#favali

[the-cosmicbeans]

some updated character refs for my main OCs!

[the-spacewafflearchive]

The Fawful Elite!

[ashinbloom]

Elegy for a Boymoder

"No, no no!" you shout, "I don't need domesticated, Miss Favali! I'm fine!"

"Petal," she speaks slowly, "I need you to put the knife down."

Without even thinking, you wave the knife through the air. "Why? I'm fine. I'm FINE!"

"I don't think you're fine, little one."

"I'm fine!" Your hand trembles around the knife. "I don't need domesticated and I don't need fixed and I don't need you fucking with my head!"

"What do you need, then?"

"I need you to leave me the fuck alone!" You hold the knife out with a shaky hand. She's already seen the scars, she already knows you're a fuck-up.

"I can't do that, petal. Please, let me help you."

"I don't need your goddamn help!"

"Have you taken your ætherea today?"

"I don't need it! It's poison!" You spit your words like the poison that the Affini, that Miss Favali, had tried to make you take. "You just want to fuck with my head so you can domesticate me!"

"Dear, I think you'll feel better if you just--"

"No!"

A tense silence hangs over your hab, the room far too big for you but the perfect size for an affini, and Miss Favali just watches as you shift your weight from one foot to the other.

"Can you put the knife down for me, petal?"

"No!" you shout, "I need it!"

"Whatever would you need that for, little one?"

"Need it! Gotta stay safe. Can't let you hurt me. Can't let anybody hurt me."

"Sweetie," her voice becomes a bit more stern, "I need you to put the knife down now and be a good girl."

'I'm-- I'm--" Your head swims with those words. 'Put the knife down', 'Be a good girl'. Your chest rises and falls inside your oversized hoodie and the knife falls from your trembling hand with a clatter. You collapse to the ground, muttering over and over. "I'm sorry, I'm sorry, I'm sorry..."

You shiver as a shadow grows over you, and by the time you look up Miss Favali is bending down to scoop you into her vines.

"Shh, shh, I know you are, dear. It's okay," she tells you as you feel a gentle pinprick in your arm. You look down to see one of her flowers stuck to your arm.

You feel lighter in an instant, and only feel lighter by the second. You can't even remember why you had the knife, why you're crying. Miss Favali continues to coo softly and pulls you further into her vines as she gently removes your clothes from your body. You can see a light inside of her, singing to you and pulsating as her form writhes in an oddly pleasing way.

Your entire body feels amazing as her vines massages your bare chest and shoulders. You don't feel the usual sting of disgust when somebody touches you for the first time since you can't remember when.

"You don't have to be afraid ever again," she assure you in her melodic, soothing voice even though you don't know what you were even scared of in the first place. "I'll take care of you now."

"You will?" Your voice comes out muffled through the pink flower she has pressed to your face. A soft mist coats your mouth and nose, and when you breathe in it smells like cotton candy bubblegum.

"Now and forever, darling. Now, take a deep breath. Growing girls like you need their Class-Gs."

[simo-ceres]

sabato è morto Luigi Favali, nessuno lo conoscerà...forsi pochissimi tra la Romagna e la provincia di Bologna.

Era un pittore che ha iniziato a dipingere grazie a mio padre e io dipingo grazie a Luigi.

Grazie Luigi un saluto con la promessa di ritrovarci sulla sponda di un fiume in Romagna dove amavi ritrarre la natura.

Ci lasci i tuoi "chiarissimi" , così si chiamavano i tuoi quadri negli ultimi anni per via di queste atmosfere rarefatte e accennate.

Luigi Favali 1942 2022

[lemagcinema]

Lune froide - Profanation d’une sirène

Un film de Patrick Bouchitey Avec: Jean-François Stévenin, Patrick Bouchitey, Jean-Pierre Bisson, Laura Favali, Silvana de Faria, Karine Nuris, Roland Blanche, Jean-Pierre Castaldi, Dominique Maurin, Bernard CrombeyLes errances et les tribulations nocturnes de deux amis refusant de souscrire a une vie ordinaire agrementees d’une histoire d’amour macabre.

Retrouvez l'article complet ici https://lemagcinema.fr/films/good/lune-froide/

[tonal-modulator]

Favali crawls out of the Clockwork City into the middle of a war. The second she gets to Stonefalls, the grandmaster of House Indoril sends her to fight the spirit of his dead ancestor so that he can summon a giant fire skeleton against Grandpa Nam's wishes. Once the fire skeleton destroys the Covenant army, Tanval tells her they have to go put him back in the volcano where he apparently lives.

Favali assumes this is everyday life in Morrowind-on-Nirn and that Nirn-Above Dunmer are just this fucking intense all the time.

[razaks-wheel]

[Intro story for Favali Nerenim, my new Clockwork Apostle Vestige. She just crawled out of the Clockwork City, was promptly killed, and now has just crawled out of Coldharbour. Fun fact: Seht had no idea she was going to be killed as part of her Prisoner journey, or he definitely would have said something.]

