#is a fascinating historical phenomenon

[whetstonefires]

Japan was convinced a fight across the Pacific with the US for Imperial Domination was inevitable destiny, and by Japan I mean the Japanese fascist party mostly, though, you know, they were in control of the government.

The US was...not taking Japan seriously enough to return that estimation.

We didn't place belated oil sanctions on them in 1940 because we'd been planning to fight them the whole time. We'd have stopped selling them fuel a lot sooner if we'd reciprocated the nemesis drama!

Crazy how like 90% of the United States' involvement in WW2 stemmed from our competition with Japan for colonial conquests in the Pacific which happened to lead us into our only anti-fascist alliance in our entire history which was de facto abandoned before the war was even over for the more important goal of containing communism and this has been reframed in the decades since as "the United States beat the Nazis"

[ourstaturestouchtheskies]

Aerial View of Suburban Levittown, PA, ca. 1959 – unknown photographer // The Sprawling Lights of Los Angeles and the Surrounding Area Seen from Inspiration Point, Mount Lowe, ca. 1950 – unknown photographer // Suburban Legends – Taylor Swift

[jeremiahthefroge]

yeah ok so I caved. Lit up another bowl, opened a new folder on my Obsidian vault, and I'm gonna rewatch the minecraft diaries and I'm going to take detailed notes on everything plot related I can, separated episode by episode, make observations, and then create a little personal wikipedia of my interpretations of the characters as they appear on the show.

I just did episode one to do what is essentially a "am I capable of watching this" test (I feared since it was 2016 youtube that I was into in the year 2016, a historically terrible year for me, that I would have some HEAVILY BIASED ideas on the quality of this show, and that if I rewatched I would ruin it for myself) and I honestly didn't have too hard of a time with the youtube of it all. Cringe is and has been dead, and I'm looking at this like a fun little excercise in studying how this piece of media tells the story it tells.

Speaking of, I find it so interesting how the machinima of Zenix and Garroth kicks us off and we then have Aphmau speaking as like... a comentary youtuber. The machinima sets up a plot that isn't even hinted more at in the episode, too, but I can see the first 10 or whatever episodes having all been recorded in 1 batch all at once and then cut up. I don't recall how characterized Aphmau gets in this whole thing.

And also I find Aphmau doing the voices for Garroth and Zenix so unironically fun and endears me to the series. Idk why but it made me smile!

I'll probably liveblog more of this experience bc I'm incapable of keeping my mouth shut.

[becausegoodheroesdeservekidneys]

We had one of Steff's comedian friends staying with us on the weekend, lovely lad called Sam from Singapore. He had never been to Wales before, and he requested that we take him to a Welsh restaurant so he could try Welsh food

That's surprisingly difficult, actually. Like a lot of Welsh culture, our culinary traditions have not exactly been applauded over the years, so you don't really see them. But a lucky Google search revealed a brand new one has just opened in SA1 called the Welsh House, so great! Away we went.

Fuck me, they went all in.

It wasn't just the menu (though fuck me, what a menu - one of their 'for the table to share' options was little mini leek and cheddar Welsh cakes with salted butter and they were paralysingly good). It wasn't just that every alcohol was Welsh, even including the wine (surprisingly good btw, called 'Naturiol'.)

The table centerpieces were daffodils. All signs for the toilets were Welsh only. The walls had photos of Wales, modern and historical; the windows had the fleur de lis; the specials board (pork belly in Welsh cider and damson sauce with honey and wild garlic glazed carrots) had dragons on. I realise this is probably normal for country-themed restaurants, but I've never been to one for Wales before.

But the best bit, see, was the music

I clocked, when we walked in, that they were playing If You Tolerate This Then Your Children Will Be Next by the Manic Street Preachers (you always clock the Manics). Ah, I thought. A Welsh song! In a Welsh restaurant! Ho ho ho.

As they seated us, it became What's New Pussycat. Ah! I thought. Another Welsh song! Fu fu fu.

Then they played Monster by the Automatic and I was like my god are they only playing Welsh music?? That's so cool! What an eclectic mix that's going to be. We should suggest to them they should look into Welsh language music too, really mix it up.

And then they played Anrheoli by Yws Gwynedd and lads, Steff and I lost our shit. We lost our fucking shit. Sam's sitting there, utterly bewildered. The staff are nervously edging away from us. We don't care. It's the first time I have ever heard a Welsh language song played outside of a Welsh language setting. We're so excited.

"They're playing Welsh music!!!" says Steff. "Holy shit!!!"

"Imagine if they played Sebona Fi!" I say, humorously.

"Nah," says Steff. "You can't in a restaurant. There'd be a riot, it's faerie music."

"...what?" says Sam

We explain the cultural phenomenon that is Sebona Fi. The song changes: Primadonna Girl, by Marina and the Diamonds.

"She's Welsh??" says Sam.

"She's from Abergavenny!" we beam.

"I don't know what that means," nods Sam, who is from Singapore.

Next: The Bartender and the Thief, by the Stereophonics. We're in high spirits. The extraordinarily Welsh wine arrives, as does the rarebit on sourdough starter. Sam, a gay man, delightedly orders the faggots and peas.

They play Ben Rhys by Gwilym Bowen Rhys, and we lose our shit again. Sam is now used to this, because comedians are adaptable. "They even have daffodils!" I say, misty eyed. "Is that relevant?" Sam asks, fascinated.

They play Hiraeth, by PLU. Hard to explain that one. Very hard to explain the effect it has when it's played in a restaurant, but Sam looks around the suddenly muted room and whispers "Are we in church?"

"It's about Hiraeth," whispers Steff. "So kind of."

Next: the Masses Against the Classes, by the Manics. Utter tonal whiplash. This playlist is not remotely restaurant appropriate. It's perfect.

"You'd think they'd pick like... a genre," Sam says dreamily. "We just went from church to the barricades."

The faggots arrive. "I forgot it would be a western sized portion," Sam says morosely, of what to me is a normal sized plate of food. He tries one, and brightens.

They play Sebona Fi.

The place erupts.

[charlesoberonn]

I hate how much modern political baggage and loaded narratives there are about the Crusades because I honestly think they're a fascinating period and historical phenomenon but I can't say I'm interested in the Crusades without people thinking I'm a white supremacist or christian nationalist.

[pmamtraveller]

LEOPOLD SCHMUTZLER - DANCE OF PRINCESS SALOMÉ, 1905

Leopold Schmutzler's artwork "Dance of Salomé" depicts the biblical and historical character Salomé, famous for her dance of the seven veils. The artwork shows Salomé in a dynamic dance position, wearing vibrant clothing and a dramatic facial expression, typical of Schmutzler's pieces exploring femininity and sensuality.

The background features loose brushwork, while the details become more intricate and polished as they near the figure, emphasizing the dancer's face and body. The figure stands out due to the dark background, making her the main focal point of the artwork.

Salomé, the focus of the painting, is commonly linked to the dance that resulted in the decapitation of John the Baptist, a tale that has been portrayed in different art mediums throughout history. Schmutzler depicts Salomé wearing an exotic outfit with peacock feathers, highlighting her dramatic and seductive qualities.

The fascination with exoticism among burlesque audiences also stemmed from the cultural trend surrounding the Biblical figure of Salome. This phenomenon, called "Salomania," spread throughout popular culture at the turn of the century. The tale of Salome was transformed into theatrical productions and musical works, portrayed in artwork, incorporated into women's clothing, and served as the basis for numerous imitative Dances of the Seven Veils, in burlesque shows and other places.

[morbidology]

The Cottingley Fairies story is one of the most fascinating tales of deception in the 20th century, capturing the imagination of the public and even fooling some of the greatest minds of the time. What began as an innocent prank by two young girls in Yorkshire, England, grew into a phenomenon that blurred the lines between fantasy and reality, challenging people's willingness to believe in the extraordinary.

In the summer of 1917, 16-year-old Elsie Wright and her 9-year-old cousin Frances Griffiths lived in the village of Cottingley, near Bradford. Like many children, they were enchanted by the idea of fairies, inspired by the lush surroundings of the Cottingley Beck, a small stream near their home. Using Elsie's father's camera, the girls took a series of photographs that appeared to show them interacting with delicate, winged fairies. The first photograph depicted Frances with several small fairies dancing in front of her, while another showed Elsie sitting with a gnome.

