Lefevre said nothing that was not true but all couleur de rose – Mr. Atkinson said this morning he knew G- met him in society but he has his note-book out, and made notes even comparatively of all that was said so that really people were afraid – Layard in a great hurry when at the Imperial library Mr. A- did not know or see much of him – he seemed chiefly anxious to copy M. Queen of Scots’ letters – and at this time A- was busy copying them to give to prince Alexander .......... who has published her inedited letters in 18vo. – on our return home this evening found 2 letters for Moscow and 1 for Odessa from Mr. de Fischer and his card, and found 2 letters from Mr. Hodson (John Esquire) for Moscow and one for Odessa, and one directed to me for A- from her sister – her aunt well as usual – Mr. Bayley made no offer of letters, and, of course, I did not ask me for any – did not name or hint at the subject –

at the Hermitage the Vierge d’Albe (salle 5) and the Paul Potter (vache qui [pisse]) and the 4 Clauds’ (salle 40) (morning noon and evening and night) worth all the rest – In salle 40 the chef-d’-oeuvre of Teniers’

October Wednesday 2 and the Rubens from which the English church picture is copied and in salle 41 some fine Murillos (the Repose in Egypt and the lady boy fleeing his dog) – and in salle some fine Van d’Eycks [van Dyck] –

Mr. B- said it must be 30 years since Lord Stuart was here – then Mr. Stuart – could not speak Russ[ian] well but could read it well – and spoke French and German well –

[troybeecham]

Today, the Church remembers Saint Margaret of Scotland (Scots: Saunt Magret, c. 1045 – 16 November 1093 AD), also known as Margaret of Wessex, English princess and a Scottish queen.

Ora pro nobis.

Margaret was born in exile in the Kingdom of Hungary She was the sister of Edgar Ætheling, the shortly reigned and uncrowned Anglo-Saxon King of England. Margaret and her family returned to the Kingdom of England in 1057 AD, but fled to the Kingdom of Scotland following the Norman conquest of England in 1066 AD. By the end of 1070 AD, Margaret had married King Malcolm III of Scotland, becoming Queen of Scots.

Margaret was the daughter of the English prince Edward the Exile, and granddaughter of Edmund Ironside, King of England. After the Danish conquest of England in 1016 AD, King Canute the Great had the infant Edward exiled to the continent. He was taken first to the court of the Swedish king, Olof Skötkonung, and then to Kiev. As an adult, he travelled to Hungary, where in 1046 AD he supported the successful bid of King Andrew I for the Hungarian crown. King Andrew I was then also known as "Andrew the Catholic" for his extreme aversion to pagans and great loyalty to the Roman Catholic Church.

Still a child, she came to England with the rest of her family when her father, Edward the Exile, was recalled in 1057 as a possible successor to her great-uncle, the childless King Edward the Confessor. Whether from natural or sinister causes, her father died immediately after landing, and Margaret continued to reside at the English court where her brother, Edgar Ætheling, was considered a possible successor to the English throne. When Edward the Confessor died in January 1066, Harold Godwinson was selected as king, possibly because Edgar was considered too young. After Harold's defeat at the Battle of Hastings later that year, Edgar was proclaimed King of England, but when the Normans advanced on London, the Witenagemot presented Edgar to William the Conqueror, who took him to Normandy before returning him to England in 1068 AD, when Edgar, Margaret, Cristina, and their mother Agatha fled north to Northumbria, England.

According to tradition, the widowed Agatha decided to leave Northumbria, England with her children and return to the continent. However, a storm drove their ship north to the Kingdom of Scotland in 1068, where they sought the protection of King Malcolm III. The locus where it is believed that they landed is known today as St Margaret's Hope, near the village of North Queensferry, Fife, Scotland. Margaret's arrival in Scotland, after the failed revolt of the Northumbrian earls, has been heavily romanticized, though Symeon of Durham implied that her first meeting of Malcolm III may not have been until 1070, after William the Conqueror's Harrying of the North.

King Malcolm III was a widower with two sons, Donald and Duncan. He would have been attracted to marrying one of the few remaining members of the Anglo-Saxon royal family. The marriage of Malcolm and Margaret occurred in 1070 AD. Subsequently, Malcolm executed several invasions of Northumberland to support the claim of his new brother-in-law Edgar and to increase his own power. These, however, had little effect save the devastation of the County.

