#middle rhine

[illustratus]

The Vautsburg on the Middle Rhine - Die Vautsburg am Mittelrhein

by Domenico Quaglio the Younger

[innocens]

"why wait / to say / at least i did it my way." por lina zelonka Via Flickr: bacharach (rheinland-pfalz, germany) *** instagram / tumblr

[wgm-beautiful-world]

Hostel Burg Stahleck - DEUTSCHLAND

[gold-rhine]

very easy abyss this time, cleared first try even on my f2p without having to adjust teams. they are so evil for making us fight actual babies tho.

[rhineposting]

What do you think of Caleb?

Surprisingly, not that much.

Though, my views on him do differ from the common fandom agreement on who he is.

To me, he's just a guy who was dumb enough to leave his young and still impressionable brother behind with the puritans of Gravesfield - even though that by that time, he knew witch hunting was bad, and that even his brother could fall victim to it for the most absurd of reasons.

That, or he didn't change his mind and thought Evelyn was 'one of the good ones' simply because he was into her. Which honestly, isn't that unrealistic, considering even today some men don't find women worthy of respect unless they're hot and into them.

So, I don't really think he was some sort of Saint, like the fandom tends to portray him.

I think he was a guy that was either kind of dumb, or kind of an asshole that just happened to be the lesser evil in this story, simply because he was the victim, and because we didn't actually get to see what kind of person he truly was.

That's about it.

[abwwia]

Hildegard of Bingen aka St.Hildegard

Hildegard of Bingen Hildegard of Bingen aka St.Hildegard (c.1098 – 17 Sep 1179) was a German writer, composer, philosopher, mystic, visionary, and as a medical writer #HighMiddleAges.#PalianSHOW

[cuties-in-codices]

mary magdalene before her cave in the wilderness

in a vita of mary magdalene, middle rhine, c. 1430

source: Berlin, SBB, Ms. germ. fol. 245, fol. 109r

[heterotopian]

The Tale of Two Cities according to Stephi and Heiko - Part 485

We talked about vacations as well as the weather in Germany this year, which ist still a mix of sunny and rainy days. Actually, Munich and Cologne are waiting for its next four days of hot weather. And while it’s still holiday season, there are possibilities to do some holiday activities during such hot days.

Munich for example offers the possibility to go surfing in the middle of the city near be the English Garden at the Eisbachwelle. That is shown in the first picture and it’s quite a sight to see surfers in the middle of the city.

The second picture shows the so called Kölsche Riviera, a spot by the river Rhine that is named after the famed Riviera. It is a great place to lie in the sun or shadow or even put your feet in the river. You shouldn’t take a dip in the river due to the ship traffic and the dangerous current the ships bring with them. Yet, it’s a beautiful place.

Do you have any spots in your town or area that gives the feeling of a vacation?

[waheelawhisperer]

Bottom 5 workout spotters in Rhodes island?

I can't pick just 5 with this one

Minimalist: Pathetically fucking weak

Kal'tsit: Will talk at you the entire fucking time. Also probably has nerdy noodle arms and will make Mon3tr spot you instead. Mon3tr doesn't have hands. This will not end well.

Gnosis: Pathetically weak. Also, good luck getting him to go to the gym.

Lappland: Will drop the bar on you on purpose.

Sora: Pathetically weak.

Swire: Refuses to spot you because she might chip a nail

Rhine Labs nerds: Pathetically fucking weak.

Jessica: Just fucking pathetic. Also, she will cry the whole time and her tears will both soak you and lubricate the weights, making them hard to hold. This is a recipe for disaster.

Chongyue: Does a great job spotting you but won't shut the fuck up.

Mostima; Will fucking leave in the middle of your set because she's allergic to commitment

Nightingale: In a wheelchair.

Specter: Will spot you just fine, you will never be in any danger, but she will spend the entire time making fun of you for being weak.

W: See Lappland, except the bar will also explode.

Ceobe: Will get distracted by food.

Whislash: She has a bad arm

Gravel: May start humping you mid-set. This does not generally help with technique or concentration.

Ch'en: See Lappland.

SilverAsh: See Gravel

Mlynar: Cares more about his newspaper than your safety. Spotting you properly would require giving a shit about something.

Skadi: Do not let her spot you on the bench press. Her facewarmers will be right above your head and you will get distracted.

Pallas: Drunk.

Warfarin: see Gravel

Aak: Oh God no

Ling: Drunk.

Dorothy: Will turn the gym and everyone in it into some kind of unholy abomination.

