#West African society

[gregor-samsung]

Potato Potahto (Shirley Frimpong-Manso - 2017)

[heifercatmoon]

Some of the most memorable scenes from the 1987 Malian film Yeelen by Souleymane Cissé.

Yeelen means "brightness/light" in Bambara.

Set in the 13th century, the film tells the legend of Niankoro, the son of the sorceror Soma, and ultimately their fateful confrontation.

Soma, upon seeing a vision in which his son will be the death of him, deigns to slay his son. Niankoro leaves his mother and receives a prophecy from a hyena-man, then embarks on a mystical quest to defeat his father, who is tracking him via Kore magic post through Bambara, Fula and Dogon lands.

After impressing a Fula king with his magic, and helping his men win a war against some rivals, Niankoro receives his wife Attou (after "curing" "her" infertility and the 2 laying together).

The young couple journeys across the arid sun-scorched landscape into the peaceful escarpment where Niankoro's uncle dwells. The junior shaman receives his magic Kore's Wing (wooden sorceror's implement) from his uncle (Soma's benevolent twin), to evade capture, track his father, and ensure the fulfillment of the noble prophecy of he and Attou's descendents.

[panafrocore]

Staff finial: The Iron Staff Finial in Bamana Culture

The iron staff finial holds significant cultural and symbolic importance in the Bamana society of West Africa. Crafted with intricate designs and varying shapes, these finials serve as powerful symbols of authority, lineage, and spiritual connection. Every aspect of the finial, from its material to its visual motifs, carries deep meaning within the Bamana cultural context. The iron staff finial…

[aristotleexists]

movie critics be like: *reviews eastern movie using western standards*

[deadhorserecords]

Tales Episode 23: Garfield Moore

Tales From the Jazz Side with cellist/composer/educator Garfield Moore. I have known Mr. Moore for quite some time and have had the privilege to perform with him on only one occasion. And that one time, the plethora of knowledge that I gained in that interaction still sits with me today as I progress into new territories of music. Where do I start with the history of this fascinating and…

[fem-lit]

In the current epidemic of rich Western women who cannot “choose” to eat, we see the continuation of an older, poorer tradition of women’s relation to food. Modern Western female dieting descends from a long history. Women have always had to eat differently from men: less and worse. In Hellenistic Rome, reports classicist Sarah B. Pomeroy, boys were rationed sixteen measures of meal to twelve measures allotted to girls. In medieval France, according to historian John Boswell, women received two thirds of the grain allocated to men. Throughout history, when there is only so much to eat, women get little, or none: A common explanation among anthropologists for female infanticide is that food shortage provokes it. According to UN publications, where hunger goes, women meet it first: In Bangladesh and Botswana, female infants die more frequently than male, and girls are more often malnourished, because they are given smaller portions. In Turkey, India, Pakistan, North Africa, and the Middle East, men get the lion’s share of what food there is, regardless of women’s caloric needs. “It is not the caloric value of work which is represented in the patterns of food consumption” of men in relation to women in North Africa, “nor is it a question of physiological needs…. Rather these patterns tend to guarantee priority rights to the ‘important’ members of society, that is, adult men.” In Morocco, if women are guests, “they will swear they have eaten already” or that they are not hungry. “Small girls soon learn to offer their share to visitors, to refuse meat and deny hunger.” A North African woman described by anthropologist Vanessa Mahler assured her fellow diners that “she preferred bones to meat.” Men, however, Mahler reports, “are supposed to be exempt from facing scarcity which is shared out among women and children.”

“Third World countries provide examples of undernourished female and well-nourished male children, where what food there is goes to the boys of the family,” a UN report testifies. Two thirds of women in Asia, half of all women in Africa, and a sixth of Latin American women are anemic—through lack of food. Fifty percent more Nepali women than men go blind from lack of food. Cross-culturally, men receive hot meals, more protein, and the first helpings of a dish, while women eat the cooling leftovers, often having to use deceit and cunning to get enough to eat. “Moreover, what food they do receive is consistently less nutritious.”

This pattern is not restricted to the Third World: Most Western women alive today can recall versions of it at their mothers’ or grandmothers’ table: British miners’ wives eating the grease-soaked bread left over after their husbands had eaten the meat; Italian and Jewish wives taking the part of the bird no one else would want.

These patterns of behavior are standard in the affluent West today, perpetuated by the culture of female caloric self-deprivation. A generation ago, the justification for this traditional apportioning shifted: Women still went without, ate leftovers, hoarded food, used deceit to get it—but blamed themselves. Our mothers still exiled themselves from the family circle that was eating cake with silver cutlery off Wedgwood china, and we would come upon them in the kitchen, furtively devouring the remains. The traditional pattern was cloaked in modern shame, but otherwise changed little. Weight control became its rationale once natural inferiority went out of fashion.

— Naomi Wolf (1990) The Beauty Myth

[funkopersonal]

Im quite literally so done with this shit. i keep on going back and forth between hiding all the i/p related tags, but then I realize that its seeped EVERYWHERE. It's in the motherhood tag, and jewish history tag, and everything else. I can't fucking escape it. I opened tiktok yesterday to see one of my favorite characters (iron man) weaponized to support the one group that wants to see me dead, the user saying that iron man would support palestine, and be an antizionist because he "spoke out against the public" and he wasn't like the sheep. It frustrates me to no end this horrible cycle of fucking misinformation that exists.

As a Gen Z, I simply do not understand how its reached this point? I can't even write all my feelings and information about how shitty this is in a single sitting because 1) it'd be too long and 2) my joints wont let me write that long. But how did it reach this point?

How did it reach the point where jewish/isreali stores are fucking marked to notify the public. Their windows are being broken and the stores are being robbed. How did it reach the point where jewish students on some campuses are told to stay home? how they're harassed out of specific areas, and campuses have been made unsafe? How did it reach the point that people literally have written "I ♡ Houthis & Hamas" and "no mercy for Jews."? How did it reach the point that there are nazi symbols, and hanging deadmans, and communist symbols being drawn on college campuses? How is it possible that students are calling for the end of jewish student unions and hillel international on campus? that'd be like calling for the end of the fucking muslim student organization, or disbanding an african-american affinity group. Which would never be acceptable, but apparently its fine when its jews.

I'm sick and tired of all the horrible conditions of palestenian cities being blamed on israel. Palestine is its own country. They had their own government until they elected Hamas to lead them. Hamas, who diverted all their funds to the military. Hamas, who uses hospitals and public spaces as their bases. Hamas, who built miitary tunnels under cities so that when they're invaded, the cities will collapse on itself. Hamas, who steals all humanitarian aid from its citizens. Hamas, who controls palestenian media and teaches hatred to its children. Hamas, who wants their citizens to become martyrs for their country, to die for their goal. Hamas, whose number one goal is to eradicate all jews. Hamas, who denies the existence of the holocaust. Hamas, who enlists children as soldiers and suicide bombers. Hamas, who has has never expressed an interest in a 2 state solution.

Is this the organization you consider freedom fighters? because i dont think they should ever, in any context, be called that. Hamas is nothing but terrorists.

Yes, the deaths and treatment of palestenian citizens is horrible. but no, this is not a genocide. Israel is trying to rid them of Hamas, because quite literally, no country should ever be forced to live in "harmony" with a terrorist group. Especially one who denies their existence and actively wants to kill them all. Israel has been letting palestenians get jobs in the country, has let palestine use their resources and water, all for years. They've let hamas continously bomb them, they've gotten used to a life of bomb shelters in every residence. Hamas has done nothing but crippled their country's own economy and society.

