#pp vol. 35 no. 5

[maniculum]

For anyone who's enjoyed the recent posts about Tarot-as-a-game, in a surprising bit of kismet, our newest episode covers that topic as well as other matters of playing-card history.

We all like TTRPGs, but what about integrating other games into your tabletop play? This week, we're exploring the history of playing cards, their many variations and occult practices, and how you can utilize their unique history for your worldbuilding and campaigns.

Images and list of suits here.

Join our discord community! Check out our Tumblr for even more! Support us on patreon!

Get your copy of Marginal Worlds, a deck of 50 magic items pulled directly from medieval manuscripts, built for any TTRPG system here!

Socials: Tumblr Website Threads Instagram Facebook

Citations & References:

Berry, John. “Chinese Money-Suited Cards.” The Playing-Card, vol. 31, no. 5, 2003, pp. 230-6.

Caldwell, Ross Sinclair. “The Devil and the Two of Hearts.” The Playing-Card, vol. 37, no. 2, 2008, pp. 126-41.

Caldwell, Ross Sinclair. “The Proto-Historiography of Playing Cards: Early Hypotheses and Beliefs about the Origins of Cards and Card Games in Europe.” The Playing-Card, vol. 38, no. 2, 2009, pp. 92-118.

Chatto, William Andrew. Facts and Speculations on the Origin and History of Playing Cards. London, 1848.

Culin, Stewart. Korean Games; with Notes on the Corresponding Games of China and Japan. Philadelphia, 1895.

Decker, Ronald, Thierry Depaulis, & Michael Dummett. A Wicked Pack of Cards: the Origins of the Occult Tarot. St. Martin’s Press, 1996.

Dummett, Michael. The Game of Tarot: from Ferrara to Salt Lake City. Duckworth, 1980.

Dummett, Michael. “The History of Card Games.” European Review, vol. 1, no. 2, 1993, pp. 125-35.

Hargrave, Catherine Perry. A History of Playing Cards and a Bibliography of Cards and Gaming. Houghton Mifflin, 1980.

Janssen, Han. “The 14th Century and the Introduction of Playing Cards into Europe.” The Playing-Card, vol. 34, no. 3, 2006, pp. 173-80.

Lo, Andrew. “China’s Passion for Pai: Playing Cards, Dominoes, and Mahjong.” Asian Games: the Art of Contest, edited by Irving L. Finkel et al., Asia Society, 2004, 217-32.

Lo, Andrew. “The Game of Leaves: An Inquiry into the Origin of Chinese Playing Cards.” Bulletin of the School of Oriental and African Studies, vol. 63, no. 3, 2000, pp. 389–406.

Lo, Andrew. “The ‘Yezi Pu' (Manual of Leaves): A Card Manual for Games of the Late Ming Period [1368-1644].” The Playing-Card, vol. 31, no. 2, 2002, pp. 86-96.

Maggio, Emilia. “Early Dragons.” The Playing-Card, vol. 45, no. 3, 2017, pp. 131-41.

Pollett, Andrea. “Tȗmȃn, or the Ten Thousand Cups of the Mamluk Cards.” The Playing-Card, vol. 31, no. 1, 2002, pp. 34-41.

Singer, Samuel Weller. Researches into the History of Playing Cards; with Illustrations of the Origin of Printing and Engraving on Wood. London, 1816.

Taylor, Edward Samuel. The History of Playing Cards, with Anecdotes of Their Use in Conjuring, Fortune-Telling, and Card-Sharping. London, 1865.

van Rensselaer, Mrs. John King. The Devil’s Picture-Books: a History of Playing Cards. New York, 1893.

Wilkinson, W. H. “Chinese Origin of Playing Cards.” The American Anthropologist, vol. 8, no. 1, 1895, pp. 61-78.

[cristalknife]

WIP Folder Game

Rules: Make a new post with the names of all the files in your WIP folder, regardless of how non-descriptive or ridiculous. Let people send you an ask with the title that most intrigues them, and then post a little snippet or tell them something about it! And then tag as many people as you have WIPs.

@myulalie tagged me and once you see the list you'll get why it took forever and one day for me to actually post it. Conveniently divided by fandom because that's how I keep track of them... There is some reason to my madness... What you see as chaos it's my order...

Dead boy detectives: 1. A Cat's Bitch [cricketcat] 2. Day 2 - Paul Rowland was actually a demon - Or Charles had been raised by a demon escaped from hell with the sole purpose of being sent to hell to take his place [payneland] 3. Every change you make (it's one small act of destruction)[payneland] 4. Bi-Charles Maurice [gen/payneland] 5. Open comm [payneland] 6. You Are The Most Important Person In The World To Me [payneland] 7. I was made for letters not for messages [Edwin char study] 8. St Hilarion Boarding School Secret Sorcery Society [payneland endgame] 9. Desire's friendship [Charles & Desire of the Endless] 10. Reverse verse ideas [payneland] 11. possession/shapeshifting [payneland] 12. I will stop playing nice [cricketcat] 13. Edwin's subspace [undecided] 14. premature ejaculation [undecided] 15. How to get adopted by two ghost dads [payneland, palasaki] 16. part fae Charles [payneland] 17. alpha x alpha [payneland] 18. Bad Touch [NonCon Esther/Charles]

Kinnporsche - The Series: 19. It’s, Not Like That For Us [TimeTay] 20. Making Dreams Come True [Chay centric, KinnPorsche] 21. Not so broken brotherly bonds - convo [unholy trinity (Kim & Khun & Kinn)] 22. PP-PorschePete Fighting For Love [PorschePete] 23. KIMCHAY angstfuck [Kimchay] 24. VP headpat [VegasPete] 25. VP Pete tearing up diamond [VegasPete] 26. VPT complementary clothes [VegasPeteTay] 27. Tay & Chay [Tay & Chay] 28. VPT [VegasPeteTay] 29. BigKimChay [BigKimChay] 30. KC -The Surprises of Magical Realities: Original 3 days timeline [Kimchay] 31. KC -The Surprises of Magical Realities: Porsche [Kimchay] 32. ArmKhun [ArmKhun] 33. VP domestic - Vegas is the head of the minor family [VegasPete] 34. KimPeteVegas [KimPeteVegas]

Love In The Air (thai): 35. I always wanted to become a CEO… [PaySky] 36. From the outside looking in [PayuSky, in the frame of the polycule RainPayuPaySky]

Glee: 37. WIP Should your family fall short mine will adopt you KAW134 In Lima [Kadam] 38. What if auditioning at the Winter Showcase came with its own rep currency? [Kadam] 39. Let's try this again - Kadam [Kadam] 40. “Yes yes I know I’m not a catch like you” [Kadam] 41. Save the last dance for me [Kadam] 42. dance me to the end of love [Kadam] 43. It’s Never Too Late To Choose Happyness [Kadam] 44. Already Too Late, A Little Too Early [Kadam endgame] 45. On my Own [Kurt centric] 46. Gift For Skarlet Mikaelis 666 [Kadam] 47. Gift For NikiJuly17th [Kadam endgame] 48. Faint away I'll always catch you [Kadam] 49. Come over here, and make me [Kadam] 50. Day 1 [Kadam] 51. kadam kitty's pov [Kadam]

NCIS: 52. unnamed Agent Afloat [Tony Dinozzo/Rodney McKay] 53. Too Late To Apologize [Tony Dinozzo/Rodney McKay]

Encanto: 54. She is my daughter / I'm thinking of my daughter [Bruno is Mirabel's father] 55. Papa Bruno angsty prompt [Bruno is Mirabel's father]

Shadowhunters: 56. Words are powerful… even more so when you're a warlock ~ Alec side Vol 1 [Malec] 57. Words are powerful… even more so when you're a warlock ~ Magnus side Vol 2 [Malec] 58. Wingo - Once he was introduced to the shadow world [Raphal/Alec] 59. Wingo - Rude Sequel [Malec] 60. Disrispect the living but hail the dead [dargon!Alec, pairing undecided] 61. Selkie!Alec [Selkie!Alec, pairing undecided] 62. no easy way out [Alec centric] 63. Life is a beach [Alec centric] 64. This wasn’t the price we agreed on [pre-Malec] 65. savior whisperer [Alec centric] 66. a broken heart leads to endless heartbreak [post breakup Alec] 67. Clave approved book of gray [Malec] 68. Magic tether snip [Malec] 69. The House Of Angst ~ Tell Me You Love Me, Even If It Is A Lie [pairing undecided] 70. The House Of Angst ~ Spine and Archer's Paradox [Alec centric] 71. The House Of Angst ~ The Dichotomy Of Touches [Malec] 72. The House Of Angst ~ Saphael ace platonic love bliss [Saphael] 73. The House Of Angst ~ Which way should I go, left where nothing is right, or right where nothing is left? Space Between [Alec centric] 74. The House Of Angst ~ It's all coming back to me [Vampire!Alec] 75. Tales Of Magic And Mahyem [Malec endgame] 76. We stay separate from the downworlder for good reasons [warlock!Alec] 77. Kings & Dragons [dragon!Alec, Malec] 78. Here There Be Dragons - Prompts [Malec with dragons bonded] 79. Lorenzo & Alec as family post 3.18 breakup 80. Winged Protectors ~ The Sands Of Edom Aweken [Malec] 81. having a child 82. Mini soulmates ~ Did I really drink that much last night? [Malec]

Tagging (no pressure and just if you feel like it) and making it a you problem 😹 : @cannibalisticcorpse, @littlechameleonguy, @angelonpoison, @coleslaww, @highpriestessofjogan, @voiidvagabond, @thefanficsmustflow and anyone else feeling to play ^w^

[kelseynguyn]

#BodyPositive on Tumblr: A Journey of Self-Expression and Self-Objectification

Social networking sites such as Tumblr have become indispensable places for self-expression in the current digital era, particularly for women attempting to resolve the intricacies of body image. Social media users are being encouraged to embrace their individuality by the #bodypositive movement, which has become a potent critique of conventional beauty standards.