---

As soon as the Prophet's projection was gone, Favali ventured out of the bedroom. There was a lot to process, but first she would like to know where she was and what was going on. A Dunmer woman in heavy armor with an authoritative look stood in the upper hall. She figured that was as good a place as any to start.

"You're the one Holsgar pulled out of the water," the woman said when she saw her approach. "I'm glad you're up."

Favali was relieved to hear her speaking Dunmeris. She knew Cyrodilic well enough, but most of her experience came from the classroom and books. She was much less comfortable with it than with her native language, and her mind was already struggling to let her use language at all.

"Greetings, sera. I'm Favali Nerenim." What else could she add? She didn't know where she was or how exactly she got here, or even what she was supposed to be doing.

"Well met, Favali. I'm Captain Rana. I'm in charge of the troops garrisoned here."

"Pleasure to meet you," Favali said. "And, forgive me, but where is 'here,' exactly?"

"Bleakrock Isle. A little backwater island nestled between Skyrim and Vvardenfell. Nord territory, but we're all part of the Ebonheart Pact these days." She eyed Favali. "You don't look like you're from around here. Are those clockwork arms?"

"Technically, they're just gloves. I haven't had my real arms replaced yet," she said with half a laugh. "But yes, I'm from the Clockwork City. I'm a Clockwork Apostle, actually."

Rana's eyes widened. "By Vivec, I've never met anyone from your order. I didn't even know you could leave Sotha Sil's city."

"It's rare, for sure. I'm actually here on Nirn-Above for a mission. A rather cryptic mission, but you know Sotha Sil." She tried to shrug nonchalantly, as though the nature of her cryptic mission were not weighing on the back of her mind. "Speaking of, I don't suppose there's a shrine to the Three around here? I could use a check-in."

"I bet you could; I can't imagine what you've been through. There's nothing formal on the island, but I have my own makeshift shrine by my bed." She gestured toward the room from which Favali came. "You're more than welcome to use it."

"Thank you very much, serjo." She made a gesture of blessing and returned to the bedroom.

The shrine was indeed what one might consider "makeshift," consisting of a small triptych, a candle, a few knickknacks, and a prayer book. It was mostly oriented toward Vivec, but it would do. She stood before it, took a moment to meditate on her current state, picked up the prayer book and began.

"Blessed are we who serve ALMSIVI." She ran through the general prayer service until she reached the freeform section. "Sotha Sil, Divine Mystery,

"It's been an unknown number of clicks of the gear, but already I feel so far from your guiding light. I was...killed. It feels so strange to say. I was killed, but now I'm alive. Do I have you to thank for my life? Or—forgive me this blasphemy—do I have you to thank for my death?

"Regardless, alive or not, my soul is in Coldharbour. Missing it is like a constant, dull ache. Perhaps I should offer a prayer to the Healing Mother Almalexia to ease the pain. But—forgive my doubt—can anyone relieve the pain of a lost soul?

"My patron, how could you let Molag Bal steal your servant's soul? Have I wronged you? Have I failed in my mission so soon, or was this part of your plan? I know that Mystery is your domain, but I would have appreciated being warned." She closed her eyes and let the tears that had been gathering fall down her cheeks, and then took a breath to focus her thoughts. Some doubt was acceptable in Sotha Sil's eyes, but she had to assume even the Father of Mysteries had his limits. "If you could convey to me a message, a sign, any direction...Please, Lord Seht. I feel so lost, and I've hardly even begun."

She spent a few more moments in silent meditation. When she was as satisfied as she could be, she closed out the prayer service, set the prayer book back on the shrine, and sat down on a nearby bed that did not look like it belonged to anyone, trying to steady her mind as much as possible before returning to Rana. She would have loved to lie back down and fall asleep, maybe waking up at home in the Clockwork City, but she had a mission to accomplish. Maybe someday she would even learn what that mission was.

[rei-the-head-shaker]

07|06|2021

Today I started a bit late, but I finally succeeded in finishing this book. It was an incredibly interesting read even though it was pretty though sometimes for me, because recently I got emotional easily!

Tomorrow I'll make a few schemes to help me review the different chapters for the exam, but the biggest as been done, and I feel a little freer! 💪🏻

I'm really proud of myself! 😭🙏🏻❤️

Now, I think I'll use the rest of this evening to relax a bit, maybe read a book that has nothing to do with university or just go to sleep earlier!

I don't know yet!

[dailyexo]

Suho - 190222 Virginia Favali's Instagram update: "Thank you♡ @weareone.exo @kimjuncotton ~22.02.2019~ #Exo #WeAreOne #Suho #kimjunmyeon #Rome"

Credit: virginia.favali.