Platinum: Can't even use a fucking ab roller. How the hell is she supposed to spot you?

[magnetothemagnificent]

Apologies if this questions sounds stupid or ignorant, but I'm genuinely trying to educate myself. Can Jews be Jewish *and* a different race, so does a Jewish identity supersede another racial identity? Just wondering because a lot of Ashkenazi Jews I know (in real life or online) push back against the idea that they are white. I've heard European Jews say that they are not considered white, do not have white privilege, etc. so they are not white. But I've also seen a lot of Jews of color identify with both their Jewish identity and their "racial" identity (ravenreveals on Instagram explains how she identifies as Black *and* Jewish, and one of my friends identifies as an Asian Jew). So is there a reason many European (Ashkenazi?) Jews don't identify as white/identify as only Jewish? I'm sorry if this is offensive in any way, this isn't my intent :)

Sorry it took me so long to answer, I am swamped with asks haha

Yes, it's possible to be Jewish and a different race, as Judaism isn't a race, but an ethnoreligion, or even better described as a tribal nation.

Now, first I'm going to push back on you equating European with Ashkenazi. Ashkenazi is a specific term referring to Jews whose ancestors settled in the Rhine valley after the Roman expulsion from Judea. Many of these Jews eventually migrated eastward to Eastern Europe and Westward to British Isles, while others stayed in the Rhine valley region. But not all Jews whose ancestors settled in Europe are Ashkenazi.

There are Sephardi Jews, obviously, whose ancestors settled in the Iberian peninsula following the Roman expulsion, and then later migrated to North Africa, Northwestern Europe, Eastern Europe, and West Asia following the Spanish and Portugese inquistions.

There are also Italki Jews in Italy and Romaniote Jews in Greece, all of which are unique communities of Jews whose ancestors settled in Europe and who are not Ashkenazi.

Additionally, not all Ashkenazi Jews are racialized as white. Ashkenazi does not refer to your race, but rather who your ancestors are and/or what community traditions you follow. There are Ashkenazi Jews of every race.

The reason why lots of what-you-perceive-as-white Jews don't identify as white is because Judaism precedes the modern constructs of race (yes, race is a construct, not an immutable science) and because whiteness is highly subjective and fluid, just as non-whiteness is. Because race is a construct, which race a person is perceived as varies by where they are and by which people they are around.

Jewish "whiteness" is also conditional- and as Jews we don't like to leave ourselves vulnerable to shifting statuses. Jewish "white-passing-ness" can also be a tool of violence, either by denying the racial reality of antisemitism, or by being 'proof' that Jews are shape-shifting inflitrators of the white race. Hitler's Final Solution was total extermination precisely because he feared many Jews would pass as white and spread their Jewish blood among the Aryans, and so the total extermination of Jews was deemed as necessary, like one would exterminate a parasite.

This of course doesn't mean that no Jew has ever had access to the privilege afforded to whiteness. In the post-Holocaust era, many Jews have tried to successfully assimilate into whiteness to access even a little bit of privilege in order to protect themselves. I'm not going to lie and say that if I was pulled over at a traffic stop, my lighter complexion wouldn't give me more grace at the hands of the police officers than someone with darker skin would. Because yes, sometimes I am racialized as white and therefore access the privilege of whiteness.

But that doesn't mean I don't feel deeply uncomfortable when I'm filling out a form and the only options for race and even ethnicity are "white", "black", "hispanic", and "asian". Because while at the end of the day I'll check "white", it's only because I don't want to be accused of fraud (even though Middle Eastern or just Jewish would fit me better, but that's not an option). But that's just me. Some Jews are fine calling themselves "white Jews". Two Jews three opinions and all.

Someone introduced me to the phrase "racialized white/black/etc" a few years ago, and I think it makes much more sense. Because race is entirely dependent on perception and how others racialize you. I am not White, but sometimes I am racialized as white. Other times, I am racialized as "not-quite-white-but-we-don't-know-how-to-categorize-you-so-we're-just-going-to-try-and-guess-and-ask-wildly-invasive-questions".

At the end of the day, call Jews what they want to be called, and don't try and push labels on us. If a Jew doesn't want to be called white, don't call them white. Because race, ethnicity, religion, and all that is complicated, and Judaism predates all of that, so naturally Jews are going to have mixed feelings about it all.