The #bodypositive community encourages sharing personal narratives that highlight the process of achieving self-acceptance in addition to showcasing physical appearances. Selfies with motivational captions reflecting their achievements and challenges are frequently shared by women. People can identify with the rich image of experiences that are created when written and visual storytelling are combined. The study discovered that users candidly discussed the difficulties they had appreciating their bodies in most of their posts, which were primarily about self-acceptance.

However, research also emphasizes the dual nature of self-expression within the framework of the #bodypositivity movement, whose main objective is to inspire people to love their bodies and appreciate the diversity of beauty. Although members of the community frequently experience exhilaration and affirmation, there is also an underlying theme of "self-objectification", and the pressure to conform to social norms to win others' acceptance can result in an overreliance on outside standards. "Self-objectification" specifically describes the experience of a person believing that their value is determined by how other people see them, particularly about their looks. This has the potential to undercut the movement's core principles by making women believe that they must “perform” a particular ideal image to be accepted, as opposed to merely embracing and enjoying who they are. Thus, even if #bodypositivity can foster a positive environment, it's crucial to be mindful of any possible constraints it may place on one's ability to express oneself. 

Women are encouraging others to embrace their uniqueness and challenge social standards by being true to who they are. The #bodypositive movement on sites like Tumblr reminds us that beauty is varied and nuanced as we continue to negotiate the challenges of self-expression in the digital age, embracing the strength that comes from community support and the power of authenticity.

Draper, Jimmy, and Andrea M. McDonnell. “Fashioning Multiplatform Masculinities.” Men and Masculinities, vol. 21, no. 5, 6 Mar. 2017, pp. 645–664, https://doi.org/10.1177/1097184x17696190.

Griffin, Meridith, et al. “#BodyPositive? A Critical Exploration of the Body Positive Movement within Physical Cultures Taking an Intersectionality Approach.” Frontiers in Sports and Active Living, vol. 4, no. 908580, 10 Oct. 2022, www.ncbi.nlm.nih.gov/pmc/articles/PMC9589104/, https://doi.org/10.3389/fspor.2022.908580. Accessed 25 Sept. 2024.

Hutchinson, Jonathon. “Micro-Platformization for Digital Activism on Social Media.” Information, Communication & Society, vol. 24, no. 1, 13 June 2019, pp. 35–51, https://doi.org/10.1080/1369118x.2019.1629612.

Kondakciu, Klaudia, et al. “Self-Presentation and Gender on Social Media: An Exploration of the Expression of “Authentic Selves.”” Qualitative Market Research: An International Journal, vol. 25, no. 1, 13 Dec. 2021, https://doi.org/10.1108/qmr-03-2021-0039.

[florasearlethirdyear]

D&AD: Loneliness Epidemic and Generation Z

Explore the statistics and studies related to loneliness among Gen Z. Look into the causes, effects, and potential solutions identified in various research papers, articles, and psychological studies.

Source 1: Lyngdoh, T., El-Manstrly, D., & Jeesha, K. (2023). Social isolation and social anxiety as drivers of generation Z's willingness to share personal information on social media. Psychology & Marketing, Vo.40,No.1. 5–26. https://doi.org/10.1002/mar.21744

"Our findings show that when gen z feels socially isolated/anxious, they are more likely to share personal information on social media. The effect of social isolation on sharing of personal information increases when gen z fear that they are missing out on the rewarding experiences others are having, are engaged in repetitive negative thoughts and perceive their firm's privacy policy as transparent and ethical".

"Furthermore, recent research among gen z reveals that almost 56% of this generation experienced more intense social isolation overall due to the Covid‐19 pandemic and are more likely to say they were lonely as compared to previous generations (Cox,2022)".

Source 2: Ang CS, Chan NN, Lee CS. (2018). Shyness, Loneliness Avoidance, and Internet Addiction: What are the Relationships? J Psychol. Vo.152. No.1. pp.25-35. doi: 10.1080/00223980.2017.1399854. Epub 2017 Dec 13. PMID: 29236584.

"Shyness was significantly and positively correlated with loneliness avoidance and Internet addiction. In addition, loneliness avoidance was significantly and positively correlated with Internet addiction. Most importantly, loneliness avoidance may predispose shy youth to become addicted to the Internet'.

Source 3: Gentina, E., Chen, R. (2019). Digital Native's Coping With Loneliness: Facebook or Face-to-Face?. Information and Management. Vol. 56. No.6. https://doi.org/10.1016/j.im.2018.12.006.

"almost 80% of digital natives constantly feel lonely"

"loneliness interventions for digital natives should recognize the role of gender. For example, lonely boys engage in passive coping, but girls do not, partly because of their social role expectations".

"l results confirm that the mediation effect (loneliness to
active coping
to offline self disclosure) is significant among girls, but not among boys, and the mediation effect (loneliness to passive coping to online self-disclosure) is significant among boys, but not among girls".

"Our study suggests that managers of digital natives should also promote face-toface relationships, especially among lonely employees".

"60% of these digital natives identify face-to-face meetings as their preferred form of communication".

Study conducted in France which is considered an individualistic culture, like the USA. pp.24

Source 4: Cox, D. (2022). The Childhood Loneliness of Generation Z. [online]. Available from: https://www.americansurveycenter.org/the-lonely-childhood-of-generation-z/ [Accessed 10/01/2024]

"A majority (56 percent) of Gen Zers report they felt lonely at least once or twice a month during their childhood. In contrast, only about one in four (24 percent) Baby Boomers say they felt lonely this often as children".

"New findings from the American National Family Life Survey show that Americans raised in single-parent homes are more likely to report having felt lonely growing up than those raised in two-parent households".

" Past research has shown that adolescents with divorced parents are more likely to struggle socially and experience greater feelings of social alienation"

"A recent report shows that only children are also more likely to have been lonely growing up than those with siblings were".

"Research has shown that attending college is associated with higher levels of social connectedness. So is belonging to a religious community. Even regularly spending time at a third place—such as a coffee shop, library, or public park—can help foster social interactions and a sense of belonging".

Source 5 (from brief): Bakhtiari, K. (2023). Gen-Z, The Loneliness Epidemic And The Unifying Power Of Brands. [online]. Available from: https://www.forbes.com/sites/kianbakhtiari/2023/07/28/gen-z-the-loneliness-epidemic-and-the-unifying-power-of-brands/?sh=7e8836c46790 [Accessed 10/01/2024]

"73% of Gen-Z report feeling alone sometimes or always. Loneliness can be as damaging to health as smoking 15 cigarettes per day. And people who experience social isolation have a 32% higher risk of early death."

"traditional institutions that promote a sense of belonging are in decline. Church attendance has dropped in the West, and most young people can’t afford to buy a house or raise a family"

"Gen-Z are becoming adults during an era of societal collapse. Endless choice has transformed into a psychological burden".

Japan and the epidemic of hikikomori's, spawning rent-a-family, friend and partner services

"in South Korea, the government is paying young recluses to leave their home".

"The pursuit of convenience is removing social interactions and producing loneliness".

"The disappearance of third places—a social space separate from work and home—has exacerbated the problem".

"many young people now feel priced out of physical experiences".

"There’s a missed opportunity to create culturally relevant moments and platforms to help young people struggling with loneliness".

Source 6: Future Care Capital. (2022). Gen Z are the loneliest generation, research finds. [online]. Available from: https://futurecarecapital.org.uk/latest/gen-z-are-the-loneliest-generation-research-finds/ [Accessed 10/01/2024]

"The data also showed that people living in cities were more likely to feel lonely, with 17% of city-dwellers saying they experienced chronic loneliness. Analysis of 2021 census data shows that the highest proportion of young people live in cities".

"2019 study by YouGov, which found that young people in Britain find it hard to make friends".

Source 7: Yulia Korzhina, Jessica Hemberg, Pia Nyman-Kurkiala & Lisbeth Fagerström. (2022) Causes of involuntary loneliness among adolescents and young adults: an integrative review. International Journal of Adolescence and Youth. Vol.27. No.1. pp. 493-514.

"We saw that earlier negative experiences, mental illness or physical disorders, self-centred society, social norms and social media were all linked to adolescents’ and young adults’ loneliness in the setting investigated".

Source 8: Sheidlower, N. Hoof, M. (2023). [online] Gen Z loneliness is so bad that some young adults are spending thousands trying to make friends through gym memberships and social clubs. Available from: https://www.businessinsider.com/gen-z-loneliness-spends-money-to-make-friends-2023-9?r=US&IR=T [Accessed 10/01/2024]

"Money can't buy Gen Zers happiness, but they do hope it can buy them friends".

Discusses avenues to which Gen Z have taken to make friends including: joining art classes, book clubs, walking groups, Bumble BFF, gyms, art classes.

Source 9: https://www.hhs.gov/sites/default/files/surgeon-general-social-connection-advisory.pdf

Source 10: Mikhail, A. (2023). Gen Z is the worst at connecting with their grandparents, but building a better relationship could help fight loneliness. [online]. Available at: https://fortune.com/well/2023/10/07/gen-z-connecting-grandparents-loneliness/ [Accessed 10/01/2024]

"only 18% of Gen Z saying they have a strong relationship with grandparents compared to 32% of millennials and 41% of Gen X"

"As loneliness plagues seniors and young adults alike, fostering familial relationships between generations could help protect against the negative effects of isolation, including depression, heart disease, and dementia". 

Got me thinking about the show 'Old People's Home for 4 Year Olds' :

"During the 2017 experiment, we saw Linda, 80, admit that she feels “very down” before joining the show, but her friendship with little Amiya soon lifted her spirits and boosts her energy levels".

"60% of nursing home residents never receive visitors and are living in “social isolation”

Initiatives Tackling Loneliness:

The Eden Project's Big Lunch: "the UK’s biggest annual get-together for neighbours, generating new connections, celebrating community, and helping people to make change where they live".

