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liongoatsnake · 7 years ago

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What Academics Are Saying About the Modern Therianthropy Community

[Note: The following is a paper done for a college class in the past. It isn’t up to date but it still might be interesting for some people.]

Introduction

There are people who do not identify as human. This identification as nonhuman is integral to them and they feel that it is something that they simply are, that they cannot change, and something they did not choose. These people broadly call themselves otherkin. Otherkin know they are physically human, but simply identify as nonhuman in a non-physical way (be it seen as being spiritual, psychological, neurological, or some combination of any of the above in origin). Otherkin are not under the impression that they are actually nonhuman in any physical way. Any folks claiming otherwise or who claim to be able to physical change shape from human to nonhuman are actually met with strong skepticism from the community at large. There also exist more specific terms for people that identify as certain kinds of nonhuman creatures as well as a number of separate communities for several of these more specific groups. Those who identity as nonhuman animals (e.g. wolves, tigers, sharks, etc.) are called theranthropes (though most in the community call themselves therians for short). As an online community it began in 1993 and since then the community has grown and spread across countless platforms to connect therians from across the globe together. Allowing them to interact and exchange experiences as well as allow them to schedule meet-ups offline where possible.

The topic of therianthropy (and otherkinity in general) has only begun to be really researched within the past decade by a small but growing number of researchers across several different academic disciplines. Most of the researchers who have delved into the topic are people with degrees in religion or similar. Other disciplines various researchers who have researched therianthropy have held include anthropology, sociology, psychology, and philosophy. This mixing of disciplines is certainly evident when browsing through the academic articles and even book written about therianthropes (or otherkin in general) or make references to therianthropy (or otherkin in general). This paper is designed to analyze these different perspectives and themes that various researchers have tried to tackle this little known topic of people who identify as nonhuman animals while being fully aware they are physically human.

(Not) Clinical Lycanthropy

One thing a number of academic works make clear is that therianthropy is not the same as Clinical Lycanthropy. Clinical Lycanthropy is defined as a delusion of being able to physically transform into a nonhuman animal or having actually transformed into a nonhuman animal. Reported cases of Clinical Lycanthropy are rare, there is no diagnostic criteria for it, and most experts tend to believe that it is not a condition unto itself but rather is something caused by other disorders. Several academic papers that are about therianthropy or make mention of it have made mention of this distinction between clinical lycanthropy and therianthropy. Such as in academic article titled, "An Interpretative Phenomenological Analysis of Identity in the Therian Community" the authors note that lycanthropy is the "the belief that one can transform into" a nonhuman animal "whereas therians do not believe in physical transformation." [i] This same distinction was also made by Addie Trevor during his guest lecture on therianthropy back in March 2013 when at the American University. [ii]

Yet, almost paradoxically, one of the oldest accounts I have found of someone meeting the definition of a therianthropy used by the therian community today and experiencing things very common among therians happens to be a case report of someone diagnosed with clinical lycanthropy in the 1980s. In 1988, a case study was released in The Journal of Nervous and Mental Disease titled, “Lycanthropy and Self- Self-Identification,” which deals with a case report of a 26-year-old man (at the time of the report) who had identified as a “tiger-like cat” for over 15 years and whose identification as such was not affected by any treatment (which included various medications to treat his depression) the man had received over an 8-year period. The man was employed as a research scientist and had sought professional help due to the depression. The man stated his identification as a cat had been since childhood. The case report stated on page 135 that the man considered “himself as a tiger with a very deformed body” and that he “lament[ed] his lack of fur, stripes, and a tail.” Interestingly, throughout the man’s 8 years of psychotherapy to deal with his depression, and despite the long list of medications he received at different points of during those years, his identification as a cat “remained completely refractory to treatment” as was noted in the case study. While the man was diagnosed with clinical lycanthropy, the case reports never states he ever had the delusion of physically being an animal and unlike other cases of clinical lycanthropy, and his experiences were not affected by treatment that normally works on cases with clinical lycanthropy due to the authors possibly not differentiating between seeing oneself as an animal but knowing one isn’t physically one, and thinking oneself is physically nonhuman.[iii] In the paper, “Lycanthropy and Self- Self-Identification,” the authors noted during their discussion portion of the paper that this case did “not fit the usual pattern of a transient symptom occurring a functional psychosis.” They go further by speculating that the patient in their case report had failed to form a self-identification as a human and so instead he formed a self-identification as a feline instead which would explain the man’s persist identification as such due to it becoming part of his core identity. They end their article by musing over if other cases of “persistent lycanthropy” in which people fail “to form a human self-identification” which again seems to point toward similar themes and ideas found in therianthropy though the concept of a community for people who identify as animals wasn’t known to those involved in this case.[iv]