None of the surrounding coutnries want to let in palestenians, or live with palestenians. Egypt wants to annex Gaza, and Jordan wants the West Bank. In fact, they did own that land for a part of history! Yet Israel has let palestenians govern themselves for years, even when Hamas originally came into power, they didn't interfere. Not until they were provoked.

Yes, Israel has flaws. But welcome to the fucking real world, princess. Every country has flaws. Even America, you dipshits. This is not a little fandom for you to play sides on. its not some fictional world that has a black and white solution. Yes theres going to be deaths, just like in any other WAR. But you really can't call for the destruction of a country on the basis that they're trying to make sure they're allowed to stay a country? Because guess what honey bunchkins? "from the river to the sea" really doesn't mean what you think it does. It just means that you want to kill all jews, or at best, forcefully remove them and scatter them around the middle east. (to countries that have killed them in swaths in the past. To countries that have emprisoned jews for helping others escape. To countries that avidly hate jews and want them dead). I don't understand how that would mean peace in any way shape or form?

Not only that, but half of "protestors" and "activists" for palestine, haven't even done basic research. They dont know what river or sea theyre talking about. They dont know that "palestine" was not a palestenian state in 1948, but it was instead a BRITISH MANDATE, that was NOT fully occupied by palestenians. In fact, "palestenians" weren't a thing. Palestenians are just muslims and arabs from countries like syria, who lived alongside jews and christians in the same land (which was largely uninhabited for the most part). Yeah, you heard me right.

Honestly my thoughts on this issue are so scattered its so hard to make a solid points when I can just keep on going forever.

Fact is, Israel deserves to be a country. No one should be supporting Hamas. Everyone should be supporting the eradication of Hamas (and I mean Hamas not palestenian citizens). I don't get how these are debated, and seriously don't understand how citizens of america are so quick to support a terrorist group, to resort to antisemitism.

Im so done with this all. I cant believe we have to tell you gentiles that stoning a 13-year old kid for being jewish is horrible. That throwing a brick through an israeli-owned cafe in New York is horrible. That students not being able to be on campuses because of their religion or ethnicity is horrible.

This has to end.

Do your research, or don't speak (and terrorist-controlled propoganda channels don't count).

[reasonsforhope]

Note: I super don't like the framing of this headline. "Here's why it matters" idk it's almost like there's an entire country's worth of people who get to keep their democracy! Clearly! But there are few good articles on this in English, so we're going with this one anyway.

--

2024 is the biggest global election year in history and the future of democracy is on every ballot. But amid an international backsliding in democratic norms, including in countries with a longer history of democracy like India, Senegal’s election last week was a major win for democracy. It’s also an indication that a new political class is coming of age in Africa, exemplified by Senegal’s new 44-year-old president, Bassirou Diomaye Faye.

The West African nation managed to pull off a free and fair election on March 24 despite significant obstacles, including efforts by former President Macky Sall to delay the elections and imprison or disqualify opposition candidates. Add those challenges to the fact that many neighboring countries in West Africa — most prominently Mali, Burkina Faso, and Niger, but other nations across the region too — have been repeatedly undermined by military coups since 2020.

Sall had been in power since 2012, serving two terms. He declined to seek a third term following years of speculation that he would do so despite a constitutional two-term limit. But he attempted to extend his term, announcing in February that elections (originally to be held that month) would be pushed off until the end of the year in defiance of the electoral schedule.

Sall’s allies in the National Assembly approved the measure, but only after security forces removed opposition politicians, who vociferously protested the delay. Senegalese society came out in droves to protest Sall’s attempted self-coup, and the Constitutional Council ruled in late February that Sall’s attempt to stay in power could not stand.

That itself was a win for democracy. Still, opposition candidates, including Faye, though legally able to run, remained imprisoned until just days before the election — while others were barred from running at all. The future of Senegal’s democracy seemed uncertain at best.

Cut to Tuesday [April 2, 2024], when Sall stepped down and handed power to Faye, a former tax examiner who won on a campaign of combating corruption, as well as greater sovereignty and economic opportunity for the Senegalese. And it was young voters who carried Faye to victory...

“This election showed the resilience of the democracy in Senegal that resisted the shock of an unexpected postponement,” Adele Ravidà, Senegal country director at the lnternational Foundation for Electoral Systems, told Vox via email. “... after a couple of years of unprecedented episodes of violence [the Senegalese people] turned the page smoothly, allowing a peaceful transfer of power.”

And though Faye’s aims won’t be easy to achieve, his win can tell us not only about how Senegal managed to establish its young democracy, but also about the positive trend of democratic entrenchment and international cooperation in African nations, and the power of young Africans...

Senegal and Democracy in Africa

Since it gained independence from France in 1960, Senegal has never had a coup — military or civilian. Increasingly strong and competitive democracy has been the norm for Senegal, and the country’s civil society went out in great force over the past three years of Sall’s term to enforce those norms.

“I think that it is really the victory of the democratic institutions — the government, but also civil society organization,” Sany said. “They were mobilized, from the unions, teacher unions, workers, NGOs. The civil society in Senegal is one of the most experienced, well-organized democratic institutions on the continent.” Senegalese civil society also pushed back against former President Abdoulaye Wade’s attempt to cling to power back in 2012, and the Senegalese people voted him out...

Faye will still have his work cut out for him accomplishing the goals he campaigned on, including economic prosperity, transparency, food security, increased sovereignty, and the strengthening of democratic institutions. This will be important, especially for Senegal’s young people, who are at the forefront of another major trend.

Young Africans will play an increasingly key role in the coming decades, both on the continent and on the global stage; Africa’s youth population (people aged 15 to 24) will make up approximately 35 percent of the world’s youth population by 2050, and Africa’s population is expected to grow from 1.5 billion to 2.5 billion during that time. In Senegal, people aged 10 to 24 make up 32 percent of the population, according to the UN.

“These young people have connected to the rest of the world,” Sany said. “They see what’s happening. They are interested. They are smart. They are more educated.” And they have high expectations not only for their economic future but also for their civil rights and autonomy.

The reality of government is always different from the promise of campaigning, but Faye’s election is part of a promising trend of democratic entrenchment in Africa, exemplified by successful transitions of power in Nigeria, Liberia, and Sierra Leone over the past year. To be sure, those elections were not without challenges, but on the whole, they provide an important counterweight to democratic backsliding.

Senegalese people, especially the younger generation, have high expectations for what democracy can and should deliver for them. It’s up to Faye and his government to follow."

-via Vox, April 4, 2024

[fairuzfan]

Hey I am a Sudanese and I want to provide context to why what Motaz said is racist ... (I have to no ill feelings towards him or anything similar ... this is just for education purposes).

1. Attaching being black/dark skinned to being Sudanese. Yes it true Sudanese are "black", but people with dark skin exsist across all the Arab nations ... and Sudanese people have different sade and tone of blackness, you won't find two people with the same "color" in the same household (i.e siblings...etc).

We use different specific terms to describe different skin tone of blackness ... • wheat قمحي • Asmer اسمر• green اخضر •blue ازرق •black اسود.