Hershey's The Heartwarming Project: "Our Heartwarming Project (HWP) is designed to help kids and teens build critical social and emotional skills and celebrate the power of connection for their well-being".

Deutsche Telekom's "How are you?" campaign: chatline made to counteract loneliness

City Girls Who Walk: "City Girls Who Walk is a group that brings together women from all walks of life to bond, exercise, and embrace the beauty of their surroundings". Started up to counteract loneliness.

The Lonely Girls Club: UK-based. "The Lonely Girls Club is both an online and physical community created to bring people together to form friendships, have fun and make life a little less lonely".

Soli (Sisterhood on Demand): " Soli connects you with women in your area (anonymously, if you wish) who get what you’re going through"

National Youth Partnership: "The Tackling Youth Loneliness website has been designed to bring together a set of dedicated resources alongside useful research and information to support organisations and professionals to develop their understanding of youth loneliness".

Bumble BFF: "Dating app company Bumble announced today that it is releasing a separate app called “Bumble for Friends” aimed at finding friends in Australia, Canada, Ireland, New Zealand, the Philippines, the U.K. and the U.S".

Age UK Befriending services: "Age UK and our partner charity The Silver Line offer free telephone friendship services so you can enjoy chatting with someone over the phone". They also offer face-to-face befriending which "often involve a volunteer befriender visiting an older person in their home".

The Loneliness Lab: "was co-founded by Lendlease and Collectively, who share a commitment to making our cities less lonely".

Campaign to End Loneliness: "We work to ensure that: People most at risk of loneliness are reached and supported. Services and activities are more effective at addressing loneliness". Campaign is coming to an end this year :(

Source 11: Wray, S. (2022). The city where no one is lonely. [online]. Available from: https://cities-today.com/the-city-where-no-one-is-lonely/ [Accessed 11/01/2024]

Monkey Park: "a café, community centre and co-working space in Brampton, Chesterfield is one of the case studies featured by The Loneliness Lab network. As a social enterprise, Monkey Park’s goal is to “improve the local community by bringing people together and supporting their efforts to change the local area”.

Resilience Brokers: "developed a text message service which encourages the over-50s at risk of social isolation and digital exclusion in the borough of Hackney to visit the nearby Queen Elizabeth Olympic Park. The service includes details about activities of interest as well as the local weather and accessible travel information".

The Liverpool 5G Health and Social Care Testbed: "showed how technologies such as a ‘push to talk’ tool that links older people for a chat and a loneliness quiz and bingo app can help to reduce loneliness".

Source 12: JRC Conference and Workshop Report (2022) Interventions to reduce loneliness among youth. European Commision. [online] Available from: https://publications.jrc.ec.europa.eu › JRC129905 [Accessed 11/01/2024]

Summary of findings:

In response to the brief, understanding these aspects of loneliness within Generation Z can inform the creation of a digital tool or experience on Airbnb that specifically addresses the need for meaningful connections. The tool can incorporate elements that promote face-to-face interactions, intergenerational relationships, and engagement in local communities to counteract loneliness and foster genuine connections.

[driftward]

On the Techniques for Handling and Reversing the Long Term Effects of Severe Aspect Corruption in Intelligent Aetheric Constructs, submitted to The Arcanist Papers Author: Zoissette Vauban Suitable for Audiences above Thirteen Summers References List: [1] Z. Vauban and A. Zolka, “Discovery of Nymian Artifacts,” Marauder’s Guild, Limsa Lominsa, La Noscea, Field Report 424-839-MN, 1577 [2] Z. Vauban, “Basic Nymian Mathematics,” The Arcanist Papers, vol. 23, pp. 695-701, Second Umbral, 1578. [3] Z. Vauban (advisor P. Totolymo), “Nymian Scholar Familiar Instantiation,” Foreseer dissertation, Dept. Aetheric Familiars, Arcanist Guild, Limsa Lominsa, La Noscea, 1578. [4] Z. Vauban, “Advanced Nymian Mathematics,” The Arcanist Papers, vol. 29, pp. 343-620, Fifth Astral, 1580. [5] Z. Vauban and P. Totolymo, Logic and Reasoning in Aetheric Constructs: Annual Open Conference on Social, Ethical and Cognitive Issues of Familiars and Constructs, Fourth Astral 22-26, 1580, Ul’dah, Thanalan. [6] Z. Vauban, “Establishment of Self-Sustaining Independence in Nymian Fairy Constructs,” The Arcanist Papers, vol. 35, pp. 200–302, Sixth Umbral, 1581. ‌[7] Z. Vauban and A. Zolka, “Return of Nymian Artifact Intelligent Construct ‘Lily’ to Owner,” Marauder’s Guild, Limsa Lominsa, La Noscea, Field Report 113-907-GH, 1581 [8] Z. Vauban and R. Sundstyrwyn, Modern Self-Motivated Aetheric Constructs. Limsa Lominsa, La Noscea: Limsa Pressworks, 1582.

~*~

Zoissette and Papalymo had worked for moons towards this goal, with no small amount of help from Ryss.

Scholars, while rare, did exist across Eorzea. The Nymians had been a vast trading society at their height, and artifacts from their time could be found across Eorzea. Many of those artifacts where soul stones, and many of those soul stones contained fairies, aetheric constructs of sentient beings, who could lend their abilities to those attuned to them, healing and supporting adventuring groups across the realm.

Finding such a fairy and becoming their companion was one thing. Indeed, one such construct, Lily, had been Zoissette’s companion for many moons.

Creating one was something else entirely.

It had taken many trips into the floating city of Nym, encountering all manner of monsters and traps, old security systems that proved themselves still capable, and deciphering ancient data sources. They had found many such soul stones, and indeed, it looked like their explorations, as well as those of many other adventurers who plumbed the depths, were leading to a resurgence of the lost Nymian art of the Scholar across the realm.

But there were so many missing pieces, unsolvable equations, so much data lost. Recreating the work from first principles was largely considered impossible.

Until now.

Ryss stood by, her quill in her hand, her notebook at the ready. Papalymo lifted his staff high in the air, ready to provide rich aether, as Zoissette finished her preparations. They had encountered many failures, but every failure had been a lesson, and they had learned them well.

After each nodded to one another, Zoissette began the ritual. She opened up her specially made codex, nearly four times as thick as those carried by any Scholar in the field would have been, and let it go as it hovered up into the air. Papalymo concentrated, applying torrents of aether. The codex opened up, and its pages turned, flipping rapidly as equations and precise drawings flared to life.

A wireframe of the outline of what to be looked no more than a miniature person began to form in the air, and runes swirled in the air around it, passing through it, rapidly flying by, stitching it together, helping it form.

And then, there it was. Color filled in the wireframe, starting from its dainty toes and flowing up to the top of its head, and once there, there was a flash of light. Two little wings formed on its back, and it began to fly.

Papalymo continued to sustain the aether stream as Zoissette quickly took the codex back to herself, and drew new patterns into it, running through a predetermined test sequence.

Long minutes passed.

And then she nodded, and with one last flourish of her stylus, Zoissette flung the last bit of spell works from the codex to the aetheric construct. The little sphere of magical energy and instruction she threw nestled in the chest of the construct where it glowed brightly for a moment, and then the little thing curled in around it, absorbing it, and then popped back up, spreading its arms and legs and opening its eyes.

���…I can feel its mind,” said Zoissette, her voice hushed. “We have done it.”

~*~

She wandered around in that dark realm beyond, wherever it was that the rent in the Crystal Tower had taken her and her friends.

Well, and Nero.

The readings in this place beyond were odd and confounding. Runes and sigils were being activated in her codex as fast as she could make them, her magicks striking out against voidsent, spells stabilizing the anima and humours of her allies, and in between she took readings to try and make sense of the aether in this place.

A conversation from her youth floated back to her, and she thought about it. If this was the void, then perhaps, should she not see some inkling of void? Dark energy abounded, and while the aether seemed thin to her, it was nevertheless present. There were diffuse clouds of the dark energies as far as she could see, but that was not quite the same as an actual void. She took a moment to write some geometries that would help her take the measure of the place, and sure enough, the energies present were aspected as far dark as she was capable of discerning. Dark, but present.

Not a true void, not as she was thinking of it.

She frowned.

Her fairy familiar came back to her, returning from administering healing magicks to her comrades. She held her hand out to it, to let it alight on her fingers.

Foxglove landed neatly, and stood stoically at attention. As she always did. Zoissette could feel through the empathic link that she had suffered some sort of ailment, and she quickly looked it over.

She found the problem. Splotchy patches of purple and black spreading across its form.

“Oh no,” she said, quietly.

She flipped through the pages of her codex, and was dismayed at what she found.

The physical appearance of the corruption was a late stage symptom. As she flipped past the glyphs and equations that were the history log of what Foxglove had been experiencing these last few hours, she saw that the corruption had been held off for a bit by Foxglove simply drawing more aether than usual from Zoissette herself. However, as their time had gone on in this dark realm, and Zoissette had had cause to call upon her familiar more and more often, the dark aspected aether had creeped into Foxglove. Invisibile, at first, but Zoissette could see it and its effects in the records.

Foxglove continued to stand, waiting for new instructions.

“I - I must dismiss you, I am so sorry,“ said Zoissette.

As always, Foxglove did not respond much, just a simple feeling of assent through the link. Not like Lily, who had been so lively and full of energy and her own emotions. Foxglove was instead quiet and cold.

Still though. Zoissette considered Foxglove as sentient as Lily had been. She was responsible for her, and she felt concern for her welfare. She closed her eyes and focused, giving Foxglove a gentle dismiss command, and a moment later, the fairy vanished.

She would have to go the rest of this trip without her.

And quickly, lest the fate of her familiar befall her as well.

[amvenvs3000w23]

How does nature amaze me?

Oh, where do I start. For me every little thing about nature amazes me! From pigeons having built in magnetic compasses allowing them to return home, to solar gases accumulating around the poles creating the borealis, nature amazes me. 