[balkanradfem]

"Growing flax to make linen was one of the oldest human activities in Europe, particularly in the Rhineland. Archeologists have found linen textiles among the settlements of Neolithic cultivators along the shores of Lake Neuchâtel in the Jura Mountains west of Bern, Switzerland. These were elaborate pieces: Stone Age clothmakers of the Swiss lakeshores sewed pierced fruit pits in a careful line into a fabric with woven stripes. The culture spread down the Rhine and into the lowland regions.

The Roman author Pliny observed in the first century AD that German women wove and wore linen sheets. By the ninth century flax had spread through Germany. By the sixteenth century, flax was produced in many parts of Europe, but the corridor from western Switzerland to the mouth of the Rhine contained the oldest region of large-scale commercial flax and linen production. In the late Middle Ages the linen of Germany was sold nearly everywhere in Europe, and Germany produced more linen than any other region in the world.

At this juncture, linen weavers became victims of an odd prejudice. “Better skinner than linen weaver,” ran one cryptic medieval German taunt. Another macabre popular saying had it that linen weavers were worse than those who “carried the ladders to the gallows.” The reason why linen weavers were slandered in this way, historians suspect, was that although linen weavers had professionalized and organized themselves into guilds, they had been unable to prevent homemade linen from getting onto the market. Guilds appeared across Europe between the twelfth and fifteenth centuries but many of the items they produced for exchange, like textiles and soap, were also produced at home right up through the nineteenth century. The intricate regulations of the guilds—determining who could join, how they would be trained, what goods they would produce, and how these could be exchanged—were mainly designed to distinguish guild work from this homely labor. That linen making continued to be carried out inside of households—a liability for guilds in general—lent a taint to the linen guild in particular.

In the seventeenth century, guilds came under pressure from a new, protocapitalist mode of production. Looking for cheaper cloth to sell on foreign markets, entrepreneurs cased the Central European countryside offering to pay cash to home producers for goods. Rural households became export manufacturing centers and a major source of competition with the guilds. These producers could undercut the prices of urban craftsmen because they could use the unregulated labor of their family members, and because their own agricultural production allowed them to sell their goods for less than their subsistence costs.

The uneasiness between guild and household production in the countryside erupted into open hostility. In the 1620s, linen guildsmen marched on villages, attacking competitors, and burning their looms. In February 1627 Zittau guild masters smashed looms and seized the yarn of home weavers in the villages of Oderwitz, Olbersdorf, and Herwigsdorf.

Guilds had long worked to keep homemade products from getting on the market. In their death throes, they hit upon a new and potent weapon: gender. Although women in medieval Europe wove at home for domestic consumption, many had also been guild artisans. Women were freely admitted as masters into

the earliest medieval guilds, and statutes from Silesia and the Oberlausitz show that women were master weavers. Thirteenth-century Paris had eighty mixed craft guilds of men and women and fifteen female-dominated guilds for such trades as gold thread, yarn, silk, and dress manufacturing. Up until the mid-seventeenth century, guilds had belittled home production because it was unregulated, nonprofessional, and competitive. In the mid-seventeenth century this work was identified as women’s work, and guildsmen unable to compete against cheaper household production tried to eject women from the market entirely. Single women were barred from independent participation in the guilds. Women were restricted to working as domestic servants, farmhands, spinners, knitters, embroiderers, hawkers, wet nurses. They lost ground even where the jobs had been traditionally their own, such as ale brewing and midwifery, by the end of the seventeenth century.

The wholesale ejection of women from the market during this period was achieved not only through guild statute, but through legal, literary, and cultural means. Throughout the sixteenth and seventeenth centuries women lost the legal right to conduct economic activity as femes soles. In France they were declared legal “imbeciles,” and lost the right to make contracts or represent themselves in court. In Italy, they began to appear in court less frequently to denounce abuses against them. In Germany, when middle-class women were widowed it became customary to appoint a tutor to manage their affairs. As the medieval historian Martha Howell writes, “Comedies and satires of this period…often portrayed market women and trades women as shrews, with characterizations that not only ridiculed or scolded them for taking on roles in market production but frequently even charged them with sexual aggression.” This was a period rich in literature about the correction of errant women: Shakespeare’s The Taming of the Shrew (1590–94), John Ford’s ’Tis Pity She’s a Whore (1629–33), Joseph Swetnam’s “The Araignment of Lewde, Idle, Froward, and Unconstant Women” (1615). Meanwhile, Protestant reformers and Counter-Reformation Catholics established doctrinally that women were inherently inferior to men.