[trashvideofinland]

Iron Horsemen (1994) Kopteri video https://www.videospace.fi/release/iron_horsemen_nauha_kopteri_video_finland

[vavuska]

What happened from my previous post?

The artist and activist Cristina Donati Mayer made a blitz in the park and posed a young - black - girl doll and hang up a paper: "The monument to Indro Montanelli is now completed. It was not necessary to color the statue, it was enough to add the 12-year-old Eritrean girl whom he abused as a colonialist and fascist soldier on the knees of the old man".

She was later arrested by police for her non-violent art-performance of civil dishobey. Cristina Donati Mayer was identified and set free after one hour.

She said:

"It was not my intention to deface the monument, on the contrary. That statue had, after more than a decade, a fundamental role to rekindle a discussion and a reflection, never made in Italy, on what the Italian invasion and colonization in Ethiopia, Eritrea, Somalia and Libya: nerve gas on civilian populations, bombings, mass rape, massacres, enslavement of girls and boys, child brides purchased by families, theft of artistic and monumental goods, resources and lands. So we should all be grateful to Montanelli and his monument, which, acting in some cases as a scapegoat, has allowed Italian men and women to know and deal with a horrendous past: the one of wars and colonial aggressions of fascism".

La Repubblica - Link

3 - Italian Laws and Colonial Laws about marriage from 1935 to 1937

Now, I will proof that rape and marriage with a 12 years old girl was not the accepted in the Kingdom of Italy of 1935-1936 and was considered a crime.

The infamous art. 159 of the Rocco Penal Code of 1931 gave this definition of "carnal violence" - that was classified as a crime against honor and morality, not as crime against person and their sexual freedom -:

Art. 159. - Anyone who, with violence or threat, forces a carnal conjunction is punished with imprisonment for three to ten years.

The same penalty applies to those who come together carnally with the person at the time of the event:

1. did not turn fourteen years old;

2. did not turn sixteen years old, when the culprit is the ascendant or guardian, or is another person to whom the minor is entrusted for reasons of care, education, supervision or custody;

3. victim is mentally ill, or is unable to resist culprist because of their condition of psychic or physical inferiority, even if this is independent of the offender;

4. was treated deceitfully, for the culprit was replaced by another person.

After we have verified that Montanelli would be a rapist also with the 1935-1936 laws, we will make a comparison between art 519 C. P. with the articles about marriage in the Pisanelli Civil Code of 1865:

Art. 55. - The man before he is eighteen, the woman before he is fifteen cannot marry.

Art. 100. - The marriage followed in a foreign country between citizens, or between a citizen and a foreigner, provided that it is celebrated according to the forms of that country, and the citizen has not contravened the provisions contained in the second section of Chapter I of this title.

Art. 68. - The King (...) can also dispense with the impediment of age and admit to marriage the man who has the task of 14 years and the woman who has completed 12 years.

In Montanelli case we can't apply art. 68, becuase there is not a royal marriage dispense.

However, in art. 544 Code Penal we would find the institution of "matrimonio riparatore" (rehabilitating or reparatory marriage): according to this article of the code, the accused of crimes of carnal violence, even on minors, would have extinguished the crime in the case of marriage with the offended person.

In our case, we can't apply the awful art. 544 c.p. ("matrimonio riparatore") because the reparatory wedding must be celebrated AFTER and not BEFORE the carnal violece, so we can assume that the marriage between Destà and Montanelli would be null and void because of the nullity condiction of forth section of Pisanelli Code due to age limitation.

QUESTION: Did The Italian Civil and Penal low can be applied in the Colonies?

Yes, according to Royal Decree July 2 1908, n. 325: "The indigenous customary law of the breed applies to colonial subjects and assimilated subjects, insofar as it is compatible with the spirit of Italian legislation and civilization. However, in the cases falling within the jurisdiction of the Court of Assize, the penal laws in force in the Cologne apply. Indigenous customs will be taken into account for the evaluation of the excuse, minority or aggravating circumstances and the customary law for the compensation of the damage will be applied. "

Art. 325. - Ai sudditi coloniali ed agli assimilati si applica la legge consuetudinaria indigena propria della razza, in quanto sia compatibile con lo spirito della legislazione e della civiltà italiana. Tuttavia nelle cause di competenza di Corte d’Assise si applicano le leggi penali vigenti nella Colonia. Si terrà conto delle consuetudini indigene per la valutazione delle circostanze scusanti, minoranti od aggravanti e si applicherà il diritto consuetudinario per il risarcimento del danno. "

The Italians in the colonies will follow in principle of "personality" in the application of the law: "double track rule". The population of the colony was divided into two groups: the first is made up of Italians, Europeans and all those whose "civilization" standard was considered comparable to the European one; the second group was made up of natives (so-called colonial subjects) and "assimilated", foreign individuals with a standard of civilization lower than the European one and equal to one of the native inhabitants of the colony.