Margaret's biographer Turgot of Durham, Bishop of St. Andrew's, credits her with having a civilizing influence on her husband Malcolm by reading him narratives from the Bible. She instigated religious reform, striving to conform the worship and practices of the Church in Scotland to those of Rome. This she did on the inspiration and with the guidance of Lanfranc, a future Archbishop of Canterbury. She also worked to conform the practices of the Scottish Church to those of the continental Church, which she experienced in her childhood. Due to these achievements, she was considered an exemplar of the "just ruler", and moreover influenced her husband and children, especially her youngest son, the future King David I of Scotland, to be just and holy rulers.

"The chroniclers all agree in depicting Queen Margaret as a strong, pure, noble character, who had very great influence over her husband, and through him over Scottish history, especially in its ecclesiastical aspects. Her religion, which was genuine and intense, was of the newest Roman style; and to her are attributed a number of reforms by which the Church [in] Scotland was considerably modified from the insular and primitive type which down to her time it had exhibited. Among those expressly mentioned are a change in the manner of observing Lent, which thenceforward began as elsewhere on Ash Wednesday and not as previously on the following Monday, and the abolition of the old practice of observing Saturday (Sabbath), not Sunday, as the day of rest from labour. "The later editions of the Encyclopædia Britannica, however, as an example, the Eleventh Edition, remove Skene's opinion that Scottish Catholics formerly rested from work on Saturday, something for which there is no historical evidence. Skene's Celtic Scotland, vol. ii, chap. 8, pp. 348–350, quotes from a contemporary document regarding Margaret's life, but his source says nothing at all of Saturday Sabbath observance, but rather says St. Margaret exhorted the Scots to cease their tendency "to neglect the due observance of the Lord's day."

She attended to charitable works, serving orphans and the poor every day before she ate and washing the feet of the poor in imitation of Christ. She rose at midnight every night to attend the liturgy. She successfully invited the Benedictine Order to establish a monastery in Dunfermline, Fife in 1072 AD, and established ferries at Queensferry and North Berwick to assist pilgrims journeying from south of the Firth of Forth to St. Andrew's in Fife. She used a cave on the banks of the Tower Burn in Dunfermline as a place of devotion and prayer. St. Margaret's Cave, now covered beneath a municipal car park, is open to the public. Among other deeds, Margaret also instigated the restoration of Iona Abbey in Scotland. She is also known to have interceded for the release of fellow English exiles who had been forced into serfdom by the Norman conquest of England.

Margaret was as pious privately as she was publicly. She spent much of her time in prayer, devotional reading, and ecclesiastical embroidery. This apparently had considerable effect on the more uncouth Malcolm, who was illiterate: he so admired her piety that he had her books decorated in gold and silver. One of these, a pocket gospel book with portraits of the Evangelists, is in the Bodleian Library in Oxford, England.

Malcolm was apparently largely ignorant of the long-term effects of Margaret's endeavours, not being especially religious himself. He was content for her to pursue her reforms as she desired, which was a testament to the strength of and affection in their marriage.

Her husband Malcolm III, and their eldest son Edward, were killed in the Battle of Alnwick against the English on 13 November 1093 AD. Her son Edgar was left with the task of informing his mother of their deaths. Not yet 50 years old, Margaret died on 16 November 1093 AD, three days after the deaths of her husband and eldest son. The cause of death was reportedly grief. She was buried before the high altar in Dunfermline Abbey in Fife, Scotland.

O God, you called your servant Margaret to an earthly throne that she might advance your heavenly kingdom, and gave her zeal for your Church and love for-your people: Mercifully grant that we who commemorate her this day may be fruitful in good works, and attain to the glorious crown of your saints; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Amen.

[schoolcalidity]

Understanding Antisemitism

An Offering to our Movement A Resource from Jews For Racial & Economic Justice 

Part II - What is antisemitism? 

What is antisemitism? Originating in European Christianity, antisemitism is the form of ideological oppression that targets Jews. In Europe and the United States, it has functioned to protect the prevailing economic system and the almost exclusively Christian ruling class by diverting blame for hardship onto Jews. Like all oppressions, it has deep historical roots and uses exploitation, marginalization, discrimination and violence as its tools. 