Due to being different from other cases of clinical lycanthropy and similar in some respects to some experiences among therianthropes, the report has become of interest in the scope of therianthropy among some researchers as well as some people within the therian community. Its relevance was not lost in the academic article titled, "An Interpretative Phenomenological Analysis of Identity in the Therian Community." Right after differentiating between lycanthropy and therianthropy the authors stated, "Nonetheless, Keck et al. (1988), whose criteria for lycanthropy are commonly used in the psychiatric literature, did not make" a distinction between identifying as a nonhuman animal and thinking one could physically transform into one. [v] If this person would or would not be diagnosed with clinical lycanthropy or if he would have considered himself a therianthrope is unknown.

Queer Theory

There are also at least two articles that focus on looking at therianthropy from the aspect of queer theory and seeing otherkin as a whole as how modern society is exploring identity beyond what is considered normal. Margaret Shane’s article in the book, Educational, Psychological, and Behavioral Considerations in Niche Online Communities titled “Some People Aren't People On the Inside,” deals with the online interactions with the otherkin community. Shane looks as otherkin from a philosophical perspective and from the perspective of queer theory in how otherkin interact online. Shane includes people who identify as nonhuman animals (therians) as well as mythical creatures or beings in her article. Shane describes how the otherkin community thrives online, how the otherkin community focuses on sharing the subjective experiences of its members, how it’s members must deal with cyberbullying, and so on. Discussing how otherkin is “queering” the sense of identity and challenging the concept of what is “normal” by virtue of existing on page 269. [vi] Chantal Bourgault Du Coudray’s article “The Cycle of the Werewolf: Romantic Ecologies of Selfhood in Popular Fantasy," article is mostly about how werewolf imaginary and symbolism is used to talk about identity and nature within the self. Discussing the use of werewolves in fiction as a way of delving into the connection between nature and spirit, human and animal, the physical self vs. inner self, or other dualities that could be seen as existing within the human psyche. He explores how the symbolism of the werewolf has been used to explore transcending humanity, spirituality, and other themes beyond strictly horror in various ways in modern fantasy. He also brings up the early therian community on pages 67 to page 68 when he goes into the formation of the newsgroup called alt.horror.werewolves in the early 1990s. He describes how the group was created for people to discuss werewolves in media but ended up attracting people who identified as werecreatures based on personal experiences and personal persecutions. From there members who identified as werewolves in a spiritual sense began discussing what it meant to be a werewolf to them, which the author ties back into the symbolism and themes attributed to werewolves in modern times. Suggesting that both the people who actually identify as werewolves as well as those who create modern fiction with werewolves are all exploring the possibility of otherness and ways of being posthuman in today's modern society.[vii] This perspective is a very minor one, but does give an interesting viewpoint into how modern-day society is exploring and experimenting with the limits of identity; however, how this perspective interacts with other perspectives has not been explored by other researchers.

Spiritual Movement/Belief

The most common perspective in most articles on therianthropy or most articles that mention therianthropy is that it is inherently a spiritual belief or is a movement created out of the New Age movement. Such researchers often make what parallels they can find between aspects of the therian community to the definition of religion or common themes found in religious groups. The researchers who have focused on this viewpoint most heavily include Venetia Laura Delano Robertson, Danielle Kirby and Joseph P. Laycock. (The latter two do not strictly focus on therianthropy as their work mostly deals with otherkin in general, but they do include therianthropy within their discussion and even specifically talk about therianthropy specifically at times in their research as well.)