To answer the question “what’s the most amazing thing you know about nature” we first need to determine what precisely nature is. The Collins dictionary of the English language defines nature as “all the animals, plants, and other things in the world that are not made by people”, whereas the Britannica dictionary defines nature as “the physical world and everything in it”. By these definitions everything on this planet (not made by people) is nature, including humans ourselves.

I don’t know if people have stopped to think about it, but us humans are remarkable creatures, despite all our flaws and imperfections. From our ability to solve complex problems, bringing stuff into exitance with our hands, to innovating and adapting our environment to our liking, us humans are the most amazing thing I know about nature.

One of the most amazing things about nature created humans, is our ability to think critically to solve complex problems and create tools to help us. Although beavers may build damns, and termites build underground colonies, these pale in comparison to what us humans are able to accomplish. To localise economies we build cities, super complex, and efficient systems to conduct human daily life. We have figured out that oil from dead dinosaurs can be made into fuel to power work (power mechines). We study the human body and almost doubled our live expectancy adding 35 years to our lives (Boudoulas et al, 2017).

Humans are incredibly adaptable. Throughout history, we have faced numerous environmental changes, from ice ages to droughts to pandemics (shout out to you for surviving Covid-19).  Despite these challenges, humans have managed to survive and thrive in a variety of different environments, thanks to our ability to adapt and innovate. Whether it’s building warm homes in the arctic, cultivating crops in the desert, to developing vaccines to fight deadly diseases, humans have shown time and time again that we can overcome even the most daunting challenges.

Think about your life today, compared to life we’d have to live if we weren’t this creative, adaptable, and innovative. Instead of waking up in a safe, warm cozy bed at a time you decided the night before, you may have woken up naked under a tree on the cold dirt. Sleep deprived from worrying about getting eaten, and covered in insect bites, you begin your search for food. Instead of heading to a job that earns you money to purchase items from someone (who can make them better can cheaper than you), you try tirelessly to catch a rabbit with your hands (remember in this universe we aren’t innovate enough to make tools). In your search for food, you come across a pack of wolves also searching for food, you try running but they catch you. You die at the age of 14, the cycle ends.

Although most people may have interpreted this week’s prompt as to that animals or landscape amazes you, I decided to really ponder about what part of nature absolutely astonishes me. Although Niagara Falls is cools, venom from the copperhead or salicylic acid from the willow tree complexes me. Us humans really are the one part of nature so complex, innovative, productive, and creative that nothing other than nature itself amazes me more.

Boudoulas, Konstantinos Dean, et al. “The Endlessness Evolution of Medicine, Continuous Increase in Life Expectancy and Constant Role of the Physician.” Hellenic Journal of Cardiology, vol. 58, no. 5, 2017, pp. 322–330., https://doi.org/10.1016/j.hjc.2017.05.001. 

Breslin, Gerry, et al. Collins Dictionary. HarperCollins, 2012. 

Corbeil, Jean-Claude, and Ariane Archambault. Britannica Visual Dictionary. Encyclopaedia Britannica, 2010. 

[foggybagelwolfzine]

Social Media's Double-Edged Sword: Harassment and the Potential for Positive Change

Week 10 Submission for MDA20009 Class - Hanoi Campus

Social media platforms present a paradoxical challenge in their capacity to both facilitate harassment and foster positive social change. While offering opportunities for connection and discourse, these platforms often become breeding grounds for abuse, particularly targeting women and marginalized groups. Hence, this post will explore this dichotomy starting with the truth of online harassment and the possibility that social media in fact drives positive change, thus discovering ways for better Social Media Governance overall.

Several key insights in the situations on the internet and online public spheres

The pervasiveness of online harassment, particularly its gendered forms, poses a significant threat to the public sphere on social media. Research reveals that female and transgender students are disproportionately targeted by online harassment, often leading to self-censorship and disengagement from digital spaces (Haslop et al., 2021). Thus, this chilling effect undermines their digital citizenship and contributes to a gendered digital divide.

Notably, Haslop et al. (2021) also indicate that unsolicited sexual images, or “dick pics”, are perceived as commonplace, highlighting the normalization of such abuse. The insidious nature of online harassment is further compounded by the reluctance of victims to report incidents, often attributing it to the perceived lack of seriousness of online abuse or a misguided understanding of free speech

Social media's potential for positive change is exemplified by movements like #MeToo (Reinicke 2022). While earlier feminist online activist movements existed, #MeToo gained unprecedented traction, empowering victims to share their experiences and demand accountability, thus demonstrating social media's ability to facilitate rapid information dissemination and connect individuals with shared experiences, contributing to this movement's success. Nevertheless, Reinickle (2022) argue that the effectiveness of social media activism remains debated, with some arguing that it might primarily encourage superficial engagement rather than sustained action.

Despite certain success, many internet activism movement were hindered by the lack of robust social media governance and digital citizenship education, which allowed harmful behaviors to persist and limited the movement's potential for widespread change

So, what can be done?

Ultimately, creating a better public sphere on social media necessitates addressing the root causes of online harassment, particularly harmful masculine norms. Thereby, Health (2018) suggests digital citizenship education by encouraging critical reflection and fostering a culture of bystander intervention, creating a more inclusive and respectful digital environment. While social media governance requires careful consideration to balance free speech with the protection of vulnerable users, promoting digital citizenship that prioritizes empathy, respect, and critical engagement is paramount in fostering a more equitable and democratic public sphere.

Reference List

Haslop, C., O’Rourke, F., & Southern, R. (2021). #NoSnowflakes: The toleration of harassment and an emergent gender-related digital divide, in a UK student online culture. Convergence, 27(5), 1418–1438.

Heath, M.K. (2018), "What kind of (digital) citizen? A between-studies analysis of research and teaching for democracy”,International Journal of Information and Learning Technology, Vol. 35 No. 5, pp. 342-356. 

Reinicke, Kenneth (2022) Introduction. Men After #MeToo : Being an Ally in the Fight Against Sexual Harassment (Springer International Publishing)

[howwelldoyouknowyourmoon]

Sun Myung Moon: “God’s sperm journey” and "Jesus intended to marry the sister of his half-brother, John the Baptist"

from The Only Begotten Daughter Phenomenon from the Perspective of the Divine Principle

by Kim Jong-Suk

pages 33-34

4) Portion of Responsibility The founder [Sun Myung Moon] repeatedly emphasized that Han must fulfill the 5 percent and 3 percent portion of responsibilities to completely unite with the founder beyond an equal position and become an embodiment of God. 33

Notably, it should be attended to the founder’s teaching on the settlement of “God’s sperm journey” after the “January 2009 Coronation Ceremony for the Authority of the Liberation of God, the King of Kings.” “Before God created Adam, there was a sperm seed, which was growing through Adam’s bones, but Eve had no egg seed since she was made in the image of Adam, and indeed the mature sperm seed was supposed to cultivate the corresponding egg.”34 Nonetheless, “Eve fell and deviated from the path of love. So, God took the original spirit of the woman from her and, since then, kept and nurtured it within the shadow in the bones that bore Adam. During the time of Jesus, the Second Adam, God worked to place the original spirit into the essence of Jesus’s intended bride, who had been well-raised in the Zachariah family to suit Jesus as a partner. Accordingly, Jesus intended to marry the sister of his half-brother, John the Baptist, to sow the seed. They could give birth to children in a God-centered and spirit-body union when they matured and married after raising her centering on the divinity within the woman. However, within Christianity, this divine seed from God was lacking, so the sons and daughters of the fallen archangel had their way,” he continued.35 “The divine seed from God has been traveled for tens of millions of years, never being in the place, never landing on a God-centered marital love, or never meeting a concave-convex condition that the original seed would love, and never having a chance to be sowed as the unfallen father’s seed.” he concluded.36

31. Young-Hwi Kim and Jae-Seok Lee explained the legitimacy of their work in revising the Cheon Seong Gyeong, arguing that Hak Ja Han was completely united with the founder.

32. Jin-Choon Kim, The Position and Value of True Parents, p. 14. Sept. 9, 2017.; Jin-Soo Hwang, “A Study on the Theology of the Only Begotten Daughter,” pp. 44-45.

33. Rev. Sun-myung Moon’s Collected Sayings, Vol. 350, p. 196. Aug. 6, 2001.; vol. 491, p. 247. March 22, 2005.; vol. 587, p. 238. March 15, 2008.; vol. 608, p. 270. Feb. 27, 2009.

34. Rev. Sun-myung Moon’s Collected Sayings, Vol. 610, p. 173. April 23, 2009.

35. Rev. Sun-myung Moon’s Collected Sayings, Vol. 610, p. 174, April 23, 2009

36. The founder’s teaching, April 30, 2010

5) Founder’s Lament The founder, who had had to prepare for the Foundation Day contingent upon the promise with Han, appeared deeply troubled as Han failed to keep her commitment once she became the victorious True Mother of humankind by fulfilling her responsibility for the eight-level process both horizontally and vertically. On November 5, 2011, he said, “Before that, Mother did not say that she would unite with True Parents, but only on June 19 and 26 of 2010 did she make a promise.” Unlike her commitment, however, she did not uphold it until November 5, 2011. The founder lamented. “Pity my eyes that are open, pity my nose that is breathing, pity my ears and my head that are speaking, all my limbs that are moving and, living for what purpose?”37 …

37. Tongil Segye Magazine, November 2011, Vol. 486, p. 5.

_____________________________

The author, Kim Jong-Suk, was "blessed" in a marriage held by Sun Myung Moon and Hak Ja Han in August 1992. Kim seems to promote Hyun-Jin Preston Moon (the eldest son) as the inheritor of the providence.

From the back cover of his book: "Sadly, many church members are still walking the path of anti-principle and anti-providence, unaware of the reasons and details behind the schism or Han’s ultimate purpose."

[mrlnsfrt]

Spiritual Discipline: Fasting

“The light of a Christian character will shine before men and win glory for God without the artificial aid of public advertisement. Ostentatious religion may have its reward here, but it receives none from God.” — A. Plummer, An Exegetical Commentary on the Gospel according to St. Matthew, (London: E. Stock, 1909), 90.