Like all oppressions, the ideology contains elements of dehumanization and degradation via lies and stereotypes about Jews, as well as a mythology. 

The myth changes and adapts to different times and places, but fundamentally it says that Jews are to blame for society’s problems. Since the emergence of Christianity as Europe’s dominant religious, political and cultural force, Jews and Muslims have been targeted for violence—often extreme violence—isolated from the rest of society, and periodically purged from jobs, towns, countries and even continents. 

Antisemitism began as religious intolerance, but has always been at least partly xenophobic or mysophobic; Jews have been cast as outsiders, pollutants or polluted, such as with 15th–16th Century Spanish limpeza de sangre (blood purity) laws.27,28,29,30,31 

Eventually through the development of 25 Pew Research Center for Religion & Public Life, “A Portrait of Jewish Americans,” 2013 retrieved from http://www.pewforum.org/religious-landscape-study/income-distribution/ 26 Steven M. Cohen, Ph.D., Jacob B. Ukeles, Ph.D., Ron Miller, Ph.D., “Jewish Community Study Of New York: 2011 Comprehensive Report,” UJA-Federation of New York, 2011, retrieved from: http://www.metcouncil.org/site/DocServer/JCSNY2011ComprehensiveReport.pdf?docID=3161 27 https://www.britannica.com/place/Spain/The-Spanish-Inquisition#ref587479 28 Schäfer, Peter, Judeophobia: Attitudes Toward the Jews in the Ancient World, Harvard University Press, 2009 29 Schäfer, Peter. “Response to Christine Hayes and Robert Goldenberg.” 

Jewish Studies Quarterly, vol. 6, no. 3, 1999, pp. 274–281. JSTOR, www.jstor.org/stable/40753240 30 http://www.oxfordbibliographies.com/view/document/obo-9780195399301/obo-9780195399301-0101. xml#firstMatch 

31 United States Holocaust Memorial Museum. “Antisemitism In History: From The Early Church To 1400.” Holocaust Encyclopedia. https://www.ushmm.org/wlc/en/article.php?ModuleId=10007170. Accessed on 10/30/2017

 “Privilege is not the same as power...” - Scot Nakagawa 12 Jews For Racial & Economic Justice Medieval antisemitism modern, “scientific” racism, many people began to consider Jews a distinct, inferior and troubling race.

32,33 Because of this process of evolution, sometimes antisemitism today is religious in form, focused on Jews as heretical non-believers, sometimes it is driven by specific myths and stereotypes about Jews, and sometimes it’s racial, rooted in the idea that there is something fixed and inherently, biologically wrong with Jews. Usually it’s a little bit of each. It is important to say that while Christian dogma was central in the development of antisemitism, and Christian hierarchs were often its agents, many Christians throughout history (both secular and religious) have been active allies to Jews, taken grave risks or even given their lives defending Jews from antisemitism. Over time, Christian dogma has become less relevant to antisemitic ideology as the oppression has taken on a life and logic of its own. 

In a review of A Scapegoat in the New Wilderness: The Origins and Rise of Antisemitism in America by Frederic Cople Jaher and Antisemitism in America by Leonard Dinnerstein, Professor Till van Rahden writes: “Racist, eugenicist, anti-communist or economic variations of American antisemitism at times certainly used Christian metaphors. Racist, eugenicist forms of antisemitism were genuinely new in ideological substance. Genes replace race replaced revelation as the driving forces of history. It is very likely that racist antisemitism adopted the familiar guise of Christ to secure its victorious career. . . .True, antisemitism was raised and nurtured by Christian doctrine. It will probably never shed the formative influence of its childhood. At the same time, however, antisemitism has grown up and become an ideology of its own, drawing from other traditions such as racism as well. To analyze and effectively combat antisemitism it is important to carefully distinguish between various types of antisemitism that call for different forms of ‘counter narratives.’” more: http://jfrej.org/wp-content/uploads/2017/12/JFREJ-Understanding-Antisemitism-November-2017-v1-3.pdf

34 Engaging in a pattern of behavior that should feel familiar to anyone listening to today’s rightwing rhetoric about immigration and refugees, Christian nobility from antiquity on through the Renaissance curried favor with their populations by placing restrictions on economic opportunities for Jews, and sometimes isolating them physically by confining them to what came to be called ghettos. 