Joseph P. Laycock’s “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community," deals with otherkin in general but does talk about specific kinds of otherkin, include therians throughout this article. At various times he goes into how occultism and paganism has affected some aspects of the otherkin community over the years. While Laycock does focus on the spiritual side of otherkin, he does note that not all otherkin see their identity as spiritual or metaphysical in nature. As he does hint at psychological or neurological viewpoints also existing in the otherkin community. Throughout the article Laycock uses information he gathered from interviews, otherkin resource websites, and data collected from a survey to help give some insight into otherkin as a whole.[viii]

Robertson's two articles on therianthropy, "The Beast Within: Anthrozoomorphic Identity and Alternative Spirituality in the Online Therianthropy Movement" and "The Law of the Jungle: Self and Community in the Online Therianthropy Movement" both focus on only the spiritual explanations for therianthropy. Her article, "The Law of the Jungle" by specifically trying to analyze the interactions within the therian community and especially in relations between members of authority (administrators or moderators of groups or forums) in the guise of tribal "Rites of Passage" and other rituals found in socio-spiritual movements and pagan religions.[ix] In her article "The Beast Within," she continues to make this connection with pagan religions and occult groups. At one point in her article, she uses the fact that three therians who have written online articles about therianthropy also happen to be pagan, it makes sense "language of popular occultism permeates their elucidations of identity."[x] This focus is understandable given her field of specialty and the focus of the journal the article was published in, but claiming the therianthrope community as a whole is a strictly spiritual belief movement does leave out much of what the therian community is about.

Troy Allan's dissertation, Other-Than-Humans: A Qualitative Narrative Inquiry into The Spiritual Development of Therians, comes at the topic of therians as a pastoral-care provider of many years and who wishes to bring forth information on therianthropy. For his research, Allan used a narrative inquiry, to get more insight into the experiences and feelings of therians. Before getting to that he touched on some of the history of the therian community online and also touched upon the history of the term therianthropy itself. From there he goes on to show the narratives over the personal experiences from the participants. While Allan focuses on therianthropy being more of a spirituality, he still offers up the words of therians who explain their own experiences and identity. [xi]

In Laycock’s “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community," he describes his methodology on pages 67 to 68. Stating his information primarily comes from a survey done by the Atlanta Vampire Alliance and from a book called A Field Guide to Otherkin by Lupa. The Atlanta Vampire Alliance is a group of people who consider themselves vampires due to feeling they need energy or blood to remain healthy though they do not identify as nonhuman. Even Laycock himself on page 67 notes that the "relationship between vampires and otherkin is murky." [xii] This is because most members of the vampire community do not identify as nonhuman and their use of considering themselves vampires is based on their physical needs or symptoms whereas otherkin is based around identity and is not based around physical symptoms. Also, the vampire community focuses heavily on believes in energy and other metaphysical beliefs due to its nature whereas the otherkin community itself may or may not given belief in energy isn't so quintessential to its topic. The book called A Field Guide to Otherkin by Lupa was written by a neopagan author who at the time identified as a wolf therian. Laycock quotes from her book where Lupa talked about her own experiences with therianthropy. However, such information relating to Lupa's personal experiences very well could be seen as no longer relevant to the community due to her no longer identifying as a therian. In April 2013 she publically redacted her use of the label therian saying she her experiences didn't fit the definition of therianthropy and also stated she was pulling her book from print because she found it to be outdated and was not accurate to the otherkin community.[xiii] Due to her background in the pagan community and the circles where she was active online much of the book focuses on metaphysical explanations and outlooks. This and other aspects of her book brought some level of criticism among members of the otherkin community (including therians).[xiv] So his methodology leaves a lot of potential to misconstrue information relating to the otherkin community (as well as the therian community).