The photographs were meant to be a playful trick, a way to amuse themselves and their families. Elsie had drawn the fairies on paper, cut them out, and used hatpins to secure them in the ground before posing with them. To the girls' surprise, the images turned out convincingly lifelike, and their parents, especially Elsie's father, were skeptical but intrigued.

The Cottingley Fairies might have remained a private family joke if not for the involvement of Sir Arthur Conan Doyle, the famous author of the Sherlock Holmes stories. Conan Doyle was a devout Spiritualist, deeply interested in the supernatural and the possibility of life beyond the physical world. In 1920, when the photographs came to his attention through a mutual friend of the Wright family, he was immediately captivated.

Conan Doyle saw the photographs as possible evidence of the existence of fairies, which aligned with his belief in the spiritual world. He wrote an article for The Strand Magazine, enthusiastically presenting the photos as proof of supernatural beings. The article, published in December 1920, included two of the fairy photographs and generated widespread interest and debate. Many people were fascinated by the idea that fairies might be real, while others remained skeptical, questioning the authenticity of the images.

The public's reaction to the Cottingley Fairies was mixed. Some embraced the photographs as genuine evidence of a hidden world, taking comfort in the idea of magical beings inhabiting the natural environment. Others were more critical, pointing out the suspiciously paper-like appearance of the fairies and the potential for trickery. Despite the skepticism, the fairies captivated the popular imagination, particularly in a post-World War I society that yearned for wonder and escapism.

The controversy over the photographs persisted for decades, with many debates centered on whether the images were authentic or a clever hoax. Despite advances in photographic analysis, the fairies' true nature remained elusive, partly because of the credibility that figures like Conan Doyle lent to the story.

It wasn't until the 1980s, more than 60 years after the photographs were taken, that Elsie and Frances finally admitted the truth. In interviews with The Unexplained magazine and in a book titled The Secret of the Cottingley Fairies, the elderly women confessed that the fairies were indeed cardboard cutouts, inspired by illustrations from a children's book. However, they maintained that they really had seen fairies in Cottingley Beck and claimed that one of the five photographs, the final one, was genuine.

Even with this admission, the allure of the Cottingley Fairies story persisted. The photographs had become iconic, not just as a historical curiosity but as a testament to the power of belief and the human desire for magic in the mundane.

[i-draws-dinosaurs]

i was rewatching the rite of spring segment from fantasia and i've got to wonder. Why Did We Draw Archaeopteryx Like That. i remember toys having that same, boomerang arm shaped pose too. it's like a monkey lizard more than a bird.

Ooh okay this is a fun one cause while it technically is an Archaeopteryx and is listed as such in the production draft, I don't think the design is based on Archaeopteryx at all!

To me, this "Archaeopteryx" almost exactly resembles something else, the fascinating historical phenomenon called Proavis.

Proavis, or Tetrapteryx as some four-winged interpretations were called, was a hypothetical prehistoric creature that was proposed in the early 20th century as a best guess at what the unknown ancestor of birds could have looked like. The illustration above was drawn in 1926 by Gerhard Heilmann, a Danish artist and amateur scientist who argued that birds evolved from non-dinosaurian archosaurs like Euparkeria. In his 1916 book Vor Nuvaerende Viden om Fuglenes Afstamning and the 1926 English translation The Origin of Birds, he presented Proavis as the imagined midpoint between a scaly ground-running archosaur and Archaeopteryx, which at the time held the title of The First Bird.

Other versions of the same hypothesis, like William Beebe's Tetrapteryx above, were published and discussed around the same time, but it was Heilmann's Proavis that gained immense popularity to the point that bird evolution was considered essentially "solved" for decades. It was also painted by Zdeněk Burian, one of the Old Greats of palaeoart, which kept the concept alive in dinosaur books for decades as well.

Of course further study has shown this hypothesis to be incorrect and that birds are instead members of Dinosauria (and honestly Heilmann either missed or ignored a lot of evidence for a dinosaurian origin of birds even in the 1910s), but the Proavis to me remains a beautiful and fascinating concept that represents scientists and artists striving to understand the prehistoric world and the passage of evolution, much like we still do today!

And of course, its popularity in the early 20th century put it at the perfect time for Fantasia's artists to take... let's say heavy inspiration from Heilmann's imaginary Proavis when depicting a creature that was intended to be Archaeopteryx the whole time! The pattern of feathers matches up almost exactly, although the larger leg wings might have been inspired by Beebe's Tetrapteryx as well:

So to get back to your original question that led to this whole deep dive, artists didn't actually Draw Archaeopteryx Like That except when they were mistakenly drawing something that wasn't Archaeopteryx at all! If you want to read more about the Proavis and Tetrapteryx I recommend this Tetrapod Zoology blog post by Darren Naish, he does into more depth about the history of the concept and some of the unusual evolutionary ideas that Heilmann used to arrive at this weird and cool imaginary creature!

[theflashjaygarrick]

As someone who has studied the history of Early Modern European witchcraft at university it is funny how many terfs spread theories as indisputable fact that are unaccepted within mainstream historical scholarship.

Yes men could be witches. No it was not a conspiracy against midwives. Yes it was rooted in misogyny and the societal disempowerment of women. No this was not the only relevant factor. Religion, class and social dynamics were also super important. Not to mention the blatant anti semitism.

The European witch hunts are such a fascinating and disturbing historical phenomenon, and I hate how it has been over simplified to support a radfem narrative.

[novafire-is-thinking]

Speculative Analysis: Why TFP Soundwave is so Terrifying to His Fellow Cybertronians

Time for an essay on why I think TFP Soundwave might have chosen his current cryptid form—electrical tentacles and all. There’s a TL;DR at the end, so feel free to scroll down first and then decide if you want to read the full thing.

This will involve cross-continuity speculation, centered around TFP / Aligned but with some IDW / MTMTE lore thrown in. This could also loosely apply to Bayverse Soundwave, but I won’t be focusing on him. I’m confident you all can infer the potential implications for that version of his character by the time you reach the end.

Okay, so I’ve seen several fellow TFP fans speculate about why Soundwave went from beefy gladiator to bonafide cryptid. Some say it could have been due to the loss of his horde of “minicons” (the term used in ‘Exodus’ by Alex Irvine). Others think it was just Soundwave’s way of adapting to the direction of the war by taking on a form that would give him the best strategic advantage in his position as Megatron’s communications officer. I agree with the latter, but I think there could be more to it than that.

As we see in the flashback for Ratchet’s story and the TFP Titan comics, Soundwave had his current frame type, armor, and alt mode back on Cybertron:

[Sarcastic Soundwave: Superior]

In the real world, Soundwave’s design is based on the MQ-9 Reaper military drone—an earth-based aircraft, but I’m not going to address that small discrepancy since it’s not relevant to this analysis. Skinny, cryptid drone Soundwave existing prior to his arrival on earth supports my theory anyway.

“Can’t we throw a tarp over him? He’s creepin’ me out.”

-Bulkhead in Minus One

On the surface, Bulkhead’s comment and Smokescreen’s subsequent response seem like an interaction between a couple of Autobots who are unnerved because they’re familiar with Soundwave’s reputation—Bulkhead more so than Smokescreen since the latter had probably not seen Soundwave up close in action before coming to earth. However, I think some of Bulkhead’s fear might have been due to an entirely different reason: Sparkeaters.

While reading MTMTE #3, my eyes were met with this lovely sight /s :

[Hey, wasn’t the energon eater in Rescue Bots called “Sparky” too? I guess it’s a cross-continuity tradition to call life-sucking parasites “Sparky” at least once.]

Terrifying? Yes. But I stared in horrified awe at this abomination and thought, “Wait. One. Fragging. Minute. I’m having a galaxy brain moment.”

Mind. Blown. Their overall sharp, jagged appearance, their thin, but formidable frames, their prehensile cables extending from somewhere inside (fuel lines for the sparkeater; multipurpose tentacles for Soundwave). I was—and still am—fascinated by the uncanny resemblance.

[Now who’s Sparky?]

