#Work-Related Illness Claims

[coremcenterusa]

Ensuring the health and safety of workers is crucial in the ever-changing modern workplace. Workplace injuries can deeply impact an organization’s productivity and the well-being of the individual. In this blog article, we’ll go over important information about preventing workplace injuries and giving employers and workers the tools they need to establish a secure and productive workplace. If you need any assistance with Workplace Injury Prevention, contact Core Medical Center.

We have an experienced team who can also help you to make Workers’ Compensation Appeals by doing the official work. Even our team will help you by providing primary care if you have any work-related injuries.

[skinnypaleangryperson]

[black-rose-writings]

Ancient Aliens may be my guitly pleasure, but sometimes, it gets too stupid to watch.

[autistichalsin]

I hate that I have to give this PSA at all- that I do is a failure on the part of multiple governmental organizations. But it is important.

COVID damages a lot more than you think. It damages more than your lungs, and does more than give you digestive issues. And sometimes, those issues can last well after you get better, even if you're not a person you would otherwise think of as being sick with long COVID.

If you only remember these two things, please just remember that:

COVID can and does damage your heart.

COVID can and does damage your nervous system, particularly your brain.

If you have had COVID in the last 18 months, you are at a highly elevated risk of sudden cardiac death compared to someone who hasn't. In the first three weeks after getting sick, your odds of dying from a heart-related event are 81 times that of an uninfected person, and five times higher in the following 18 months. You are also at a higher risk of of developing nonfatal heart disease; 40% likelier. (Source for all claims in this paragraph)

If you develop ANY cardiac symptoms at all after getting COVID- heart palpitations, blood pressure issues, fatigue, fainting, getting out of breath easier than is normal for you- you need to see a doctor as soon as possible, and you need to tell them you've recently had COVID. You have long COVID until proven otherwise.

Similarly, your risk of neurological disorders remains heightened over a year after getting COVID; approximately 40% higher. (Source) This manifests in more ways than I have time to list, but includes a vastly higher risk of dementia of all types (doctors are particularly seeing this with the under-45 group that was previously extremely rare), memory disorders, sensory issues (like persisting loss or distortion of taste and smell), mental health issues like anxiety or depression, and even more.

These can manifest in a lot of ways. But if you experience new anxiety or depression, new behavioral issues (particularly for those under the age of 18), if you suddenly can't focus anymore or can't remember things anymore (ESPECIALLY words, COVID has been noted to cause extreme difficulty with word recall), if you have tremors, if you're tired all the time, if you have "brain fog", if you have trouble sleeping, I could go on... again. You have long COVID until proven otherwise. EVEN IF you aren't "that sick". Even if you have energy to do things and can mostly function but you just aren't doing well in school/at work anymore because you can't remember the things your teacher/professor is talking about/the new work protocols your boss went over with you.

If you hop over to the subreddits for teachers or professors, you will notice a lot of them noting their students don't remember basic things the teachers have been pressing for an entire semester, or that students can't sit long enough to focus through a movie. And sure, some of that is cell phones reducing attention span, or students just not paying attention- but they just can't seem to pick up the pieces there that they are seeing long-term sequelae (that is, a different illness arising from COVID infection) in their students. It is everywhere, but few people are connecting the dots.

Similarly, there is a huge wave of pilots being unable to pass their physicals and losing their licenses, or making mistakes due to brain fog (in some cases even leading to crashes) or falling victim to sudden cardiac death in the middle of a flight.

EVERYONE is at risk from this. No one is talking about this. I don't kn- well, actually, no, I do know exactly why, I just don't like it. People want to make COVID the new flu, but it just isn't. It is not and never will be the flu. And we are willingly inflicting cardiomyopathy and dementia and all sorts of awful things on people in the name of regaining a sense of normalcy that is gone, but ironically would be closer to returning if we had accepted for a while that things WEREN'T normal and acted accordingly. But that chance is gone now, COVID is never going away because people couldn't bother, but they still can't admit it, they can't face the consequences of their actions, so instead we're getting this attempted coverup of the real long-terms dangers of COVID that even "young and healthy" people have.

But pretending things are normal doesn't make sick people healthy. So instead, try to educate folks, because there is a very high chance you or someone you know is sick right now, due to COVID infections they had months ago, and doesn't know it because people are pretending COVID is just the flu but with tummy upset and a disrupted sense of taste/smell.

People NEED to know what the actual dangers are.

ALSO, sidenote: if you are masking, and ask your medical team to mask, and they respond by starting to suggest you are experiencing "COVID anxiety", find a new provider. Immediately. Don't even continue the appointment. They are not interested in helping you.

Signed, your friendly neighborhood epidemiologist.

[fatliberation]

they have a point though. you wouldn't need everyone to accommodate you if you just lost weight, but you're too lazy to stick to a healthy diet and exercise. it's that simple. I'd like to see you back up your claims, but you have no proof. you have got to stop lying to yourselves and face the facts

Must I go through this again? Fine. FINE. You guys are working my nerves today. You want to talk about facing the facts? Let's face the fucking facts.

In 2022, the US market cap of the weight loss industry was $75 billion [1, 3]. In 2021, the global market cap of the weight loss industry was estimated at $224.27 billion [2]. 

In 2020, the market shrunk by about 25%, but rebounded and then some since then [1, 3] By 2030, the global weight loss industry is expected to be valued at $405.4 billion [2]. If diets really worked, this industry would fall overnight. 

1. LaRosa, J. March 10, 2022. "U.S. Weight Loss Market Shrinks by 25% in 2020 with Pandemic, but Rebounds in 2021." Market Research Blog. 2. Staff. February 09, 2023. "[Latest] Global Weight Loss and Weight Management Market Size/Share Worth." Facts and Factors Research. 3. LaRosa, J. March 27, 2023. "U.S. Weight Loss Market Partially Recovers from the Pandemic." Market Research Blog.

Over 50 years of research conclusively demonstrates that virtually everyone who intentionally loses weight by manipulating their eating and exercise habits will regain the weight they lost within 3-5 years. And 75% will actually regain more weight than they lost [4].

4. Mann, T., Tomiyama, A.J., Westling, E., Lew, A.M., Samuels, B., Chatman, J. (2007). "Medicare’s Search For Effective Obesity Treatments: Diets Are Not The Answer." The American Psychologist, 62, 220-233. U.S. National Library of Medicine, Apr. 2007.

The annual odds of a fat person attaining a so-called “normal” weight and maintaining that for 5 years is approximately 1 in 1000 [5].

5. Fildes, A., Charlton, J., Rudisill, C., Littlejohns, P., Prevost, A.T., & Gulliford, M.C. (2015). “Probability of an Obese Person Attaining Normal Body Weight: Cohort Study Using Electronic Health Records.” American Journal of Public Health, July 16, 2015: e1–e6.

Doctors became so desperate that they resorted to amputating parts of the digestive tract (bariatric surgery) in the hopes that it might finally result in long-term weight-loss. Except that doesn’t work either. [6] And it turns out it causes death [7],  addiction [8], malnutrition [9], and suicide [7].

6. Magro, Daniéla Oliviera, et al. “Long-Term Weight Regain after Gastric Bypass: A 5-Year Prospective Study - Obesity Surgery.” SpringerLink, 8 Apr. 2008. 7. Omalu, Bennet I, et al. “Death Rates and Causes of Death After Bariatric Surgery for Pennsylvania Residents, 1995 to 2004.” Jama Network, 1 Oct. 2007.  8. King, Wendy C., et al. “Prevalence of Alcohol Use Disorders Before and After Bariatric Surgery.” Jama Network, 20 June 2012.  9. Gletsu-Miller, Nana, and Breanne N. Wright. “Mineral Malnutrition Following Bariatric Surgery.” Advances In Nutrition: An International Review Journal, Sept. 2013.

Evidence suggests that repeatedly losing and gaining weight is linked to cardiovascular disease, stroke, diabetes and altered immune function [10].

10. Tomiyama, A Janet, et al. “Long‐term Effects of Dieting: Is Weight Loss Related to Health?” Social and Personality Psychology Compass, 6 July 2017.

Prescribed weight loss is the leading predictor of eating disorders [11].

11. Patton, GC, et al. “Onset of Adolescent Eating Disorders: Population Based Cohort Study over 3 Years.” BMJ (Clinical Research Ed.), 20 Mar. 1999.

The idea that “obesity” is unhealthy and can cause or exacerbate illnesses is a biased misrepresentation of the scientific literature that is informed more by bigotry than credible science [12]. 

12. Medvedyuk, Stella, et al. “Ideology, Obesity and the Social Determinants of Health: A Critical Analysis of the Obesity and Health Relationship” Taylor & Francis Online, 7 June 2017.

“Obesity” has no proven causative role in the onset of any chronic condition [13, 14] and its appearance may be a protective response to the onset of numerous chronic conditions generated from currently unknown causes [15, 16, 17, 18].

13. Kahn, BB, and JS Flier. “Obesity and Insulin Resistance.” The Journal of Clinical Investigation, Aug. 2000. 14. Cofield, Stacey S, et al. “Use of Causal Language in Observational Studies of Obesity and Nutrition.” Obesity Facts, 3 Dec. 2010.  15. Lavie, Carl J, et al. “Obesity and Cardiovascular Disease: Risk Factor, Paradox, and Impact of Weight Loss.” Journal of the American College of Cardiology, 26 May 2009.  16. Uretsky, Seth, et al. “Obesity Paradox in Patients with Hypertension and Coronary Artery Disease.” The American Journal of Medicine, Oct. 2007.  17. Mullen, John T, et al. “The Obesity Paradox: Body Mass Index and Outcomes in Patients Undergoing Nonbariatric General Surgery.” Annals of Surgery, July 2005. 18. Tseng, Chin-Hsiao. “Obesity Paradox: Differential Effects on Cancer and Noncancer Mortality in Patients with Type 2 Diabetes Mellitus.” Atherosclerosis, Jan. 2013.

Fatness was associated with only 1/3 the associated deaths that previous research estimated and being “overweight” conferred no increased risk at all, and may even be a protective factor against all-causes mortality relative to lower weight categories [19].

19. Flegal, Katherine M. “The Obesity Wars and the Education of a Researcher: A Personal Account.” Progress in Cardiovascular Diseases, 15 June 2021.

Studies have observed that about 30% of so-called “normal weight” people are “unhealthy” whereas about 50% of so-called “overweight” people are “healthy”. Thus, using the BMI as an indicator of health results in the misclassification of some 75 million people in the United States alone [20]. 

20. Rey-López, JP, et al. “The Prevalence of Metabolically Healthy Obesity: A Systematic Review and Critical Evaluation of the Definitions Used.” Obesity Reviews : An Official Journal of the International Association for the Study of Obesity, 15 Oct. 2014.

While epidemiologists use BMI to calculate national obesity rates (nearly 35% for adults and 18% for kids), the distinctions can be arbitrary. In 1998, the National Institutes of Health lowered the overweight threshold from 27.8 to 25—branding roughly 29 million Americans as fat overnight—to match international guidelines. But critics noted that those guidelines were drafted in part by the International Obesity Task Force, whose two principal funders were companies making weight loss drugs [21].

21. Butler, Kiera. “Why BMI Is a Big Fat Scam.” Mother Jones, 25 Aug. 2014. 

Body size is largely determined by genetics [22].

22. Wardle, J. Carnell, C. Haworth, R. Plomin. “Evidence for a strong genetic influence on childhood adiposity despite the force of the obesogenic environment” American Journal of Clinical Nutrition Vol. 87, No. 2, Pages 398-404, February 2008.

Healthy lifestyle habits are associated with a significant decrease in mortality regardless of baseline body mass index [23].  

23. Matheson, Eric M, et al. “Healthy Lifestyle Habits and Mortality in Overweight and Obese Individuals.” Journal of the American Board of Family Medicine : JABFM, U.S. National Library of Medicine, 25 Feb. 2012.

Weight stigma itself is deadly. Research shows that weight-based discrimination increases risk of death by 60% [24].

24. Sutin, Angela R., et al. “Weight Discrimination and Risk of Mortality .” Association for Psychological Science, 25 Sept. 2015.

Fat stigma in the medical establishment [25] and society at large arguably [26] kills more fat people than fat does [27, 28, 29].