Attach blackness to Sudanese lead to multiple racist remarks like some can reserve a question "how can you be Sudanese and be light skinned? You are probably mixed right?" .... and multiple portrayal of Sudanese by non-Sudanese actors in media lead to them doing "black face". (For example: ادوار ناصر القصبي في مختلف اجزاء "طاش ما طاش") and (there is a scene in the Egyptian movie "عيال حبيبة" where they meet a light skinned Sudanese person and they end up painting his skin black because light skinned Sudanese do not exist).

I am not talking about South Sudan or the west part of (north) Sudan "Darfur", I am talking about Sudan as whole. Sudanese are East African of course we are "black" (I am not gonna touch the subject of Colorism and tribalism that we suffer as a society).

2. The way he pronounced "Ana Asmar" it sounded like he is trying to imitate the Sudanese dialect by changing the "s" sound to sound like a "z" sound. (It ended up being more like "أنا أزمر" and not "أنا أسمر") ...

First of all: we don't talk like this ... sure some people sometimes change the "س" to "ز" like in the word "nine تسعة تزعة"، but never the word "Asmar اسمر" we say it as it is.

Second: it maybe a reach ... but sounded like a broken Arabic. We are Arabs we speak a normal arabic dialect like any other Arab nation ... (to tell how many times I met Arab for different nations and be surprised that I can speak and understand Arabic... like they expect us to speak in a different language).

This is why what he said in the video is racist and problematic.

Side Note: something related to racism towards Sudanese that unrelated to the video, I am saying this to educate people ... for the love of God عليكم الله when you meet a Sudanese person and know they are a Sudanese for the first time don't say "يعني انت زول؟" ... it is condescending. "زول" means: person/شخص/human it is not a specific term that mean Sudanese it is just a normal word that just means a person. Of course I am a "زول" and you are a "زول", everyone on this earth no matter their nationality/ethnicity/race is a "زول" ... so stop being racist.

I apologise for the long rant.

With love

thank you so much for sharing, i think this is really important for people to read. i really appreciate you taking the time to write this out.

i remember seeing other reasons why people were angry at what he said including how he was laughing instead of asking why the aid was in gaza and not sudan also, making it seem like hes taking the situation in sudan lightly.

[blackhistorystoryteller]

Title: "The Significance and Diversity of African Names"

Introduction

African names are a reflection of the continent's incredible diversity, culture, history, and traditions. With over 2,000 distinct languages spoken and a multitude of ethnic groups, Africa is a treasure trove of names that carry deep meanings and unique stories. In this article, we'll explore the rich tapestry of African names, their significance, and the cultural diversity they represent.

The Importance of Names

Names hold a special place in African societies. They are more than mere labels; they encapsulate a person's identity, heritage, and often convey messages of hope, aspiration, and blessings. African names are deeply rooted in the belief that a name can shape a person's destiny and character.

Linguistic Diversity

Africa's linguistic diversity is astounding, with thousands of languages spoken across the continent. Each language group has its distinct naming traditions, resulting in a vast array of names. For example, in West Africa, Akan names such as "Kwame" (born on a Saturday) and "Kofi" (born on a Friday) are common, while in East Africa, Swahili names like "Amina" (trustworthy) and "Nia" (purpose) are prevalent.

Meanings and Symbolism

African names are rich in meaning and symbolism, often reflecting the circumstances of a child's birth, their family history, or the aspirations of their parents. Names can signify virtues like courage, strength, and wisdom or convey hopes for a prosperous and fulfilling life.

Family and Heritage

In many African cultures, names are chosen to honor ancestors, celebrate cultural heritage, or connect the child to their roots. This practice ensures that generations remain connected to their family's history and traditions. For example, the Igbo people of Nigeria often use "Ngozi" (blessing) to convey the hope for a blessed life..

Naming Ceremonies

Naming ceremonies are significant events in many African communities. These ceremonies are joyous occasions where family and friends gather to celebrate the birth of a child and bestow a name. The rituals and customs associated with these ceremonies vary widely, showcasing the diversity of African naming traditions.

Modern Influences

In today's globalized world, African names are not confined to the continent. Many people of African descent living outside Africa proudly bear African names, celebrating their cultural heritage and contributing to the global recognition of the beauty and significance of these names.

Conclusion

African names are a testament to the continent's diversity, culture, and history. They carry profound meanings, connect individuals to their heritage, and celebrate virtues and aspirations. As we embrace and appreciate the beauty of African names, we also acknowledge the importance of preserving and passing on these cultural treasures to future generations, ensuring that the rich tapestry of African identity remains vibrant and thriving.

1. **Kwame (Akan, Ghana):** A male name meaning "born on a Saturday."

2. **Ngozi (Igbo, Nigeria):** A unisex name meaning "blessing" or "good fortune."

3. **Lulendo (Lingala, Congo):** A male name meaning "patient" or "tolerant."

4. **Amina (Swahili, East Africa):** A female name meaning "trustworthy" or "faithful."

5. **Kwesi (Akan, Ghana):** A male name meaning "born on a Sunday."

6. **Nia (Swahili, East Africa):** A unisex name meaning "purpose" or "intention."

7. **Chinwe (Igbo, Nigeria):** A female name meaning "God owns" or "God's own."

8. **Mandla (Zulu, South Africa):** A male name meaning "strength" or "power."

9. **Fatoumata (Wolof, Senegal):** A female name meaning "the great woman."

10. **Kofi (Akan, Ghana):** A male name meaning "born on a Friday."

These are just a few examples, and there are countless other African names with unique meanings and significance. It's essential to remember that Africa is incredibly diverse, and each region and ethnic group has its own naming traditions and languages, contributing to the rich tapestry of African names.

The most popular African names among Black Americans can vary widely based on individual preferences, family traditions, and regional influences. Many Black Americans choose names that connect them to their African heritage and celebrate their cultural roots. Here are a few African names that have been embraced by some Black Americans:

1. **Malik:** This name has Arabic and African origins and means "king" or "ruler."

2. **Amina:** A name of Swahili origin, meaning "trustworthy" or "faithful."

3. **Kwame:** Derived from Akan culture, it means "born on a Saturday."

4. **Nia:** A Swahili name representing "purpose" or "intention."

5. **Imani:** Of Swahili origin, it means "faith" or "belief."

6. **Jamal:** This name has Arabic and African roots and means "handsome."

7. **Ade:** A Yoruba name meaning "crown" or "royalty."

8. **Zuri:** Of Swahili origin, it means "beautiful."

9. **Sekou:** Derived from West African languages, it means "fighter" or "warrior."

10. **Nala:** This name is of African origin and means "gift."

It's important to note that while these names have African origins, their popularity among Black Americans can vary by region and individual choice. Additionally, some Black Americans choose to create unique or hybrid names that blend African and American influences, reflecting their personal and cultural identities. The naming choices among Black Americans are diverse and reflect the rich tapestry of their heritage and experiences.

African Languages: A Tapestry of Diversity and Culture"

Introduction

Africa is a continent known for its stunning natural landscapes, diverse wildlife, and rich cultural heritage. Among its many treasures, the continent boasts an astonishing linguistic diversity that is often overlooked. In this article, we delve into the fascinating world of African languages, exploring their diversity, cultural significance, and the challenges they face in a rapidly changing world.

The Linguistic Kaleidoscope

Africa is home to over 2,000 distinct languages, making it one of the most linguistically diverse regions on the planet. These languages belong to several different language families, including Afroasiatic, Nilo-Saharan, Niger-Congo, and Khoisan, each with its unique characteristics.