It’s true that sparkeaters aren’t confirmed to be canon in the Aligned continuity, but their existence isn’t denied either. We got something similar with the zombie Terrorcons, but those were a new phenomenon produced either by Megatron’s blind ambition and stupidity or Knockout and Starscream’s lack of forethought and scientific restraint. For the sake of where I’m taking this, let’s assume that sparkeaters, as defined by IDW, do exist in the Aligned universe. What would this mean for Soundwave’s disturbing choice of frame/body type? Why choose a visual motif so strongly associated with death and disease?

One word: Mimicry

Mythologically, historically, and medically, sparkeaters are inseparable from death and disease. Their very existence instills fear in most Cybertronians. What better way for Soundwave to strike terror into the sparks of his enemies (and potential enemies) than to take on a physical form that resembles the sparkeater—something that has been known to kill normal Cybertronians using a deeply disturbing, painful, and even sacrilegious method? Even though the initial shock of seeing a “sparkeater” show up during or around a fight would have dissipated once the Autobots realized it was mostly cosmetic, an impression would have been left. Coupled with his spy capabilities and gladiator-style prowess in combat, a message would have been sent: Be afraid. Be VERY afraid.

And there you have it, folks! Another reason to love Soundwave’s design.

Bonus:

I could see Soundwave being called a few things by allies and enemies alike: “The Decepticon Sparkeater,” “Soundwave the Sparkeater,” or just “The Sparkeater.”

An interaction between two Autobot scouts:

Scout 1, over comms: “You there, kid? Who is it? Who did Megatron send this time?”

Scout 2: “It’s The Sparkeater! He’s here!”

1: “You mean Soundwave!? Do you have a visual?”

2: “How many ‘Cons do we see walkin’ around looking like sparkeaters??? Of course it’s Soundwave! And yeah, I’ve got a visual.”

1: “Aw, hell. Things just got a whole lot more complicated.”

TL;DR: Soundwave may have put more thought into his appearance than is obvious. He may have opted to look like a sparkeater as a way of sending a highly effective warning.

[whencyclopedia]

Eleanor of Aquitaine, as It Was Said: Truth and Tales about the Medieval Queen

Sullivan's "Eleanor of Aquitaine" delves into the complex life of the medieval queen who ruled both France and England. Sullivan critically examines centuries-old accounts, both factual and legendary, to explore Eleanor’s political influence, romantic affairs, and cultural impact. This meticulously researched work is ideal for scholars of medieval history, offering a nuanced portrayal of Eleanor's legacy, though its dense and detailed style may be challenging for general audiences.

The presence of women in positions of power has consistently captivated individuals, and the reign of Eleanor of Aquitaine is a prime example of this phenomenon. Born in 1122, she was a prominent medieval queen who held power in both France and England. Irma Brandeis Professor of Romance Literature and Culture at Bard University, Karen Sullivan, provides meticulously researched accounts of Eleanor's life in her latest work, Eleanor of Aquitaine, as It Was Said: Truth and Tales of the Medieval Queen.

The author details Eleanor’s life from her birth around 1122 to her death in 1204. The work itself is a clear and impressive display of dedication Karen Sullivan offers on the topic of the Duchess of Aquitaine and all things related to the marvel of medieval studies.

Accounts of Eleanor’s life have been extensively discussed and disputed for centuries. Today, it remains a subject of scholarly controversy. Sullivan proves that Eleanor of Aquitaine's enduring historical legacy is attributed to her wealth, influence, alleged romantic affairs, and even her collaborated plot to overthrow her husband, King Henry II. Medieval authors warned readers by using the term "it was said" to qualify their accounts of Eleanor. This phrase indicated that they were merely recounting stories that were already in existence, and Sullivan's book uses this point as the springboard for its discussions.

Numerous highlights describe Eleanor’s significant impact on the regions she ruled. Her influence extended beyond her political roles, affecting the cultural and intellectual life of the time. The book explores her patronage of the arts and her role in developing chivalric culture. Sullivan scrutinizes topics of modern media, such as movies depicting Queen Eleanor with the same attention as the manuscripts of 12th-century histories, which may come off as dense to some readers.

Eleanor’s life as Duchess of Aquitaine, Queen of France, Queen of England, and mother of kings was complex. Sullivan examines these details thoughtfully without oversimplification when summarizing the complicated minutiae of Eleanor’s experiences, as they were said. The coverage of Eleanor’s life and relationships in the text, as well as descriptions of her time imprisoned and time spent at the Abbey of Fontevraud, are truly fascinating.

According to Sullivan, although the tales of Eleanor from the Middle Ages possess an imaginative quality, they offer insights into the societal norms for women in 12th-century France. The primary subject of this book is the examination of these truths by Sullivan to the extent that they can be comprehended from an outside perspective.

This title will not disappoint those who are seeking a deep dive into the various medieval clerical texts and manuscripts that mention Eleanor of Aquitaine. Sullivan, being a true expert on the topic, gives readers a book based on critically analyzed historical sources. The work draws on a range of sources to offer a nuanced portrait of Eleanor. Therefore, the book is not a simple read and might not suit younger readers, such as those in secondary schools. Sullivan's writing incorporates elaborate historical details that she examines from various viewpoints and intellectual debates. The material itself is recommended for research purposes versus reading for pleasure.

Overall, Karen Sullivan’s biography aims to present Eleanor of Aquitaine not just as a historical figure but as a complex individual with considerable influence no matter the source. This book should be considered a well-regarded resource written by an expert for those interested in medieval studies and the role of women in historical politics.

Continue reading...

[creature-wizard]

The more you actually learn about the history of Christianity from credible academic sources, the more you learn that Christianity's origins are very easy to explain without either accepting the Gospels as historical fact or believing in some cockamamie "Jesus never existed, he was invented by the Catholic Church who based him on Horus" conspiracy theory.

The more you learn about the actual history of Christianity, the more it becomes obvious that it was a simple product of its time and place, largely unremarkable aside from the fact that Rome eventually assimilated it and made their imperialized version a dominant religious force. Christianity originated from an environment where weird mystical salvific religions and messianic movements were just what people did.

In my opinion it's genuinely fascinating to learn about, because the deeper you go the more obvious it is that it was a very organic, very human sociological phenomenon, and there's no reason to single it out as uniquely compelling to join, or uniquely sinister in origin. It's just... a thing. A plain ol' regular thing started by plain ol' regular people, just like you and me.

[revolussy]

the frev community on Tumblr is just such a fascinating phenomenon to me. Like, it behaves much like a fandom in the classic sense of memes and fanfiction and fanart, but at the same time there's also serious historical discussion and analysis and I think that's wonderful. I do wonder, are there other specific historical periods/eras/Events that have fandoms/fandom like bodies? The American revolution for sure, largely thanks to Hamilton, but are there any others?

[grey-sorcery]

Title: Psychic Abilities: First Steps

Suggested Reading

Biases in Witchcraft Dualities Psychic Abilities & Mental Illness Shadow Work: First Steps Energetic Senses The Subtle Body Warding Basics

*- Closed or Semi-closed cultures/practices This article uses yellow text, which may be difficult to read outside of dark-mode.

Understanding Psychic Abilities

Psychic abilities often refer to skills or talents enabling individuals to gain information or influence beyond the scope of human senses or scientific understanding. Such capacities are frequently posited to transcend the boundaries of time, space, and matter. While they can be classified into various types – such as clairvoyance (perceiving remote or hidden information), telepathy (transmitting thoughts), and precognition (predicting future events) – the mechanisms underpinning these phenomena remain the subjects of controversy and speculation.

 Historical Perspectives

Throughout history, diverse cultures have recognized and integrated the notion of psychic phenomena into their daily lives and spiritual practices. From ancient civilizations like the Greeks and Egyptians, who consulted oracles and seers for guidance, to indigenous tribes who believed in the power of shamans and medicine people to communicate with forces beyond human perception, psychic phenomena have occupied a significant niche.

In the medieval period, psychic occurrences were often intertwined with religious or supernatural explanations. Those who claimed to possess these abilities were either revered as divinely gifted or, conversely, vilified and persecuted for heresy or witchcraft. Notably, the Renaissance and Enlightenment periods began to scrutinize such claims, emphasizing empirical evidence and rationality. This shift led to a decline in the public acceptance of psychic phenomena as mere superstitions or the result of charlatanism.

Modern Interpretations

In contemporary times, the debate surrounding psychic phenomena has bifurcated into two dominant perspectives: the skeptics and the proponents.