25. Puhl, Rebecca, and Kelly D. Bronwell. “Bias, Discrimination, and Obesity.” Obesity Research, 6 Sept. 2012. 26. Engber, Daniel. “Glutton Intolerance: What If a War on Obesity Only Makes the Problem Worse?” Slate, 5 Oct. 2009.  27. Teachman, B. A., Gapinski, K. D., Brownell, K. D., Rawlins, M., & Jeyaram, S. (2003). Demonstrations of implicit anti-fat bias: The impact of providing causal information and evoking empathy. Health Psychology, 22(1), 68–78. 28. Chastain, Ragen. “So My Doctor Tried to Kill Me.” Dances With Fat, 15 Dec. 2009. 29. Sutin, Angelina R, Yannick Stephan, and Antonio Terraciano. “Weight Discrimination and Risk of Mortality.” Psychological Science, 26 Nov. 2015.

There's my "proof." Where is yours?

[fatphobiabusters]

People say weight loss is for sure possible...but no one agrees on how to do it.

Dieting works...but there's now an "ob*sity epidemic" despite people lining the pockets of weight loss corporations more than ever.

Weight loss products work...but weight loss corporations are making the Exact. Same. Claims. about their products that they did in 1910 with the products that were sold and then discontinued over a century ago.

Humans are all meant to be thin...but there are families of fat people who stay fat no matter how much "willpower" they muster and have fat ancestors going back generations.

It's about health and not looks...but people who are losing weight due to smoking, cancer, illness, mental disorders, and other health conditions are praised for their weight loss and told to keep going.

Fat people aren't oppressed...but fat people have no positive representation, no proper access to clothing, face a wage gap, endure deadly medical neglect and abuse, have their deaths by police brutality excused with their fatness, and countless other aspects of oppression that they deal with every single day.

Fat people are all fat because they overeat...but you can point to any fat person on the sidewalk and there's an extreme likelihood that they're on their 30th diet attempt in the past 10 years while there's thin people who eat whatever they want, however much they want, and don't exercise yet never gain a single pound.

Fat people are privileged because they gorge on unnecessary food...but fat people are overwhelmingly living in poverty, are not paid the same amount of money for the same work as their thin peers, are not chosen for promotions, are turned away from jobs that an employer wants more than a "pretty face" for, are at major risk of workplace harassment, and endure oppression even beyond just that.

Fat people aren't treated badly...but people use the word "fat" as a metaphor and synonym for "ugly," "unlovable," and "unworthy," while at the same time believing "fat," the most basic term for a specific body type, is a dirty, taboo insult you should never allow to leave your lips.

Professionals agree that fatness is inherently bad...but almost any weight-related research study that people, especially weight loss corporations, use to justify demonizing fat people has the worst methodology imaginable with validity errors and logical fallacies galore as well as conflicts of interest due to how many of these studies just happen to be funded by the corporations that make millions and billions of dollars off of the demonization these studies promote.

All health conditions a fat person has are caused by their fatness...but there is not a single health condition that only fat people obtain, many fat people developed the health condition in question when they were thin or thinner, weight gain is often a symptom of said health conditions, fat people are not given the same amount or quality of healthcare as thin people, and repeated starvation attempts (also known as "yo-yo dieting") have been shown to worsen a person's health.

Fat people can't have eating disorders...but fat people are the group encouraged to partake in disordered eating by this fatphobic world the most and then are not given any support to recover.

Thin privilege doesn't exist...but thin people who see the way fat people are treated in society do their absolute damndest and take whatever drastic measures they have to in order to prevent themselves from ever becoming one of "Them."

Fit and fat are mutually exclusive...but there are fat athletes as far up as even the Olympics, and sports are intentionally made inaccessible to fat people to the point of fat children even being turned away when trying to join a sports team.

Fat people are ugly...but all we grow up ever seeing in media are thin, conventionally attractive people painted with layers of makeup next to fat characters who were intentionally designed with an ill-fitting outfit, matted hair, and all other traits that fit the "ugly" stereotype that the character designer could manage to slap onto a single person.

Fat people are big, bad bullies...but studies show that weight is the number one excuse that children use to bully their peers, outcompeting a multitude of other oppressed identities considered.

Fat women are just men and vice versa...but sometimes they're androgynous, and sometimes they're basically nonbinary, and sometimes they're just things, and sometimes they're nothing at all depending on what labels a fatphobe decides will hurt a fat person most that day.

Fat people are subhuman...but fat people deserve the same love, respect, compassion, and support that all people are born inherently deserving.

Fatphobia isn't real, but—

-Mod Worthy

[maironannatar]

Long system ask game!

Because it's been ages since we made one and we felt like it.

What type of system are you?

How many people are there in your system?

Do you have more introjects or non-introjects?

How much control do you have over your headspace (if you have one)?

Do you have any subsystems?

Do you have any in-system couples?

How did you discover your systemhood? Or did you become one on purpose?

How do you feel about system roles, and do you use them?

What are your thoughts on Pluralpedia?

Do you use anything to keep track of switching?

Have you ever had a change in hosts?

Do you have a system name? How did you pick it?

Do you have any nonhuman members? Feel free to list their species!

Do you have any headspace pets?

Current fronter/fronters, share some random info about you!

Do you have a partner system? How did you meet?

Have you ever mistaken a character of yours for a headmate? What about the other way around?

Does anyone have any skills that the others don't?

What's something y'all tend to agree on?

What about something you tend to disagree on?

Do symptoms of neurodivergencies/mental illness tend to manifest the same way or differently among headmates?

Do you have any syskids?

Share an in-system joke!

Has how you view your plurality changed?

If you have fictives, do they participate in their source fandom? If yes, are they open about who they are in fandom spaces?

How do you handle headmates having different spiritual beliefs?

How do you decide on major life decisions (where to live, what to study, what work to have, etc)?

Do you have any system traditons?

Current fronter, do you have your own playlist? Feel free to share it!

Do you have any art of anyone in the system? Feel free to show it off!

How do you handle it when people in the system don't get along?

Current fronter, is there anything that makes it obvious you're the one fronting? (Voice, accent, body language, typing style, etc)

If you have syskids, how do they feel about stereotypical "babby tawk"?

Share something about your newest member!

Do you tend to have collective or separate interests and hobbies?

If you have introjects, what source do you have the most from?

Are you out as plural to anyone irl?

Do you know any systems irl?

Which headmate was the biggest surprise?

Do you have a singletsona?

Do you have any collective labels?

What's the most common gender in your system?

What's the most common sexuality in your system?

What's your favorite app/website/etc for plural stuff?

Do you tend to have the same taste in food or not?

Is it hard or easy for you to switch?

Do you experience system-related amnesia?

Share something weird a headmate has done!

Current fronter, what's your favorite ice cream flavor?

Share a silly fear someone in the system has!

Current fronter, describe your aesthetic!

If you have outworld pets, do they tend to act differently around different headmates?

Has anyone ever figured out you were a system without you telling them?

When it comes to syskids, is there anyone in particular that takes care of them?

Does anyone in the system identify as otherkin, therian, or fictionkin?

Have you ever switched in an awkward moment? What happened?

Do you ever switch without realizing it?

Are you ever blurry? How do you handle it?

Has anyone ever treated an introject badly because of who their source is?

Current fronter, share a pic of your "face claim!"

[itsanotheridiot]

The way Jayce and Caitlyn privilege life is apart of the reason their relationships with viktor and vi broke is soooo RAHHHHH

Jayce the golden boy himself even tho he did immigrant to piltover and work his way to his position he still grew up in piltover unlike viktor who grew up in the undercity the reason why he is chronically ill he came from nothing and isn’t recognized for it his true goal too help his home where he came from

So when Jayce uses the hex core on viktor completely taking away his autonomy but he doesn’t care because viktor is alive while viktor is completely apathetic to it because the hex core kill sky his creation hurt a fellow zauntie who came from the bottom and while Jayce didn’t know about sky’s demise he can’t understand why viktor is so upset for overshadowing him again and using the creations in a way he didn’t want

Then we have Caitlyn who grew up from a rich family and powerful parents who decides to be a cop for a chance to see the world but is constantly blocked so she breaks the rules and gets away with it why because she a kiramman and then we have vi a zaunite who also been fucked over by the system from her parents being murdered to being in prison for years without trial where she was constantly abused

And it’s interesting in season 1 when Jayce actually kills a child vi isn’t unfazed but the difference compare to season 2 is Jayce shows remorse and still acts like himself and vi wasn’t throwing away her morals by wearing the enforcer uniform and using the ventilations system against her own people 

Caitlyn is grieving hard it’s sallowing her leaving nothing but rage so much that Caitlyn is throwing her morals away and we see it using the grey against zaunties calling the undercity people animals and showing them no remorse while vi who also threw away her morals by daunting the enforcer uniform run around the Zaun and interrogating citizens watching as they get threaten then throw in jail so when it comes to that child protecting jinx a zauntie protecting a another zauntie from a enforcer a life caitlyn can never understand but vi does

Vi shows sympathy while Caitlyn doesn’t and their final arguments shows how Caitlyn privilege is also connected to her grief she is dehumanizing zaunties by calling them animals detaching from vi by claiming she stopped her because she is related to jinx so she as bad as her now also showing she saw vi as a exception a “You’re one of the good ones” you have good in your heart I can tell right like she told Vi and Caitlyn finally last action to cut ties with vi is to treat her like the other enforcers have

Conclusion THE WRITING IS SO FUCKING GOOD

[rosenotactuallyquartz]

so many people emphasize the importance of mental health representation in fiction, & i completely agree. likewise, many feel sympathy for characters showing typical symptoms of mental illness—the ones that are often talked about openly, such as feeling nervous & sad.

but what about the characters showing more stigmatized symptoms? the behaviours that are complicated, the trauma responses that aren’t talked about often?

countless steven universe fans refer to pearl as “insane” for being self-sacrificing. but they say this without acknowledging the fact that she was carrying many distressing secrets at the time & she grew up in a society where all pearls were seen as replaceable, inferior objects.

rose is impulsive & she lies often, which many fans quickly label as “malicious,” ignoring the anxiety, self-hatred, guilt, & trauma that may have influenced her habits & behaviours.

pearl & rose had a mutually codependent relationship with a handful of other ongoing issues, & therefore some people claim that “they never loved each other.” some say rose’s unstable relationships are because she’s “incapable of love,” completely missing the fact that she was a very loving person who didn’t love herself.

pearl is called “petty” for flaunting her relationship with rose in we need to talk. but what if showing off her boldness was easier than admitting her fear of being replaced—just like being extra intimidating on the battlefield forced homeworld gems to take her seriously instead of laughing at her for being “just a pearl”? talking about her insecurities likely made pearl feel as small as she did on homeworld.

unhealed wounds don’t just hurt the person—they can hurt others & strain relationships too.

this doesn’t mean we should excuse everything pearl & rose have done or claim they’ve done nothing wrong

that’s harmful in its own way; we shouldn’t say that those actions are positive & don’t need to be worked on in any way.

at the same time, these issues don’t make them bad people, they’re just… people

that’s why i love them.

they displayed all kinds of trauma responses & symptoms of mental illnesses, not just the ones that are discussed often or stereotypical or considered “acceptable.”

lots of us look back at the times when we were struggling & we regret a lot of the things we did. it’s important to recognize when we were wrong so we can grow & take accountability, but it’s also important to have self-compassion & understand that many of those regrettable actions were reflections of our pain, not our character. this is why we regret them & why growth is possible. this is why we can say that we are filled with love that we’ve always had—it’s just difficult to properly show that love when we’re not only filled with pain, but overwhelmed by it.

i have so much compassion for pearl + rose. they’re both extremely caring & strong and they have so much love for each other—that’s who they are. their pain is also very complex & they have mental health struggles. nothing is glorified, nothing is brushed aside, and their healing is nonlinear & just as complicated as everything they’ve been through. i think that’s amazing. having empathy for characters like pearl and rose can make you learn a lot about yourself.

they’re not meant to be angels or villains—they’re meant to be something much better: complicated & relatable

[ilycosy]

❝ PERFECTION ❞ | LUKE CASTELLAN

pairing : luke castellan x daughter of aphrodite!reader

summary — being a child of aphrodite deems you perfect from the moment you get claimed, the expection of complete and utter perfection can weigh down on somebody. somehow, a simple hermes boy reaches all those expectations without even trying.