Technically, therefore, in the relations between local subjects was applied their tribal or islamic law (sharīʿa), while between Italians and other Europeans was applied Italian Law, however local law was difficult to codify and was mostly oral and customary, so the hegemonic character of the law of the motherland will be affirmed on indigenous customs and practices by jurisprudential way, especially in cases of regulation of mixed relationships. Traditional law was never recognized as a source of law. ("La Colonizzazione Giuridica dell'Eritrea, diritto coloniale tra scienza giuridica, antropologia, etonogrfia giuridica dal 1880 al 1912" by Valerio Panza; "Blood, Land, and Sex: Legal and Political Pluralism in Eritrea" by Lyda Favali, Roy Pateman)

Limits:

in case of conflict between indigenous and Italian law, the latter would prevail.

repugnancy clause: tribal customary law could only be applied if it did not conflict with public order or with the general principles of civilization.

So in the case of criminal law, the most serious crimes were always tried on the basis of Italian law, even if they had been committed by and against "natives".

People tend to forget that the first racial laws enacted in the Kingdom of Italy (Royal Legislative Decree nr 880 of April 19, 1937) punished with imprisonment for 1 to 5 years who carried out sexual acts or married a person of color and prohibited recognition of children born of such uniuni. So there are lots of people in Libya, Eritrea, Somalia and Ethiopia - and maybe now they come here as asylum seekers or migrants - with at least one Italian great-grandfather who could benefit from easy access to Italian citizenship and passport, but who cannot because fascist regime denied them the right to be recognized by their parents as children (L. May 13, 1940 n. 822 "Norms about mixed-race children").

Why did Montanelli - as well as actual and past Italian society - never considere his action as a crime? The answer could be find in the interview above and in his article: he admitted that in Europe what he did would be considere sexual violence, but not in Africa, where little child grew up fast.

Montanelli considered black people not equal to white people: they are uncivilized, barbars, animals.

White Europeans are superior, in Montanelli view, so a white European child would never be considered a "little animal".

(I suggest reading "Shape Shifters: Journeys Across Terrains of Race and Identity", edited by Lily Anne Y. Welty Tamai, Ingrid Dineen-Wimberly, Paul Spickard, in which there is a long essay about Montanelli, with other episodes and exemples of his racism, and about the experience of being an half-italian child in Ethiopia and Eritrea after fascist age)

4 - Institutions of Marriage in the Erithrean Traditional Constumary Law

To understand that "madamato" was not dämòz but a fraud used by colonialist to take advantage of women, I will report what Alberto Pollera (1873-1939) wrote about "madamato" in "La Donna in Etiopia": "The indigenous law allows the search for paternity; indeed this is one of the cornerstones of that right; Italian law prohibits it; and based on this conflict of law, many Italians, taking advantage of the ignorance of the natives on this point, they easily make them concubines, to abandon them when they have offspring."

"La legge indigena ammette la ricerca della paternità; anzi questo è uno dei cardini di quel diritto; la legge italiana la vieta; e basandosi su questo contrasto di diritto, molti Italiani, approfittando della ignoranza delle indigene su questo punto, ne fanno facilmente delle concubine, per abbandonarle quando ne abbiano prole."

("Diritto e razza: Gli italiani in Africa" by Michele Bonmassar)

Albero Pollera was a colonial officer and anthropologist, author of a lot of important African studies on Eritrean ethnic groups and the protagonist of a personal battle against racist ideology that prohibited mixed marriages and the legal recognition of mixed-race children born from Italian colonists.

Pollera, who seemed to have more knowledge of Eritrean customs than many of his fellow colonists, was aware of dämòz marriage and blamed "the Europeans" (when he could more honestly have said "the Italians" ) for not respecting its rules.

"The difference of civilization and education between the European man and the native woman", argued Alberto Pollera in "La Donna in Etiopia", "is too great and there cannot be, therefore, that perfect unity of sentiments that is necessary to give a happy and energetic life to a family"

Alberto Pollega had a life-long relationship more uxorio with an Erithrean woman, named Ghidam Menelich, and had seven mixed-race sons and daughters (If you want to know more about his son Giorgio, the fist mixed-race officer to had an honor medal, I suggest to read "Dangerous liaisons, Colonial Concubinage in Eritrea" by Giulia Barrera). Pollera relationships were formalized prior to his death in 1939, in a religious Ceremony. Pollera’s marriage was particularly remarkable given that Italian law at the time prohibited both mixed-race marriages and concubinage.

I suggest the reading of "Colonialism and National Identity", edited by Paola Bertella Farnetti and Cecilia Dau Novelli, to read the story of Hanna Gonnicè and her Italian husband Ugo Bolsi, the only mixed race couple who actually had a catholic wedding during colonial period.

Another good book I suggest to read is "Principi di diritto consuetudinario dell'Eritrea" by Carlo Conti Rossini, orientalist and author of various studies on Ethiopian and Eritrean language and culture.