Skeptics, often armed with a scientific background, posit that claims of psychic abilities lack empirical evidence. They argue that such phenomena can be explained by cognitive biases, logical fallacies, or mere coincidences. For instance, the confirmation bias might lead someone to remember only the instances when a psychic prediction was accurate and dismiss those when it was not. They also highlight instances where purported psychics have been exposed as frauds, using tactics such as cold reading to feign genuine abilities.

On the contrary, proponents assert that the existence of psychic abilities is a genuine and untapped dimension of human potential. While acknowledging that fraudulence exists, they argue that there are genuine cases that defy conventional explanations. They contend that science, in its current form, may not be adequately equipped to understand or measure these phenomena. Some postulate that advancements in neuroscience, consciousness research, or quantum physics might one day elucidate the enigmatic nature of psychic abilities.

Types of Psychic Abilities 

Clairvoyance

Derived from the French words "clair" (clear) and "voir" (to see), clairvoyance essentially translates to "clear seeing." Clairvoyance refers to the claimed ability to gather information about an object, person, location, or event without any known humanly means. This phenomenon is often described as receiving visual information in the form of symbols, colors, or visions. Throughout history, many societies have revered clairvoyants as powerful figures. In some cultures, they played significant roles as advisors to rulers or as mediators between the physical and unseen worlds. Contemporary society, with its emphasis on empirical evidence, often views clairvoyance with skepticism, yet there remains a persistent cultural fascination with this ability. In many spiritual traditions, clairvoyance is seen as a heightened state of consciousness, a gift or a skill that connects the individual with higher dimensions or spiritual guides.

Telepathy

Stemming from the Greek words "tele" (distant) and "pathos" (feeling), telepathy can be understood as "distant feeling." Telepathy is the purported transmission of information between individuals without using known human sensory channels or physical interaction. It encompasses the transfer of emotions, thoughts, or even complex ideas. From ancient legends to modern science fiction, telepathic communication has captured the human imagination. While empirical research in telepathy remains inconclusive, it is a recurrent theme in popular media, underscoring the human yearning for connection. Mystic traditions may regard telepathy as a manifestation of universal interconnectedness, suggesting that at a deep level, all consciousness is one and separateness is an illusion.

Precognition

The term derives from the Latin "prae" (before) and "cognitio" (getting to know), effectively meaning "foreknowledge." Precognition involves knowledge or perception of future events before they occur, without any logical basis for such foreknowledge. This might manifest as dreams, feelings, or intuitions. Predicting the future has been a universal human pursuit, with precognitives often serving crucial societal roles as prophets, oracles, or seers. However, contemporary views on precognition are split, with skeptics pointing to cognitive biases as explanations. Many mystical traditions suggest that time, as humans perceive it, is an illusion. In such a framework, precognition might be understood as accessing timeless dimensions where past, present, and future coexist.

Claircognizance

"Clair" (clear) combined with "cognizance" (knowledge) indicates "clear knowledge." Claircognizance denotes an intuitive ability to just "know" something, without any logical basis or prior information. Individuals with this ability might suddenly know facts, insights, or understandings without knowing how they acquired them. The concept of inherent knowledge or insight is recognized in many cultures, often attributed to divine inspiration or profound intuition. However, in a world valuing empirical data, such spontaneous knowledge can be met with skepticism. Some spiritual interpretations posit that claircognizance is a connection to universal knowledge or the collective consciousness, suggesting an innate ability to tap into an omniscient source.

Clairsentience

Combining "clair" (clear) with "sentience" (feeling), clairsentience means "clear feeling." Clairsentience refers to the ability to physically feel or emotionally sense the energy or emotions of people, places, or events. This might manifest as gut feelings, sudden mood changes, or physical sensations. Empathy and heightened sensitivity have been recognized across various cultures. While some view clairsentience as a heightened form of empathy, others approach it with caution due to its inexplicable nature. Within mystical traditions, clairsentience might be seen as an enhanced sensitivity to the energy or vibrations of the universe, reflecting a deep interconnectedness of all things.

Compulsion

Derived from Latin "compellere," meaning "to drive or push together." Compulsion, in this context, refers to the purported ability to influence another's thoughts or actions without overt persuasion or physical interference. Historical records are replete with tales of individuals who held sway over masses, their compelling presence seemingly altering the will of others. Modern interpretations often approach such claims with caution, exploring psychological mechanisms behind suggestibility. Some spiritual interpretations suggest compulsion is an exertion of one's will or energy over another, tapping into the subtle dynamics of interwoven consciousness.

Common Misconceptions

While psychic abilities have been recognized and debated for centuries, modern society often conflates them with broader supernatural phenomena. To distinguish: psychic abilities are often defined as potential innate capacities of the human psyche, whereas supernatural phenomena encompass a broader range of occurrences that supposedly defy natural laws. An example of such a conflation might be equating clairvoyance solely with ghostly apparitions or haunted locales, limiting the nuanced understanding of psychic phenomena. This conflation can be attributed to myriad factors, including cultural narratives, folklore, and limited exposure to diverse interpretations of psychic occurrences.

The Hollywood Influence

The entertainment industry, particularly Hollywood, has significantly molded perceptions of psychic phenomena. From sensationalized depictions of mediums speaking to the departed in horror movies to superheroes with telepathic abilities saving the world, these portrayals often prioritize spectacle over accuracy. While they capture the imagination and offer thrilling narratives, they may distort or exaggerate the nuances of genuine psychic experiences.

Hollywood's penchant for dramatization means that psychic abilities are frequently portrayed with an added layer of spectacle, potentially leading the general populace to harbor unrealistic or skewed expectations. For instance, telepathy in movies might be showcased as characters having fullblown conversations without speaking, while actual anecdotal accounts might reference fleeting impressions or emotions.

Skepticism and Belief

Public opinion on psychic phenomena is polarized, with skeptics and believers often at odds. Skeptics caution against gullibility, pointing to instances of fraud, the influence of cognitive biases, and the lack of empirical evidence as reasons for disbelief. On the other hand, staunch believers might dismiss skeptics as close minded or overly analytical.

However, a nuanced view acknowledges that both skepticism and belief have their merits. Blind skepticism might close one off to exploring uncharted territories of human experience, while unbridled belief risks being deceived by charlatans. An informed approach considers available evidence, remains open to possibilities, and constantly seeks deeper understanding, free from dogma.

New Age Influences and How to Avoid Them

The New Age movement, originating in the late 20th century, amalgamates various spiritual and metaphysical beliefs. While it has popularized many esoteric concepts, including some pertaining to psychic phenomena, it often does so without rigorous foundation or context.

To avoid undue New Age influences when exploring psychic phenomena:

Educate Yourself: Delve into historical, cultural, and scientific perspectives on psychic abilities. Understand that the New Age interpretation is just one among many.

Question Sources: Not all literature or speakers on psychic topics are reliable. Discern between those who have done comprehensive research and those echoing popular yet shallow narratives.

Practice Discernment: Be wary of commercialized aspects of the New Age movement, such as workshops or products that promise quick psychic awakenings without any substantial groundwork.

Theosophical Influences and How to Avoid Them

The Theosophical Society, founded in the 19th century, aimed to explore, study, and disseminate knowledge about the mystical and unknown. However, its interpretations of psychic and spiritual phenomena are specific to its doctrine.

To steer clear of Theosophical biases:

Broaden Your Horizon: While Theosophy offers a rich tapestry of esoteric thought, it's essential to explore other cultural, philosophical, and spiritual perspectives on psychic phenomena.

Recognize Distinctive Theosophical Concepts: By identifying core Theosophical tenets, one can differentiate them from other psychic or spiritual beliefs.

Engage in Open Discussion: Interacting with a diverse group of thinkers, researchers, and practitioners can help in discerning Theosophical influences from more universal or varied interpretations.

The Science Behind Psychic Abilities

Psychic phenomena have long captured human curiosity, leading to extensive investigations, both informal and academic. Over the past century, numerous institutions have endeavored to study psychic abilities under controlled conditions. These include efforts by prominent universities and independent research bodies.

One well-documented approach has been the use of Zener cards — a set of five symbols (circle, cross, waves, square, star) — to test for extrasensory perception (ESP). Participants predict the sequence of cards, and results are assessed against statistical probabilities to discern any significant deviations suggesting psychic abilities.