warnings : hurt/comfort but it's platonic , this takes place in noted , luke is a cocky dumbass & reader is heavily implied to be autistic

aﾉn — first fic for noted !! the smau is being worked on l8r since im a little exhausted n not feeling well again but , i have this to hold u guys over <3 + some smut in drafts :33 every1 say thank u kai for proofreading this <33 @grsveyrrd

you couldn't remember the last time you felt at ease, being at camp always got your blood pumping and the rush of adrenaline in your veins. even being a daughter of aphrodite, stereotypically dainty, you still felt that rush for glory.

you couldn't ever express that need for it though, as camp counselor, you were always expected to guide younger campers into their quests and their own legacy while ignoring your own. it seemed that you were the only one held to that expectation though, clearly shown by hermes cabin.

luke castellan, son of hermes. god of messaging and traveling, he always seemed to be on the move— talking idly with anyone who will listen, overall somebody who people can look up to.

not you though, you couldn't help but resent him. his overly confident smile and cute head tilt, not to mention how he's always winning every sword fight he's ever been in. he'd say something stupid like 'perks of being the best in the last three-hundred years', and then your eyeroll would just fuel his ego.

perfection was expected at camp, from everybody. being the pride of the gods was almost unachievable, almost.

you and luke had always seemed to never get along, most played it off as playful banter but you both knew it was something more. you just couldn't stand each other, no matter how hard you both tried.

he was just easily amazing at everything he does, seemingly rushing into things without thinking and winning. while you were stuck on the opposite team desperately working, never succeeding.

frustration was the worst way to describe it, it barely encompassed everything you felt. "hey," a voice spoke out, sounding raspy from thirst. "luke is wondering where you are, it's almost time for archery."

evan, while not related to you in any way, he was basically your brother. you took a shaky breath as you looked down at the lake, the prickling pain of every sense coming alive at full force now hitting you.

you didn't respond to him, unable to form the words to describe how much you didn't want to face luke and be proved to be a fool again. the metallic clink of evan's armor was heard as he sat down next to you, he was supposed to be at a practice run of capture the flag right now.

"you're skipping practice." you state, your head resting on your legs as you breathe heavy. regulating yourself the way chiron taught you, even though it barely ever worked.

you heard the click of his mouth before he went quiet, drumming his fingers on his knee before speaking. "im helping my sister," he says, scrunching up his nose at the endearment he called you himself. "practice can't wait, besides ill just fall asleep."

you laugh but it hurts, not a good hurt but more of a achey hurt. hurt for the exertion of emotion, hurt that he finds himself useless in an important sport, and hurt that you're failing to meet your obligations for the other campers at archery practice.

evan fills the silence until he can't anymore, talking about everything and nothing at the same time. sometimes you wonder if he's mr. d's son with how he can act so witty and talkative with you, even though he's a hermit around others.

eventually though, his predictions were right. two hours into his talking he begins to lean, falling asleep almost as fast as he began talking. resting his head on your shoulder, his black hair tickling your cheek.

his smell was comforting though, and even though the armor he hadn't shed dug into your side and your stomach as you laid down with him on you— you couldn't imagine trading it.

his light snores and drool seeped into your bright orange shirt, but you ignored it. using his body as a weighted blanket as you looked out into the water, finding the warm sun and soft grass rather comfortable.

you drifted off easily, hypnos taking you under his wing as he allowed you a peaceful sleep. freed from worries and the expectations, he didn't even let you wake when another counselor found you guys.

luke looked down at the two of you in the grass, taking a moment to just be a tired teen with you before gently picking you up. smiling gently at evan's sleepy face before gesturing him to follow him back to the cabins, cradling you maybe a bit too close than he would with others.

but evan wouldn't say anything, the moment was perfect even if you didn't remember it. (he definitely took a picture though).

[coremcenterusa]

Workplace Injury Prevention is essential for maintaining a safe and productive environment.

Here are some crucial steps to take:-

Risk Assessment: Regularly conduct risk assessments to identify potential hazards and implement mitigation measures.

Training: Ensure all employees receive comprehensive training on safety practices specific to their roles and the general workplace environment.

Ergonomics: Promote proper ergonomics by adjusting workstations to fit the employee and encouraging regular breaks to prevent strain injuries.

Safety Equipment: Provide necessary safety equipment and consistently enforce its use.

Maintenance: Keep all equipment well-maintained and promptly repair any safety hazards.

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Implementing these steps can significantly reduce the risk of injuries and create a safer workplace for everyone. If you want treatment for your workplace injuries or need help with the paperwork of Workplace Accident Claims, contact Core Medical Center, USA, today.

[writtnbyhan]

Let me take care of you.

PAIRING: han jisung x reader

TAGS: sickfic, idol!han, established relationship.

WORD COUNT: 1927

PROMPT: "and just when were you going to tell me about your [injury/illness]?" You're sick and Jisung is worried -- That's the plot.

warnings: mentions of being sick (reader has a cold). Let me know if I missed a warning.

author's note: i don't know where this came from. I had something very different planned for today's post but this came to me in a vision and now i can only think of jisung taking care of his s/o, he's so baby and he's probably so good at taking care of people !!!!! i just wanna be in between his arms !! being cared for !!!

Okay, here’s the thing: you knew you were getting kinda sick. You knew from the way your body ached when you first woke up, from the sore throat and from the general feeling of being unwell. However, you decided it was not a big deal, and that was obviously your first mistake.

It was Jisung’s kind-of-free day, which meant he only had to go to the studio with 3RACHA to work on “some stuff”, as he put it himself, refusing to elaborate claiming that it was a surprise. You knew they were probably working on music for the next comeback even when this one wasn’t even out yet, and that’s why Jisung wouldn’t come clean, wanting to avoid your reprimanding from overworking themselves when they finally have some free time from the studio, only having to comply with the schedules related to the comeback.

On these days, he was usually only busy for a few hours before they got distracted with something random and therefore decided to call it quits, going home and relaxing for a few hours before moving onto the next scheduled activity. Today, Jisung didn’t have any of those, only going to the studio and then straight back home. You didn’t want to ruin what little time together you were getting these days, and you weren’t actually sick yet, so it wasn’t anything you should worry about.

You woke up alone, the other side of the bed unmade from when Hanji woke up, earlier, and went to the gym before the studio. He spent most nights with you, cuddling to make up for the time you weren’t capable of being together due to busy schedules and responsibilities. Everything ached, and the only thing you wanted to do was cover yourself with the sheets and sleep some more. But, you couldn’t do that. You needed to take a shower, clean up a bit, and force yourself to feel better. “Just for today, tomorrow we can be sick,” you told your body as you got out of bed, frowning and closing your eyes when the light coming through the window was quick to cause you a headache.

Shower first, you decided, going for the warm water and hoping it’d help with the pain on your body. It did, luckily. You then brushed your teeth, noticing on the mirror that the bags under your eyes were darker and more noticeable. Yes, you were obviously getting sick. Tomorrow. You were getting sick tomorrow, because today you had to spend the day with Jisung and cuddle with him watching Ghibli movies, it was a need.

After breakfast, you took some ibuprofen and sent Jisung a quick text.

“good morning, baby. hope everything’s going well at the studio, missing you already :)”

Putting your phone down after that, you set out to clean up the apartment, taking more ibuprofen whenever your body was being inconvenient to you.

“hello cutie, we’re actually wrapping up for the day!! going home in 30, love you.” You read the text when ten minutes had already passed since it was received. With a smile on your face, you sent a quick reply, knowing it wasn’t necessary given that he was already coming home, but also knowing that he would sulk if you didn’t reply to his “love you”.

“love you too<3 will be waiting with the popcorn ready.”

Making good on your promise, you started making popcorn and conditioning the living room for

Making good on your promise, you started making popcorn and setting up the living room for your movie plans, bringing all the blankets you could find (which was not actually necessary, but you were starting to feel cold so you thought it’d be better to have those around) and the pillows from your bed.

As you were placing the popcorn on the table with some juice, the door opened, and in came the squirrel-looking boy that was able to put a smile on your face instantaneously, even when you were feeling so ill.

“Hello, my love!” you said, dramatically, bringing a hand to your own chest as if to hold your heart. “I thought you’d never make it, I was left missing you for too long!”

He smiled with that heart-shaped smile that made your heart do spins. You felt dizzy just by looking at him (okay, maybe that was the cold you probably had, but you decided to convince yourself it was Jisung’s fault). “My lady, I’m so sorry to have kept you waiting, shall we begin with our plans?”

You giggled, skipping towards him to give him a kiss on the cheek and drag him to the couch that was currently surrounded by blankets. You chose one and threw it over both of you, getting comfortable in between your boyfriend’s arms with the remote in hand.

Halfway through the first Ghibli movie of the night, you began sneezing.

“’m sorry” you mumbled, getting up to grab some tissues and noticing you felt much more sick than in the morning.

You should tell Jisung, you knew that. But he’d worry, and you didn’t want to cut your night together short.

So, you didn’t. You grabbed the tissues and got back into his arms, kissing his hands when they were in front of you. Jisung freezed when you did that, and you frowned — it was a common gesture between the two of you, why was he reacting like that?

His hand went quickly to your forehead.

Oh, that.

Jisung gasped.

“Baby, you’re burning up.”

He sounded worried, and you sighed.

“I know.” You said. You didn’t actually know you had a fever, but you didn’t want him to make a fuss. You wanted to watch movies together, and cuddle, and sleep. And okay, maybe you had a headache and that had made you grumpy, which was something that always happened when you were sick so Jisung was used by now to your complaints about his caring.

However, despite knowing you always reacted badly to feeling unwell, that comment had made him frown, looking at you while his hand was still on your forehead.

“You knew?” he repeated, clearly agravated by what you had just told him. “And when exactly were you planning on telling me? When you collapsed in the hallway or while I was being forced to bring you to the hospital?”

He was being dramatic, of course, but the sincerity in his worry and his concern made your heart soften a little, so you directed your eyes to the floor, blinking to try and ease the headache that had formed from looking at the screen for too long.

“I didn’t wanna worry you” you mumbled, voice soft and shy. He melted a little at that, his anger dissapearing almost as quick as it had made his way forth.

“Baby, you need someone to take care of you when you’re feeling like this. We could’ve just cuddled in bed so you were more comfortable, and I could’ve been checking on your temperature and your medicine. What hurts?” he asked, giving a little kiss to your forehead before letting his hold around you loosen, clearly having plans of getting up.

You whined at the lost of his warmth against your back, your eyes filling up with unwanted tears at the cold and the loneliness you suddenly felt.

“Hannie…” you cried out, looking up at him, who looked almost bewildered. When he met your eyes, a pout formed in his face. He extended his arms towards you, now standing in front of the couch, and hugged you so you could attach yourself to him like a koala would to a tree. Your hold was weak, so he made sure to keep you safe with one hand on your back while he wrapped a blanket around you as if you were a baby. You knew the plan was to get you to your shared bed so you could cuddle more comfortably and drift off to sleep when you needed it. Problem was: you had needed it for about 15 minutes by now, so hiding your face in his neck and letting his warmth envelop you, you were quick to fall asleep against him, not minding his movements or the sounds around you.

You woke up when it was already dark outside. A wet cloth was on your forehead and you were now in bed, your boyfriend’s hand on your waist and Ponyo playing in the background. You looked to your bedside table and found a water bottle and some pills that you knew you didn’t have in your house. You knew Jisung never wanted to leave your side when you were sick, no matter that you were asleep, so you were sure he had those delivered or asked one of the boys to pick them up for him.

You turned around, letting the wet cloth fall off so as to hide your face in his chest. You felt better after sleeping, and you were sure your fever had subsided because you no longer felt cold, but your throat was still sore and your eyes still stung with the light.

At your movement, Han directed all his attention towards you, kissing your forehead and tightening his hold on your waist.

“Hello, sleepyhead. You need to take some medicine, I asked Chan-hyung to bring it here because all you had was some ibuprofen, and you were running out of it. How are you feeling?” he asked, his free hand caressing your hair and making you feel a lot more relaxed, even when your back still ached and your throat hurt.

“I’m okay,” you settled for, your voice coming out raspy and probably revealing what you were hiding. He chuckled, and you knew he knew what you just said was a lie, so you sighed. “I’m feeling a lot better, but my throat still hurts and my body aches. It’s probably just a cold.” You mumbled the last part against his chest, a subtle way of saying: there’s no need to worry this much.

He nodded, which you knew because you felt his head moving above yours. “Probably. Please, take some medicine so you can feel better faster.”