Niger-Congo Family: The vast majority of African languages, including Swahili, Yoruba, Zulu, and Kikuyu, belong to the Niger-Congo language family. This family stretches across West, Central, and Southern Africa, reflecting the continent's linguistic richness.

Afroasiatic Languages: Arabic, a member of the Afroasiatic family, has a significant presence in North Africa, while other Afroasiatic languages like Amharic are spoken in the Horn of Africa.

Nilo-Saharan Languages: Found in parts of East and North Central Africa, Nilo-Saharan languages include Dinka, Kanuri, and Nubian.

Khoisan Languages: These languages, characterized by their unique click consonants, are primarily spoken by indigenous groups in Southern Africa, such as the San and Khoi people.

Cultural Significance

African languages are not just tools of communication; they are repositories of cultural heritage and identity. They carry the history, stories, and traditions of their speakers. Each language is a key to unlocking the rich tapestry of African cultures, from oral storytelling and folklore to religious rituals and traditional medicine

Preserving Cultural Diversity

Despite their cultural importance, many African languages are endangered. The rise of global languages like English, French, and Portuguese, often due to colonial legacies, has led to the decline of indigenous languages. To address this, efforts are being made to document, preserve, and revitalize endangered African languages through education, community initiatives, and technology.

A Language of Unity

In some regions, African languages are a means of fostering unity. For example, Swahili, a Bantu language with Arabic influences, serves as a lingua franca in East Africa, promoting communication and cooperation among diverse ethnic groups.

Challenges and Opportunities

While African languages face challenges in an increasingly interconnected world, they also offer unique opportunities. Embracing linguistic diversity can strengthen cultural identities, promote inclusive education, and drive economic growth through multilingualism.

Conclusion

African languages are an integral part of the continent's rich heritage and cultural tapestry. They represent the diversity of Africa's peoples and their traditions. While challenges exist, there is hope that efforts to preserve and celebrate these languages will ensure that they continue to thrive, enriching the world with their unique beauty and significance. In an increasingly globalized world, Africa's linguistic diversity is a testament to the resilience and vibrancy of its cultures.

[opencommunion]

"The Western preoccupation with biology continues to generate constructions of 'new biologies' even as some of the old biological assumptions are being dislodged. In fact, in the Western experience, social construction and biological determinism have been two sides of the same coin, since both ideas continue to reinforce each other. When social categories like gender are constructed, new biologies of difference can be invented. When biological interpretations are found to be compelling, social categories do derive their legitimacy and power from biology. In short, the social and the biological feed on each other. ... Ultimately, the most important point is not that gender is socially constructed but the extent to which biology itself is socially constructed and therefore inseparable from the social.

The way in which the conceptual categories sex and gender functioned in feminist discourse was based on the assumption that biological and social conceptions could be separated and applied universally. Thus sex was presented as the natural category and gender as the social construction of the natural. But, subsequently, it became apparent that even sex has elements of construction. In many feminist writings thereafter, sex has served as the base and gender as the superstructure. In spite of all efforts to separate the two, the distinction between sex and gender is a red herring. In Western conceptualization, gender cannot exist without sex since the body sits squarely at the base of both categories. Despite the preeminence of feminist social constructionism, which claims a social deterministic approach to society, biological foundationalism, if not reductionism, is still at the center of gender discourses, just as it is at the center of all other discussions of society in the West.

... The potential value of Western feminist social constructionism remains, therefore, largely unfulfilled, because feminism, like most other Western theoretical frameworks for interpreting the social world, cannot get away from the prism of biology that necessarily perceives social hierarchies as natural. Consequently, in cross-cultural gender studies, theorists impose Western categories on non-Western cultures and then project such categories as natural. The way in which dissimilar constructions of the social world in other cultures are used as 'evidence' for the constructedness of gender and the insistence that these cross-cultural constructions are gender categories as they operate in the West nullify the alternatives offered by the non-Western cultures and undermine the claim that gender is a social construction." Oyèrónkẹ́ Oyěwùmí, The Invention of Women: Making an African Sense of Western Gender Discourses (1997)

[viadescioism]

Kwanzaa:

Kwanzaa, an annual holiday celebrated primarily in the United States from December 26 to January 1, emphasizes the importance of pan-African family and social values. It was devised in 1966 by Maulana Karenga, Inspired by Africa’s harvest celebrations, he decided to develop a nonreligious holiday that would stress the importance of family and community while giving African Americans an opportunity to explore their African identities. Kwanzaa arose from the black nationalist movement of the 1960s and was created to help African Americans reconnect with their African cultural and historical heritage. The holiday honors African American people, their struggles in the United States, their heritage, and their culture. Kwanzaa's practices and symbolism are deeply rooted in African traditions and emphasize community, family, and cultural pride. It's a time for reflection, celebration, and the nurturing of cultural identity within the African American community.

Kwanzaa is a blend of various African cultures, reflecting the experience of many African Americans who cannot trace their exact origins; thus, it is not specific to any one African culture or region. The inclusiveness of Kwanzaa allows for a broader celebration of African heritage and identity.

Karenga created Kwanzaa during the aftermath of the Watts riots as a non-Christian, specifically African-American, holiday. His goal was to give black people an alternative to Christmas and an opportunity to celebrate themselves and their history, rather than imitating the practices of the dominant society. The name Kwanzaa derives from the Swahili phrase "matunda ya kwanza," meaning "first fruits," and is based on African harvest festival traditions from various parts of West and Southeast Africa. The holiday was first celebrated in 1966.

Each day of Kwanzaa is dedicated to one of the seven principles (Nguzo Saba), which are central values of African culture that contribute to building and reinforcing community among African Americans. These principles include Umoja (Unity), Kujichagulia (Self-Determination), Ujima (Collective Work and Responsibility), Ujamaa (Cooperative Economics), Nia (Purpose), Kuumba (Creativity), and Imani (Faith). Each family celebrates Kwanzaa in its own way, but Celebrations often include songs, dances, African drums, storytelling, poetry readings, and a large traditional meal. The holiday concludes with a communal feast called Karamu, usually held on the sixth day​​​​.

Kwanzaa is more than just a celebration; it's a spiritual journey to heal, explore, and learn from African heritage. The holiday emphasizes the importance of community and the role of children, who are considered seed bearers of cultural values and practices for the next generation. Kwanzaa is not just a holiday; it's a period of introspection and celebration of African-American identity and culture, allowing for a deeper understanding and appreciation of ancestral roots. This celebration is a testament to the resilience and enduring spirit of the African-American community.

"Kwanzaa," Encyclopaedia Britannica, last modified December 23, 2023, https://www.britannica.com/topic/Kwanzaa.

"Kwanzaa - Meaning, Candles & Principles," HISTORY, accessed December 25, 2023, https://www.history.com/topics/holidays/kwanzaa-history.

"Kwanzaa," Wikipedia, last modified December 25, 2023, https://en.wikipedia.org/wiki/Kwanzaa.

"Kwanzaa," National Museum of African American History and Culture, accessed December 25, 2023, https://nmaahc.si.edu/explore/stories/kwanzaa.

"The First Kwanzaa," HISTORY.com, accessed December 25, 2023, https://www.history.com/this-day-in-history/the-first-kwanzaa.

My Daily Kwanzaa, blog, accessed December 25, 2023, https://mydailykwanzaa.wordpress.com.