Another area of interest has been the study of telepathy, where participants, often in isolated chambers, attempt to transmit or receive thoughts, images, or emotions. Success rates beyond chance levels could, in theory, indicate telepathic capabilities.

Controversies and Criticisms

Despite the extensive body of research, psychic phenomena remain a contentious topic in the scientific community. Some of the primary criticisms include:

Replicability Issues: A foundational principle of science is that experiments should produce consistent results when replicated. Psychic phenomena, however, often lack this consistency, leading many to question their validity.

Methodological Flaws: Critics often point out potential flaws in the design or execution of psychic experiments. These could range from insufficient controls, potential biases, or even fraud.

Statistical Interpretations: While certain psychic studies claim statistical significance, skeptics argue that these could be anomalies or the result of incorrect data interpretation.

Potential Explanations

Given the elusive nature of psychic phenomena, several hypotheses have been proposed, ranging from the purely physiological to the quantum mechanical:

Subconscious Perception: Some suggest that what's perceived as psychic ability might be heightened sensitivity to subconscious cues. This could mean picking up on subtle body language, temperature changes, or even pheromones.

Quantum Mechanics: Some posit that the nonlocality principle in quantum physics, where particles can be interconnected over vast distances, might provide a framework for understanding psychic interconnections. Though this argument tends to be provided by those who do not understand quantum theory.

Unified Field Theory: Drawing from physics, some speculate that a yet to be discovered unified field might explain the interconnectedness of consciousness. Though this argument also tends to be provided by those who do not understand quantum theory.

Potential Biases Within Scientific Approaches

While the scientific method prides itself on objectivity, biases can infiltrate any field of study, including investigations into psychic phenomena:

Confirmation Bias: Researchers, like all individuals, can unconsciously favor data that aligns with their preexisting beliefs, potentially overlooking data that contradicts their hypotheses.

Publication Bias: Studies producing positive or sensational results are often more likely to be published than those with null or negative findings. This can skew the available literature and public perception.

Cultural and Historical Biases: Western scientific paradigms, rooted in materialism, might inherently dismiss phenomena that don't fit within this framework, whereas other cultures might approach the same phenomena differently.

It's crucial to approach psychic research with an awareness of these biases, ensuring comprehensive and balanced investigations.

Comfort with Paranormal Explanations and Experiences

Across the globe, individuals vary in their comfort levels with paranormal explanations. For some, a spiritual or mystical interpretation of an event is natural and enriching. For others, such interpretations might provoke discomfort, skepticism, or even fear.

Some cultures have rich traditions of spiritual and mystical experiences, making paranormal explanations more accepted and integrated. Direct personal experiences with phenomena that defy conventional explanations can either enhance comfort with the paranormal or, paradoxically, provoke greater skepticism. Awareness and understanding of various phenomena, whether through formal education, personal research, or exposure to diverse viewpoints, can influence one's comfort levels.

Developing Psychic Abilities: A Comprehensive Approach

The initial phase in understanding psychic abilities requires identifying subtle indications that point towards their potential presence. Historically, various cultures have believed in the capability of certain individuals to perceive information hidden from the regular senses. These potential indicators might include:

Heightened Sensitivity: Some individuals report a heightened sensitivity to their surroundings, especially in terms of emotions and energies. They often feel strong empathic connections, allowing them to sense the emotions and moods of those around them, even if subtly expressed.

Frequent Déjà vu: The sensation of having experienced something previously, even when encountering it for the first time, may indicate a potential psychic inclination. While this phenomenon can be explained by various neurological processes, some interpret it as a sign of precognitive ability.

Predictive Dreams: Though dreams often arise from the subconscious mind processing daily events, some individuals note dreams that appear to foretell future events. While not always accurate, these dreams' predictive nature often stands out due to its specificity and detail.

Practice Techniques

To nurture psychic abilities, one must employ certain techniques and exercises that are designed to enhance these potential faculties. Here are some scientificallyacknowledged methods that might be beneficial:

Meditation: Meditation is a tool that aids in focusing the mind and building awareness of one's thoughts and surroundings. By practicing regular meditation, individuals can develop a heightened sense of intuition and possibly tap into deeper levels of perception.

Mindfulness: Being present in the moment can help individuals become more attuned to their surroundings and the subtle energies therein. Practicing mindfulness, like meditation, can be a foundation for honing psychic skills by fostering a keen awareness of the world around us.

Exposure to Varied Stimuli: Engaging with diverse environments, cultures, and experiences can sharpen one's intuitive skills. By exposing oneself to a broad array of stimuli, it becomes easier to identify patterns and connections that might not be immediately obvious.

Consistent Training

Consistency is vital when cultivating any skill, and the development of psychic abilities is no exception. Regular practice and a commitment to growth are imperative. Keeping a record of experiences, feelings, and intuitions can be beneficial. Over time, patterns may emerge, providing insights into the development and accuracy of psychic abilities.

Seeking feedback from trusted sources helps in gauging the accuracy of one's psychic perceptions and offers opportunities for refinement. Engaging with literature and scholarly articles on topics like parapsychology, cognitive science, and neurology can provide a rounded understanding and facilitate better practices.

Identifying Cognitive Bias

While exploring psychic abilities, it is crucial to be aware of cognitive biases. These are systematic patterns of deviation from rationality in judgment, where individuals create their own subjective reality from their perception. Examples include:

Confirmation Bias: The tendency to seek, interpret, and remember information in a way that confirms one's preconceptions. In the context of psychic abilities, this might manifest as remembering only accurate predictions while disregarding inaccuracies.

Apophenia: The human tendency to perceive meaningful patterns within random data. This could lead individuals to believe they've identified significant psychic insights when, in fact, they're drawing connections from unrelated events.

Identifying Mental Illness Symptoms that Seem Like Psychic Abilities

It is essential to differentiate between genuine psychic experiences and symptoms of mental illnesses. Some symptoms can mimic psychic phenomena, such as:

Hallucinations: These are sensory experiences in which a person can hear, see, smell, taste, or feel something that isn't there. While some might interpret these as psychic visions or messages, they are often associated with conditions like schizophrenia or bipolar disorder.

Delusions: Strongly held beliefs despite evidence to the contrary. For example, believing that one has a unique ability to predict events or read minds, when, in reality, evidence does not support these claims.

Hyperactivity and Racing Thoughts: Conditions such as bipolar disorder can lead to periods of hyperactivity and rapidly changing thoughts, which can be misconstrued as psychic energy or heightened intuition.

If you or someone you know shows symptoms of mental illness, you can find a list of assistance and services at the end of THIS article.

Psychic Abilities and the Mind

The intricate network of the human brain, with its myriad neural connections, governs how we think, act, and perceive the world. Central to our understanding of psychic abilities is the role of cognitive functions. These are the mental processes that allow us to carry out tasks, make decisions, and interpret the world around us. A cornerstone of cognition, memory allows us to store and retrieve information from the past. It's been posited that individuals who claim to have psychic abilities might have an enhanced or different utilization of memory, allowing them to recall events or details others might overlook.

The capacity to concentrate on specific stimuli or events in our environment is critical for any psychic exploration. An acute sense of attention might enable some individuals to pick up on subtle cues or information generally unnoticed by the average person. Processing Speed is the time it takes for an individual to interpret and respond to stimuli. A heightened processing speed might allow for faster interpretation of sensory input, which some argue could be linked to certain psychic phenomena.

Role of Subconscious

The subconscious mind, operating below the level of conscious awareness, is a vast reservoir of thoughts, memories, and feelings. Its role in psychic abilities is a topic of significant interest.

Our subconscious continuously processes information, even when we are not actively thinking about it. These processes can lead to sudden insights or "gut feelings" that seem to come out of nowhere but might, in reality, be the result of the subconscious working behind the scenes. While dreams are a regular part of the human experience, some propose that they can serve as a conduit for psychic information. The subconscious mind, active during dreaming, might present information in symbolic or direct ways that could be interpreted as precognitive or clairvoyant insights. The subconscious mind plays a pivotal role in our emotional responses. Some individuals claim to "feel" others' emotions, suggesting that their subconscious minds might be more attuned to emotional stimuli from the environment.