35,36 Prohibited from owning land or joining tradesmen’s guilds, Jews were 32 Rao, Mohan. “‘Scientific’ Racism: A Tangled Skein.” Economic and Political Weekly, vol. 38, no. 8, 2003, pp. 697–699. JSTOR, www.jstor.org/stable/4413238 33 Jackson, John P., and Nadine M. Weidman. “The Origins of Scientific Racism.” The Journal of Blacks in Higher Education, no. 50, 2005, pp. 66–79. JSTOR, www.jstor.org/stable/25073379 34 Van Rahden, Till. “American Jewish History.” American Jewish History, vol. 83, no. 4, 1995, pp. 507–511. JSTOR, www.jstor.org/stable/23885608 35 Cahnman, Werner J. “Socio-Economic Causes of Antisemitism.” Social Problems, vol. 5, no. 1, 1957, pp. 21–29. JSTOR, www.jstor.org/stable/798945 

36 https://www.myjewishlearning.com/article/jewish-ghettos-of-europe/ Medieval Europe: Jews being burned at the stake. 

Understanding Antisemitism 13 restricted to jobs that Christians found distasteful or were prohibited by the Church, such as money-lending and tax collecting.

37 (There is recent scholarship that contradicts this sequence of events, and suggests that Jews arrived in the cities of early Europe armed with very high literacy rates for the era, seeking better jobs, which means that antisemitic restrictions on Jews were a form of backlash and protectionism.

38) Regardless of the chicken-and-egg nature of this debate, this era saw the genesis of many anti-Jewish myths.

39 Laws that funnelled Jews into certain professions such as money lending could only serve to reinforce these stereotypes. (A parallel is the forced illiteracy of enslaved Africans in many Southern states prior to emancipation, which reinscribes the stereotype that Black people are inherently stupid—a painful lie that persists to this day. In both examples, a present-day oppressive stereotype originates in a prior act of oppression.) After centuries of church indoctrination claiming that Jews rejected Jesus, had killed the son of God, and were agents of the devil, it was easy for European Christians to believe that Jews were the cause of their problems. Whether it was spreading the Black Plague or hoarding a community’s wealth, they were an ideal group to scapegoat. This meant that attention and anger was diverted away from the people who levied the taxes and toward the “strange,” “greedy” Jews tasked with collecting them. Once this mythology was established, it followed Jews throughout Europe, and was exported to the Middle East, North Africa, and the Americas through colonialism and imperial conquest. 

Before European colonialism, Jews in the Middle East and North Africa (MENA), Central Asia, and the Balkans, lived as one religious minority among many, sometimes socially restricted or targeted for violence as non-Muslims, but most of the time not singled out for persecution or racialized in the way European Jews were.

40 In many Islamic empires, Jews (and Christians) were guarded by dhimmi status and millet laws, which considered non-Muslim religious minorities living under Islamic dominion as second-class, yet protected subjects of the Sultan. Jews maintained relative autonomy over their religious practice, including the freedom to practice their own communal laws of halakha, and often paid a tax to the caliphate in order to do so. Over centuries of coexistence in many Islamic territories, there were indeed sporadic attacks, forced conversions and mass killings of Jews. But the same was true for Christians and other non Muslim minorities.  

37 United States Holocaust Memorial Museum. “Antisemitism In History: The Early Modern Era, 1300–1800.” Holocaust Encyclopedia. https://www.ushmm.org/wlc/en/article.php?ModuleId=10007172. Accessed on 10/30/2017 

38 Botticini, Maristella, and Zvi Eckstein, The Chosen Few: How Education Shaped Jewish History, 70-1492. Princeton University Press, 2012. JSTOR, www.jstor.org/stable/j.ctt7rv92 

39 https://academic.oup.com/ahr/article/119/1/229/20497/Maristella-Botticini-and-Zvi-Eckstein-The-Chosen 

40 Hassan, Riaz. “Interrupting a History of Tolerance: Antisemitism and the Arabs.” Asian Journal of Social Science, vol. 37, no. 3, 2009, pp. 452–462. JSTOR, www.jstor.org/stable/23655209 The U.S.: 

Detail of a restrictive housing covenant, barring rental or sale to Jews, Negros, Armenians, Persians or Syrians. 