In her articles, Robertson tries to explain how various online groups are run with spiritual perspectives (and even going far as saying it is "steeped in the occultic milieu") despite that as many as half of the therianthrope community not viewing their identity as being caused by spiritual means at all and a fair chunk of the community (roughly 40% according to both the 2012 and 2013 Therian Census done from within the community) actually being atheistic or agnostic.[xv] [xvi] In her "Law of the Jungle" article, Robertson interpreted the therian community’s focus on making sure new members in online groups can rationalize their identity and that their experiences match how therianthropy is defined as being nothing but “quashing alternative opinions and promoting elitism” as she describes it on page 269.[xvii] In the same article, she also oddly took issue with the therian community's negative view on people claiming to be able to physically transform into a nonhuman animal even to the point of banning people who make such real world claims.[xviii] Despite the therian community having very good reasons to disallow or be critical of people claiming to be able to do something against known science.[xix]

Natalie Bricker also had criticism for both Roberts and Laycock's methodology. In her dissertation, Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model Bricker does criticize both researchers who looked at therianthropy from a strictly spiritual perspective, not exploring the identity itself, and ignoring how a large chuck of the therian community views their identity as strictly non-spiritual.[xx]

Like Robertson and Laycock, Troy Allan characterizes therianthtopy as a “cyber-spirituality” and having a strong connection to pagan and occult beliefs. Strangely, he references totemism as examples of therianthropic experiences even after directly quoting a therianthrope's online article explaining that said therianthropy wasn’t the same as totemism the paragraph before on pages 22 and 23. [xxi] Also, oddly, Allan characterizes therianthropy as an anthropomorphic thinking and considers it a subgroup of the furry fandom.[xxii] Something that there is evidence that show otherwise.

Subset of the Furry Fandom (Or Not)

The furry fandom is a fandom/subculture focused around an interest in animals that are given anthropomorphic traits or humans given zoomorphic traits in media (such as in art, comics, movies, and so on). Research into the furry fandom has predominantly been done by a team of small dedicated psychologists and sociologists who give out surveys at various conventions for furries every year as a means of gathering data. They collectively call themselves the Anthropomophic Research Project. Their findings since they began their research in 2008 have consistently shown that most furries tend to identify with certain animals or use a certain animal as an artistic persona (called a fursona within the furry fandom); however, a notable minority within the furry fandom actually identify as a nonhuman animal non-physically or even consider themselves therian (or otherkin) by label. Due to this notable minority within the fandom, various publications by this research group have touched on therianthropy (by name and/or by definition) numerous times.

In their 2008 article, "Furries A to Z: (Anthropomorphism to Zoomorphism)" part of their article dealt the results from asking participants if they consider themselves to be less than 100% human and asking if you could become 0% human would they and found that roughly 40% of the respondents agreed with this feeling to some extent. [xxiii] Further, they found that roughly 24% agreed with the statement of feeling “‘a persistent feeling of discomfort’” relating to having a human and roughly 30% even feeling that they were a “‘non-human species trapped in a human body.’” [xxiv] Interestingly, the authors coined the term “species identity disorder” which mirrors “gender identity disorder” but relates to animals instead of gender to describe their findings. However, while more or less defining therianthropy and even talking about dysphoria relating to species (which is often talked about in the therian community), they never specifically use the term within this particular paper. [xxv] They continue to find a portion of the furry population as people who actually identify as nonhuman animals throughout their research findings over the years. For example, in their 2015 article, "Clinical Interaction with Anthropomorphic Phenomenon: Notes for Health Professionals about Interacting with Clients Who Possess This Unusual Identity," again label therianthropy as a “subset of furries” on page 7 while noting nearly 20 percent of the furry fandom self-identify as therians. They go on to quickly note it is a psychological or spiritual identification as well as even liken it to “the spirituality experienced in some indigenous cultures.” [xxvi] This reference is noted again in their 2015 article, "The Anthrozoomorphic Identity: Furry Fandom Members’ Connections to Nonhuman Animals," they touch on the topic of identifying with or as nonhuman animals throughout the paper. They do use the term therians however they note it by stating “A small (20%) subset of furries, called therians, have a spiritual connection with animals, belief in an animal spirit guide, or the belief that they are the reincarnation of an animal spirit, while others believe that they are less than 100% human in so much that they feel like they are animals trapped in a human body.” [xxvii]