You did as he asked, taking the pill he was offering you and drinking from the water bottle he had uncapped and handed to you. You smiled at him in thanks, after wincing from the bitter taste of the pill.

“Sorry for ruining or movie date.” Your eyes were sad and he knew you were sincerely sorry. A pout formed on your lips as you thought of when you would be able to have the next one, knowing it’d be difficult to plan out given that the comeback was so close.

“You didn’t ruin anything, baby,” he said, equally as sincere. “It’s not your fault you got sick, and I don’t mind taking care of you — I really like it, actually. Plus, I got to watch the movies while watching you sleep, so… I really don’t mind. I just want you to be okay so we can have more movie dates.”

You blushed at his words, feeling soft and just wanting to kiss him — you both knew you should not do that, for he couldn’t get sick now because he had a lot of presentations and performances to do. You pouted.

“This is so unfair, I want to kiss you so badly,” you complained, and he laughed, kissing your cheek.

“I know, baby, me too. So, take your medicine so I can get all the kisses you owe me.”

[charliemwrites]

Character File

Name: Castle “Daddy” Alistair Aliases: Daddy, Captain Daddy, Big Daddy Age: 38 Gender and pronouns: AMAB using he/him/his Marital Status: officially unmarried; unofficially – very taken Surviving family: mother, father, sister

Physical description: Standing at 6’3” (190.5 cm) and weighing 225 lbs. (102 kilos) Captain Alistair is all around built strong and thick. Broad shoulders, slight tapering at the waist, and thick thighs. His hair is dark brown, shaved close at the sides and longer at the top – if he allowed it to grow out it would curl. His eyes are a very deep brown with a strong, square jaw and aquiline nose. Teeth are straight and even, though he has prominent canines. (face claim: John Bernthal)

Identifying/Unusual features:

Two facial scars; one across the bridge of his nose and one high on his left cheek. Both required stitches, though they were acquired separately.

Tattoos: The SpecGru symbol on the left side of his chest An ouroboros snake around his left thigh A rook with daisies on his right bicep (for his little sister) A full back pieces of the Grim Reaper with ravens

Two crooked fingers from a break that didn’t set correctly

While he has several scars, the worst of them is crisscrossing circles around his left calf; a steel cord wrapped around it multiple times and almost took the entire leg

Early Childhood:

Castle was born to Clancy and Helena Alastair in Michigan. Clancy had always wanted a boy, so after a difficult delivery, he and Helena were happy to stop at one and focus all their attention on their son. The first twelve years of his life were spent in a quiet suburb that was developed in the 50s.

Clancy owned fifty percent of a construction company that he built from the ground up with a childhood friend. When Castle was old enough, his father began to bring him to construction sites, teaching him the basics of both business and carpentry. Castle grew up with a strong appreciation for hard work and building things from the ground up, instilled by his father. He greatly admired Clancy’s dedication and hands-on approach as a leader.

Castle also had a deep love and respect for his mother, a music teacher at the local high school. She was both charismatic and eccentric, with a love of silly dresses and jewelry. She embodied kindness and compassion without compromising her own self-respect, the people she loved were her whole world. Family was everything to her and Castle feels that she taught him what love truly is.

In middle school, Castle developed something of a temper. Love, he thought, meant protecting his family. Insults or jokes about either of his parents were met with swift and violent responses. He spent many afternoons in the principal’s office (and many nights without dessert) from brawls in the lunchroom or curses traded across classrooms.

In the spring of sixth grade, Clancy got into an accident that left him with permanent damage to his knee and lower back. He chose to sell his half of the company to his business partner, then bought a small farm that he moved his family to that summer. While Castle initially was angry about the move, and angry that he had no say in the matter, he found that he really enjoyed the wide-open spaces and all the animals they now had to tend to.

Seventh grade brought better friends and a better attitude. Working on the farm gave him a physical outlet for all his growing hormones.

That winter brought a little sister.

Clancy’s younger brother (the well-earned black sheep of the family) had had an affair. When his affair partner died of birth-related illness, he was left with an illegitimate child. Neither his affair partner’s family nor his own wife wanted anything to do with the baby. So he brought her to his eldest brother, Clancy.

Even past their prime and with no particular desire for another child, Clancy and Helena took the baby girl in without hesitation. (Though Clancy did kick his younger brother’s ass quite soundly while Castle sneakily watched from the window.) She didn’t even have a name yet. Helena jokingly suggested naming her “Rook” to go with “Castle,” but then their son latched onto the name, and it stuck.

Rook became Castle’s whole world as he helped his parents care for both a baby and their new farm. He often sat with her when he came home from school – kept an eye on her while he did homework, giving his parents a break to take care of things they hadn’t been able to with the baby. While they weren’t technically siblings, they were blood, and Clancy insisted that the age gap between them meant that Castle needed to act responsibly with her. That she would look up to him since he was so much older already.

In high school, he would often walk (or carry) Rook to and from preschool on his way to his own classes. Clancy wanted him to join the football team, and while Castle enjoyed it to an extent, he preferred to be helping at home.

It was in his junior year that he began to seriously consider joining the military. By senior year, he had decided. When he graduated, he went into an ROTC program at the state college an hour away. Once he graduated, he joined the marine corps.

Military Career:

Alistair rose quickly in reputation and rank during his time in the marine corps. A level-headed and disciplined man, he became known for his leadership prowess early on. While not outgoing, he was well-regarded by his comrades and often a morale-booster, excelling in any unit he was placed in. He excelled in stealth and infiltration but had an impressive record as a sniper as well.

Unfortunately, his career was cut short when information leaked on a high-risk mission. The mission was a failure, with two teammates sacrificing themselves for the sake of the unit. At the safehouse, the remains of the team were ambushed just as exfiltration arrived via helicopter.

While trying to help a comrade up, a steel cord tangled around his leg and nearly dragged him from the aircraft. In the pain and panic, he dropped his teammate to his death. Alistair would have lost his leg if not for the quick response of his sole surviving team member.

Alistair would later discover that very teammate was the one to betray the unit. The man mysteriously disappeared, and Alistair was honorably discharged from service.

A year later, he was recruited for the PMC known as SpecGru.

SpecGru:

Keegan Russ is credited with coining Alistair’s callsign, “Daddy,” though his fellow teammate Nila “Nova” Brown quickly adopted it as well. They claim this is due to Alistair’s close observation, concern for health, and deep protectiveness for his squad. His adaptive and lenient leadership style has endeared him to even the most standoffish of his team – Nikto.

The addition of the fifth and final member to his unit has skyrocketed them to one of the highest success rates in SpecGru.

See him in action!

[giritina]

I think sometimes about how so many people discourage labels and specificity and pathologizing anything about yourself and frame it as countercultural. Meanwhile, people in the mainstream will tell you the same. I think about this because I have talked with a lot of people about the schizophrenia spectrum who absorbed the idea that diagnosis doesn't matter, labels don't matter, just get help for who you are... and they felt empty and hopeless. The therapy wasn't working, the medicine wasn't working. Their symptoms didn't make them look different than other people on the outside, but on the inside, their experience was specific. The specificity is the only thing that gave them the chance to find any solace at all.

The DSM is flawed, but I question those that seem to want to abolish psychiatry and specificity and claim we're all experiencing one thing. We're all experiencing the trauma of the outside world. There's no reason for these words. Etc etc. There's clearly some scientific flaw in categorization when most people will walk out of a psych eval with a long list of disorders, but I resent those who say that the simple discomfort of seeing a long list is what's wrong there; that specificity, "pathology", is the enemy. When you have a word for a specific experience, you can research it, you can help it. If we name every bacteria, we can understand each one, but naming mental illnesses seems to make even mental health professionals uncomfortable. So many people deny us specificity. They hate it when we come and ask to be treated for X thing we suspect we have. They hate when we form an identity around our mental condition. They fold everything into one big name. Anxiety. Depression. CPTSD. Then we accept that and try to get help, and we feel nothing. We try to form an identity, and we're told that forming an identity around a diagnosis is pathologizing and wrong. Even some leftists want to tell you it's wrong. It's unnatural. There's no point to it.

Meanwhile, I always remember reading how people with schizophrenia spectrum illnesses seemed to benefit greatly from narrative therapy where they related and made community over their collective oppression. They used schizophrenia and ableism to unite and be more than an individual, but also to be something that really tangibly in the world at all. Disability theory brings us together, a refusal to view the self as any different from abled people often only isolates us.

(From Recovery of the Self in Psychosis)

[i23kazu]

GENSHIN MEN & TAKING CARE OF YOU WHEN YOU'RE SICK .

characters. xiao zhongli diluc kaeya childe alhaitham neuvillette x gn!reader genre. romantic fluff. an. look at the cuties taking care of u :3 | please reblog!! im getting back into writing and reblogs with tags and comments will make me want to write more :D

xiao

when you're sick, he immediately forces you to get back into bed, not moving a muscle. xiao does everything, from making you food to going out to run errands and even enduring that horrible small talk he had to go through because he hasn't interacted with the stall owner in a while. he squeezes your hands to make sure that you know that he's there! xiao won't let anything happen to you. make sure that you're all wrapped up and cuddly when he gets home, because he's sure to shower you with physical affection – even if that's something that he doesn't do very often.

zhongli

zhongli makes sure to brew his finest tea for you, as well as booking that speedy consultation with the local pharmacist. trust that with all his years of wisdom and knowledge, zhongli makes sure to pick the best traditional medicine for you: a basket of ground violetgrass and qingxins mixed with honey sometimes does the trick. he watches your poor frame tremble, and wishes that he were gifted the powers of health instead.

diluc

upon hearing that you're sick, diluc immediately calls for adelinde to make something for you – a sweet broth, that has cured all things health-related since his childhood. it's a one-pot wonder, and adelinde has to politely kick him out of the kitchen before he says too much and ruins her cooking. diluc doesn't care about getting germs, and still makes sure that you're close to him. he holds you close, and maybe that wishful thinking of you passing your germs to him will make everything better.

kaeya

trust that when you first cough, he immediately goes to albedo to ask for a cure and a medication – albedo has to remind him that he's an alchemist, not a pharmacist – and kaeya sighs and turns to his stash of medication instead. he definitely makes sure to give you extra attention during this period (extra attention? what's that, when you've always been spoilt by your boyfriend?) and gets you all the different comfort foods and all the things you want and need – kaeya is the boyfriend to be at your side, day and night, when you're sick.

childe

makes his mom's chicken noodle soup for you! it's packed with veggies you love and a hearty broth that is just perfect for your sinuses. childe definitely still wants to cuddle you, even though you're a mess ... as much as you try to push him away, he always comes back with more – you've given up trying to keep distance at this point. it's really only a matter of time now before he gets sick because of you. you make sure to do the same for him when he's sick, though ... so that's a good two and a half weeks spent together.

alhaitham

he makes you rest your head on his lap, while he reads to you –claiming that you need as much rest as you can. you're not going to complain, though ... it's comfortable, it's homely, and alhaitham is definitely being very sweet. just like the sweet and comforting honey lemon tea he just brewed for you. alhaitham definitely makes sure that you take all your medications on time, because prolonging this bout of illness won't do for anyone.

neuvillette

the first time neuvillette found out that you were sick, he didn't exactly understand what to do. a little clueless, even – dragons, or rather non-humans, just don't get sick like you did. nevertheless, after some advice from a few human friends, neuvillette got to work. his contacts offered speedy services ... imagine getting a discount at the city's clinic, as well as a basket full of fresh vegetables from the melusines! it makes you smile a little on the inside, knowing that neuvillette cares about you so much. hehe.

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[yamayuandadu]

The most important deity you've never heard of: the 3000 years long history of Nanaya

Being a major deity is not necessarily a guarantee of being remembered. Nanaya survived for longer than any other Mesopotamian deity, spread further away from her original home than any of her peers, and even briefly competed with both Buddha and Jesus for relevance. At the same time, even in scholarship she is often treated as unworthy of study. She has no popculture presence save for an atrocious, ill-informed SCP story which can’t get the most basic details right. Her claims to fame include starring in fairly explicit love poetry and appearing where nobody would expect her. Therefore, she is the ideal topic to discuss on this blog. This is actually the longest article I published here, the culmination of over two years of research. By now, the overwhelming majority of Nanaya-related articles on wikipedia are my work, and what you can find under the cut is essentially a synthesis of what I have learned while getting there. I hope you will enjoy reading it as much as I enjoyed working on it. Under the cut, you will learn everything there is to know about Nanaya: her origin, character, connections with other Mesopotamian deities, her role in literature, her cult centers… Since her history does not end with cuneiform, naturally the later text corpora - Aramaic, Bactrian, Sogdian and even Chinese - are discussed too. The article concludes with a short explanation why I see the study of Nanaya as crucial.