The U.S.: An antisemitic political cartoon from 1896 depicting Jews crucifying Uncle Sam. 

The U.S.: The lynching of Leo Frank by a white mob, thirty days before the reformation of the KKK. 

June, 1915. antisemitism in the u.s. 

14 Jews For Racial & Economic Justice Muslim minorities. 

The key distinction is that there was no specifically anti-Jewish ideology that bore any resemblance to European antisemitism, and for long stretches of time, Jews lived safely alongside their Muslim neighbors. 41 This history disproves narratives that assert universal persecution as the permanent condition of Jews in the world, rather than describing antisemitism as a historically specific product of European society that can also be interrupted. 

That’s why the histories of Mizrahi and Sephardi Jews throw a beautiful wrench into attempts (by the right and sometimes the left) to manipulate Jewish fear by universalizing Ashkenazi historical trauma. 

This erasure of Mizrahi and Sephardi history fuels Islamophobia by spreading an inaccurate story about Jewish experiences outside of Europe. As happened across much of the globe, European Christian colonization changed everything. As it extended into the Middle East and North Africa in the 19th and 20th centuries, both Christians and Jews from the region were deliberately granted economic and social privileges that were denied to the much larger Muslim population. 

For example, during the French occupation of modern-day Algeria, Jews were given the option of applying for French citizenship under the Cremieux Decree of 1870, while Algerian Muslims were not—one of the first and most significant attempts to divide and thereby weaken the relationship between the two religious groups.

42 British and French colonizers also employed Arab Jews as the representatives of their occupying governments. 

As elements of European antisemitism mixed with the social tensions of a colonized community, these privileges became deeply resented by the Muslim majority, and in some cases, Jews were targeted for violence in moments of societal stress. 

Unfortunately this history has been subsumed by a narrative that minimizes the impact of European colonialism and instead paints Muslims as broadly and inherently anti-Jewish. 

Antisemitism was something European Christians created and brought to the Middle East within the last 150 years. 

Before colonization, there may have been discrimination against Jews, even moments of escalated violence. 

However, there were rarely specific laws—institutional oppressions—that targeted Jews because they were Jews.

43 According to Riaz Hassan: “After reviewing the history of Jewish-Muslim relations, [historian Bernard] Lewis concludes that in general Jewish and Muslim theology are far closer to each other than either is to Christianity. 

Jews have lived under Islamic rule for 14 centuries and in many lands and, while it is difficult to generalise [sic] about their experience, they were never free from discrimination but were rarely subjected to persecution as the case was with Christians. 

Most of the characteristic and distinctive features of Christian antisemitism were absent. There were no fears of Jewish conspiracy and domination, no charges of diabolic evil. Jews were not accused of poisoning wells or spreading the plague and the blood libel.”

44 European antisemitism began to impact the Middle East and North Africa during the Damascus Affair in 1840, in which European colonial powers were deeply involved. 

It only continued to escalate leading up to, during, and after the founding of the State of Israel in 1948, as the position of rooted Jewish communities within Arab and Muslim societies became increasingly and devastatingly precarious.

45,46 According to the 2006 Pew Global Attitudes Survey, “In the Muslim world, attitudes toward Jews remain starkly negative, including virtually unanimous 

41 https://www.jewishvirtuallibrary.org/the-treatment-of-jews-in-arab-islamic-countries 

42 Abitbol, Michel, and Alan Astro. “The Integration of North African Jews in France.” Yale French Studies, no. 85, 1994, pp. 248–261. JSTOR, www.jstor.org/stable/2930080 

43 Stillman, Norman A. The Jews of Arab Lands in Modern Times, The Jewish Publication Society, 1991 

44 Hassan, Riaz, “Asian Journal of Social Science 37,” Australian Research Council Professorial Fellow and Emeritus Professor in the Department of Sociology, Flinders University., (2009) 

45 http://www.jewishvirtuallibrary.org/the-damascus-blood-libel 46 http://www.jewishvirtuallibrary.org/jewish-refugees-from-arab-countries Erasure of Mizrahi and Sephardi history fuels Islamophobia by spreading an inaccurate story about Jewish experiences outside of Europe. 

 Understanding Antisemitism 15 unfavorable ratings of 98% in Jordan and 97% in Egypt.”47 However, we must not exceptionalize anti-Jewish attitudes among Muslim people and misread them as an essential, and therefore perennial feature of Islamic theology or society. 