This post is part of my Join Me on The Mountainside series. In Matthew 6 Jesus has been highlighting the importance of genuine worship as opposed to performative religiosity. Jesus already talked about giving to those in need (almsgiving, covered in my post The Heart of Worship), and prayer (Principles for Powerful Prayers Part 1, and Part 2, and now He addresses fasting.

As with almsgiving and prayer, those who fast must not advertise their piety by visible signs of suffering and deprivation. Otherwise a person again gains accolades from people rather than from God. — Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 121.

When you fast

16 “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. 17 But you, when you fast, anoint your head and wash your face, 18 so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly. — Matthew 6:16-18 NKJV

Notice that Jesus does not say if you fast, but when you fast. Jesus takes for granted that we will fast. Sadly, fasting has been so misunderstood and misused that it seems to be mostly neglected by modern Christians.

Almost 500 years ago Calvin wrote in his Institutes, “Let me say something on fasting: because many, for want of knowing its usefulness undervalue its necessity, and some reject it as altogether superfluous; while on the other hand, where the use of it is not well understood, it easily degenerates into superstition.” (John Calvin's Institutes of the Christian Religion IV.12, 14, 15)

Cultural/Religious Context

14 Then the disciples of John came to Him, saying, “Why do we and the Pharisees fast often, but Your disciples do not fast?”

15 And Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. - Matthew 9:14-15 NKJV

From Matthew 9:14-15, Mark 2:18-20, Luke 5:34-35 we know that fasting was a common practice, so common that some were perplexed as to why Jesus’ disciples did not fast.

An ancient Jewish treatise on fasting from the 1st century a.d., Megillath Ta‘anith, mentions Jews who at that time regularly fasted on the second and fifth days of the week, that is, Monday and Thursday (see Luke 18:12). Although Jewish tradition attributes this custom to the story that Moses began his 40-day fast on Mt. Sinai (see Exodus 34:28) on a Thursday and terminated it on a Monday, it seems probable that the observance of these two days as fasts actually arose from the desire to keep them as far as possible from the Sabbath, and at the same time not to have them too close together. (for more see Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 2, pp. 241-243. quoted in Francis D. Nichol, ed., The Seventh-Day Adventist Bible Commentary, vol. 5 (Review and Herald Publishing Association, 1980), 584.)

Fasting in itself is not the problem, the problem lies in what it can become.

Too often fasting degenerated into a means of righteousness by works through which men hoped to appease an austere God and earn His favor, regardless of the state of their hearts. — Francis D. Nichol, ed., The Seventh-Day Adventist Bible Commentary, vol. 5 (Review and Herald Publishing Association, 1980), 584.

Centuries before Jesus was born prophets had declared what God was interested in, and it was not in their fasts and other religious rituals.

Fasting

There are two chapters from the Old Testament that I find especially helpful when studying the topic of fasting. One of the is Zecharaiah 7.

7 Now in the fourth year of King Darius it came to pass that the word of the Lord came to Zechariah, on the fourth day of the ninth month, Chislev, 2 when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the Lord, 3 and to ask the priests who were in the house of the Lord of hosts, and the prophets, saying, “Should I weep in the fifth month and fast as I have done for so many years?”

4 Then the word of the Lord of hosts came to me, saying, 5 “Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? 6 When you eat and when you drink, do you not eat and drink for yourselves? 7 Should you not have obeyed the words which the Lord proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?’ ”

8 Then the word of the Lord came to Zechariah, saying, 9 “Thus says the Lord of hosts:

‘Execute true justice, Show mercy and compassion Everyone to his brother. 10 Do not oppress the widow or the fatherless, The alien or the poor. Let none of you plan evil in his heart Against his brother.’

11 “But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear. 12 Yes, they made their hearts like flint, refusing to hear the law and the words which the Lord of hosts had sent by His Spirit through the former prophets. Thus great wrath came from the Lord of hosts. 13 Therefore it happened, that just as He proclaimed and they would not hear, so they called out and I would not listen,” says the Lord of hosts. 14 “But I scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate.” — Zachariah 7 NKJV

Fasting is not compatible with rebellious disobedience. It is not that Israel was trying to do good but failed. They refused to listen to the prophets and rebelled against God, which also caused God to not listen when they called out.

Another chapter from the Old Testament that helps us understand what God values regarding fasting is Isaiah 58.

1“Cry aloud, spare not; Lift up your voice like a trumpet; Tell My people their transgression, And the house of Jacob their sins. 2 Yet they seek Me daily, And delight to know My ways, As a nation that did righteousness, And did not forsake the ordinance of their God. They ask of Me the ordinances of justice; They take delight in approaching God. 3 ‘Why have we fasted,’ they say, ‘and You have not seen? Why have we afflicted our souls, and You take no notice?’

“In fact, in the day of your fast you find pleasure, And exploit all your laborers. 4 Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high. 5 Is it a fast that I have chosen, A day for a man to afflict his soul? Is it to bow down his head like a bulrush, And to spread out sackcloth and ashes? Would you call this a fast, And an acceptable day to the Lord?

6 “Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke? 7 Is it not to share your bread with the hungry, And that you bring to your house the poor who are cast out; When you see the naked, that you cover him, And not hide yourself from your own flesh? 8 Then your light shall break forth like the morning, Your healing shall spring forth speedily, And your righteousness shall go before you; The glory of the Lord shall be your rear guard. 9 Then you shall call, and the Lord will answer; You shall cry, and He will say, ‘Here I am.’

“If you take away the yoke from your midst, The pointing of the finger, and speaking wickedness, 10 If you extend your soul to the hungry And satisfy the afflicted soul, Then your light shall dawn in the darkness, And your darkness shall be as the noonday. 11 The Lord will guide you continually, And satisfy your soul in drought, And strengthen your bones; You shall be like a watered garden, And like a spring of water, whose waters do not fail. 12 Those from among you Shall build the old waste places; You shall raise up the foundations of many generations; And you shall be called the Repairer of the Breach, The Restorer of Streets to Dwell In.

13 “If you turn away your foot from the Sabbath, From doing your pleasure on My holy day, And call the Sabbath a delight, The holy day of the Lord honorable, And shall honor Him, not doing your own ways, Nor finding your own pleasure, Nor speaking your own words, 14 Then you shall delight yourself in the Lord; And I will cause you to ride on the high hills of the earth, And feed you with the heritage of Jacob your father. The mouth of the Lord has spoken.” —Isaiah 58 NKJV

Fasting is not a magical pill. Fasting is not something you can do isolated from your personal relationship with God. You can’t live your life in rebellion against God’s will and expect fasting and prayer to work when you have no desire to have Jesus as your Lord and Savior. Fasting is a spiritual discipline that accompanies your love and devotion to God. True fasting springs from a sincere desire to draw close to God and not a performance or a desire to simply have God do your bidding.

Why fast?

In my study of fasting, I came across interesting and helpful insights.

Self-discipline

Fasting strengthens self-discipline, it lessens the hold of material things upon us, it shows God that we mean business, it lessens the power of habit, and it enables us to seek God without distraction. —Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 102.

I would change the sentiment in this quote slightly and say that fasting shows us that we mean business. God knows our hearts, but we don’t, we can fool ourselves. But when we fast we show ourselves that we are serious about connecting with God, that we are serious about our spiritual journey, and that we truly desire to draw closer to God. When we act it strengthens our faith by revealing to ourselves that we are serious about our devotion to God.

There is a value to self-disicpline (1 Timothy 4:7; Romans 13:14; 1 Corinthians 9:23-24, 27; 2 Timothy 1:7; Proverbs 25:28; Galatians 5:22-23; Titus 1:8 etc.) and fasting is an opportunity to practice self-disicpline and remind us that we are not controlled by our apetites.

Humbling ourselves before God

Unless our fasting be that which marks such a heartfelt sense of sin and of seeking unto God as will brook no diversion from its purpose, moving us spontaneously and for the time being with a lack of appetite for all things else, then it is but a superstition, a piece of morbid formalism. — Arthur Walkington Pink, An Exposition of the Sermon on the Mount (Bellingham, WA: Logos Bible Software, 2005), 175.

Another reason for fasting is a way of humbling ourselves before God. (Psalm 69:10; 1 Kings 21:27,29; Ezra 8:21) Fasting reminds us that we do not provide for ourselves God provides for us and we do not deserve His blessings. At times our sense of sin is so strong that we desire God more than we desire food. We fast because food became less important than seeking God for a period of time.

Just to clarify, fasting does not endear us to God. God loves us and nothing we do can make Him love us any more than He already does (Romans 5:8; 8:35-39; Psalm 36:5-7; John 3:16) Fasting reminds us of our great need of God and places our relationship with Him above our desire for food for a period of time.

The object of the fast which God calls upon us to keep is not to afflict the body for the sin of the soul, but to aid us in perceiving the grievous character of sin, in humbling the heart before God and receiving His pardoning grace. His command to Israel was, “Rend your heart, and not your garments, and turn unto the Lord your God.” Joel 2:13. — Thoughts from the Mount of Blessing p87.

Sharpness of mind

There are times when the Christian needs keenness of thought and discriminating judgment; he may have important decisions to make, or may need to discern more clearly the will of God. Under such circumstances fasting can prove a great blessing. Such fasting may not necessarily mean complete abstinence from food, but a diet limited to the simple essentials for maintaining health and vigor. The Christian may, like Daniel, refrain from the use of “pleasant bread” (Dan 10:3). God is not honored and one’s Christian experience is not promoted by any practice that weakens the body or impairs the health. See Matt. 6:16. — Francis D. Nichol, ed., The Seventh-Day Adventist Bible Commentary, vol. 5 (Review and Herald Publishing Association, 1980), 584.

When we need to make a big decision and we need special guidance from God and fasting allows for greater clarity of thought. (Acts 13:2-3)

How long should you fast for?