Maulana Karenga, Kwanzaa: A Celebration of Family, Community and Culture (Los Angeles, CA: University of Sankore Press, 1998), ISBN 0-943412-21-8.

"Kente Cloth," African Journey, Project Exploration, accessed December 25, 2023, https://projectexploration.org.

Expert Village, "Kwanzaa Traditions & Customs: Kwanzaa Symbols," YouTube video, accessed December 25, 2023, [Link to the specific YouTube video]. (Note: The exact URL for the YouTube video is needed for a complete citation).

"Official Kwanzaa Website," accessed December 25, 2023, https://www.officialkwanzaawebsite.org/index.html.

Michelle, Lavanda. "Let's Talk Kwanzaa: Unwrapping the Good Vibes." Lavanda Michelle, December 13, 2023. https://lavandamichelle.com/2023/12/13/lets-talk-kwanzaa-unwrapping-the-good-vibes/.

[kemetic-dreams]

In Africa, European colonial governments and European Christian missionaries criminalized and stigmatized the cultural practices of tattooing and scarification; consequently, the practices underwent decline, ended, or continued to be performed as acts of resistance.

Among the ethnic groups in sub-Saharan Africa that traditionally practice scarification are the Gonja, Dagomba, Frafra, Mamprusi, Nanumba, Bali, Tɔfin, Bobo, Montol, Kofyar, Yoruba, and Tiv people of West Africa, and the Dinka, Nuer, Surma, Shilluk, Toposa, Moru, Bondei, Shambaa, Barabaig, and Maasai people of East Africa.

Traditionally, the most common reason for scarification has been as a rite of passage.

Scarification has been widely used by many West African tribes to mark milestone stages in both men and women's lives, such as puberty and marriage.

In many tribes, members unwilling to participate in scarification were generally not included in the group's activities, and are often shunned from their society.

According to anthropologist Grace Harris, group members lacking the normal characteristics consistent with the group are not considered as having acquired the full standing as agents in their society; they would also lack the capacity for meaningful behavior, such as greeting, commanding, and stating. 

Therefore, scarification can transform partial tribe members into "normal" members entirely accepted by the group.

Scarification is a form of language not readily expressed, except through extensive and intricate greetings, and gives the ability to communicate fully, which is a key element for being considered as a normal member of the group.

One reason why scarification is used as confirmation of adulthood is how it shows the ability to endure pain. With young men, the endurance of the pain of scarring exhibits strength and discipline, especially in tribes where males have roles as hunters and warriors.

A young man who has already experienced the feeling of torn or cut flesh is considered less likely to fear the teeth of a wild animal or the tip of an enemy's spear.

In Ethiopia and Zambia, elaborate scarification is often done on women at puberty, used to denote a willingness to be a mother. The markings show that she can stand the pain of childbirth, as well as being an indication of her emotional maturity.

Some of these rites of passage have spiritual or religious roots, such young boys in the Chambri tribe of Papua New Guinea undergo scarification resembling crocodile scales to mark their transition into manhood, a ritual which stems from the belief that humans evolved from crocodiles.

In Ethiopia, Suri men scar their bodies to show that they have killed someone from an enemy tribe;

the Mursi practice scarification for largely aesthetic reasons in order to attract the opposite sex and enhance the tactile experience of sex. 

The Ekoi of Nigeria believe that the scars serve, on their way to the afterlife, as money.

[communistkenobi]

I think a large problem with how we got to this stage of "man is gender neutral" discourse is that a lot of queer people refuse to engage with feminism. I've been seeing it brought up a lot recently, but it's true. Someone who doesn't see a problem with referring to a trans woman as "dude" probably also doesn't believe in patriarchy to begin with. We need to start doing feminism 101 on tumblr again.

I think this is true and I also think this issue extends to the fact that white liberal queerness is the societally accepted conception of lgbtq issues broadly - the fact that pride flags litter the windowsills of small businesses and banks, that lgbtq merchandise is its own market, that western conceptions of gayness and especially transness are the internationally imposed norm (eg, we are pathological exceptions to cishetero society and should be accepted on the grounds that we are scientifically proven to be legitimate by medical and psychiatric institutions, presented with an awkward flair of “okay so we’re not saying being transgender is a mental illness, but it is caused by a mental illness” + framing of gay people as “they’re just like straight people! they can get married and have children just like you!”). Many many queer people of colour have pointed out how much this predominate western framing of lgbtq identity as a “white person thing” (partially because white queer people are just as racist as non-queer white people, also because of aforementioned western imperialism) puts them at odds with their own communities, giving people in those communities a “rational” reason to oppose lgbtq rights on the grounds of resisting western imperialism. Israel’s pinkwashing is a particularly instructive and stark example of this, positioning lgbtq freedom as being contingent on genociding and destroying Palestine - this doesn’t mean it’s okay to be homophobic obviously, but this sort of imperial imposition of queerness as part of the package of western domination creates the conditions for “rationally opposing” lgbtq rights and equality within colonized communities and ultimately causes intersecting levels of harm for lgbtq people in those communities. You can read decolonizing trans/gender 101 by b binaohan if you want more on the subject, I’ve only read the intro so far but it was very instructive (thank you @/molsno for spreading this link around! - she also has a post with a bunch of transfeminist writings if you want more of that). There's also this video by FD Signifier about Dave Chappelle's transphobia that talks about anti-Blackness in white trans/queer spaces and the intense homophobia and transphobia Black lgbtq people face as a result of this that I found insightful if you want to listen to something instead

ANYWAY, all to say - I think the larger problem is that queerness in western contexts (which tumblr is firmly situated in) is overwhelmingly white and liberal, which means that even if these spaces were to incorporate feminist frameworks in their analysis of oppression, they would be incorporated as liberal feminist frameworks, which are fundamentally transmisogynistic and racist, and fundamentally attached to the imperial project of the west (I recently read this article called Beyond the Coloniality of Gender by Alex Adamson discussing some of the problems with western feminism. they demonstrate this through a case study on western feminist objections to genital cutting in certain African countries + analysis of decolonial trans and intersex feminisms more broadly - if you click "show document" in the upper right hand corner of the page I linked it allows you to access the full article).

I’ve always struggled to articulate the exact issue we're discussing, because at a certain point a lack of knowledge is not to be blamed -the larger issue at hand is that the western political + economic apparatus has incorporated queer assimilation into its project. This does not mean that queer people in the west are safe from homophobia or transphobia (see: current transphobic hysteria across North America and UK in particular), but it does mean that white western queer people have incredible political and rhetorical leverage to dominate these conversations using white liberal analytical frameworks, which can only lead to transmisogynist and white supremacist conclusions about the nature of oppression. I think the only way out of these path-dependent "everyone is oppressed by patriarchy" conversations is a larger decolonial political and social project - part of which necessarily incorporates feminist analysis, but feminist analyses that are decolonial, marxist, and transfeminist in nature, and the only way these frameworks can be comprehensively adopted is through a larger decolonial turn

[perseephoneee]

four times we almost kissed and the one time we did (kol mikaelson x f!reader)

warnings: slight blood sharing, mostly frusteration

a/n: unfortunately for my sanity, i have fallen in love with kol. why? i couldn't tell you. the actor drives me up a fucking wall. but the character? i am down for bad. so here ya go. feel free to request more kol or over tvdu characters!!

↳ masterlist ↳  want to be shipped with a fic character?