Dubious origins and scribal wordplays: from na-na to Nanaya Long ago Samuel Noah Kramer said that “history begins in Sumer”. While the core sentiment was not wrong in many regards, in this case it might actually begin in Akkad, specifically in Gasur, close to modern Kirkuk. The oldest possible attestation of Nanaya are personal names from this city with the element na-na, dated roughly to the reign of Naram-Sin of Akkad, so to around 2250 BCE. It’s not marked in the way names of deities in personal names would usually be, but this would not be an isolated case.

The evidence is ultimately mixed. On one hand, reduplicated names like Nana are not unusual in early Akkadian sources, and -ya can plausibly be explained as a hypocoristic suffix. On the other hand, there is not much evidence for Nanaya being worshiped specifically in the far northeast of Mesopotamia in other periods. Yet another issue is that there is seemingly no root nan- in Akkadian, at least in any attested words.

The main competing proposal is that Nanaya originally arose as a hypostasis of Inanna but eventually split off through metaphorical mitosis, like a few other goddesses did, for example Annunitum. This is not entirely implausible either, but ultimately direct evidence is lacking, and when Nanaya pops up for the first time in history she is clearly a distinct goddess.

There are a few other proposals regarding Nanaya’s origin, but they are considerably weaker. Elamite has the promising term nan, “day” or “morning”, but Nanaya is entirely absent from the Old Elamite sources you’d expect to find her in if Mesopotamians imported her from the east. Therefore, very few authors adhere to this view. The hypothesis that she was an Aramaic goddess in origin does not really work chronologically, since Aramaic is not attested in the third millennium BCE at all. The less said about attempts to connect her to anything “Proto-Indo-European”, the better.

Like many other names of deities, Nanaya’s was already a subject of etymological speculation in antiquity. A late annotated version of the Weidner god list, tablet BM 62741, preserves a scribe’s speculative attempt at deriving it from the basic meaning of the sign NA, “to call”, furnished with a feminine suffix, A. Needless to say, like other such examples of scribal speculation, some of which are closer to playful word play than linguistics, it is unlikely to reflect the actual origin of the name.

Early history: Shulgi-simti, Nanaya’s earliest recorded #1 fan

A typical Ur III administrative tablet listing offerings to various deities (wikimedia commons)

The first absolutely certain attestations of Nanaya, now firmly under her full name, have been identified in texts from the famous archive from Puzrish-Dagan, modern Drehem, dated to around 2100 BCE. Much can be written about this site, but here it will suffice to say that it was a center of the royal administration of the Third Dynasty of Ur ("Ur III") responsible for the distribution of sacrificial animals. Nanaya appears there in a rather unique context - she was one of the deities whose cults were patronized by queen Shulgi-simti, one of the wives of Shulgi, the successor of the dynasty’s founder Ur-Namma. We do not know much about Shulgi-simti as a person - she did not write any official inscriptions announcing her preferred foreign policy or letters to relatives or poetry or anything else that typically can be used to gain a glimpse into the personal lives of Mesopotamian royalty. We’re not really sure where she came from, though Eshnunna is often suggested as her hometown. We actually do not even know what her original name was, as it is assumed she only came to be known as Shulgi-simti after becoming a member of the royal family. Tonia Sharlach suggested that the absence of information about her personal life might indicate that she was a commoner, and that her marriage to Shulgi was not politically motivated The one sphere of Shulgi-simti’s life which we are incredibly familiar with are her religious ventures. She evidently had an eye for minor, foreign or otherwise unusual goddesses, such as Belet-Terraban or Nanaya. She apparently ran what Sharlach in her “biography” of her has characterized as a foundation. It was tasked with sponsoring various religious celebrations. Since Shulgi-simti seemingly had no estate to speak of, most of the relevant documents indicate she procured offerings from a variety of unexpected sources, including courtiers and other members of the royal family. The scale of her operations was tiny: while the more official religious organizations dealt with hundreds or thousands of sacrificial animals, up to fifty or even seventy thousand sheep and goats in the case of royal administration, the highest recorded number at her disposal seems to be eight oxen and fifty nine sheep. A further peculiarity of the “foundation” is that apparently there was a huge turnover rate among the officials tasked with maintaining it. It seems nobody really lasted there for much more than four years. There are two possible explanations: either Shulgi-simti was unusually difficult to work with, or the position was not considered particularly prestigious and was, at the absolute best, viewed as a stepping stone. While the Shulgi-simti texts are the earliest evidence for worship of Nanaya in the Ur III court, they are actually not isolated. When all the evidence from the reigns of Shulgi and his successors is summarized, it turns out that she quickly attained a prominent role, as she is among the twelve deities who received the most offerings. However, her worship was seemingly limited to Uruk (in her own sanctuary), Nippur (in the temple of Enlil, Ekur) and Ur. Granted, these were coincidentally three of the most important cities in the entire empire, so that’s a pretty solid early section of a divine resume. She chiefly appears in two types of ceremonies: these tied to the royal court, or these mostly performed by or for women. Notably, a festival involving lamentations (girrānum) was held in her honor in Uruk. To understand Nanaya’s presence in the two aforementioned contexts, and by extension her persistence in Mesopotamian religion in later periods, we need to first look into her character.

The character of Nanaya: eroticism, kingship, and disputed astral ventures

Corona Borealis (wikimedia commons)

Nanaya’s character is reasonably well defined in primary sources, but surprisingly she was almost entirely ignored in scholarship quite recently. The first study of her which holds up to scrutiny is probably Joan Goodnick Westenholz’s article Nanaya, Lady of Mystery from 1997. The core issue is the alleged interchangeability of goddesses. From the early days of Assyriology basically up to the 1980s, Nanaya was held to be basically fully interchangeable with Inanna. This obviously put her in a tough spot. Still, over the course of the past three decades the overwhelming majority of studies came to recognize Nanaya as a distinct goddess worthy of study in her own right. You will still stumble upon the occasional “Nanaya is basically Inanna”, but now this is a minority position. Tragically it’s not extinct yet, most recently I’ve seen it in a monograph published earlier this year. With these methodological and ideological issues out of the way, let’s actually look into Nanaya’s character, as promised by the title of this section. Her original role was that of a goddess of love. It is already attested for her at the dawn of her history, in the Ur III period. Her primary quality was described with a term rendered as ḫili in Sumerian and kuzbu in Akkadian. It can be variously translated as “charm”, “luxuriance”, “voluptuousness”, “sensuality” or “sexual attractiveness”. This characteristic was highlighted by her epithet bēlet kuzbi (“lady of kuzbu”) and by the name of her cella in the Eanna, Eḫilianna. The connection was so strong that this term appears basically in every single royal inscription praising her. She was also called bēlet râmi, “lady of love”. Nanaya’s role as a love goddess is often paired with describing her as a “joyful” or “charming” deity. It needs to be stressed that Nanaya was by no metric the goddess of some abstract, cosmic love or anything like that. Love incantations and prayers related to love are quite common, and give us a solid glimpse into this matter. Nanaya’s range of activity in them is defined pretty directly: she deals with relationships (and by extension also with matters like one-sided crushes or arguments between spouses), romance and with strictly sexual matters. For an example of a hymn highlighting her qualifications when it comes to the last category, see here. The text is explicit, obviously. We can go deeper, though. There is also an incantation whose incipit at first glance leaves little to imagination:

However, the translator, Giole Zisa, notes there is some debate over whether it’s actually about having sex with Nanaya or merely about invoking her (and other deities) while having sex with someone else. A distinct third possibility is that she’s not even properly invoked but that “oh, Nanaya” is simply an exclamation of excitement meant to fit the atmosphere, like a specialized version of the mainstay of modern erotica dialogue, “oh god”.

While this romantic and sexual aspect of Nanaya’s character is obviously impossible to overlook, this is not all there was to her. She was also associated with kingship, as already documented in the Ur III period. She was invoked during coronations and mourning of deceased kings. In the Old Babylonian period she was linked to investiture by rulers of newly independent Uruk. A topic which has stirred some controversy in scholarship is Nanaya’s supposed astral role. Modern authors who try to present Nanaya as a Venus deity fall back on rather faulty reasoning, namely asserting that if Nanaya was associated with Inanna and Inanna personified Venus, clearly Nanaya did too. Of course, being associated with Inanna does not guarantee the same traits. Shaushka was associated with her so closely her name was written with the logogram representing her counterpart quite often, and lacked astral aspects altogether. No primary sources which discuss Nanaya as a distinct, actively worshiped deity actually link her with Venus. If you stretch it you will find some tidbits like an entry in a dictionary prepared by the 10th century bishop Hasan bar Bahlul, who inexplicably asserted Nanaya was the Arabic name of the planet Venus. As you will see soon, there isn’t even a possibility that this reflected a relic of interpretatio graeca. The early Mandaean sources, many of which were written when at least remnants of ancient Mesopotamian religion were still extant, also do not link Nanaya with Venus. Despite at best ambivalent attitude towards Mesopotamian deities, they show remarkable attention to detail when it comes to listing their cult centers, and on top of that Mesopotamian astronomy had a considerable impact on Mandaeism, so there is no reason not to prioritize them, as far as I am concerned. As far as the ancient Mesopotamian sources themselves go, the only astral object with a direct connection to Nanaya was Corona Borealis (BAL.TÉŠ.A, “Dignity”), as attested in the astronomical compendium MUL.APIN. Note that this is a work which assigns astral counterparts to virtually any deity possible, though, and there is no indication this was a major part of Nanaya’s character. Save for this single instance, she is entirely absent from astronomical texts. A further astral possibility is that Nanaya was associated with the moon. The earliest evidence is highly ambiguous: in the Ur III period festivals held in her honor might have been tied to phases of the moon, while in the Old Babylonian period a sanctuary dedicated to her located in Larsa was known under the ceremonial name Eitida, “house of the month”. A poem in which looking at her is compared to looking at the moon is also known. That’s not all, though. Starting with the Old Babylonian period, she could also be compared with the sun. Possibly such comparisons were meant to present her as an astral deity, without necessarily identifying her with a specific astral body. Michael P. Streck and Nathan Wasserman suggest that it might be optimal to simply refer to her as a “luminous” deity in this context. However, as you will see later it nonetheless does seem she eventually came to be firmly associated both with the sun and the moon. Last but not least, Nanaya occasionally displayed warlike traits. It’s hardly major in her case, and if you tried hard enough you could turn any deity into a war deity depending on your political goals, though. I’d also place the incantation which casts her as one of the deities responsible for keeping the demon Lamashtu at bay here.

Nanaya in art

The oldest known depiction of Nanaya (wikimedia commons)

While Nanaya’s roles are pretty well defined, there surprisingly isn’t much to say about her iconography in Mesopotamian art.The oldest certain surviving depiction of her is rather indistinct: she’s wearing a tall headdress and a flounced robe. It dates to the late Kassite period (so roughly to 1200 BCE), and shows her alongside king Meli-Shipak (or maybe Meli-Shihu, reading remains uncertain) and his daughter Hunnubat-Nanaya. Nanaya is apparently invoked to guarantee that the prebend granted to the princess will be under divine protection. This is not really some unique prerogative of hers, perhaps she was just the most appropriate choice because Hunnubat-Nanaya’s name obviously reflects devotion to her. The relief discussed above is actually the only depiction of Nanaya identified with certainty from before the Hellenistic period, surprisingly. We know that statues representing her existed, and it is hard to imagine that a popular, commonly worshiped deity was not depicted on objects like terracotta decorations and cylinder seals, but even if some of these were discovered, there’s no way to identify them with certainty. This is not unusual though, and ultimately there aren’t many Mesopotamian deities who can be identified in art without any ambiguity. 