Some examples of fasting from the Bible for different lengths of time.

David therefore pleaded with God for the child, and David fasted and went in and lay all night on the ground. — 2 Samuel 12:16 NKJV

“Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!” — Esther 4:16 NKJV

In those days I, Daniel, was mourning three full weeks. I ate no pleasant food, no meat or wine came into my mouth, nor did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:2-3 NKJV

These examples show us that fast can be for different lengths of time and of different nature. Queen Esther fasted from food or water, Daniel fasted from “pleasant food” for a month, and David fasted and refused to sleep on his bed. Based on these verses I believe that if a medical condition keeps you from fasting from food you can find a fast that works for you, where you give up something you enjoy, what you would consider “pleasant food” or as David refused to sleep on his bed, maybe you could give up social media, or secular entertainment for a period where you will more diligently seek God.

The important part is seeking God, and fasting for a purpose. Otherwise, you’re just going on a diet or doing a cleanse. Fasting is not punishing yourself but carving out a time to seek God more intentionally.

Do not be like the hypocrites

When you advertise what should remain a secret between your soul and God, employing counterfeit sadness or ostentatious grief, you reduce what should be held in great sanctity to a mockery and a farce. Genuine fasting originates from a deep sense of unworthiness before God. To make it into a podium from which to proclaim our sanctity and humility is turning light into darkness. The Pharisees deliberately made efforts to look emaciated and hungry to better advertize their fasting. They exhibited all the external appearances of humiliation while their hearts were lifted up with spiritual pride. The problem was not so much their behavior as the truth and sincerity of heart it lacked.

If we have to look miserable to be considered spiritual, then there is something wrong with our views of spirituality. —Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 27.

When your spiritual journey becomes only a series of religious behaviors aimed at impressing those around you, you become a hypocrite. Your walk with God becomes a performance to be observed by others.

Hypocrisy robs us of the reality of Christian living. When we care more about our reputation than our character, when we care more about what others will think about our prayer than about an authentic conversation with God, when we give money as a substitute for true heart devotion, we become like the Pharisees of Jesus’ time, who He compared to whitewashed tombs that looked good on the outside but were filthy on the inside (Matthew 23:27-28)

Hypocrisy robs us of spiritual rewards. We exchange the eternal approval of God for the shallow praise of those around us. Our spiritual life becomes hollow and lifeless. We pray but there are no answers, we fast but experience no true transformation. Not only do we miss God’s blessings here and now, but we also lose God's reward when Jesus returns.

Hypocrisy robs us of true spiritual influence. Fake Christians hurt the kingdom of God more than any atheist ever could.

Do you want to overcome hypocrisy? The first step is to be honest with God in your secret life. Never pray anything that you do not mean from the heart, lest your prayers become babbling empty words. Your motivation must be to please God alone, regardless of who is watching and what they might say or do. Develop your heart, strengthen your character in the secret place, when no one is watching.

When reputation becomes more important than character, we have become hypocrites. — Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 27.

Takeaway

We should be more concerned about the state of our hearts than external performances. External behavior will flow from a contrite heart, so focus on the condition of your heart instead of the outward behavior. Focus on your heart, whether you’re helping the needy, praying, or fasting, do it sincerely seeking to honor God. Give your heart to Jesus and allow Him to transform everything about you from the inside out.

My challenge for you

Engage in the spiritual disciplines of helping those in need, spending time in prayer, and fasting, out of a sincere desire to open yourself to God. Surrender to God and allow Him to bring about the changes He wants you to experience in your life. Don’t worry about what others will think, do, or say. Follow God, with all your heart, with all that you are. Be an authentic Christian. You don’t have to have it all figured out, just don’t be fake. Don’t engage in religious behavior just because of the optics, but out of a sincere desire to be used by God for His honor and glory.

So rend your heart, and not your garments; Return to the Lord your God, For He is gracious and merciful, Slow to anger, and of great kindness; And He relents from doing harm. — Joel 2:13 NKJV

[preferianao]

Questões de Filosofia Moderna (PPGFIL, UERJ)

Curso Feminismos Seiscentistas

Professora: Carmel Ramos

Local: PPGFIL/UERJ

Horário: quintas-feiras das 9h às 12h20

Ementa: O curso pretende examinar os discursos feministas desenvolvidos ao longo da assim denominada primeira modernidade filosófica, tomando como base sobretudo autoras e autores da cena francesa. Trata- se de propor uma leitura atenta e posterior discussão dos argumentos presentes tanto na Querela das Mulheres quanto na Querela dos Antigos e dos Modernos, partindo, assim, da interação entre filosofia e literatura. Nessa paisagem conceitual, questões como a defesa da racionalidade das mulheres, da igualdade entre os sexos, do acesso à instrução formal, bem como uma descrição particular da dinâmica das paixões e, por fim, uma crítica ao modelo do casamento, serão analisados com o objetivo de apresentar uma alternativa à certa visão tradicionalmente aceita segundo a igual houve pouca ou nenhuma contribuição de mulheres filósofas e escritoras na confecção daquilo que se entende por modernidade. O curso também tem por intenção refletir sobre a escrita, discutindo a originalidade formal das obras das autoras, as quais frequentemente preferiram apostar em gêneros textuais que não se confundem com o tratado filosófico, tais como a autobiografia, o panfleto, a carta e o romance.

Bibliografia primária

CARDOSO, A. FERREIRA. M.L.R. (org.). Medicina dos Afetos. Correspondência entre Descartes e a Princesa Elisabeth da Boémia. Tradução de Inês Cardoso e Paulo de Jesus. Revisão científica por Adelino

Cardoso e Maria Luísa Ribeiro Ferreira. Oeiras: Celta Editora, 2011.

GOURNAY, M.L.J. “A queixa das damas”. Tradução de Cinelli Tardioli Mesquita e Martha Tremblay-

Vilao. Revista outramargem, v. 5 n. 8 (2018): 1o e 2o Semestres de 2018.

______________. “Igualdade entre homens e mulheres”. Tradução e nota introdutória de Clêmie Ferreira

Blaud. In : Modernos & Contemporâneos, Campinas, v. 4, n. 10., jul./dez., 2020.

______________. Apologie pour celle qui escrit. Œuvres complètes, Tome I, GOURNAY (Marie de), p.

1375-1406. Paris: Classiques Garnier, 2024.

LA BARRE, P. De l’égalité des deux sexes, De l’éducation des dames, De l’excellence des hommes. Édition, présentation et notes par M.-F. Pellegrin. Paris: Vrin, 2011.

LAFAYETTE, M. A Princesa de Clèves. Tradução e introdução de Leila de Aguiar Costa. São Paulo: Edusp, 2010. ______________. La Princesse de Clèves et autres romans. Préface et notices de Bernard Pingaud. Paris : Gallimard, 1972.

Bibliografia secundária

ARAÚJO, C. DEPLAGNE, L. MARINHO, A. (org.). Pequenos Ensaios Sobre Grandes Filósofas. Vol. 4. Campina Grande: EDUEPB, 2024.

BEAULIEU, J.P. “Marie de Gournay ou l'occultation d'une figure auctoriale”. New Series / Nouvelle Série, Vol. 24, No. 2, 2000, pp. 23-34 (12 pages).

______________. “« Moy Traductrice » : le façonnement de la figure auctoriale dans le paratexte des traductions de Marie de Gournay”. Renaissance and Reformation / Renaissance et Réforme, vol. 35, 4, 2012, p. 119–134.

______________. FOURNIER, H. “« Les interests du sexe » : dédicataires féminins et réseaux de sociabilité chez Marie de Gournay”. New Series / Nouvelle Série, Vol. 28, No. 1, 2004, pp. 47-59.

BIRCHAL, T.S. “O Promenoir de M. de Montaigne de Marie de Gournay”. Disponível em: https://germinablog.files.wordpress.com/2020/10/texto-telma-sobre-gournay-1.pdf.

BOLOGNE, J.C. Histoire du mariage em Occident. Mesnil-sur-l’Estrée: Éditions Jean-Claude Lattès, 1995. BROAD, J. Women Philosophers of the Seventeenth Century. Cambridge: Cambridge University Press,

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COSTA, L.A. Antigos e Modernos. A cena literária na França do Século XVII. São Paulo: Nankin : Edusp, 2009.

DEJEAN, J. Tender Geographies. Women and the origins of the Novel in France. New York: Columbia University Press, 1991.

______________. Antigos contra Modernos. As Guerras Culturais e a construção de um fin de siècle. Rio de Janeiro: Civilização Brasileira, 2005.

DEPLAGNE, L.C. “Querelle des femmes: Mapeamento em português”, In: Blogs de Ciência da Universidade Estadual de Campinas: Mulheres na Filosofia, V. 7, N. 2, 2021, p. 28- 42.

______________. MILLER, N.K. (ed.). Displacements. Women, Tradition, Litteratures in French.

Baltimore & London: The Johns Hopkins University Press. 1991.

DORLIN, E. L’évidence de l’égalité des sexes. Une philosophie oubliée du XVIIe siècle. Paris: L’Harmattan, 2000.

DUBOSC-HAASE, D. VIENNOT, E. Femmes et pouvoirs sous l’ancien régime. Paris: Éditions Rivages, 1991.

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EBBERSMEYER, S. HUTTON, S. (ed.). Elisabeth of Bohemia (1618–1680): A Philosopher in her Historical Context. Springer, 2021.

FERRARO, A. R.. “Querela das Mulheres, Igualdade e Direito à Educação: França, 1399 a 1793”. Educação & Realidade, 46 (Educ. Real., 2021 46(3)), 2021.

GOURDE,, S. “Écriture contre parole. Marie de Gournay et son autodéfense dans Apologie pour celle qui escrit”. Tangence, n. 77, 2005, p. 61–72.