[1] First meeting

Magic has existed in New Orleans for as long as anyone can remember. The prevalence of voodoo-- NOLA's most giant "tourist trap"-- originated in 1791 with enslaved West Africans who moved to Louisiana to grow a community for as many free people of color. That spirit meant that many of its inhabitants descended from that original society or were drawn here for its magical properties. Your family was one of the latter, a bunch of witches seeking solace in a place that nurtured it. Except with magic came strife, and eventually, other creatures came knocking at the door. Enter the Mikaelsons, New Orlean's resident vampire family that was always at the center of whatever drama was happening. Right now, something involving all those magically oriented. 

You made it a point to stay clear of the fight. Not because you didn't care– you did– but because it wasn't your fight to be had. That's how you stayed alive in this neighborhood; you knew where to stick your nose and when to stay clear. Besides, all the commotion with one of the Harvest girls (Cassie, you believe her name was) and the witch's distaste of vampires meant tensions were high. You could help the community from the background anyway; you didn't need to make yourself known.

At least, that's what you hoped. But things rarely turned out how you wanted, and this was one of those times. Walking through the back streets of NOLA was never an excellent idea, but it was shorter, and you just wanted to get to the metaphysical supply store before it closed. You needed more laurel leaves to create protection charms around your house, especially with the uptake in strife in the recent year. 

Which is how you came upon a witch killing three vampires in the alley.

You wanted to turn on your heel and leave, but the witch noticed you before you could. You didn't recognize him, so you were unsure what coven he belonged to. He was tall enough to probably tower over you, with golden curly hair and a jaw sharp enough to cut your fingers if you touched it. He was unbelievably handsome, and you hated that it caught your breath.

"You shouldn't be here, luv," he crooned, his English accent thick. He sauntered down the alley, coming up to you with narrowed eyes. 

"I don't recognize you," you countered, shifting your weight as you crossed your arms. It's best not to let him know that you're flustered.

"New in town," he smiled, a cocky grin that told you that he absolutely knew the effect he had on women. It left a bad taste in your mouth. "New Orleans is a big city; I'm surprised you would know everyone."

"I know witches," you said, peering up at him. 

"Ah, are you a magical thing yourself?"

"What do you think?" You arched a brow. He stepped closer, reaching up to twirl a piece of your hair around his finger. You recoiled slightly but didn't pull back. Never show fear; that's one thing this town taught you. 

"I think you're a pretty young thing," he hummed. "I'm Kol." He peered at you as if waiting for you to offer your name. You didn't. 

"Not interested," you pulled back from him, letting the hair he had touched fall back in front of your face. He stepped back into your space.

"I don't know, darling," he smiled, leaning closer so his breath fanned your face. It was minty like he had just had an Altoid. "I think you're interested." You hated admitting that this tall, handsome stranger (such a cliche) was right. And you really hated that if you leaned up slightly, you could feel the warmth from his lips. He stepped back, though, hands in his pockets. The same hands that had used magic to wrangle the undead life of the vampires behind him. You took that as a sign to start to leave, walking backward before turning on your heel and ignoring the gaze of the witch behind you. 

"Never got your name!" He chimed. You smiled to yourself.

"Figure it out yourself."

[2] Cemetery watch

Disgruntled. That's how you felt. Chaos had grown over the past weeks, but you didn't see Kol again. A sliver of disappointment, as you did find him cute, but also a relief. You know enough flirtatious bastards to not want to add more to your life.

You weren't thinking about him today, though. You were thinking about your grandmother, who lived in the cemetery right outside your block. A popular cemetery for Wiccan rituals, it made sense for your grandma (the high priestess of your family) to be buried there with heavy praise. 

You were laying a combination of roses, lavender, and rosemary for protection when the hair on your neck stood up. Feeling a presence, you soon turn around, making eye contact with the stranger who approached you. 

Definitely not a witch; his aura was too dark for that. He was tall, with tousled brown hair and eyes that lingered on you for far too long. He was cute, though, even if he was dangerous.

"Hello darling," he purrs, stalking closer. 

"Can I help you?" You sigh, crossing your arms as you peer at him with suspicion. He wears a cocky smile and a look that tells you he would love to have a taste.

"Don't remember me? I'm hurt," he puts a hand on his chest, feigning pain. You look at him closely, but the only recognition is in the pet name. Darling. Not many people called you darling. 

"Kol," you said. "You're shorter." His face had a hint of shock before settling into amusement. 

"That was uncalled for," he laughed, walking closer to you. In closer proximity, you could see that he was, in fact, very handsome, and he was definitely aware of that. 

"I'm reiterating my previous question, can I help you?"

"When my family sent me on this mission to track down the 'wisest witch in the quarter,' I was not expecting you," he looked down at you with gold-flecked eyes. "The beautiful girl who wouldn't give me her name. Except now I know it's Y/N."

"I thought you were a witch," you took a hesitant step back, trying to create space. 

"Temporarily," he sighed. "Now I'm back in my original form of vampire." The way he said it gave you pause, as if he was resigned to the fact but not happy about it. You could relate. If you lost your magic, you would be devastated. 

"You said something about your family?" you coughed, changing the subject. 

"There's someone working against them, and we would prefer if they don't kill us," Kol shoved his hands in his pockets, looking up at the clouds above. "People tend to hate us, Mikaelsons."

"You're a Mikaelson?" you hissed. It was because of the Mikaelsons your home was in constant disaster. "Why should I help you? Any of you?"

"For the most part, we don't want to cause trouble. It just tends to find us. Helping eliminate a threat means fewer problems in the quarter," Kol sighed, stepping closer. His fingers brushed your cheek, delicate as if touching the grass in a meadow. "Also, you'd get to spend time with me."

"Why would I want to spend time with you?" you breathed, voice wavering slightly. Curse your damn hormones for being swayed by a vampire of all creatures. His thumb came under your chin, allowing him to bring your face closer to his. Kol smelled like fresh snow and evergreens, and you knew that if he leaned a little bit closer, you wouldn't stop him. In the process, likely offend the ghost of your grandmother who was probably rolling her eyes at you right now. Before you could offend all the ancestors with your choices, Kol stepped back, resuming his cocky grin and leaving your breath lodged in your throat. Without a second thought of the implications, you made your decision.

"Fine, I'll help you."

[3] Late night spell-casting

Late nights in the Mikaelson compound meant one thing. Coffee, and lots of it. 

You made a deal with the Mikaelsons after you agreed to help them that in exchange for your time, they had to buy you cafe drinks whenever you liked it. Elijah was the most taken aback, but Kol chuckled as if he found you amusing. Still, they found it a small price, not expecting how much you valued your drinks. Most nights, it was coffee, sometimes tea, or even hot cocoa. Quite honestly, you just liked having the power to make them run around. 

You sat at one of their many couches, a book of shadows in your lap and a notepad in your hands as you made quick notes about possible spells that could combat the evil at hand. A couple of ideas swam in your head, but you wanted to exhaust your options before risking anyone else's life with a botched spell. Still, you had been at it for hours and started getting sleepy. You yawned, feeling your eyes close slightly. Thankfully, footsteps alerting you to the presence of one of the originals had you sitting up and shaking off your fatigue. Unfortunately, that original was Kol with your coffee order. 

Kol was precisely what you thought he would be. Flirtatious, cocky, impulsive, and too attractive for his own good. You hated when murderers were cute; it made life confusing. There were moments, though, when the two of you were performing recon or pouring over spell books that you saw a side of him that only showed when his guard wasn't up. He was calmer, more academic, and a lot more unsure of himself. The only thing you hated about seeing that side is it made you like him more. 