Using the information in Carlo Conti Rossini's book, we will see that Montanelli, buying a 12 years old Ethiopian girl in 1935, was not respecting a "local use".

It is true that in Eritrean customary law (Saganèiti, where Montanelli bought the little girl Destà, was in that region of Eritrea called by the Italian colonial literature "Abyssinian Eritrea") there was a term marriage, called dämòz which was made illegal after the liberation war from Italy. However this institute prescribed many measures to protect the bride, which were not respected at all in the times of the Italian colonial domination especially when the man / groom was a white man.

Conti Rossini writes at page 255: "A union of the kind that has been hatched naturally lends itself to abuse, and with easily degenerates. One of its degenerations is the concubinage of an indigenous woman with a white man".

"Una unione del genere che si è venuto tratteggiando si presta naturalmente ad abusi, e con facilità traligna. Una sua degenerazione è il concubinaggio d'una indigena con un bianco".

As I wrote before, quoting Pellega, "madamato" was concubinage not dämòz, it's important to noticed that the same fact was already analized 1916 by Conti Rossini. So we must believe that "madamato" became much more frequent in 1935, the year of the beginning of infamous "war of Abyssinia", which led to those lands also the twenty six year old Indro Montanelli.

Italian colonial domination was never tender with the "natives" and in perfect continuity with the brutalities of the liberal era, it was not less tender during the fascism.

But let us return to the analysis of some aspects of Eritrean customary law. We can read at page 258 of the same book: "It is undoubted that the right to free themselves from marital bonds powerfully influenced to ensure that, at least in legal terms, the position of the woman is, in northern Abyssinia, much higher than that of peoples with the same degree of civilization and also among more advanced peoples ".

"È indubitato che così fatto diritto a sciogliersi dai vincoli maritali ha poderosamente influito a far sì che, almeno nei riguardi giuridici, la posizione della donna sia, nell'Abissinia settentrionale, molto più elevata che non presso popoli in pari grado di civiltà ed anche presso popoli più evoluti".

Then on page 259 we find:"In Abyssinian Eritrea (...) the defense of rights and the interests of the woman is driven, at least by some statute such as that of the Adchemé Melgà to their extremes. Where are typical that kind of costumes, there is evidence that in Abyssinia marriage is not a purchase agreement of the woman".

"Nell'Eritrea abissina (...) la difesa dei diritti e degli interessi della donna è spinta, almeno da qualche statuto come quello degli Adchemé Melgà agli estremi. Ove si considerino così fatte consuetudini, se ne ha una riprova che il matrimonio non è in Abissinia un contratto di compera della donna".

Conti Rossini wrote that Constumary law of semithic populations of Eritrea and Ethiopia was, as later Pollega confirmed, based on agnation - line of descent traced through the paternal side of the family -, there were also important trace of matriarchal organization of society in which women had higher consideration in society than happened in other cultures.

Conti Rossini singled out two basic forms of marriage among the Tigrinya: "The first one is based on a true solemn pact among two kin (marriage for pact or märaqal kidan); the second one is an agreement that states that the woman will go to live with the man under a given payment and, usually, for a given time (temporary marriage or dämòz). A further development of the first one is the religious marriage. But, in general, the religious component is not within the marriage contract, and it is not necessary at all in order to have a perfectly valid and legal union ."

According to Conti Rossini, the solemn marriage or märaqal kidan in Tigrinya—a marriage for pact—"must be considered the true marriage (the other one, I would say, is a sort of simple conjugal union)".

Generally, a marriage for pact was arranged by the fathers (mothers had no authority in the matter) while the designated bride and groom—especially the bride—were still children. According to what Pollera wrote in "La Donna in Etiopia", fathers arranged marriages when their children "were usually not younger than seven years old". The bride went to live permanently with her groom when she was 12, although her marriage would have been finalized earlier and she would have lived with her spouse for some time before.

Normally a girl was betrothed between the ages of 8 and 14 years old, and she is married around the ages of 13, 14, or 15. And her husband can have maximum 5 year more than her.

Among the Tigrinya the bride brought a dowry, but Muslims required the groom to pay a bride-price.

Before a marriage took place, the genealogy of the future son- or daughter-in-law was the subject of much scrutiny by both families involved. Many Eritreans (not just the Tigrinya) assigned extraordinary value to the "purity of blood" —i.e., the assurance that a prospective spouse’s ancestry did not include slaves, minstrels, or outcastes such as blacksmiths and goldsmiths—categories often charged with witchcraft.

"For the slave girl there is no hope of marriage", noted Pollera in "La Donna In Etiopia" , while music players, blacksmiths, and goldsmiths could marry only among their own people. According to Conti Rossini, most goldsmiths were Jews.

Pollera, for instance argued that "in most of Christian Abyssinia virginity is not taken into consideration", while it was considered very important by Muslims.