However, there is plenty of evidence over throwing the assumption that therians are inherently a part of the furry fandom. Surveys done within the therian community consistently find that only about half of the therians tend consider themselves furries. (In a 2013 survey, when asked " Do you consider yourself to be a member of the furry fandom?" only 41% of the responders did consider themselves furries.[xxviii]) Also resource pages describing therianthropy almost always have a section explaining that therians are not furries.[xxix] [xxx] This differentiation is not lost on some other researchers. In a guest lecture done in 2013 at American University called “Therianthropy: A State of Being,” Trevor spends several minutes differentiating between being a therian and being a furry. Stating that the two groups often overlap but that doesn’t mean the groups are the same.[xxxi] The authors of “An Interpretative Phenomenological Analysis of Identity in the Therian Community” also make a quick mention of the difference between furries and therians. [xxxii]

To their credit, in the Anthropomorphic Research Project’s ebook, FurScience! A Summary of Five Years of Research from the International Anthropomorphic Research Project, they state on page 78, “One common misconception about furries is that they believe they are non-human animals. This definition more precisely describes therians and otherkin than it does furries, who, while regularly representing themselves through the use of anthropomorphic animal avatars known as fursonas are not necessarily defined by their beliefs about, or identification with, non-human animals.” They go on to say that identification as nonhuman animals relates to therians rather than furries and that therians and furries are not exactly exclusive or inclusive to the other. Thus, beginning to slowly acknowledge that the therian community are not a subset of the furry fandom and the groups are merely overlapping to an extent.[xxxiii]

As an Identity

Only a small number of researchers as of yet who have looked into therianthropy on an academic level have tackled therianthropy without looking at it strictly from a spiritual lens or only noting it from within a community other than the actual therian community. Instead, they focus on talking about the overall identification therians feel.

While Jay Johnston's background is in religious studies and her perspective on otherkin (with a specific focus on therians, people who identify as animals), and her article "On Having a Furry Soul: Transpecies Identity and Ontological Indeterminacy in Otherkin Subcultures,” does have hints of religious perspectives, her article especially focuses on what it means to be "other" and "animal" as far as self-identity is concerned from a philosophical. During her article, Johnston contemplates what differentiates between "human" and nonhuman "animal." Most of Johnston's citations deal with philosophical contemplations of what is self, what is nonhuman, and similar musings and her only source on otherkin comes from a non-academic book on the topic of otherkin (Lupa's Field to Guide of Otherkin).[xxxiv] While the article is interesting, it is not fully clear how the contents of the article fully relate to otherkin in general or therians specifically. While a number of her sources deal with how philosophers have mused about the self and animality, she never really deals with how therians view their actual animality and their sense of "other."

During Addie Trevor's 2013 guest lecture at American University on therianthropy, he focused heavily on introducing therianthropy as an identity, a “state of being” as the title states and he notes many times throughout the nearly hour long lecture. He focused on the experiences therians, uses statistics from a survey the therian community itself had done, and had worked with three therians to compile his information.[xxxv]

The creators of the academic paper, “An Interpretative Phenomenological Analysis of Identity in the Therian Community,” had a similar approach and perspective throughout their paper. Their paper focuses on the in-depth interviews they conducted of five therians and their personal experiences as therians and how it has impacted their identity. Their work was a case study in an attempt to begin to delve into the topic of what being a therian means to people personally by focusing on these five individuals. The reason they focused on five individuals was started in their article, stating that they found it more useful as they desired to get personal responses from each person interviewed rather than selectively choose responses from a large group. They conclude their article by stating, in part, "Identity formation for therians appears to be a self-reflective process that, due to the sociocultural climate, results in a careful balance between self-expression and self-presentation." They add to this by stating, "Achieving this balance and successfully developing an identity as a therian that allows for personal expressivity is fundamental, given the positive associations between well-being and a clear sense of personal identity." [xxxvi]