This period, called the European Age of Reason, successfully banished women from the market and transformed them into the sweet and passive beings that emerged in Victorian literature. Women accused of being scolds were paraded in the streets wearing a new device called a “branks,” an iron muzzle that depressed the tongue. Prostitutes were subjected to fake drowning, whipped, and caged. Women convicted of adultery were sentenced to capital punishment.

As a cultural project, this was not merely recreational sadism. Rather, it was an ideological achievement that would have lasting and massive economic consequences. Political philosopher Silvia Federici has argued this expulsion was an intervention so massive, it ought to be included as one of a triptych of violent seizures, along with the Enclosure Acts and imperialism, that allowed capitalism to launch itself.

Part of why women resisted enclosure so fiercely was because they had the most to lose. The end of subsistence meant that households needed to rely on money rather than the production of agricultural goods like cloth, and women had successfully been excluded from ways to earn. As labor historian Alice Kessler-Harris has argued, “In pre-industrial societies, nearly everybody worked, and almost nobody worked for wages.” During the sixteenth and seventeenth centuries, monetary relations began to dominate economic life in Europe. Barred from most wage work just as the wage became essential, women were shunted into a position of chronic poverty and financial dependence. This was the dominant socioeconomic reality when the first modern factory, a cotton-spinning mill, opened in 1771 in Derbyshire, England, an event destined to upend still further the pattern of daily life."

- Sofi Thanhauser, Worn: A People's History of Clothing

[illustratus]

Les Burgraves by Georges Rochegrosse

Les Burgraves is a historical play by Victor Hugo, first performed by the Comédie-Française on 7 March 1843. It takes place along the Rhine and features the return of Emperor Barbarossa.

[whencyclopedia]

Franks

The Franks were a Germanic people who originated along the lower Rhine River. They moved into Gaul during the Migration Age, where they established one of the largest and most powerful kingdoms in Europe after the fall of the Western Roman Empire. Their influence, which peaked under Charlemagne (l. 742-814), helped define Europe in the Middle Ages and beyond.

Origins & Identity

The Roman conquest of Gaul, completed by Julius Caesar in the 1st century BCE, fixed the Rhine River as the edge of the Roman world. The river, therefore, became the political barrier between 'civilization' (i.e. Rome) and the 'barbaric' Germans who lived beyond; in the Roman mind, these Germans were stereotypically tall, blond, filthy, and prone to violence. For centuries, the Roman legions of the Rhine frontier kept the Germans at bay, until the gradual breakdown of Roman authority during periods like the Crisis of the Third Century allowed certain Germanic peoples to make incursions into Roman land.

One of these Germanic groups was the Franks, who first entered the annals of history in the 3rd century CE. The early Franks were not a unified people, but rather a loose confederation of individual tribes that lived along the lower Rhine, each with a separate identity. Some modern scholars think it more accurate to label them a 'tribal swarm' than a confederation, since they only seemed to band together in offensive or defensive campaigns. When they did join forces, however, these tribes were collectively known as 'Franks', a word that meant 'the fierce', or 'the brave'; only later would it mean 'the free', which became the definition most favored by the Franks themselves. Some of the Germanic tribes associated with the Franks included the Chamavi, the Chattuari, the Bructeri, the Salians, the Ripuarians, and several others. The Salians and Ripuarians would eventually emerge as the most dominant tribes.

There are several different accounts of the origins of the Franks. The 6th-century historian Gregory of Tours states that they originated in Pannonia and migrated to the Rhineland before moving on to settle in Thuringia and Belgium. The Chronicle of Fredegar and the anonymously written Liber Historiae Francorum offer more legendary accounts, and each ties Frankish origins back to the Trojan War. According to these myths, King Priam led 12,000 Trojan refugees to Pannonia where they founded the city of Sicambria. Some stayed there while others followed a leader named Francio to the Rhine, where they became known as 'Franks'. The connection to Troy was likely an attempt by the Franks to give themselves a bloodline on equal footing with that of the Romans, who also claimed descent from the Trojans. While this origin tale is certainly mythical, some modern scholars like Ian Wood state that there is little reason to believe the Franks embarked on any great migration at all, and that they had originated in the Rhineland.

Continue reading...

[wgm-beautiful-world]

Burg Stahleck - DEUTSCHLAND

[gold-rhine]

i still havent played new patch's world quests bc i'm having to solve car problems and too much social life. freeing sunday this weekend to stay at home and finally go to the institute bc it looks so cool

[rhineposting]

I had to get out of Blackreach to get a decent screenshot of her without being sniped by Falmer or Dwemer Spheres. Truly an "Alternate Start" experience.