GRANDE. N. Le roman au 17ème siècle: L'exploration du genre. Mesnil-sur-l'Estrée, Bréal, 2018. HABERT, M. “La relation au savoir d’une femme du début du XVIIe siècle”. Genre & Éducation, édité par

Paul Pasteur et al., Presses universitaires de Rouen et du Havre, 2009. Cartesian Women: Versions and Subversions of Rational Discourse in the Old Regime. Ithaca:

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philosophes ? KONTIC, S.Z. “Autoridade, paixão e a igualdade dos sexos em Poulain de la Barre”. Revista Seiscentos.

Vol. 1, n. 1, 2021, p. 19-39.

MATTOS, E. I. “O discurso feminista no cartesianismo de Poulain de la Barre”. Griot: Revista de Filosofia, [S. l.], v. 19, n. 3, p. 338–349, 2019.

OFFEN, K. “ O’NEILL, E. “Disappearing Ink: Early Modern Women Philosophers and Their Fate in History”.

KOURANY, J.A. (ed.). Philosophy in a Feminist Voice. Princeton: Princeton University Press, 1998.

______________. “Women Cartesians, ‘Feminine Philosophy’ and Historical Exclusion”. BORDO, S. (ed.). Feminist Interpretations of René Descartes. University Park, PA: Pennsylvania State University Press, 1999.

OSTROWIECKI, H.B. “Ignorant and intractable”. Elisabeth in her Letters to Descartes”. Arts et Savoirs, 6,

2016.

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York/Cambridge: Cambridge University Press, 2012.

PELLEGRIN, M.F. “Poulain de la Barre: Un féminisme philosophique”. In : POULAIN DE LA BARRE, F. De l’égalité des deux sexes, De l’éducation des dames, De l’excellence des hommes. Paris: Vrin, 2011, pp. 11–48.

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Universidade Estadual de Campinas. Mulheres na Filosofia, V. 6 N. 10, 2020, p. 14-30. ______________. “Poulain de la Barre: feminismo lógico e préciosité”. Cadernos De Ética E Filosofia

Política, 42(2), 84-100, 2023. ROVERE, M. (org.). Arqueofeminismo. Mulheres Filósofas e Filósofos Feministas. Séculos XVII-XVIII.

São Paulo: n-1, 2019.

SÁNCHEZ, A.V. e DURÁN, J.S.. “Los precedentes de la Querelle des Femmes en la poesía románica medieval: las trobairitz”. Voces masculinas y feministas entre Italia y Europa en las Querelle des Femmes, Volumina. pl, 2018, pp. 11-26.

SCHURMAN, A.M. Whether a Christian Woman Should Be Educated and Other Writings from Her Intellectual Circle. Edited and Translated by Joyce L. Irwin. Chicago & London: The University of Chicago Press, 1998.

SHAPIRO, L. “Some Thoughts on the Place of Women in Early Modern Philosophy”. ALANEN, L. WITT, C. (ed.). Feminist Reflections on the History of Philosophy, pp. 219-250. Netherlands: Kluwer Academic

Publishers, 2004.

STANTON, D. “Autogynography: The Case of Marie de Gournay’s Apologie pour celle qui escrit”. French

Litterature Series, Vol. 12, p. 18-31, 1985.

______________. (ed.). The Female autograph : theory and practice of autobiography from the tenth to the

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STUURMAN, S.

______________. François Poulain de la Barre and the Invention of Modern Equality. Cambridge, MA: Harvard University Press, 2004.

WILSON, K.M. WARNKE, F.J. (ed). Women writers of the seventeenth century. Athens: University of Georgia Press, 1989.

“L’égalité des sexes qui ne se conteste plus em France. Feminism in the seventeenth

century”. AKKERMAN, T. STUURMAN, S. (ed.). Perspectivers on Feminist Political Thought in

European History. From the Middle Ages to the Present. London: Taylor & Francis e-Library, 2003.

ZIRBEL, I. “As Obras de Marie Le Jars de Gournay”. Disponível em: https://germinablog.files.wordpress.com/2020/09/as-obras-de-marie-de-gournay.pdf

_____________. “Provar algo não significa convencer o público: lições de pensadoras ‘feministas’ do século XVII”. Cadernos De Ética E Filosofia Política, 39(2), 190-202, 2021.

[cs-med-world-insights]

Research for Coding and Medical Field

Region of Interest Coding Techniques for Medical Image Compression | IEEE Journals & Magazine | IEEE Xplore

C. Doukas and I. Maglogiannis, "Region of Interest Coding Techniques for Medical Image Compression," in IEEE Engineering in Medicine and Biology Magazine, vol. 26, no. 5, pp. 29-35, Sept.-Oct. 2007, doi: 10.1109/EMB.2007.901793. keywords: {Image coding;Biomedical imaging;Medical diagnostic imaging;Wavelet domain;Two dimensional displays;Prototypes;Video sequences;Image quality;Telemedicine;Filters},

Totally check out this research if you want to be a radio technician!

Summary: ROI coding is a technique for different parts of an image to be compressed to different qualities. Higher quality helps with diagnosing people. For instance, for broken bones, scoliosis, etc. Nowadays there are virtual doctors, so it can make their diagnosis even more accurate than before. Wavelet transform, a mathematical transformation able to identify which part of the image is the background and the part important for diagnosing people, is added as well.

[matthewmorla2oh6]

Batch 4/5 Blog 2

First source: Ryan, Curtis. “The New Arab Cold War and the Struggle for Syria.” Middle East Report, no. 262, 2012, pp. 28–31. JSTOR, http://www.jstor.org/stable/41702433. Accessed 23 Apr. 2024. Second source: Rosiny, Stephan, and Thomas Richter. The Arab Spring: Misconceptions and Prospects. German Institute of Global and Area Studies (GIGA), 2016. JSTOR, http://www.jstor.org/stable/resrep21471. Accessed 23 Apr. 2024. Third source: The Political Economy of Sectarianism in the Gulf - Carnegie Endowment for International Peace, carnegieendowment.org/2016/08/29/political-economy-of-sectarianism-in-gulf-pub-64410. Accessed 23 Apr. 2024. Fourth source: Jacqueline S. Ismael, and Shereen T. Ismael. “The Arab Spring and the Uncivil State.” Arab Studies Quarterly, vol. 35, no. 3, 2013, pp. 229–40. JSTOR, https://doi.org/10.13169/arabstudquar.35.3.0229. Accessed 23 Apr. 2024. When looking at my bibliography for my research on the Syrian Arab Spring, The passages of Brothers of the Gun that I mainly keyed on chapters 1,7,&8. These chapters talk about the start of the political tensions in Syria, leading to the uprising of rebels and Marwan facing violence in Raqqa. I chose my four sources from the Syrian Arab Spring because they relate to much of what happened from Marwan's perspective. The sources I chose talk about the prior context of the Syrian political tensions and their economic inequalities while delving into the effects of the Arab Spring on the Syrian population. The sources also help contextualize the narrative of Brothers of the Gun by describing the struggle the Syrian population felt during the rise of the rebellions and what they faced throughout the arab spring. It is eye-opening to learn more about how the Arab Spring started and how the Syrian population felt during this time. It's tough to read how it all started and ended and what the aftereffects of the arab spring did to the Syrian population.

[kimisworking]

Week 6: Slow fashion culture

In the realm of fashion, the concept of “Slow fashion” has been gaining traction, with a focus on ethical values, sustainable consumption, consumer motivations, attitudes, and sustainability awareness. These dimensions are not isolated but interact in complex ways to shape consumer behavior.

Cultural and economic contexts play a significant role in this interaction. For instance, culture significantly influences buying behavior of clothes, and it has been found that socio-cultural and personality-related factors induce purchase intentions among consumers. Economic context, on the other hand, can affect the affordability and perceived value of slow fashion items, thereby influencing consumer motivations and attitudes.

Sustainability in the fashion industry is no longer a choice but a necessity. The industry is known for its ability to implement trends that shape society and affect the buying habits of consumers at large5. Sustainable fashion promotes environmentally friendly and socially responsible practices. It involves using natural and organic materials, reducing waste, and supporting fair trade and ethical production methods. By analyzing and adjusting consumption patterns, sustainable fashion focuses on reducing waste and promoting responsible use, encouraging consumers to choose quality over quantity.

However, promoting sustainable practices among consumers and within the industry is not a straightforward task. It requires a multi-faceted approach that includes education, communication, and policy interventions. A study found that eco-labelling and educational policies have particularly high levels of consumer support. Eco-labelling is considered a critical educational and awareness-raising tool for supporting sustainable fashion consumption; however, the existing labeling approach is inadequate due to the complexity of current terminology, lack of eco-literacy, and consumers’ distrust of industry claims about eco-products.

Lastly, the role of policy and regulation in shaping consumer behavior towards slow fashion cannot be underestimated. Government interventions in the fashion industry are intensifying, and young people are increasingly taking the lead in political campaigns and initiatives centered on environmental and social issues. Policies can help bridge the gap between consumer attitudes and behavior, making it easier for consumers to make sustainable choices.

In conclusion, understanding the interplay of various dimensions of slow fashion and their influence on consumer behavior in different cultural and economic contexts is crucial. Leveraging these dimensions to promote sustainable practices and examining the role of policy and regulation can pave the way for a more sustainable fashion industry. Future research in this area is not only necessary but also inevitable as we strive for a more sustainable future.

References:

Domingos, M, Vale, VT & Faria, S 2022, ‘Slow Fashion Consumer Behavior: a Literature Review’, Sustainability, vol. 14, no. 5, p. 2860.

Lusty, N 2021, ‘Fashion Futures and Critical Fashion Studies’, Continuum, vol. 35, no. 6, pp. 1–11, viewed 4 March 2024, <https://www.tandfonline.com/doi/full/10.1080/10304312.2021.1993568>.

Rajagopal 2011, ‘Consumer Culture and Purchase Intentions toward Fashion Apparel in Mexico’, Journal of Database Marketing & Customer Strategy Management, vol. 18, no. 4, pp. 286–307, viewed <https://link.springer.com/article/10.1057/dbm.2011.33>.