Predictably, non-virgin girls, women of "impure blood", and women without a dowry constituted a pool of viable candidates for becoming madame. (Dangerous liaisons, Colonial Concubinage in Eritrea by Giulia Barrera)

Except for religious marriages, in Eritrea divorce was possible and seemed to be quite commonplace. But here it should be noted that since divorce did not exist in Italy, Italians might have been inclined to exaggerate its occurrence in the colonies. (Dangerous liaisons, Colonial Concubinage in Eritrea by Giulia Barrera)

If she consented, a divorced woman could remarry; quite often the request for remarriage was addressed directly to her.

The second kind of marriage identified by Conti Rossini is known as marriage for pay or dämòz in it "a woman commits herself, directly or through her family, to live in conjugal union with a man, for a given length of time, and for the payment of a given sum". At this point Conti Rossini noted that superficial observers—especially Catholic missionaries—mistook such unions for concubinage: "It is a mistake. I deem it to be the continuation or, at least, the equivalent of an extremely ancient Semitic [temporary] marriage".

Dämòz was a temporary marriage whose duration was established (from one week to one year) and and imposed a remuneration for the bride. It was made on the occasion of man's travels or for example in occasion of prolonged stays in the markets. It was a synallagmatic contract - imposing reciprocal obligations upon the parties - for sexual services and domestic works regularly recognized by law. The woman could appeal to court if the agreements they were not respected and any offspring had the right to a paternal inheritance.

But dämòz marriage may have been customary only among limited groups of Eritreans or only in neighboring regions. Still another hypothesis could be that contemporary researchers may have failed to report this kind of marriage, or they may have mistaken it for concubinage.

It is also possible that dämòz marriage was commonly practiced during the colonial period, but that thereafter it progressively disappeared due to a trend in the last century toward more standardized forms of marriage.

("Dangerous liaisons, Colonial Concubinage in Eritrea" by Giulia Barrera)

5 - Other forms of traditional marriage not mentioned by Conti Rossini and Pollega

Among the Ahmara existed three differents types of marriage, along with the dämòz:

Qurban. Religious marriage in which divorce was impossible. This kind of marriage was used by nobles and religious figures;

Samaniyya. Civil and contractual marriage, in which divorce was possible;

Shi’i Muslims have a form of temporary marriage which is commonly practiced in modern Iran and elsewhere. It is called mutʿa, but the Islamic law doesn't fully recognize it and women rights are not respected as in dämòz.

6 - Mixed-race unions, children and fascist racial laws

According to the 1931 census, there were 515 mixed-race Italian citizens inEritrea (among a total Italian population of 4,188). Unfortunately, we have no way of knowing how many métis children were not recognized by their fathers.

As we seen before, Eritrean customary law, authorized mothers to attribute paternity while Italian law did not. As a consequence, many Italian men, taking advantage of Eritrean women’s ignorance in this regard, easily convinced them to become their concubines, and abandoned them when they had a baby.

Abandoned by their fathers, these children, accorting to what Pollera wrote in "La Donna in Etiopia", were likely to be shunned by their mothers’ families, who felt no responsibility to provide for them. Hence mother and child quickly sank into the deepest poverty. He claimed that indigence, coupled with resentment toward those who hadabandoned them, pushed mixed-race children toward delinquency. (Incidentally, Pollera himself was the father of mixed-race children; he recognized them and provided for their education.)

And what happened to the mothers, the Erithrean women frauded by Italian men?

Pollera wrote: "Abandoned by the European the madama easily and quickly falls into deep poverty, as it will be difficult for her to marry, because nobody wants to bear the burden of another man’s children. She cannot find an honest job, because there are no occupations or workshops, and thus she often falls into the lowest prostitution."

Already in the early twentieth century, between 1909 and 1914, the Italian colonial administration had attempted to curb phenomena of this type through a series of rules incorporated into a special colonial law which aimed to minimize any admixture between colonists (especially colonial officials) and indigenous peoples

I refer to the R.D. September 19, 1909, no. 839 and R.D. December 10, 1914, no. 16. In the first case, article 43 specifies that "colonial officials are forbidden to cohabit with indigenous women"; in the second case, article 42 specifies instead that "the colonial official who contracts marriage with an indigenous woman is considered to have resigned".

During the liberal-era, Italian government had allowed Italian men to acknowledge and support the children they had with African women and children acknowledged by their Italian fathers had acquired Italian citizenship automatically. Moreover, a law of 1933 had created the possibility for mixed-race children unacknowledged by their fathers to obtain Italian citizenship also. This law gave legal force to the practice of assimilating unacknowledged Italo-Eritrean children into the Italian community, which colonial governments had sanctioned in practice since 1917.

In the colonial literature one can also find mention of mixed-race children being brought to Italy where they went to school, but apparently they were rare exceptions ("Dangerous liaisons, Colonial Concubinage in Eritrea" by Giulia Barrera) .