Perception and Intuition

At the intersection of psychic abilities and the mind lies the realm of perception and intuition. These faculties determine how we interpret the world and react to it, and they play a potentially significant role in psychic phenomena.

Enhanced Sensory Perception: Some who claim psychic abilities report a heightened sense of sight, hearing, or other senses. This enhanced perception allows them to detect stimuli that others might miss, potentially leading to insights that seem psychic in nature.

Gut Feelings: Intuition, often described as a "gut feeling," is a form of innate understanding or knowledge without the need for conscious reasoning. While everyone experiences intuition to some degree, its role in psychic abilities might be more pronounced. This intuitive sense might be more developed or refined in some individuals, leading to perceptions that are out of the ordinary.

Pattern Recognition: Humans are naturally inclined to seek patterns in the environment, a trait that has evolutionary advantages. However, some propose that those with psychic inclinations might have an enhanced ability for pattern recognition, allowing them to see connections or insights that might elude others.

Ethical Considerations in the Exploration of Psychic Abilities

The exploration of psychic abilities is not merely an introspective journey; it often intersects with the lives of others, especially when abilities are employed to provide insights or guidance. Herein lies the critical juncture of ethical use versus misuse.

Objective Approach: It is paramount for individuals claiming to possess psychic abilities to approach every situation with an objective mindset. Allowing biases or personal beliefs to interfere can lead to skewed interpretations, which might misguide those seeking counsel.

Financial Exploitation: With the commercialization of psychic readings and related services, there is a risk of financial exploitation. Ethical practitioners should be transparent about their services' costs and avoid exorbitant fees or manipulative tactics that compel repeated visits.

False Claims: Authenticity and truthfulness are fundamental. Individuals should refrain from making unsubstantiated claims about their abilities or the results they can achieve, as this can mislead and potentially harm others.

Respecting Privacy

Delving into the personal lives of others, whether intentionally or inadvertently, comes with significant ethical implications.

Unsolicited Readings: It is ethically questionable to provide unsolicited readings or insights into another person's life or situation. Even if one believes they have valuable information, it is essential to respect boundaries and only offer insights when explicitly asked.

Confidentiality: Similar to medical or therapeutic professions, individuals offering psychic services should maintain strict confidentiality. People's personal information, emotions, and situations should never be divulged without explicit consent.

Consideration of Potential Harm

The potential repercussions of psychic readings or interventions are not always immediately apparent. Therefore, a deep sense of responsibility and foresight is required.

Emotional Impact: Interactions can leave a lasting emotional imprint. Whether the information shared is positive or negative, practitioners must be sensitive to how it might affect an individual emotionally and mentally.

Dependency: There's a potential risk of individuals becoming overly reliant on psychic insights, sidelining their own judgment or decisionmaking abilities. Ethical practitioners should encourage autonomy and personal growth rather than fostering dependency.

Physical Actions: On rare occasions, insights or predictions might prompt individuals to take specific actions in their lives. It's crucial for those with psychic inclinations to understand the weight of their words and the potential physical ramifications they might have on others.

Psychic Abilities in Different Cultures

The concept of psychic abilities, while interpreted differently, exists in some form across various global cultures. Each culture's perspective provides a unique lens through which to understand and appreciate these phenomena.

Eastern Perspectives

In many Eastern traditions, psychic abilities are often interwoven with spiritual and philosophical systems.

Buddhism: Within Buddhist traditions, especially in Tibetan Buddhism*, there are references to "siddhis," which are supernormal powers attained through meditation and spiritual practice. These can range from clairvoyance to precognition. While these abilities are acknowledged, they're often considered secondary to the ultimate goal of enlightenment.

Hinduism*: Ancient Hindu scriptures, particularly the Yoga Sutras of Patanjali, detail various psychic abilities termed "vibhuti." These abilities are said to emerge as one progresses along the path of yoga. However, they're treated with caution and are not the primary focus of spiritual development.

Daoism*: In Daoist traditions of China, psychic phenomena might be attributed to the harnessing of "qi" or vital energy. Daoist practitioners often engage in exercises to cultivate and balance qi, which in turn can lead to heightened abilities.

Western Perspectives

The Western world, influenced by a mix of JudeoChristian beliefs, scientific rationalism, and GrecoRoman philosophies, has its own take on psychic phenomena.

Ancient Greece: Oracles, like the famed Oracle of Delphi, played essential roles in ancient Greek society. These priestesses were believed to possess the ability to communicate with the gods and offer prophecies.

Medieval Europe: During the Middle Ages, individuals who claimed to have psychic abilities or other supernatural powers often faced persecution, associated with witchcraft and heresy.

Modern Era: With the rise of spiritualism in the 19th and 20th centuries, psychic abilities gained renewed interest. While often met with skepticism, especially from the scientific community, there remains a segment of the Western population that believes in and seeks out psychic experiences.

Indigenous Beliefs

Indigenous American Cultures: Among the Navajo*, there are individuals known as "hand tremblers" who are believed to diagnose illnesses or predict events. Similarly, the Lakota Sioux have "heyokas" or sacred clowns, who act in ways contrary to societal norms and offer unique insights.

Aboriginal Australians*: Dreamtime stories and spiritual beliefs play a central role in Aboriginal culture. The concept of "Dreaming" refers to both the ancient stories of creation and the personal dreamjourney of an individual, which can offer guidance and insights.

Shamanic Cultures of Siberia*: The term "shaman" originates from the Tungusic peoples of Siberia. Shamans in these cultures serve as intermediaries between the human and spirit worlds, accessing knowledge and healing through altered states of consciousness.

Maori of New Zealand*: The Maori have "tohunga," experts in specific areas, including those who interpret signs, dreams, and omens. They play a crucial role in guiding societal decisions and understanding the world.

African Cultures: Among the Dagara* of West Africa, there are individuals recognized as having a unique connection to the spirit world, often identified at a young age and trained to serve the community. Similarly, the Zulu* of South Africa have the "sangoma," traditional healers who diagnose and treat illnesses and communicate with ancestors.

Psychic Abilities and Personal Growth

The exploration of psychic abilities transcends mere curiosity about the supernatural. For many, it is an avenue towards profound personal growth, fostering a deeper understanding of oneself and one's place in the larger tapestry of human experience.

Self-awareness and Understanding

The journey into psychic phenomena often demands a heightened sense of selfawareness. This introspective path can lead to significant personal revelations.

Delving into psychic practices necessitates continual selfreflection. This process can unearth previously unrecognized aspects of one's character, beliefs, and motivations. Such insights offer opportunities for personal development and transformation. The exploration of psychic abilities can help individuals distinguish between their inner voice — that intuitive sense of knowing — and the cacophony of external influences. Recognizing and trusting this voice can guide decision making and foster a stronger sense of identity.

Some individuals believe that their psychic inclinations provide clarity about their life's purpose or direction. By tapping into these abilities, they feel more aligned with their personal and spiritual goals.

Emotional and Mental Health

The intertwining of psychic exploration and emotional and mental wellbeing is multifaceted and profound.

Processing Trauma: For some, psychic practices serve as a conduit for addressing and processing past traumas. By confronting these issues, individuals often find a path to healing and acceptance.

Managing Stress: Techniques often associated with psychic development, such as meditation and mindfulness, are beneficial for managing stress. These practices promote relaxation, mental clarity, and emotional balance.

Boosting Confidence: Recognizing and honing psychic abilities can bolster confidence. Individuals often feel empowered by their unique insights and the validation they receive from accurate perceptions or predictions.

Influence on Relationships

The ripple effects of psychic exploration extend into interpersonal relationships, shaping interactions and connections in various ways.

Enhanced Empathy: A heightened sensitivity to the emotions and energies of others can foster deeper empathy. This understanding can lead to more compassionate and supportive interactions with loved ones.

Navigating Conflicts: With increased intuition and perception, individuals might find it easier to navigate conflicts. Recognizing underlying issues or emotions can facilitate communication and resolution.

Building Trust: For those who share their psychic experiences with close friends or family, it can foster trust. When perceptions or insights prove accurate, it reinforces the bond between the psychic individual and those they interact with.

Psychic Abilities and Shadow Work

Shadow work refers to the process of confronting and understanding the darker, often suppressed facets of oneself. The interplay between psychic abilities and shadow work is intricate.