"How's my witchling doing?" he chimed, dropping off your coffee and settling beside you on the couch. You told him that being called darling felt ridiculous, so instead, he found a new nickname, which was even worse. 

"The usual, I suppose," you yawned again, leaning your head against the back of the couch. 

"Take a break."

"You realize it's your life on the line, right?" you huffed, turning to look at him. 

"My life will always be in danger, Y/N," Kol hummed, taking your books out of your lap with a minor protest from you. "That's not going to change tonight."

"Don't underestimate me," you grabbed your cup, taking a deep sip and looking at him over the lid. 

"I would never underestimate you," he grabbed your coffee and stole a sip himself, earning a growl from you. "Half the things you say shock and confuse me."

"It's my charm."

"Let's do something fun," Kol stood up, trying to drag you with him. "Research is bloody boring."

"We have two very different ideas of 'fun,' Mikaelson," you curled up into a ball on the couch, peering up at him through heavy-lidded eyes. An idea sparked in your head, and you turned a devilish smile to the brunette. "How about tarot cards?"

You found an old deck in the compound, creating a space on the table in the central area to lay out the spread. Even though having your cards would be better, you thought you could probably make do with these. You gave Kol the cards to shuffle and watched as he spent meticulous time connecting with the cards before handing the deck back to you. You started laying out the cards on the table, forming a cross with four cards separate on the side. You tucked your legs underneath you, curling up on the floor so you were huddled by the table. Kol joined you, his back against the couch as he peered at you straightening up the cards. 

"You realize you're going to flip them over, right?"

"Shut up, Mikaelson," you chimed, finishing your organization. He watched you with a small smile, and you made the effort to ignore his stare. "We'll start with your Present card."

“Boring,” Kol sing-songed. "Tell me my future."

"I have to go in order, to give an accurate reading."

"Darling, the cards are already laid out; you can do whatever you want," Kol leaned closer to you, squinting his eyes in amusement. "I live my life in futures; who cares about the past?"

Sighing, you decided to obey the nosey vampire and flip over his cards for Future and Near Future. The two cards revealed were the Lovers and Ace of Cups, respectively. 

"In your Future is a strong romantic relationship," you start, pointing out the Lovers card featuring two swans intertwined. "This correlates to the Ace of Cups, which signifies new beginnings. Since the Ace of Cups is in your near future, you'll likely encounter someone you'll soon develop a deep, long-lasting relationship with." You turn your eyes to Kol, raising an eyebrow. "Shocking, considering your personality."

"It's not that shocking," Kol quipped, leaning closer to you. "We're here, aren't we?"

His pupils were enlarged as he gazed upon you, and his glance to your lips told you exactly where his mind was. You couldn't deny you weren't thinking the same thing. It didn't help that Kol was dangerous in an enticing way. Ignoring all rational thought, you leaned in closer, nudging his nose with yours. Your heart was beating erratically, and you heard the sharp intake of breath he took. His fingers traced up your arm, each finger leaving goosebumps in their wake. What were you doing?

"How's the research going?" a voice called from the hallway. You scooted away immediately, but Kol stayed where he was. His jaw clenched as he suppressed a growl. Freya appeared, not aware of the situation and probably not caring anyway. 

"I have a few ideas," you coughed, taking a deep breath to calm your beating heart. 

"Great, I'd love to hear them so I can stop having stressful dreams," Freya chuckled, moving over to the couch. You sent Kol a glance as you passed your journal to Freya. The look he gave you told you that what started wasn't over. And the worst part was you didn't want it to be over. 

[4] Injured after a fight

A headache. That's what you were nursing. 

A sharp ringing pierced through your ears, the lights above you blurring into a bad abstract painting. A figure appeared above you, and you slowly registered that it was calling your name. You squinted your eyes, the action causing a splitting pain as the shape of Kol formed in front of you. Worry creased his brows, and blood splattered his face. 

"Y/N, Y/N, can you hear me?" Kol asked, cradling your head. You nodded, grabbing his arms to help pull yourself up. Chaos was erupting around you, and the stifling smell of magic was enough to knock you out again. That's what had happened. It was an ambush, and despite your abilities, you were blasted back into a wall, probably with a concussion and broken bones. It was times like this when you were envious of a vampire's healing skills. "I need to get you out of here."

"They need our help," you grimaced, catching Klaus ripping off someone's arms in the background. Kol caught your gaze and bothered with a slight smirk. 

"I'm sure Nik is fully capable of handling himself. Plus, my other siblings are here, and Freya called Vincent. They won't miss us."

"I'll be fine," you tried to say, but it ended in a wheeze as the effort of sitting up caused pain in your lungs. 

"You will not. Can you stand?" Kol watched you struggle for a second before picking you up. In a normal situation, you would've complained, but considering all you felt was ow ow ow ow ow you thought better than to complain. You wrapped your arms around his neck, holding on tightly as he sped out of the scene and back to the compound. Kol laid you gently on the couch, kneeling before you, biting into his wrist and holding it to your lips. "You need to drink."

"I don't want to be a vampire," you mumbled, brushing a hand across your forehead. Your fingers held blood on them, and you became dizzy with that knowledge.

"I won't let that happen now, drink," Kol insisted, his voice having a hard edge. Considering he was a stubborn bastard, you relented. You hesitantly grabbed his wrist and brought it up to your mouth. The blood slid down your throat cleanly, but you had to suppress the urge to gag anyway since it was blood. You felt your bones click into place, and your headache dull to a memory. You finally looked up, catching Kol's gaze on you. How was it intensely erotic to have someone watch you drink their blood? There must be therapy for issues like this, but you didn't really care. How he looked at you was akin to a predator waiting to devour its next meal. You knew if you let him, he would fulfill every potential vampire fantasy one could have. He touched your cheek, touching your lips where his blood was just a second ago. He pulled away, red coating his fingers, and you suppressed a groan when he sucked the leftover blood. 

"Kol," you whispered, your voice raspy. He sat up at eye level, leaning down as if to kiss you. Of course, things weren't that easy, as his family burst into the compound right at that moment. You wanted to let out a scream of frustration but ended up being caught off guard by Klaus dropping a head by the entryway. 

"Glad to see our little witch is okay," Klaus chimed, looking pretty proud of himself. If Kol were a cartoon character, he'd blow smoke out of his ears. 

"I'm alive," you sighed. Klaus walked over, ignoring his brother's glares, and patted you on the shoulder. That was the closest thing to the affection you were getting from the hybrid. As the rest of the family delved into a conversation about the ambush, you finally got up and looked at the original kneeling on the ground before you. "We'll finish this later," you smiled, pretending to ignore the slight growl that left Kol's mouth as you walked off. 

[5] Evil has passed

"I thought you would've left."

Kol stood in the entryway of his bedroom at the Mikaelson home while you stood (guilty) by his bookshelf. 

"I was returning this book I borrowed from you," you said innocently. Putting the book back on the shelf, you turned to the man before you, trying his best to plaster on a convincing smile. The threat has passed, your job was over, and yet you were melancholy. These people had caused problems throughout your home since they arrived, yet your temporary alliance ending was something of sadness. You were tired of pretending it was for any reason other than Kol. Kol started as an annoying individual who sought to drive you up the wall, but now was someone you saw a kinship with. Your long talks on history and adventures across the globe were moments where you saw his guard fall, and you loved every second of it. It helped that he was pretty to look at. 