Like the rest of the globe, the Arab and Muslim world was deeply transformed by European Christian colonization and impacted by white supremacy and the ideology of antisemitism that came with it. 

http://jfrej.org/wp-content/uploads/2017/12/JFREJ-Understanding-Antisemitism-November-2017-v1-3.pdf

[budsandspores]

A Fine Pine

Scots pine (Pinus sylvestris)

Habitat  

This species of pine is the only true British native, thriving in heath lands and the Scottish Highlands. Outside the UK, the scots pine ranges from Western Europe to Eastern Siberia, well into the Artic circle. This species is normally found in poorer sandy soils, because in fertile soils they are out-competed as saplings by broad-leafed trees. Unsurprisingly, the Scots pine is the national tree of Scotland.

The native distribution of the Scots Pine, created and owned by B. Navez (2005).

Trunks

Scots pine lower trunk bark.

This conifer can grow up to 35m tall and 1m wide, and have a lifespan of up to 300 years old. The tallest scots pine is a 210 year old Estonian tree, which is 46.6m tall. They have thick, dark and scaly bark on the bottom of the trunk, and orange flaky bark on the top of the trunk.

Reproduction

Gametes – A scots pine has its female and male sex organs (gametes) residing on the same tree; the male gamete (called antheridia) looks like small bubbly sacs and these release pollen, the female gamete (called archegonia) looks like a tiny pink pine cone which contains the egg. Pollination occurs where pollen from the antheridia reaches and fertilises the egg contained inside the archegonia, which will then form seeds. Small pine cones form around the archegonia and take several years to fully develop. 

Scots pine archegonia surrounded by developing infant pine cones.

Scots pine antheridia, taken and owned by The Woodland Trust (2015).

Pine cone - These act as a protective casing for the now developing seeds. When fully developed, the pine cone can open and close itself - they open in dry weather, and close in wet/humid weather (called the hygromorphic response), to release seeds which are dispersed by the wind. Wherever they lay, may be the start of a brand new scots pine sapling.

Video of pine cones opening/closing in response to humidity, taken and owned by Artem Holstov (2015).

References:

Habitat – Mirov N.T., (1967), The Genus Pinus, Ronald Press, New York, pp. 5-10.

Trunk - Farjon A., (2005), Pines Drawings and Descriptions of the Genus Pinus, Brill, Leiden, pp. 23-27.

[androgynousloverbeard-blog]

an essay on fiscal federalism oates An Essay on Fiscal Federalism, Wallace E

Re- gional Stud., 2, pp. An essay on fiscal federalism oates. An Essay on Fiscal Federalism. ISCAL DECENTRALIZATION is in vogue. Both in the industrialized and in the developing world, nations are turning to devolution to improve the per- formance of their public sectors. In the United States, the central government has turned back significant portions of federal authority to the states for a wide range of major programs, including wel- fare, Medicaid, legal services, housing, and job training. The hope is that state and local governments, being closer to the people, will be more responsive to the particular preferences of their con- stituencies and will be able to find new and better ways to provide these services. In the United Kingdom, both Scot- land and Wales have opted under the Blair government for their own regional parliaments. And in Italy the movement toward decentralization has gone so far as to encompass a serious proposal for the separation of the nation into two in- dependent countries. In the developing world, we likewise see widespread inter- est in fiscal decentralization with the ob- jective of breaking the grip of central. Professor of Economics, University of Mary- land, and University Fellow, Resources for the Fu- ture. I am most grateful for a host of helpful com- ments on an earlier draft from Robert Inman, Ronald McKinnon, Daniel Rubinfeld, Robert Schwab, John Wallis, Barry Weingast, and three anonymous referees; for research assistance from Tugrul Gurgur; and for the s lendid editorial guidance of John Pencavel and Jogn McMillan. But the proper goal of restructuring the public sector cannot simply be de- centralization. The public sector in nearly all countries consists of several different levels. The basic issue is one of aligning responsibilities and fiscal in- struments with the proper levels of gov- ernment. I, p. 163). But to realize these "dif- ferent advantages," we need to under- stand which functions and instruments are best centralized and which are best placed in the sphere of decentralized levels of government. This is the sub- ject matter of fiscal federalism. As a subfield of public finance, fiscal feder- alism addresses the vertical structure of the public sector.... View more ...