Unearthing Hidden Fears: Psychic experiences can bring to the surface latent fears or insecurities. These revelations, while challenging, are essential for personal growth. By addressing these fears, individuals can move towards holistic wellbeing.

Confronting Denial: Denial is a defense mechanism, shielding individuals from painful truths. However, psychic insights can pierce this veil, forcing a confrontation with realities one might prefer to ignore. This confrontation, though initially unsettling, is a step towards authenticity and selfacceptance.

Integration for Wholeness: The culmination of shadow work, when combined with psychic exploration, is the integration of all aspects of oneself. Recognizing and accepting both light and dark facets lead to a more balanced and whole self.

If you enjoyed this article, and would like to binge more, check out my Masterpost!

Patreon Shoutouts!

Meegs Jinsu

Thank you so much for your continued support!

Patreon supporters of Mystic ($10/mo) or higher had access to this article 2 weeks in advance. If you'd like to checkout my Patreon benefits, check out this post.

This article was reviewed and edited by ChatGPT

[lucythornwalter]

In Greeting and Introduction:

In 1986, Pleasant Company unleashed the American Girls upon the world, and nothing has ever been the same. If you’re between the ages of 25 and 40 (sorry, Gen Z, but this is really a millennial phenomenon) and were at any point in your childhood aligned or identified as a ‘girl’, you probably have memories of decadently arranged extra-wide catalogues coming in the mail, or slim box sets of six books with names like Samantha Learns a Lesson or Changes for Kirsten, or visits to a toy store that was more like a luxury hotel, or – if you were especially lucky – unwrapping a long and heavy box on your birthday or on Christmas to reveal a much-anticipated new best friend. Even if you weren’t subjected to the rigors of late-twentieth-century girlhood, you probably knew something about this brand thanks to the way it took hold in the hearts and minds of an entire generation of – ha! – American girls who went to school with other American children and often brought dolls and books and catalogues and trip reports back with them.

So, what exactly was this brand?

1986 is a fascinating year in pop culture, and one I’ve been personally fixated on for over a decade. It’s the year of the (first) death of Optimus Prime in The Transformers: The Movie, the year of Star Trek IV: The Voyage Home, the year of Phantom of the Opera’s spectacular West End debut, the year of Labyrinth, the year of Hellraiser. If you outgrew American Girl and trended toward the weird and darkly gothic, this is a year you’re intimately familiar with, whether you know it or not. Fitting, then, that it’s the year the dolls were born.

The story goes that educator Pleasant Rowland, in the process of attempting to buy dolls for her family, found herself frustrated by a perceived gap in the market. While baby dolls served as proxies for burgeoning parental instinct, and fashion dolls served as more mature aspirational figures (or, in many cases, adult stars of complicated child-crafted soap operas), there were no dolls that girls could look upon as peers. I find myself skeptical of this claim, largely because mythical doll origins are often hilariously selective and inaccurate – for one thing, Barbie was not even close to the first adolescent/adult fashion doll for little girls – but it is consistently cited as one of the concerns in developing the line. With that frustration to chew on, and inspired by a visit to Colonial Williamsburg (a living history museum focused on life in America in the immediate years preceding the Revolutionary War), Rowland developed the concept of the American Girls. These would be eighteen-inch cloth and vinyl dolls portraying distinct historical figures living in different eras of American history, each with their own name and family and backstory. She worked with author Valerie Tripp to develop the identities of each girl, and then launched the brand under her new company, Pleasant Company (which is such a clever idea for an instantly recognizable corporation) with three dolls ready to go.

Now, there are American Girl stores in multiple malls, and when I was a little girl there were near-mythical American Girl Places in Chicago and New York and I think somewhere in California, but when Rowland began her business model was entirely by mail with no brick-and-mortar location to visit. Little girls and their families became aware of the existence of these dolls and their stories when catalogues that quickly became iconic arrived in the mail once every few months, and despite the high prices of everything from the dolls themselves to the books telling their stories, they bought up everything Pleasant Company had to sell. Rowland had a bona fide hit on her hands.

She had launched the brand with three characters – Kirsten Larson, a Swedish immigrant and pioneer living in the Minnesota Territory in 1854, Samantha Parkington, an Edwardian girl from a rich family living in New York in 1904, and Molly McIntyre, a Scottish-descended girl from a solidly middle-class family living in Jefferson, Illinois in 1944. Each doll, when ordered, came with a book bearing their name, and there were two additional books available for purchase alongside the collections of themed accessories and furniture. This number quickly expanded to six, all bearing similar names and reflecting similar themes across multiple decades. In 1991, a fourth historical character joined the lineup – this was Felicity Merriman, a gentleman’s daughter from 1774 Williamsburg. After her was Addy Walker, introduced in 1993, a fugitive slave who escaped to Philadelphia with her mother and lived there in 1864. Next in 1997 came Josefina Montoya, a rancher’s daughter living near Santa Fe, New Mexico in 1824 with her father, sisters, and extended family. In 2000, Kit Kittredge of 1933’s Cincinnati, Ohio joined the lineup. And lastly, at least for this analysis of my own history with the brand, in 2002 we have my dearly beloved Kaya’aton’my of the Nez Perce, living with her tribe in pre-contact years in 1764.

There are other American Girls. Mattel bought out Pleasant Company and has slowly been hollowing out the brand’s credibility, but it persists. Other historical dolls have been introduced, and many of them sound just as brilliant as the ones I grew up with. But those eight, those “original” eight, were my American Girls, and it’s their stories I want to examine, and their impacts upon my life that are still felt. Kit’s resourcefulness and adaptability when her father lost her job helped me when I was twelve and my father lost his job, Felicity’s determination to find the right balance between gender nonconformity and gender conformity inspired me to never settle for being forced into a box I didn’t fit, Samantha’s fierce loyalty to her friend Nellie was a balm to my prepubescent closeted lesbianism, and Kaya’s connection to her tribe and their traditions and culture gave me something to cling to in the midst of my rootless, forcibly assimilated indigenous childhood. (Yes, I’m indigenous, no, I’m not really going to be making my writing and blogging about an #ownvoices kind of thing, because we should get to be nerds and have the same access to privacy that white people have, but it’s relevant here and it’s relevant in my original fiction because it’s part of me.)

Of course, growing up and getting an education means looking at your past again with a wiser, more critical eye. Historical education has changed a lot since 2002, and has changed even more since 1986. The stories of the American Girls are both narrative and informative, intended to capture realistic-feeling moments in time that are grounded in real historical events and practices. How do they hold up to the standards of 2024, nearly two decades since I grew into Brontë and McCaffrey and Hugo and Dumas and Homer? How do they feel to me as an actively reconnecting indigenous lesbian whose perspective on America is very different now than when I was a child and my family tried hard to pretend we fit in? Are their books and wider stories even any good?

These are the questions I’m seeking to answer in this series of blogs, which I’ll be calling The American Girls and Me. Each fortnight (that’s every two weeks) I’ll examine a different girl, starting with her main books and going forward from there. The first series of book blogs will be published simultaneously here and on my Patreon page, completely free to read and open to the public. After that, Patreon will get things a week before they’re published here, but I’m not looking to make a serious income, so if you pay me the exorbitant price of $1 you will get to see things whenever they’re posted or you can wait for seven days to catch up. There will be some Patreon-exclusive bonus content once every couple of months, though, plus when I start publishing my original fiction it will be there alongside here, so if that sounds interesting maybe consider giving me a click?

My cutoff year is 2005 – that was the last year I asked for and received an American Girl doll as a present from my grandmother, and that was the symbolic end of the American Girl era of my life. I may take a look at the two American Girl movies that came out in 2006 and 2008 and adapted the stories of Molly and Kit respectively, but I didn’t go to great lengths to watch either of them. I was too busy rewatching The Curse of the Black Pearl and Van Helsing and The Revenge of the Sith to care about people who were now three and four years younger than me, and my own visions of both girls’ lives were too precious to me to risk a bad or disappointing adaptation.

Okay, then, what exactly will I be covering?

Like I said above, I’ll start with the stories. All eight girls, all six books + their “Looking Back/A Peek Into the Past” chapters. I’ll talk about my childhood impressions, my connections with different narratives, how those have changed now that I’m in my thirties, and places where I think the books have aged particularly poorly or particularly well.