Nanaya in literature

As I highlighted in the section dealing with Nanaya’s character, she is reasonably well attested in love poetry. However, this is not the only genre in which she played a role. A true testament to Nanaya’s prominence is a bilingual (Sumero-Akkadian) hymn composed in her honor in the first millennium BCE. It is written in the first person, and presents various other goddesses as her alternate identities. It is hardly unique, and similar compositions dedicated to Ishtar (Inanna), Gula, Ninurta and Marduk are also known. Each strophe describes a different deity and location, but ends with Nanaya reasserting her actual identity with the words “still I am Nanaya”. Among the claimed identities included are both major goddesses in their own right (Inanna plus closely associated Annunitum and Ishara, Gula, Bau, Ninlil), goddesses relevant due to their spousal roles first and foremost (Damkina, Shala, Mammitum etc) and some truly unexpected, picks, the notoriously elusive personified rainbow Manzat being the prime example. Most of them had very little in common with Nanaya, so this might be less an attempt at syncretism, and more an elevation of her position through comparisons to those of other goddesses. An additional possible literary curiosity is a poorly preserved myth which Wilfred G. Lambert referred to as “The murder of Anshar”. He argues that Nanaya is one of the two deities responsible for the eponymous act. I don't quite follow the logic, though: the goddess is actually named Ninamakalamma (“Lady mother of the land”), and her sole connection with Nanaya is that they occur in sequence in the unique god list from Sultantepe. Lambert saw this as a possible indication they are identical. There are no other attestations of this name, but ama kalamma does occur as an epithet of various goddesses, most notably Ninshubur. Given her juxtaposition with Nanaya in the Weidner god list - more on that later - wouldn’t it make more sense to assume it’s her? Due to obscurity of the text as far as I am aware nobody has questioned Lambert’s tentative proposal yet, though.

There isn’t much to say about the plot: Anshar, literally “whole heaven”, the father of Anu, presumably gets overthrown and might be subsequently killed. Something that needs to be stressed here to avoid misinterpretation: primordial deities such as Anshar were borderline irrelevant, and weren't really worshiped. They exist to fade away in myths and to be speculated about in elaborate lexical texts. There was no deposed cult of Anshar. Same goes for all the Tiamats and Enmesharras and so on.

Inanna and beyond: Nanaya and friends in Mesopotamian sources

Inanna on a cylinder seal from the second half of the third millennium BCE (wikimedia commons)

Of course, Nanaya’s single most important connection was that to Inanna, no matter if we are to accept the view that she was effectively a hypostasis gone rogue or not. The relationship between them could be represented in many different ways. Quite commonly she was understood as a courtier or protegee of Inanna. A hymn from the reign of Ishbi-Erra calls her the “ornament of Eanna” (Inanna’s main temple in Uruk) and states she was appointed by Inanna to her position. References to Inanna as Nanaya’s mother are also known, though they are rare, and might be metaphorical. To my best knowledge nothing changed since Olga Drewnowska-Rymarz’s monograph, in which she notes she only found three examples of texts preserving this tradition. I would personally abstain from trying to read too deep into it, given this scarcity. Other traditions regarding Nanaya’s parentage are better attested. In multiple cases, she “borrows” Inanna’s conventional genealogy, and as a result is addressed as a daughter of Sin (Nanna), the moon god. However, she was never addressed as Inanna’s sister: it seems that in cases where Sin and Nanaya are connected, she effectively “usurps” Inanna’s own status as his daughter (and as the sister of Shamash, while at it). Alternatively, she could be viewed as a daughter of Anu. Finally, there is a peculiar tradition which was the default in laments: in this case, Nanaya was described as a daughter of Urash. The name in this context does not refer to the wife of Anu, though. The deity meant is instead a small time farmer god from Dilbat. To my best knowledge no sources place Nanaya in the proximity of other members of Urash’s family, though some do specify she was his firstborn daughter. To my best knowledge Urash had at least two other children, Lagamal (“no mercy”, an underworld deity whose gender is a matter of debate) and Ipte-bitam (“he opened the house”, as you can probably guess a divine doorkeeper). Nanaya’s mother by extension would presumably be Urash’s wife Ninegal, the tutelary goddess of royal palaces. There is actually a ritual text listing these three together. In the Weidner god list Nanaya appears after Ninshubur. Sadly, I found no evidence for a direct association between these two. For what it’s worth, they did share a highly specific role, that of a deity responsible for ordering around lamma. This term referred to a class of minor deities who can be understood as analogous to “guardian angels” in contemporary Christianity, except places and even deities had their own lamma too, not just people. Lamma can also be understood at once as a class of distinct minor deities, as the given name of individual members of it, and as a title of major deities. In an inscription of Gudea the main members of the official pantheon are addressed as “lamma of all nations”, by far one of my favorite collective terms of deities in Mesopotamian literature. A second important aspect of the Weidner god list is placing Nanaya right in front of Bizilla. The two also appear side by side in some offering lists and in the astronomical compendium MUL.APIN, where they are curiously listed as members of the court of Enlil. It seems that like Nanaya, she was a goddess of love, which is presumably reflected by her name. It has been variously translated as “pleasing”, “loving” or as a derivative of the verb “to strip”. An argument can be made that Bizilla was to Nanaya what Nanaya was to Inanna. However, she also had a few roles of her own. Most notably, she was regarded as the sukkal of Ninlil. She may or may not also have had some sort of connection to Nungal, the goddess of prisons, though it remains a matter of debate if it’s really her or yet another, accidentally similarly named, goddess.

An indistinct Hurro-Hittite depiction of Ishara from the Yazilikaya sanctuary (wikimedia commons)

In love incantations, Nanaya belonged to an informal group which also included Inanna, Ishara, Kanisurra and Gazbaba. I do not think Inanna’s presence needs to be explained. Ishara had an independent connection with Inanna and was a multi-purpose deity to put it very lightly; in the realm of love she was particularly strongly connected with weddings and wedding nights. Kanisurra and Gazbaba warrant a bit more discussion, because they are arguably Nanaya’s supporting cast first and foremost. Gazbaba is, at the core, seemingly simply the personification of kuzbu. Her name had pretty inconsistent orthography, and variants such as Kazba or Gazbaya can be found in primary sources too. The last of them pretty clearly reflects an attempt at making her name resemble Nanaya’s. Not much can be said about her individual character beyond the fact she was doubtlessly related to love and/or sex. She is described as the “grinning one” in an incantation which might be a sexual allusion too, seeing as such expressions are a mainstay of Akkadian erotic poetry. Kanisurra would probably win the award for the fakest sounding Mesopotamian goddess, if such a competition existed. Her name most likely originated as a designation of the gate of the underworld, ganzer. Her default epithet was “lady of the witches” (bēlet kaššāpāti). And on top of that, like Nanaya and Gazbaba she was associated with sex. She certainly sounds more like a contemporary edgy oc of the Enoby Dimentia Raven Way variety than a bronze age goddess - and yet, she is completely genuine. It is commonly argued Kanisurra and Gazbaba were regarded as Nanaya’s daughters, but there is actually no direct evidence for this. In the only text where their relation to Nanaya is clearly defined they are described as her hairdressers, rather than children. While in some cases the love goddesses appear in love incantations in company of each other almost as if they were some sort of disastrous polycule, occasionally Nanaya is accompanied in them by an anonymous spouse. Together they occur in parallel with Inanna and Dumuzi and Ishara and Almanu, apparently a (accidental?) deification of a term referring to someone without family obligations. There is only one Old Babylonian source which actually assigns a specific identity to Nanaya’s spouse, a hymn dedicated to king Abi-eshuh of Babylon. An otherwise largely unknown god Muati (I patched up his wiki article just for the sake of this blog post) plays this role here. The text presents a curious case of reversal of gender roles: Muati is asked to intercede with Nanaya on behalf of petitioners. Usually this was the role of the wife - the best known case is Aya, the wife of Shamash, who is implored to do just that by Ninsun in the standard edition of the Epic of Gilgamesh. It’s also attested for goddesses such as Laz, Shala, Ninegal or Ninmug… and in the case of Inanna, for Ninshubur.

A Neo-Assyrian statue of Nabu on display in the Iraq Museum (wikimedia commons)

Marten Stol seems to treat Muati and Nabu as virtually the same deity, and on this basis states that Nanaya was already associated with the latter in the Old Babylonian period, but this seems to be a minority position. Other authors pretty consistently assume that Muati was a distinct deity at some point “absorbed” by Nabu. The oldest example of pairing Nanaya with Nabu I am aware of is an inscription dated to the reign of Marduk-apla-iddina I, so roughly to the first half of the twelfth century BCE. The rise of this tradition in the first millennium BCE was less theological and more political. With Babylon once again emerging as a preeminent power, local theologies were supposed to be subordinated to the one followed in the dominant city. Which, at the time, was focused on Nabu, Marduk and Zarpanit. Worth noting that Nabu also had a spouse before, Tashmetum (“reconciliation”). In the long run she was more or less ousted by Nanaya from some locations, though she retained popularity in the north, in Assyria. She is not exactly the most thrilling deity to discuss. I will confess I do not find the developments tied to Nanaya and Nabu to be particularly interesting to cover, but in the long run they might have resulted in Nanaya acquiring probably the single most interesting “supporting cast member” she did not share with Inanna, so we’ll come back to this later. Save for Bizilla, Nanaya generally was not provided with “equivalents” in god lists. I am only aware of one exception, and it’s a very recent discovery. Last year the first ever Akkadian-Amorite bilingual lists were published. This is obviously a breakthrough discovery, as before Amorite was largely known just from personal names despite being a vernacular language over much of the region in the bronze age, but only one line is ultimately of note here. In a section of one of the lists dealing with deities, Nanaya’s Amorite counterpart is said to be Pidray. This goddess is otherwise almost exclusively known from Ugarit. This of course fits very well with the new evidence: recent research generally stresses that Ugarit was quintessentially an Amorite city (the ruling house even claimed descent from mythical Ditanu, who is best known from the grandiose fictional genealogies of Shamshi-Adad I and the First Dynasty of Babylon). Sadly, we do not know how the inhabitants of Ugarit viewed Nanaya. A trilingual version of the Weidner list, with the original version furnished with columns listing Ugaritic and Hurrian counterparts of each deity, was in circulation, but the available copies are too heavily damaged to restore it fully. And to make things worse, much of it seems to boil down to scribal wordplay and there is no guarantee all of the correspondences are motivated theologically. For instance, the minor Mesopotamian goddess Imzuanna is presented as the counterpart of Ugaritic weather god Baal because her name contains a sign used as a shortened logographic writing of the latter. An even funnier case is the awkward attempt at making it clear the Ugaritic sun deity Shapash, who was female, is not a lesbian… by making Aya male. Just astonishing, really.

The worship of Nanaya

A speculative reconstruction of Ur III Uruk with the Eanna temple visible in the center (Artefacts — Scientific Illustration & Archaeological Reconstruction; reproduced here for educational purposes only, as permitted)

Rather fittingly, as a deity associated with Inanna, Nanaya was worshiped chiefly in Uruk. She is also reasonably well attested in the inscriptions of the short-lived local dynasty which regained independence near the end of the period of domination of Larsa over Lower Mesopotamia. A priest named after her, a certain Iddin-Nanaya, for a time served as the administrator of her temple, the Enmeurur, “house which gathers all the me,” me being a difficult to translate term, something like “divine powers”. The acquisition of new me is a common topic in Mesopotamian literature, and in compositions focused on Inanna in particular, so it should not be surprising to anyone that her peculiar double seemingly had similar interests. In addition to Uruk, as well as Nippur and Ur, after the Ur III period Nanaya spread to multiple other cities, including Isin, Mari, Babylon and Kish. However, she is probably by far the best attested in Larsa, where she rose to the rank of one of the main deities, next to Utu, Inanna, Ishkur and Nergal. She had her own temple, the Eshahulla, “house of a happy heart”. In local tradition Inanna got to keep her role as an “universal” major goddess and her military prerogatives, but Nanaya overtook the role of a goddess of love almost fully. Inanna’s astral aspect was also locally downplayed, since Venus was instead represented in the local pantheon by closely associated, but firmly distinct, Ninsianna. This deity warrants some more discussion in the future just due to having a solid claim to being one of the first genderfluid literary figures in history, but due to space constraints this cannot be covered in detail here. A later inscription from the same city differentiates between Nanaya and Inanna by giving them different epithets: Nanaya is the “queen of Uruk and Eanna” (effectively usurping Nanaya’s role) while Inanna is the “queen of Nippur” (that’s actually a well documented hypostasis of her, not to be confused with the unrelated “lady of Nippur”). Uruk was temporarily abandoned in the late Old Babylonian period, but that did not end Nanaya’s career. Like Inanna, she came to be temporarily relocated to Kish. It has been suggested that a reference to her residence in “Kiššina” in a Hurro-Hittite literary text, the Tale of Appu, reflects her temporary stay there. The next centuries of Nanaya are difficult to reconstruct due to scarce evidence, but it is clear she continued to be worshiped in Uruk. By the Neo-Babylonian period she was recognized as a member of an informal pentad of the main deities of the city, next to Inanna, Urkayitu, Usur-amassu and Beltu-sa-Resh. Two of them warrant no further discussion: Urkayitu was most likely a personification of the city, and Beltu-sa-Resh despite her position is still a mystery to researchers. Usur-amassu, on the contrary, is herself a fascinating topic. First attestations of this deity, who was seemingly associated with law and justice (a pretty standard concern), come back to the Old Babylonian period. At this point, Usur-amassu was clearly male, which is reflected by the name. He appears in the god list An = Anum as a son of the weather deity couple par excellence, Adad (Ishkur) and Shala. However, by the early first millennium BCE Usur-amassu instead came to be regarded as female - without losing the connection to her parents. She did however gain a connection to Inanna, Nanaya and Kanisurra, which she lacked earlier. How come remains unknown. Most curiously her name was not modified to reflect her new gender, though she could be provided with a determinative indicating it. This recalls the case of Lagamal in the kingdom of Mari some 800 years earlier.