A 1914 Italian law addressed mixed-race menfor the first time, stating that they could not become a colonial official (R.d. 10 December 1914, no. 1510, art. 3.).

This is an indirect clue that some mixed-race men had risen to a position to apply for such offices.

The 1933 legislation on Eritrea and Somalia ( L. 6 July 1933, no. 999. Ordinamento organico per l’Eritrea e la Somalia) dealt more extensively with métissage. The law confirmed that mixed-race children who were recognized by their Italian fathers automatically gained Italian citizenship. It also introduced a special regulation for children of unknown parents. Those whose "physical characteristics ... give rise to the belief that both parents were of white race" automatically obtained Italian citizenship. Those who appeared to be biracial could gain Italian citizenship only if a judge deemed them worthy: they had to prove that they had "a perfectly Italian education", that they were not polygamists and had no record of major crimes, and that they had successfully attended the third class of elementary school (art. 18).

Three years later the new law for the Africa Orientale Italiana (R.d.l. 1 June 1936, no. 1019) effaced this possibility. The notion that an individual’s "physical characteristics" determined personal status, however, persisted and subsequently led to dreadful consequences:

Art. 30. - Il nato nel territorio dell’Africa Orientale Italiana da genitori ignoti, quando i caratteri somatici, ed altri eventuali indizi facciano fondatamente ritenere che entrambi i genitori siano di razza bianca, è dichiarato cittadino italiano.

(...)

Art. 30. - The child born in the territory of Italian East Africa from unknown parents, when the somatic, and other possible indications make it reasonably believe that both parents are of race white, is declared an Italian citizen.

As I wrote before, the first racial law in Italy was the Royal Legislative Decree 19 April 1937, no. 880, (turned into l. 30 December 1937, no. 2590), that was the culmination of a campaign against "the plague of miscegenation" that arose after the Ethiopian conquest in 1935–1936.

The first effect of the new segregation policy was the criminalization of the "madamato" . The law’s only article read:

The Italian citizen who, in the territory of the Kingdom or the colonies, has a relation of a conjugal nature with a colonial subject of the Africa Orientale Italiana, or with a foreigner belonging to a people which has traditions, customs, social and juridical concepts analogous to those of the subjects of the Africa Orientale Italiana, will be punished with imprisonment from one to five years.

"Il cittadino italiano che nel territorio del Regno o delle Colonie tiene relazione d’indole coniugale con persona suddita dell’Africa Orientale Italiana o straniera appartenente a popolazione che abbia tradizioni, costumi, e concetti giuridici e sociali analoghi a quelle dei sudditi dell’Africa Orientale Italiana, è punito con la reclusione da uno a cinque anni" (r.d.l. 19 Aprile 1937, nr. 880, convertito in l. 30 Dicembre 1937, nr. 2590).

In 1940, the "Norms Concerning Children of Mixed Race" (L. 13 May 1940, nr. 822) prohibited Italians from acknowledging the children they had had with Africans and from helping to support them; as for the "mixed-race" children (meticci), the norms assigned them the juridical status of colonial subjects.

7 - Conclusions

Montanelli had 14 years more than Destà, who was only 12 year old.

Considering all the reasons above, I'm allowed to consider wrong who said that Montanelli married a 12 years old Ethiopian girl in the respects of local Constumary law.

"Madamato" was a froud, a way in which white colonialist abused of low-class women, and definitely was not dämòz.

When you buy a 12 years old Ethiopian girl from her father with a shotgun and a horse for 500 lire, you are not marring her in the respect of dämòz. You are buying a slave.

In the 19th century a person was considered a slave if another individual exercised power or control over the slave to restrain his or her personal liberty. In 1935-1936 slavery were illegal according to the Slavery Convention of 1926.

When you talk about "madamato" you talk about rape and slavery.

This is a wrong rapresentation of historical reality of Italian colonialism, a way in which white men, today and yesterday, continue to oppresses women and young girl with the myth of "a benevolent" Colonialism.

...

In the next part I will examine why Montanelli could not be considered a good journalist and some of the atrocities committed by Italians against the african population during it's colonial wars.

[the-cosmicbeans]

New Project Announcement!

"Diamonds in the Dark" has been a huge comfort story for me. It has been going since I was 16 years old. I remember how much I felt bad for Fawful, and how I wanted to alter his story in Bowser's Inside Story. I also accidentally started shipping him with my alien OC, which went from being a silly joke to a ship that has been one of my biggest special interests of all time.

But the thing is... the more time has passed, more ambitious ideas have been popping in my head. I've been getting ideas to extend upon Vaphorians, give my OCs more depth etc.

And all of that made me realize how this story was growing beyond what Bowser's Inside Story originally was. So today, I'm here to announce a brand new project I've been working on through those past months...

And it's called "The Fawful Elite: Guiding Stars"! As you can tell, it has remained as a M&L story about Fawful and those other three folks.