After that, we’ll look at their short stories pre-2005, and see what those add to or detract from the canon of core story beats. These were in some cases published over a decade after the books finished up, and the tonal or thematic differences should be interesting to note.

Once the fiction is finished up we’ll look at each doll. I’ll talk about my experiences with the ones I personally own, and examine their accessories and artifacts in-person, and if it’s a doll I don’t own we’ll be looking at the catalogues from 1998-2002, which can safely be considered something of a golden age for the brand. That’s how I experienced several of the dolls, and therefore that’s what I’ll be revisiting

Next, I’ll be taking a look at nonfiction books – each of the original eight girls got a Welcome to [Name]’s World book issued for their era in American history, taking the nonfiction historical context chapters and fleshing them out to give more detail and explain more about how the lives of our girls fit into the story of the country as a whole. These are apparently extremely high-quality for children’s history books, and while I never had them as a child I definitely want them now.

Finally, having finished up books entirely, we move on to crafts and ephemera. Each girl got a paper doll set, and most of them also received a craft book and cook book. There were theater kits for pretend play as well, but I’ll be excluding those for purely practical reasons – they’re often the hardest to find, and I was never interested in that kind of pretend play with these girls.

This will be a long, involved, organized blogging project unlike anything I’ve ever really done before, but I think it will be a rewarding one. These girls are like my sisters, even those with wildly different life experiences than my own. They were a fundamental part of my childhood. They deserve to be remembered and discussed, and this era in my life deserves to be loved.

After all, I, too, was once an American girl.

[wardevilwins]

Why is it the War Devil?

Obviously, I am fascinated by the concept of the War Devil. There is a way in which her presence in the story is uniquely Japanese. Since WWII, the question of how to process the Empire’s defeat has hung over Japanese society. On the conservative side, there is a long project to minimize the realities of the War, especially atrocities committed by the Japanese Imperial Army. Alongside this, there is the concerted effort within the legislature to repeal Article 9 of the constitution, the article which forbids the Japanese government from raising an army. On the left, there is a desire for genuine reconciliation and strong support for article 9. However, the effort has not gained much of a foothold. Japan is, much like the United States, a strongly conservative country.

For example, when the historian Ienaga Saburo wrote his textbook “New Japanese History” for public schools in 1953, the government initially approved his manuscript, but when he resubmitted a revised version two years later, they demanded that 216 revisions be made. Revisions included minimizing the Rape of Nanking, adding a mention of public support for the Russo-Japanese war, etc. Straightforward government censorship of established historical fact.

Ienaga sued the government for damages arguing that he was protected by Article 21, the right to free speech. Note: his book was not a state standard. It was simply one of many textbooks available for use by schools. A district court ruled that the government’s demands didn’t constitute censorship, but did constitute an abuse of authority and granted monetary settlement. An appeal to the High court rejected the monetary settlement, and the Supreme Court upheld the appeal.

In other words, the Japanese Government was granted the right to dictate the facts of history “for the public good” in the words of the rulings. Realities of war were erased from the public consciousness with the intent to control the narrative around the Fallen Empire. And the state reasoning was a paternalistic appeal to the greater good of humanity. If this reminds you of Makima’s plan in part one, I am sure that is not a coincidence.

This is a metaphor that I think was broadly missed by the international audience. The idea that War should be forgotten for the sake of humanity, this is the ideology behind historical revisionism. Fujimoto is looking directly at the way that political power in Japan is used to manipulate public understanding of history. Pieces of the past are erased, eaten, and forgotten.

This is why I don’t lend much credence to the idea that Chainsaw Man actually modifies the fabric of the universe somehow when he eats a devil. It is not that the world changes, it is that people forget about it. It’s not that our forgotten sixth sense was deleted. We just forgot it used to exist. It disappeared, perhaps as a part of Chainsaw Man’s attack. And then we forgot.

The main reason I think of it this way is because of the parallel with historical revisionism. Right now in Florida the state government is attempting to erase the suffering of African slaves brought to America from the school curriculum. If they maintain this for three generations, no one in the state of Florida will know of this true part of history. It will be forgotten. Humanity in Florida will have forgotten a part of slavery. We don’t need supernatural mechanics to explain historical ignorance. This happens all the time.

Yoru describes this phenomenon in more detail: “War became a thing of books and movies.” Yoru became weakened as humanity became less afraid of war. Parts of the war that really happened are not gone, but have been consigned to unreality. They exist only at a distance. It is only one step further along this axis until they are completely forgotten, until they aren’t thought about at all.

This idea of forgetting War is directly relevant to the political conflicts around Article 9. This conflict is split as I mentioned, but the reality of the situation is more complex. During the occupation, the US Government directed the drafting of the new Japanese constitution. In a real sense, Japan was literally Americanized. The text of Article 9 reads:

Aspiring sincerely to an international peace based on justice and order, the Japanese people forever renounce war as a sovereign right of the nation and the threat or use of force as means of settling international disputes.

In order to accomplish the aim of the preceding paragraph, land, sea, and air forces, as well as other war potential, will never be maintained. The right of belligerency of the state will not be recognized.

This is part of Chapter 2 in the Articles of the Japanese Constitution. Other chapters contain multiple articles. This is the only article in chapter 2 which is titled “Renunciation of War.” To date, Japan is the only country in the world to include a renunciation of war in its constitution.

Of course, Article 9 doesn’t exist out of the kindness of the Japanese people’s peace loving hearts. It exists because the US military thought that the Japanese people were so intrinsically bloodthirsty, that if they didn’t dismantle the empire and remove their ability to raise an army, there could never be peace.

That said, Japanese politicians were involved in the drafting of the constitution as well. Since the war began in China in 1928, a significant faction even among the hawkish types were exasperated with the boneheaded aggression. But the fascists had control of the Emperor, the key figurehead. Once that was lost, cooler heads who were open to the idea of a peaceful Japan stepped in.

So Article 9 starts with this complex identity. On the one hand, it is an imposition by the occupying force, on the other hand, it is a reconciliation within Japan around mistakes the nation made. This remains the case going forward. Because soon after the occupation ends, the Korean War begins.

America, having secured a foothold in the region, realizes that militarily neutering their nearest ally may have been a tactical mistake. But they also still don’t really trust the Japanese government. So they make a move. The US signs a controversial security-treaty with Japan that creates the “National Security Force” to act as a military police. Japanese conservatives then use this precedent to begin building a military under the premise of it being for “self defense.” Thus the JSDF, Japanese Self Defense Force, is born. This was all done with explicit American support.

The American’s didn’t want to team up with the JSDF per se. They wanted Japan to manufacture weapons to create a short supply line towards the Korean front. The creation of the JSDF gives the Japanese government permission to permit manufacturing of military machinery, which was originally taken to be forbidden by Article 9.

Since it’s founding, the JSDF has gradually crept further and further towards active military activity. The final line was crossed in the Iraq war. At the behest of George W. Bush, Prime Minister Koizumi approved a battalion of Japanese soldiers to act in conjunction with the US military for the invasion of Iraq.

This occurs in 2004, in the wake of the 90s. Japan re-enters war in a real way. At this point, article 9 is essentially window dressing on a country which has what amounts to a fully functional military force. But, the existence of article 9 creates a public perception of Japan as being removed from war, even as it actively participates.

You can see now why when Yoru appeared in chapter 98 I was immediately excited. The idea of the War Devil coming back is a stab at the powers that be trying to paper over their militaristic intentions with political rhetoric. Conservatives are currently moving to repeal article 9. This was one of Shinzo Abe’s major objectives. But he failed to achieve it.

So the struggle continues under the current leadership. And in that context, Fujimoto is placing War front and center. War that has been forgotten but will come back. War that, should she return to full power, will turn legions of young men into weapons.

It’s a subtle but also daring message. The debate plays out in politics but is notably absent from public discourse. Japan is different from American in that political conflict doesn’t dominate its media landscape. Generally speaking, the media is running cover for the government.

So to see someone go after this idea of forgotten war, of war coming back from a weakened state, and to highlight the latent threat it poses, is quite refreshing. Once again, Fujimoto manages to subtly weave a cogent political message into the threads of his story, not necessarily by trying to push a particular narrative, but simply by reflecting in his work the political realities he sees in his society.