The end of the beginning: Nanaya under Achaemenids and Seleucids

Trilingual (Persian, Elamite and Akkadian) inscription of the first Achamenid ruler of Mesopotamia, Cyrus (wikimedia commons)

After the fall of the Neo-Babylonian Empire Mesopotamia ended up under Achaemenid control, which in turn was replaced by the Seleucids. Nanaya flourished through both of these periods. In particular, she attained considerable popularity among Arameans. While they almost definitely first encountered her in Uruk, she quickly came to be venerated by them in many distant locations, like Palmyra, Hatra and Dura Europos in Syria. She even appears in a single Achaemenid Aramaic papyrus discovered in Elephantine in Egypt. It indicates that she was worshiped there by a community which originated in Rash, an area east to the Tigris. As a curiosity it’s worth mentioning the same source is one of the only attestations of Pidray from outside Ugarit. I do not think this has anything to do with the recently discovered connection between her and Nanaya… but you may never know. Under the Seleucids, Nanaya went through a particularly puzzling process of partial syncretism. Through interpretatio graeca she was identified with… Artemis. How did this work? The key to understanding this is the fact Seleucids actually had a somewhat limited interest in local deities. All that was necessary was to find relatively major members of the local pantheon who could roughly correspond to the tutelary deities of their dynasty: Zeus, Apollo and Artemis. Zeus found an obvious counterpart in Marduk (even though Marduk was hardly a weather god). Since Nabu was Marduk’s son, he got to be Apollo. And since Nanaya was the most major goddess connected to Nabu, she got to be Artemis. It really doesn’t go deeper than that. For what it’s worth, despite the clear difference in character this newfound association did impact Nanaya in at least one way: she started to be depicted with attributes borrowed from Artemis, namely a bow and a crescent. Or perhaps these attributes were already associated with her, but came to the forefront because of the new role. The Artemis-like image of Nanaya as an archer is attested on coins, especially in Susa, yet another city where she attained considerable popularity.

Leaving Mesopotamia: Nanaya and the death of cuneiform

A Parthian statue of Nanaya with a crescent diadem (Louvre; reproduced here for educational purposes only. Identification follows Andrea Sinclair's proposal)

The Seleucid dynasty was eventually replaced by the Parthians. This period is often considered a symbolic end of ancient Mesopotamian religion in the strict sense. Traditional religious institutions were already slowly collapsing in Achaemenid and Seleucid times as the new dynasties had limited interest in royal patronage. Additionally, cuneiform fell out of use, and by the end of the first half of the first millennium CE the art of reading and writing it was entirely lost. This process did not happen equally quickly everywhere, obviously, and some deities fared better than others in the transitional period before the rise of Christianity and Islam as the dominant religions across the region. Nanaya was definitely one of them, at least for a time. In Parthian art Nanaya might have developed a distinct iconography: it has been argued she was portrayed as a nude figure wearing only some jewelry (including what appears to be a navel piercing and a diadem with a crescent. The best known example is probably this standing figure, one of my all time favorite works of Mesopotamian art:

Parthian Nanaya (wikimedia commons; identification courtesy of the Louvre website and J. G. Westenholz)

For years Wikipedia had this statue mislabeled as “Astarte” which makes little sense considering it comes from a necropolis near Babylon. There was also a viral horny tweet which labeled it as “Asherah” a few months ago (I won’t link it but I will point out in addition to getting the name wrong op also severely underestimated the size). This is obviously even worse nonsense both on spatial and temporal grounds. Even if the biblical Asherah was ever an actual deity like Ugaritic Athirat and Mesopotamian Ashratum, it is highly dubious she would still be worshiped by the time this statue was made. It’s not even certain she ever was a deity, though. Cognate of a theonym is not automatically a theonym itself, and the Ugaritic texts and the Bible, even if they share some topoi, are separated by centuries and a considerable distance. This is not an Asherah post though, so if this is a topic which interests you I recommend downloading Steve A. Wiggins’ excellent monograph A Reassessment of Asherah: With Further Considerations of the Goddess.

The last evidence for the worship of Nanaya in Mesopotamia is a Mandaean spell from Nippur, dated to the fifth or sixth century CE. However, at this point Nanaya must have been a very faint memory around these parts, since the figure designated by this name is evidently male in this formula. That was not the end of her career, though. The system of beliefs she originated and thrived in was on its way out, but there were new frontiers to explore. A small disgression is in order here: be INCREDIBLY wary of claims about the survival of Mesopotamian tradition in Mesopotamia itself past the early middle ages. Most if not all of these come from the writing of Simo Parpola, who is a 19th century style hyperdiffusionist driven by personal religious beliefs based on gnostic christianity, which he believes was based on Neo-Assyrian state religion, which he misinterprets as monotheism, or rather proto-christianity specifically (I wish I was making this up). I personally do not think a person like that should be tolerated in serious academia, but for some incomprehensible reason that isn’t the case. 

New frontiers: Nanaya in Bactria

The key to Nanaya’s extraordinarily long survival wasn’t the dedication to her in Mesopotamia, surprisingly. It was instead her introduction to Bactria, a historical area in Central Asia roughly corresponding to parts of modern Afghanistan, Tajikistan and Uzbekistan. The early history of this area is still poorly known, though it is known that it was one of the “cradles of civilization” not unlike Mesopotamia, the Indus Valley or Mesoamerica. The so-called “Oxus civilization” or “Bactria-Margiana Archaeological Complex” flourished around 2500-1950 BCE (so roughly contemporarily with the Akkadian and Ur III empires in Mesopotamia). It left behind no written records, but their art and architecture are highly distinctive and reflect great social complexity. I sadly can’t spent much time discussing them here though, as they are completely irrelevant to the history of Nanaya (there is a theory that she was already introduced to the east when BMAC was extant but it is incredibly implausible), so I will limit myself to showing you my favorite related work of art, the “Bactrian princess”:

Photo courtesy of Louvre Abu Dhabi, reproduced here for educational purposes only.

By late antiquity, which is the period we are concerned with here, BMAC was long gone, and most of the inhabitants of Bactria spoke Bactrian, an extinct Iranian language. How exactly they were related to their BMAC forerunners is uncertain. Their religious beliefs can be compared to Zoroastrianism, or rather with its less formalized forerunners followed by most speakers of Iranian languages before the rise of Zoroaster. However, there were many local peculiarities. For example, the main deity was the personified river Oxus, not Ahura Mazda. Whether this was a relic of BMAC religion is impossible to tell.We do not know exactly when the eastward transfer of Nanaya to Bactria happened. The first clear evidence for her presence in central Asia comes from the late first century BCE, from the coins of local rulers, Sapadbizes and Agesiles. It is possible that her depictions on coinage of Mesopotamian and Persian rulers facilitated her spread. Of course, it’s also important to remember that the Aramaic script and language spread far to the east in the Achaemenid period already, and that many of the now extinct Central Asian scripts were derived from it (Bactrian was written with the Greek script, though). Doubtlessly many now lost Aramaic texts were transferred to the east. There’s an emerging view that for unclear reasons, under the Achaemenids Mesopotamian culture as a whole had unparalleled impact on Bactria. The key piece of evidence are Bactrian temples, which often resemble Mesopotamian ones. Therefore, perhaps we should be wondering not why Nanaya spread from Mesopotamia to Central Asia, but rather why there were no other deities who did, for the most part. That is sadly a question I cannot answer. Something about Nanaya simply made her uniquely appealing to many groups at once. While much about the early history of Nanaya in Central Asia is a mystery, it is evident that with time she ceased to be viewed as a foreign deity. For the inhabitants of Bactria she wasn’t any less “authentically Iranian” than the personified Oxus or their versions of the conventional yazatas like Sraosha. Frequently arguments are made that Nanaya’s widespread adoption and popularity could only be the result of identification between her and another deity.Anahita in particular is commonly held to be a candidate. However, as stressed by recent studies there’s actually no evidence for this. What is true is that Anahita is notably missing from the eastern Iranian sources, despite being prominent in the west from the reign of the Achaemenid emperor Artaxerxes II onward. However, it is clear that not all yazatas were equally popular in each area - pantheons will inevitably be localized in each culture. Furthermore, Anahita’s character has very little in common with Nanaya save for gender. Whether we are discussing her early not quite Zoroastrian form the Achaemenid public was familiar with or the contemporary yazata still relevant in modern Zoroastrianism, the connection to water is the most important feature of her. Nanaya didn’t have such a role in any culture. Recently some authors suggested a much more obvious explanation for Anahita’s absence from the eastern Iranian pantheon(s). As I said, eastern Iranian communities venerated the river Oxus as a deity (or as a yazata, if you will). He was the water god par excellence, and in Bactria also the king of the gods. It is therefore quite possible that Anahita, despite royal backing from the west, simply couldn’t compete with him. Their roles overlapped more than the roles of Anahita and Nanaya. I am repeating myself but the notion of interchangeability of goddesses really needs to be distrusted almost automatically, no matter how entrenched it wouldn’t be. While we’re at it, the notion of alleged interchangeability between Anahita and Ishtar is also highly dubious, but that’s a topic for another time.

Nana (Nanaya) on a coin of Kanishka (wikimedia commons)

Nanaya experienced a period of almost unparalleled prosperity with the rise of the Kushan dynasty in Bactria. The Kushans were one of the groups which following Chinese sources are referred to as Yuezhi. They probably did not speak any Iranian language originally, and their origin is a matter of debate. However, they came to rule over a kingdom which consisted largely of areas inhabited by speakers of various Iranian languages, chiefly Bactrian. Their pantheon, documented in royal inscriptions and on coinage, was an eerie combination of mainstays of Iranian beliefs like Sraosha and Mithra and some unique figures, like Oesho, who was seemingly the reflection of Hindu Shiva. Obviously, Nanaya was there too, typically under the shortened name Nana. The most famous Kushan ruler, emperor Kanishka, in his inscription from Rabatak states that kingship was bestowed upon him by “Nana and all the gods”. However, we do not know if the rank assigned to her indicates she was the head of the dynastic pantheon, the local pantheon in the surrounding area, or if she was just the favorite deity of Kanishka. Same goes for the rank of numerous other deities mentioned in the rest of the inscription. Her apparent popularity during Kanishka’s reign and beyond indicates her role should not be downplayed, though. The coins of Kanishka and other Bactrian art indicate that a new image of Nanaya developed in Central Asia. The Artemis-like portrayals typical for Hellenistic times continue to appear, but she also started to be depicted on the back of a lion. There is only one possible example of such an image from the west, a fragmentary relief from Susa, and it’s roughly contemporary with the depictions from Bactria. While it is not impossible Nanaya originally adopted the lion association from one of her Mesopotamian peers, it is not certain how exactly this specific type of depictions originally developed, and there is a case to be made that it owed more to the Hellenistic diffusion of iconography of deities such as Cybele and Dionysus, who were often depicted riding on the back of large felines. The lunar symbols are well attested in the Kushan art of Nanaya too. Most commonly, she’s depicted wearing a diadem with a crescent. However, in a single case the symbol is placed behind her back. This is an iconographic type which was mostly associated with Selene at first, but in the east it was adopted for Mah, the Iranian personification of the moon. I’d hazard a guess that’s where Nanaya borrowed it from - more on that later. The worship of Nanaya survived the fall of the Kushan dynasty, and might have continued in Bactria as late as in the eighth century. However, the evidence is relatively scarce, especially compared with yet another area where she was introduced in the meanwhile.