[gododdinman-blog]

Shadow in the Beginning - the First Logie Owner of Glamis

Long before the castle of Glamis was built and even before the ownership of the Lyon family, there were mysteries surrounding the place. From the Dark Age habitation to the royal estate there, the facts are scant enough.  One would suppose that the records of the first non-royal ownership of the estate would throw open the history of the place and provide clear information.  But history is murkier than that.

  In the 1363 the records show that a man named John de Logy received the reversion of the thanedom of Glamis from King David II.  The reddendo for these lands was a red falcon which had to be delivered to the king yearly at the feast of Pentecost.  By 1372, however, Logy was no longer in possession and the new monarch, Robert II, granted the thanage to Sir John Lyon.  The original owner is a shadowy character.  The first JohnLogy – or Logie – came to a bad end, executed for his part in a plot against the king.  Margaret Logy, who some historians reckon to be his daughter, went on to marry David II.  Logy, or rather Logie, is by no means an uncommon place-name in Scotland.  There are several such names in Angus – one in north Angus, and another between Dundee and Lochee (though for long incorporated in the city). It likely, however, that this Logy was associated with Logie-Almond in Strathearn, Perthshire.  The owner of Glamis was likely the first John's son.

  The downfall of Logie senior was his part in a treacherous plot against the king orchestrated by Lord Soulis.  Soulis died in Dumbarton Castle.  Sir John of Logie, together with several other plotters, were condemned following the ‘Black Parliament’ of 1320 and drawn, hung and beheaded.  Incidentally the plot also led to the death of a notable Angus man named David Brechin, who was condemned because he had kept secret the details of the plot, despite refusing to become involved.

  Margaret Logie herself presents an interesting character, judging from the facts which have survived about her.  She was born into the powerful Perthshire family of Drummond and had a long liaison with King David II, whose marriage to Joan (daughter of King Edward II of England) was both childless and unhappy.  When Joan retired to be a nun in England, David took a series of mistresses, one of whom was murdered by Scottish nobles who were suspicious of her power.  After Joan’s death, Margaret Logie became the first Scotswoman to marry a reigning Scottish monarch since the 11th century.  Margaret was a powerful lady and an active force in Scottish politics.

King David II of  Scotland and Edward III of England.

  But her downfall may have been sealed by the fact that she was unable to give the king a son (though she had one son by her first husband, also called John Logie and one possibly malicious chronicler later accused her of pretending to carry the king’s child).  Margaret tried to secure her position by making a bond with the powerful Kennedy kindred of Carrick, but she still fell out of favour. King David annulled the marriage, but his queen appealed to the papacy.  The matter was still unresolved when King David II died in February 1371.  But Margaret died on her way to the papal court at Avignon soon afterwards.

  The Drummonds of Stobhall, Perthshire, interestingly provided another Scottish queen, in the shape of Annabella Drummond.  She was the daughter of Sir John Drummond, who was Margaret Logie’s sister.  In contrast to her unfortunate aunt, Annabella’s union was a resounding success, at least if it can be measured by its duration; she was married to King Robert III for over 35 years.

Stobhall, home of the Drummonds.

  Did Margaret Logie ever visit Glamis?  It’s doubtful, but then again Glamis is not too many miles east of her ancestral home of Stobhall in Perthshire.  One thing is certain:  that she has her place among those many characters in Scottish history whose reputation has suffered as a result of her strong character and motives.  John Bellenden, translating the history of Hector Boece in the 16th century, sums up the distorted tradition of this queen which survived in his era:

King David...maryit ane lusty woman, namit Margaret Logy... and within thre monethis eftir; he repentit and wes so sorrowful that he had degradit his blud-rial with sic obscure linnage...

Sources

Guthrie, James Cargill, The Vale of Strathmore, its Scenes and Legends (Edinburgh, 1875).

McPherson, J. G., Strathmore, Past and Present (Perth, 1885).

Penman, Michael, ‘Margaret Logie, Queen of Scotland,’ in The Biographical Dictionary of Scottish Women, From the Earliest Times to 2004, ed. Elizabeth Ewan, Sue Innes, Rose Pipes, Sian Reynolds, pp. 248-9 (Edinburgh, 2006).