"I guess this means goodbye then, doesn't it witchling?" Kol sighed, shoving his hands in his jeans pockets. You could swear he sounded disappointed, but you didn't want to get your hopes up. 

"Depends," you crossed your arms. "I could be persuaded to come back."

"Persuaded?" Kol inquired, that mischievous glint in his eyes telling you he would ensure a way to keep you around. "Any particular reason?"

"If someone wanted me around, I guess," you smiled, a tiny grin but good enough for Kol to stroll towards you until he towered over your figure. 

"I'll give you a good reason," Kol murmured, a devilish smirk on his lips. "Something that we kept getting interrupted for in the past." He cupped your face in his hands, lowering his lips so they were a hairsbreadth from yours. 

"Don't be a tease," you breathed. Letting out a dark chuckle, he pressed his lips to yours. It was surprisingly light, not hungry like his usual personality. He tasted like a fresh snowstorm and an evergreen forest, and you know you could get drunk on that alone. Wrapping your arms around his torso, you brought him closer to you, deepening the kiss and earning a light groan from the vampire. Kol's hands tangled in your hair, one of them going to hold your waist. Every touch of his was coldfire, and you were so glad that you were finally alone to burn in him. He tilted your head back, leaving open-mouthed kisses along your throat that caused you let out a moan. He nipped the junction of your neck and shoulder, kissing over it until he was back at your lips again, leaving a searing kiss. Kol pulled away, glancing at you with eyes abysmal. "What took you so long to do that?" you breathed, a grin covering your face as Kol laughed, kissing the corner of your mouth. 

"You're all mine now," Kol smiled, kissing you again. "Always and forever."

[fatehbaz]

Just in case, some might enjoy. Had to organize some notes.

These are just some of the newer texts that had been promoted in the past few years at the online home of the American Association of Geographers. At: [https://www.aag.org/new-books-for-geographers/]

Tried to narrow down selections to focus on critical/radical geography; Indigenous, Black, anticolonial, oceanic/archipelagic, carceral, abolition, Latin American geographies; futures and place-making; colonial and imperial imaginaries; emotional ecologies and environmental perception; confinement, escape, mobility; housing/homelessness; literary and musical ecologies.

---

New stuff, early 2024:

A Caribbean Poetics of Spirit (Hannah Regis, University of the West Indies Press, 2024)

Constructing Worlds Otherwise: Societies in Movement and Anticolonial Paths in Latin America (Raúl Zibechi and translator George Ygarza Quispe, AK Press, 2024)

Fluid Geographies: Water, Science, and Settler Colonialism in New Mexico (K. Maria D. Lane, University of Chicago Press, 2024)

Hydrofeminist Thinking With Oceans: Political and Scholarly Possibilities (Tarara Shefer, Vivienne Bozalek, and Nike Romano, Routledge, 2024)

Making the Literary-Geographical World of Sherlock Holmes: The Game Is Afoot (David McLaughlin, University of Chicago Press, 2025)

Mapping Middle-earth: Environmental and Political Narratives in J. R. R. Tolkien’s Cartographies (Anahit Behrooz, Bloomsbury Publishing, 2024)

Midlife Geographies: Changing Lifecourses across Generations, Spaces and Time (Aija Lulle, Bristol University Press, 2024)

Society Despite the State: Reimagining Geographies of Order (Anthony Ince and Geronimo Barrera de la Torre, Pluto Press, 2024)

---

New stuff, 2023:

The Black Geographic: Praxis, Resistance, Futurity (Camilla Hawthorne and Jovan Scott Lewis, Duke University Press, 2023)

Activist Feminist Geographies (Edited by Kate Boyer, Latoya Eaves and Jennifer Fluri, Bristol University Press, 2023)

The Silences of Dispossession: Agrarian Change and Indigenous Politics in Argentina (Mercedes Biocca, Pluto Press, 2023)

The Sovereign Trickster: Death and Laughter in the Age of Dueterte (Vicente L. Rafael, Duke University Press, 2022)

Ottoman Passports: Security and Geographic Mobility, 1876-1908 (İlkay Yılmaz, Syracuse University Press, 2023)

The Practice of Collective Escape (Helen Traill, Bristol University Press, 2023)

Maps of Sorrow: Migration and Music in the Construction of Precolonial AfroAsia (Sumangala Damodaran and Ari Sitas, Columbia University Press, 2023)

---

New stuff, late 2022:

B.H. Roberts, Moral Geography, and the Making of a Modern Racist (Clyde R. Forsberg, Jr.and Phillip Gordon Mackintosh, Cambridge Scholars Publishing, 2022)

Environing Empire: Nature, Infrastructure and the Making of German Southwest Africa (Martin Kalb, Berghahn Books, 2022)

Sentient Ecologies: Xenophobic Imaginaries of Landscape (Edited by Alexandra Coțofană and Hikmet Kuran, Berghahn Books 2022)

Colonial Geography: Race and Space in German East Africa, 1884–1905 (Matthew Unangst, University of Toronto Press, 2022)

The Geographies of African American Short Fiction (Kenton Rambsy, University of Mississippi Press, 2022)

Knowing Manchuria: Environments, the Senses, and Natural Knowledge on an Asian Borderland (Ruth Rogaski, University of Chicago Press, 2022)

Punishing Places: The Geography of Mass Imprisonment (Jessica T. Simes, University of California Press, 2021)

---

New stuff, early 2022:

Belly of the Beast: The Politics of Anti-fatness as Anti-Blackness (Da’Shaun Harrison, 2021)

Coercive Geographies: Historicizing Mobility, Labor and Confinement (Edited by Johan Heinsen, Martin Bak Jørgensen, and Martin Ottovay Jørgensen, Haymarket Books, 2021)

Confederate Exodus: Social and Environmental Forces in the Migration of U.S. Southerners to Brazil (Alan Marcus, University of Nebraska Press, 2021)

Decolonial Feminisms, Power and Place (Palgrave, 2021)

Krakow: An Ecobiography (Edited by Adam Izdebski & Rafał Szmytka, University of Pittsburgh Press, 2021)

Open Hand, Closed Fist: Practices of Undocumented Organizing in a Hostile State (Kathryn Abrams, University of California Press, 2022)

Unsettling Utopia: The Making and Unmaking of French India (Jessica Namakkal, 2021)

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New stuff, 2020 and 2021:

Mapping the Amazon: Literary Geography after the Rubber Boom (Amanda Smith, Liverpool University Press, 2021)

Geopolitics, Culture, and the Scientific Imaginary in Latin America (Edited by María del Pilar Blanco and Joanna Page, 2020)

Reconstructing public housing: Liverpool’s hidden history of collective alternatives (Matt Thompson, University of Liverpool Press, 2020)

The (Un)governable City: Productive Failure in the Making of Colonial Delhi, 1858–1911 (Raghav Kishore, 2020)

Multispecies Households in the Saian Mountains: Ecology at the Russia-Mongolia Border (Edited by Alex Oehler and Anna Varfolomeeva, 2020)

Urban Mountain Beings: History, Indigeneity, and Geographies of Time in Quito, Ecuador (Kathleen S. Fine-Dare, 2019)

City of Refuge: Slavery and Petit Marronage in the Great Dismal Swamp, 1763-1856 (Marcus P. Nevius, University of Georgia Press, 2020)