Nanaya in Sogdia: new home and new friends

A Sogdian depiction of Nanaya from Bunjikat (wikimedia commons)

Presumably from Bactria, Nanaya was eventually introduced to Sogdia, its northern neighbor. I think it’s safe to say this area effectively became her new home for the rest of her history. Like Bactrians, the Sogdians also spoke an eastern Iranian language, Sogdian. It has a direct modern descendant, Yaghnobi, spoken by a small minority in Tajikistan. The religions Sogdians adhered to is often described as a form of Zoroastrianism, especially in older sources, but it would appear that Ahura Mazda was not exactly the most popular deity. Their pantheon was seemingly actually headed by Nanaya. Or, at the very least, the version of it typical for Samarkand and Panijkant, since there’s a solid case to be made for local variety in the individual city-states which made up Sogdia. It seems that much like Mesopotamians and Greeks centuries before them, Sogdians associated specific deities with specific cities, and not every settlement necessarily venerated each deity equally (or at all). Nanaya's remarkable popularity is reflected by the fact the name Nanaivandak, "servant of Nanaya", is one of the most common Sogdian names in general. It is agreed that among the Sogdians Panjikant was regarded as Nanaya’s cult center. She was referred to as “lady” of this city. At one point, her temple located there was responsible for minting the local currency. By the eighth century, coins minted there were adorned with dedications to her - something unparalleled in Sogdian culture, as the rest of coinage was firmly secular. This might have been an attempt at reasserting Sogdian religious identity in the wake of the arrival of Islam in Central Asia. Sogdians adopted the Kushan iconography of Nanaya, though only the lion-mounted version. The connection between her and this animal was incredibly strong in Sogdian art, with no other deity being portrayed on a similar mount. There were also innovations - Nanaya came to be frequently portrayed with four arms. This reflects the spread of Buddhism through central Asia, which brought new artistic conventions from India. While the crescent symbol can still be found on her headwear, she was also portrayed holding representations of the moon and the sun in two of her hands. Sometimes the solar disc and lunar orb are decorated with faces, which has been argued to be evidence that Nanaya effectively took over the domains of Mah and Mithra, who would be the expected divine identities of these two astral bodies. She might have been understood as controlling the passage of night and day. It has also been pointed out that this new iconographic type is the natural end point of the evolution of her astral role. Curiously, while no such a function is attested for Nanaya in Bactria, in Sogdia she could be sometimes regarded as a warlike deity. This is presumably reflected in a painting showing her and an unidentified charioteer fighting demons.

The "Sogdian Deities" painting from Dunhuang, a possible depiction of Nanaya and her presumed spouse Tish (wikimedia commons)

Probably the most fascinating development regarding Nanaya in Sogdia was the development of an apparent connection between her and Tish. This deity was the Sogdian counterpart of one of the best known Zoroastrian yazatas, Tishtrya, the personification of Sirius. As described in the Tištar Yašt, the latter is a rainmaking figure and a warlike protector who keeps various nefarious forces, such as Apaosha, Duzyariya and the malign “worm stars” (comets), at bay. Presumably his Sogdian counterpart had a similar role. While this is not absolutely certain, it is generally agreed that Nanaya and Tish were regarded as a couple in central Asia (there’s a minority position she was instead linked with Oesho, though). Most likely the fact that in Achaemenid Persia Tishtrya was linked with Nabu (and by extension with scribal arts) has something to do with this. There is a twist to this, though. While both Nabu and the Avestan Tishtrya are consistently male, in Bactria and Sogdia the corresponding deity’s gender actually shows a degree of ambiguity. On a unique coin of Kanishka, Tish is already portrayed as a feminine figure distinctly similar to Greek Artemis - an iconographic type which normally would be recycled for Nanaya. There’s also a possibility that a feminine, or at least crossdressing, version of Tish is portrayed alongside Nanaya on a painting from Dunhuang conventionally referred to as “Sogdian Daēnās” or “Sogdian Deities”, but this remains uncertain. If this identification is correct, it indicates outright interchange of attributes between them and Nanaya was possible.

The final frontier: Nanaya and the Sogdian diaspora in China Sogdians also brought Nanaya with them to China, where many of them settled in the Six Dynasties and Tang periods. An obviously Sinicized version of her, accompanied by two attendants of unknown identity, is portrayed on a Sogdian funerary couch presently displayed in the Miho Museum.

Nanaya (top) on a relief from the Miho funerary couch (Miho Museum; reproduced here for educational purposes only)

For the most part the evidence is limited to theophoric names, though. Due to unfamiliarity with Sogdian religious traditions and phonetic differences between the languages there was no consistent Chinese transcription of Nanaya’s name. I have no clue if Chinese contemporaries of the Sogdians were always aware of these elements in personal names referred to a deity. There is a fringe theory that Nanaya was referred to as Nantaihou (那那女主, “queen Nana”) in Chinese. However, the evidence is apparently not compelling, and as I understand the theory depends in no small part on the assertion that a hitherto unattested alternate reading of one of the signs was in use on the western frontiers of China in the early first millennium CE. The alleged Nantaihou is therefore most likely a misreading of a reference to a deceased unnamed empress dowager venerated through conventional ancestor worship, as opposed to Nanaya. Among members of the Sogdian diaspora, in terms of popularity Nanaya was going head to head with Jesus and Buddha. The presence of the latter two reflected the adoption of, respectively, Manichaeism and Buddhism. Manicheans seemingly were not fond of Nanaya, though, and fragments of a polemic against her cult have been identified. It seems ceremonies focused on lamentations were the main issue for the Manichaeans. Sadly there doesn’t seem to be any worthwhile study of possible Mesopotamian influence on that - the only one I found is old and confuses Nanaya with Inanna. We do not have much of an idea how Buddhists viewed Nanaya, though it is worth noting a number of other Sogdian deities were incorporated into the local form of Mahayana (unexpectedly, one of them was Zurvan). It has also been argued that a Buddhist figure, Vreshman (Vaisravana) was incorporated into Nanaya’s entourage. Nanaya might additionally be depicted in a painting showing Buddha’s triumph over Mara from Dunhuang. Presumably her inclusion would reflect the well attested motif of local deities converting to Buddhism. It was a part of the Buddhist repertoire from the early days of this religion and can be found in virtually every area where this religion ever spread. Nanaya is once again in elevated company here, since other figures near her have been tentatively interpreted as Shiva, Vishnu, Kartikeya and… Zoroaster.

Buddha conquering Mara (maravijaya) on a painting from Dunhuang (wikimedia commons)

zoom in on a possible depiction of Nanaya next to a demon suspiciously similar to Tove Jansson’s Fillyjonk

To my best knowledge, the last absolutely certain attestation of Nanaya as an actively worshiped deity also comes from the western frontier of China. A painting from Dandan Oilik belonging to the artistic tradition of the kingdom of Khotan shows three deities from the Sogdian pantheon: the enigmatic Āδβāγ (“highest god”; interpreted as either Indra, Ahura Mazda or a combination of them both) on the left, Weshparkar (a later version of Kushan Oesho) on the right and Nanaya in the center. It dates to the ninth or tenth century.

Nanaya (center) on the Dandan Oilik painting (wikimedia commons)

We will probably never know what Nanaya’s last days were like, though it is hard to imagine she retained much relevance with the gradual disappearance of Sogdian culture both in Sogdia and in China in the wake of, respectively, the rise of Islam in Central Asia and the An Lushan rebellion respectively. Her history ultimately most likely ended with a whimper rather than a bang. Conclusions and reflections Obviously, not everything about Nanaya could be covered in this article - there is enough material to warrant not one, but two wiki articles (and I don't even think they are extensive enough yet). I hope I did nonetheless manage to convey what matters: she was the single most enduring Mesopotamian deity who continued to be actually worshiped. She somehow outlived Enlil, Marduk, Nergal and even Inanna, and spread further than any of them ever did. It does not seem like her persistence was caused by some uniquely transcendent quality, and more to a mix of factors we will never really fully understand and pure luck. She is a far cry from the imaginary everlasting universal goddesses such longevity was attributed to by many highly questionable authors in the past, from Frazer to Gimbutas. Quite the opposite, once you look into the texts focused on her she comes across as sort of pathetic. After all, most of them are effectively ancient purple prose. And yet, this is precisely why I think Nanaya matters. To see how an author approaches her is basically a litmus test of trustworthiness - I wish I was kidding but this “Nanaya method” works every time. To even be able to study her history, let alone understand it properly, one has to cast away most of the dreadful trends which often hindered scholarship of ancient deities, and goddesses in particular, in the past. The interchangeability of goddesses; the Victorian mores and resulting notion that eroticism must be tied to fertility; the weird paradigms about languages neatly corresponding to religions; and many others. And if nothing else, this warrants keeping the memory of her 3000 years long history alive through scholarship (and, perhaps, some media appearances). Bibliography

Julia M. Asher-Greve & Joan Goodnick Westenholz, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources (2013)

Paul-Alain Beaulieu, The Pantheon of Uruk During the Neo-Babylonian Period (2003)

idem, Nabû and Apollo: The Two Faces of Seleucid Religious Policy in: Orient und Okzident in Hellenistischer Zeit (2014)

Matteo Compareti, Nana and Tish in Sogdiana (2017)

idem, The So-Called "Pelliot Chinois 4518.24". Illustrated Document from Dunhuang and Sino-Sogdian Iconographical Contacts (2021)

Olga Drewnowska-Rymarz, Mesopotamian Goddess Nanāja (2008)

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Valerie Hansen, Kageyama Etsuko & Yutaka Yoshida, The Impact of the Silk Road Trade on a Local Community: The Turfan Oasis, 500-800 in: Les sogdiens en Chine (2005)

Wilfred G. Lambert, Babylonian Creation Myths (2013)

Enrico Marcato, An Aramaic Incantation Bowl and the Fall of Hatra (2020)

Christa Müller-Kessler & Karlheinz Kessler, Spätbabylonische Gottheiten in spätantiken mandäischen Texten (1999)

Lilla Russel-Smith, Uygur Patronage in Dunhuang. Regional Art Centres on the Northern Silk Road in the Tenth and Eleventh Centuries (2005)

idem, The 'Sogdian Deities' Twenty Years on: A Reconsideration of a Small Painting from Dunhuang in: Buddhism in Central Asia II. Practices and Rituals, Visual and Material Transfer (2022)

Tonia M. Sharlach, An Ox of One's Own. Royal Wives and Religion at the Court of the Third Dynasty of Ur (2017)

Michael Shenkar, Intangible Spirits and Graven Images: The Iconography of Deities in the Pre-Islamic Iranian World (2014)

idem, The Religion and the Pantheon of the Sogdians (5th-8th Centuries CE) in Light of their Sociopolitical Structures (2017)

idem, The So-Called "Fravašis" and the "Heaven and Hell" Paintings, and the Cult of Nana in Panjikent (2022)

Marten Stol, Nanaja in: Reallexikon der Assyriologie, vol. 9 (1998)

Michael P. Streck & Nathan Wasserman, More Light on Nanāya (2013)

Aaron Tugendhaft, Gods on Clay: Ancient Near Eastern Scholarly Practices and the History of Religions in: Canonical Texts and Scholarly Practices. A Global Comparative Approach (2016)

Joan Goodnick Westenholz, Nanaya, Lady of Mystery in: Sumerian Gods and Their Representations (1997)

idem, Trading the Symbols of the Goddess Nanaya in: Religions and Trade. Religious Formation, Transformation and Cross-Cultural Exchange between East and West (2014)

Xinjiang Rong, The Colophon of the Manuscript of the Golden Light Sutra Excavated in Turfan and the Transmission of Zoroastrianism to Gaochang in: The Silk Road and Cultural Exchanges between East and West (2022)

Gioele Zisa, The Loss of Male Sexual Desire in Ancient Mesopotamia. ›Nīš Libbi‹ Therapies (2021)