Somwhere after BIS, Fawful finds himself in a different place called "the Sol Kingdom". While he didn't experience a complete memory loss, Fawful is unable to remember most things that happened in BIS. And on a top of that, he's constantly getting nightmares about scary dark spiders! Since nothing was helping, Fawful decides to set on a journey to find a garden with a very rare plant called "the Cosmic Plant". Its fruit is capable of healing any illnesses and curses, which our beanish man believed to have. During that long journey, Fawful meets new and familiar faces...

Now for some short character summaries!

1. Fawful

Most of us already know Fawful. He's an evil scientist, planning to conquer over the world! ... or does he? He would probably say that if he remembered what happened to him in the first place.

Fawful is an energetic beanish man with a huge self-confidence. Which could also lead him into potential dangerous situations. He loves to taunt and torment his enemies, but can get easily furious if something goes slightly wrong.

Despite everything he says, Fawful is actually pretty anxious about this situation. And all of that makes him feel a llittle lonely... but no, he's perfectly fine on his own! ... right?

2. Norin

A sassy Vaphorian with powerful magical abilities, who's also looking for the Cosmic Plant in order to heal his own "curse". Aside from their plans to travel through universe after obtaining the fruit, they don't like explaining why they need it. Would those plans change after meeting a strange beanish man?

And while she wasn't so fond of Fawful at first, the more the two spoke, the more Norin started to geniuinely like him and see him as a friend. But who knows if it won't blossom into something more?

Norin is usually pretty chill compared to Fawful. He enjoys pranking other people and, just like his beanish companion, loves to taunt them. This Vaphorian has a softer side to her though... and I'm not talking about her cat-like behavior she tries to hide almost everytime. They're very compassionate towards people they deeply trust.

Norin is a huge bot maniac, and loves seafood more than anything. His magic powers allow him to control any type of liquid, and ice.

3. Merry

A short beanish woman who rivals with Fawful. They go way back... the two, along with Favalis, knew each other for a good while. They even worked underneath Cackletta. However, Merry got upset by how Fawful began to act more bossy and surperior towards her and Favalis, which caused the other two to go their own ways... for a few years.

During the story, the two are also looking for the Cosmic Plant. Because of a childhood accident, Merry didn't know who her biological family was. She wants to obtain the fruit so that she could remember who they were... and yet strangely, Fawful looks a lot like her...

Merry can be pretty chaotic, even more so than Fawful sometimes. It's not like she can't be pretty serious at times, however. She's not afraid to state her opinions on the matter, and is overprotective towards Favalis.

Merry enjoys playing baseball and video games. She uses her bat to throw bombs more easily, and possesses great strength for her height.

4. Favalis

A beanish of a few words. They come from Cackletta's family (their mother is Cackletta's younger sister), and she was also the one to teach them a lot of stuff about magic. They're usually seen accompanying Merry, and is responsible for telling Fawful a lot about ancient artifacts... and Vaphorians. Unlike Merry though, Favalis doesn't appear to be so upset with Fawful.

Favalis doesn't usually like talking about themself, which makes them appear more mysterious. They tend to avoid most people, and are usually pretty cold towards anyone they don't trust. On the other side, they're pretty talkative when they're around around their friends, enjoying exchanging some information about their interests.

However, Favalis almost doesn't think about themself... sure, they might have some goals. But for them, they're not as important as taking care of their friends...

Favalis is capable of using dark magic. They enjoy reading various books about its' history, or ancient artifacts. Favalis also enjoys drawing in the meantime.

So, here it is! There's a lot more stuff happening in the story, but I don't wanna go deep into that yet because I don't wanna spoil the entire thing in one post... and I'd definitely run out of space if anything lol. If you read the entire thing, thank you for reading my silly rambles about my story.

[the-spacewafflearchive]

Happy New Year folks!! Hope you have a good one! :)

[mulheresilustradoras]

Amanda Favali

[twinssebastiani]

(Vedi il Video)CHIETI BASKET 1974 GIANCARLO FAVALI COMPLETA IL PACCHETTO - 23.07.2020 - Ventenne nato a Terracina, ha giocato lo scorso anno in B ad Ozzano. Il Chieti Basket 1974 si è assicurata le prestazione sportive della guardia/ala classe 2000.... https://www.twinssebastiani.it/dettaglio.php?id=5304

[whileiamdying]

Anne Favalier, journaliste au « Monde », est morte

Cette éditrice de talent a notamment travaillé au « Monde Magazine » et pour les suppléments « Idées » et « Le Monde des livres ». Elle était aussi une voyageuse, une amoureuse de la cuisine et une passionnée de bande dessinée. from Livres : Toute l’actualité sur Le Monde.fr. https://www.lemonde.fr/disparitions/article/2020/01/27/anne-favalier-journaliste-au-monde-est-morte_6027363_3382.html via IFTTT