Riddell, John, Inquiry into the Law and Practice in Scottish Peerages (vol. 2, Edinburgh, 1842).

Stewart Allan, A., ‘Historical Notices of the Family of Margaret of Logy, Second Queen of David the

Second, King of Scots,’ Transactions of the Royal Historical Society, Vol. 7 (1878), pp. 330-361.

[empressempathidi]

Everywhere they searched they found you, #blackman, #blackwoman, #blackpeople. Made you think you contributed nothing to this world. Told that lie so long they believe it as truth & look down on you like you’re nothing to the point where they feel nothing when they hang, shoot, or environmentally poison you. Cold inhumane shit. But have the nerve to claim you’re the animal. They KNOW. #wakeup #melanin #melatonin #darkmatter #carbon

Aight, girl. Side-eye that cameraman. Felt the BS, huh? Took pictures like they discovered shit only to destroy then hide your very existence, lowered you to snakes they “cleared” in Christ’s honor. 😐😑😒

Repost @elleshakur_ St. Patrick’s Day? Please TheMoorYouKnow #ThingsTheyllNeverTeachBlackKidsNSkool

• • •

#Leprechaun’s ethnically are the Twa or Batwa people of #Africa, most standing no more than 4'11". The name “Leprechaun” comes from the Old #Irish luchorpán, a compound of of the roots lú (small) and corp (body). In the book “Ancient and Modern Britons” by David MacRitchie it stated: “That the wild tribes of #Ireland were #blackmen is hinted by the #fact that ‘a wild #Irishman’ is in #Gaelic 'a #black Irishman’ (Dubh Eireannach).” The word “Dubh” in Gaelic means “Black”. #Dublin is the capital of Ireland, Dubh-land.

The Picts are acknowledged as the earliest inhabitants of #Scotland. The ruled Scotland for more than 500 years. The term Pict means “painted or tattooed”. The term was used by the Romans to describe inhabitants in the second century AD. The first documented appearance of the term was in a work by Eumenius in 297 AD. They were in the inhabitants of the highlands of Scotland between 200 and 850 AD. “The Highlanders are generally diminutive, with brown complexions, and almost always with black curled hair and dark eyes.” (Annals of Caledonian, Picts, and Scots by Joseph Ritson, Vol II, #Edinburgh: Ward D. Laing, 1828, pp . 7, 27)

The Silures and the Picts are just examples of ancient presence of #Blacks in the #British Isles, but that denial becomes a symbol of ignorance when weighed against the #evidence.

#KnowYourHistory #StopCelebratingShitWithNoKnowledge #KnowYourself #leprechauns #pygmies #HappyStPattysDay

[katatty]

Beatrice makes friends easily wherever she goes, whereas Melody is constantly starting fights, haha. I guess it was inevitable these two would clash!

[katatty]

It's finally Juliette and Junior's wedding day! It looks like for a moment Junior mistakes Angela Pleasant for his bride-to-be, haha.

[katatty]

“Look’s like the hot tub’s occupied... you ever done it in a sauna?”

“I’m listening.”

[katatty]

Let’s just hope Scot isn’t paying too much attention to what’s going on in there.

[katatty]

And that’s all for the Urele Oresha Cham house! I had fun playing them, but I gotta admit it was slightly more sims than I could keep track of. Which tends to make for fun gameplay but less “story” stuff.

I’m excited to play with the new generation more, furthur down the line! Some of the sims in the frat I don’t have that good of a feel for the personalites of just yet, but I’m sure that’ll come with time the more I play ‘em.

[katatty]

Youngest member Scot Land has been working on getting recent pledge Beau Broke to move in, but he gets a little distracted when his longtime girlfriend Sophie Miguel shows up (I gave her a quick makeover, too).

He’s actually been thinking, recently, about proposing to her. But they’re still so young, and no doubt she’d call him silly for being so sentimental. Maybe she’d punch him, too. He’ll probably wait until they’re a little closer to graduation before popping the question, but being patient sure is hard!

[katatty]

Scot: How was your final?

River: Oh, pretty good. I made Dean’s List!

Scot: That’s great! Look at us Lands, bringing up the household GPA.

River: Truly, we’re the backbone of Urele Oresha Cham.

Castor: *indistinct grumbling*

[katatty]