Hur, E & Faragher- Siddall, E 2022, ‘Young Consumer Perspectives on Government Policy Interventions for Sustainable Fashion Consumption in the UK’, Fashion Practice, vol. 14, no. 3, pp. 405–427, viewed 1 April 2024, <https://www.tandfonline.com/doi/full/10.1080/17569370.2022.2125149>.

[henriethepipopipo]

WEEK 3: How does Tumblr function as a digital community

In the ever-evolving landscape of digital communities, Tumblr stands out as a distinctive platform that has played a pivotal role in shaping online interactions since its inception in February 2007. The brainchild of high school graduate David Karp and developer Marco Arment, Tumblr introduced a new format, inspired by the tumblelog, fostering short-form, mixed-media posts (Davis 2013).

Tumblr as a public sphere:

The concept of a public sphere, as defined by Kruse, Norris, and Flinchum (2018), involves individuals coming together, exchanging knowledge and information to foster political change. In a sense, social media in general, and specifically Tumblr aligns quite closely with this definition, serving as a space for access to information, equal participation, and protection from institutional influence. As a social media platform, Tumblr facilitates dialogue and engagement on a diverse range of topics, making it a dynamic digital public sphere.

Tumblr as an artistic “blackhole”:

“...the platform’s affordances, namely its de-prioritizing of searchability in the site’s design, grant users a sense of freedom from the constraints of more traditional networked social media—like being in a black hole, you just keep going without knowing what you’re going to find.” - (Keller 2019)

Users on Tumblr prefer conveying messages through images, taking on the role of content curators by sharing both original and reblogged content (Cho 2015). In this context, Tumblr can be interpreted as a platform that places a high value on aesthetics, a characteristic accentuated by its support for user-customized short-form blogs. This aligns with its initial identity as a creative community (Keller 2019).

Tumblr as a safe place for minorities and marginalized individuals:

With its roots in traditional weblogs and social networking sites, Tumblr has become a breeding ground for diverse and empowering feminist communities (Reif, Miller & Taddicken 2022). Before the 2018 ban on NSFW content, Tumblr was a central hub for subcultures centered around body positivity, gender nonconformity, queerness, and art (Pilipets & Paasonen 2020). Its lenient content policy allowed for the expression of diverse identities, fostering inclusivity and empowerment. Tumblr serves as a space where girls and women explore emerging feminist identities, create solidarity, and challenge normative beauty standards (Keller 2019).

The prevailing trend in social media involves platforms like Instagram and YouTube being dominated by influential figures with sizable audiences. Additionally, the entry barriers in the digital landscape hinder third-wave cultural intermediaries from participating in crucial realms such as public issues, current affairs, civic media, and societal discussions (Hutchinson 2019). In contrast, Tumblr, functioning as a personal blog platform, provides a space where individual voices can be expressed and heard.

Reference list

Cho, A 2015, ‘Queer Reverb: Tumblr, Affect, Time’, Networked Affect, MIT Press, pp. 43–57.

Davis, S 2013, ‘So What Do You Do, David Karp, Founder of Tumblr?’, Mediabistro, viewed 1 February 2024, <https://web.archive.org/web/20130119110211/http://www.mediabistro.com/So-What-Do-You-Do-David-Karp-Founder-of-Tumblr-a10281.html>.

Hutchinson, J 2019, ‘Micro-platformization for digital activism on social media’, Information, Communication & Society, vol. 24, no. 1, pp. 35–51.

Keller, J 2019, ‘“Oh, She’s a Tumblr Feminist”: Exploring the Platform Vernacular of Girls’ Social Media Feminisms’, Social Media + Society, vol. 5, no. 3, pp. 1–11.

Kruse, L, Norris, D & Flinchum, J 2018, ‘Social Media as a Public Sphere? Politics on Social Media’, The Sociological Quarterly, vol. 59, no. 1, pp. 62–84.

Pilipets, E & Paasonen, S 2020, ‘Nipples, memes, and algorithmic failure: NSFW critique of Tumblr censorship’, New Media & Society, vol. 24, no. 6, p. 146144482097928.

Reif, A, Miller, I & Taddicken, M 2022, ‘“Love the Skin You‘re In”: An Analysis of Women’s Self-Presentation and User Reactions to Selfies Using the Tumblr Hashtag #bodypositive’, Mass Communication and Society.

Renninger, BJ 2014, ‘“Where I can be myself … where I can speak my mind” : Networked counterpublics in a polymedia environment’, New Media & Society, vol. 17, no. 9, pp. 1513–1529.

[asmymotherb4me]

more research

Loeber, Rolf, et al. "Intergenerational Transmission of Multiple Problem Behaviors: Prospective Relationships between Mothers and Daughters." Journal of Abnormal Child Psychology, vol. 37, no. 8, 2009, pp. 1035-48. ProQuest, https://proxy.wichita.edu/login?url=https://www.proquest.com/scholarly-journals/intergenerational-transmission-multiple-problem/docview/204971082/se-2, doi:https://doi.org/10.1007/s10802-009-9337-x.

Walters, Kellie, et al. “A qualitative approach to understanding the relationship between mothers’ and daughters’ body image and physical activity levels.” Journal of Adolescent Research, vol. 35, no. 5, 2020, pp. 665–696, https://doi.org/10.1177/0743558420920550. 

Moffitt, Kimberly R. "'Light-skinned people always win': An Autoethnography of Colorism in a Mother-Daughter Relationship." Women, Gender, and Families of Color, vol. 8, no. 1, spring 2020, pp. 65+. Gale Academic OneFile, link.gale.com/apps/doc/A641263885/AONE?u=ksstate_wichita&sid=summon&xid=332f767f. Accessed 1 Oct. 2023.

Yamanaka, Chisato, and Kimiko Kawata. “Characteristics of Mother-Daughter Relationships and Sexual Risk-Coping Consciousness among Japanese Female University Students.” International journal of environmental research and public health vol. 17,23 8795. 26 Nov. 2020, doi:10.3390/ijerph17238795

Nandagiri, Rishita. “‘Like a Mother-Daughter Relationship’: Community Health Intermediaries’ Knowledge of and Attitudes to Abortion in Karnataka, India.” Elsevier, Elsevier, Oct. 2019, www-sciencedirect-com.proxy.wichita.edu/science/article/pii/S0277953619305192?via%3Dihub. 

[mirandamckenni1]

Liked on YouTube: What is Satanism? Interview with Dr Per Faxneld || https://www.youtube.com/watch?v=s3R9PgHbf4U || #lucifermorningstar #satanism #lucifer BECOME MY PATRON! https://ift.tt/pqT5Uki ONE-OFF DONATIONS https://ift.tt/4iSH3Ud JOIN MEMBERSHIPS https://www.youtube.com/channel/UCPSbip_LX2AxbGeAQfLp-Ig/join FOLLOW ME: Facebook (Angela's Symposium), Instagram (angela_symposium), Twitter (@angelapuca11), TikTok (Angela's Symposium) FOLLOW PER FAXNELD: Instagram @perfaxneld Twitter: @perfaxneld RELEVANT PUBLICATIONS - Per Faxneld. Satanic Feminism: Lucifer as the Liberator of Woman in Nineteenth-Century Culture, Oxford: Oxford University Press, 2017 https://amzn.to/3ARvyAV - Per Faxneld & Joan Nilsson (eds.). Satanism: A Reader, Oxford: Oxford University Press, in press. - Per Faxneld & Jesper Aa. Petersen. The Devil’s Party: Satanism in Modernity, Oxford: Oxford University Press, 2013. https://amzn.to/3TlUd7N - Per Faxneld. “Bleed for the Devil: Ritualized Self-Harm as Transgressive Practice in Contemporary Satanism, and the Re-enchantement of Late Modernity”, Alternative Spirituality and Religion Review, Vol. 6, No. 2, 2015, pp. 165–196. - Per Faxneld. “Secret Lineages and De Facto Satanists: Anton LaVey’s Use of Esoteric Tradition”, in: Egil Asprem & Kennet Granholm (eds.), Contemporary Esotericism, London: Equinox, 2013, pp. 72–90. - Per Faxneld. “Intuitive, Receptive, Dark: Negotiations of Femininity in the Contemporary Satanic and Left-Hand Path Milieu”, International Journal for the Study of New Religions, Vol. 4, No. 2, 2013. - Per Faxneld. ”The Devil is Red: Socialist Satanism in the Nineteenth Century”, Numen: International Review for the History of Religions, Vol. 60, No. 5, 2013. - Per Faxneld. “Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications”, Temenos: Nordic Journal of Comparative Religion, Vol. 48. No. 2, 2012 - Per Faxneld. ”Feminist Vampires and the Romantic Satanist Tradition of Counter-readings”, in: Gabriela Madlo & Andrea Ruthven (eds.), Woman as Angel, Woman as Evil: Interrogating Boundaries, Oxford: Inter-Disciplinary Press, 2012, pp. 55–75. - Per Faxneld. “The Strange Case of Ben Kadosh: A Luciferian Pamphlet from 1906 and Its Current Renaissance”, Aries: Journal for the Study of Western Esotericism, Vol. 11, No. 1, 2011. - Per Faxneld. ”Satan as the Liberator of Woman in Four Gothic Novels, 1786–1820”, in: Maria Barrett (ed.), Grotesque Femininities: Evil, Women and the Feminine, Oxford: Inter- Disciplinary Press, 2010, pp. 27–40. 00:00:00 Intro to Dr Per Faxneld 00:02:06 What is satanism? 00:04:21 Cultural evolution of Satan, Lucifer, Devil 00:12:28 Early History of Satanism 00:18:05 Theistic and Atheistic Satanism 00:19:57 Satanism & the Left-Hand Path 00:24:17 Contemporary Forms of Satanism 00:26:35 Is Satanism linked to Christianity? 00:29:35 Difference between Lucifer, Satan and the Devil 00:32:49 Luciferian Witchcraft 00:41:31 Bonus content! 00:47:37 Outro Music by Erose musicband. Check them out.