Natalie Bricker's dissertation, Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model, also goes into detail on the therian community, covering all aspects of therian experiences including both spiritual and psychological explanations. Her dissertation deals with exploring the identity of therians using Dan McAdams’ life story model of identity and how identity development might play into the identity of a therianthrope. Talking about the concepts of identity formation from several different psychologists. Her dissertation also includes information she gathered by interviewing several therians. She found that all of the participants defined therianthropy in fairly similar ways (many using words like “identity,” “non-physical,” “personal,” and “integral”) as well as stressing the difference between their nonhuman animal identifies and their human bodies.[xxxvii] Other common themes include feeling they were nonhuman from a young age, all of them recalling a childhood experience where they felt therianthropic, feeling a kinship with nonhuman animals, their discovery of the therianthope community being because of their own experiences leading them to search for others in their teenage years, having recurring experiences with species dysphoria, and dealing with various social obstacles due to feeling different for fearing how others might react to their identification as nonhuman animals.[xxxviii]

Response and Criticism to Research by Therians

An important aspect of this research has been how therianthrope community has reacted to being researched and what research has been published over time. The response to serious research into the topic of therianthropy overall has been very positive and welcomed. At least one large therian forum called Werelist even going so far as creating a subforum specifically for researchers to request research participants, where members could review and discuss their thoughts on published works, and similar. However, while the overall existence of researchers looking into therianthropy (or otherkin as a whole) has been met with welcome across the community as a whole, a fair portion of the therian community has also been quick to critique and even criticize the methodology or ethics of the researchers at times if they feel their results were biased or they felt the researcher’s ethics were questionable. One therian, who identifies as a cheetah, even made a personal essay titled, “A Laycat's Review of ‘We are Spirits of Another Sort’” where he critiqued Laycock’s academic article, “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community.” Citrakayah’s strongest criticism for Laycock’s article being that Laycock is “biased heavily towards spiritual and metaphysical explanations” for otherkin and Citrakayah wishes Laycock would have given at least some attention “to more scientifically-grounded theories of therianthropy.” Citrakayah also criticizes Laycock’s main sources, “Vampire and Energy Work Research Study” and Lupa, both being biased toward spiritual and metaphysical viewpoints.[xxxix]

Conclusion

It has more or less been agreed by all current researchers that clinical lycanthropy and therianthropy is different things and so it is unlikely that any articles in the future will blur the two together. (Outside of perhaps an article that might delve into cases of clinical lycanthropy to see if there were any other cases that better suit the experiences of therians rather than it.) Looking at therianthropy (or otherkin in general) from the perspective of queer theory and as the exploring of what it means to be human does have its potential and could possibly work well with looking at therianthropy as an identity, the few articles on the topic thus far have not been followed up on as of yet. It is with the perspective that therianthropy is a spiritual movement or belief that there is the most contention as far as the actual therian community is concerned and there is evidence that contracts their viewpoints. While spirituality has a definite influence within the therian community for many of its members, to say the origins of the community and the themes of the therian community are wholly taken from paganism or the occult can be shown to be not fully accurate to the whole of the community. The perspective of therianthropy coming out the researchers looking into the furry fandom has had a rocky history; however, as the knowledge of both their main focus and aspects that overlap their focus (therianthropy) their information has become clearer and more accurate to how these two communities view each other. Finally, there are the few academic articles that get to the heart of how therians describe therianthropy – as an identity as a state of being which is experienced. The academic materials that have taken this stance are not as numerous as other perspectives but it is one which appears to be more accurately representing what the therianthrope community is about.

Nevertheless, of these different perspective, the underlying conclusion all of these researchers can agree on is that therianthropy (and even otherkin in general) is something legitimately experienced by a number of people. That there are people who do identify as nonhuman animals. All of these various researchers across different disciplines also feel that this topic deserves to be researched further. What they have concluded therianthropy is, or what they focus on in relation to therianthropy varies depending upon their discipline, but they all do feel that therianthropy is something being experienced by these people.

One the biggest hurdles thus far in the research into therianthropy has the lack or severely limited use of the actual thoughts of therians within the community thus far. Many of the researchers, most notably, those who feel that therianthropy is a spiritual belief and those who see it as connected to the furry fandom, have gotten most or even all of their information from either secondary sources or from therians found in circles outside of the actual therian community. Which has not given their research referencing therianthropy an accurate spectrum of how therians within the therian community actually perspective themselves and what they experience. Only a handful of researchers thus far have taken the time to have interviews or handout surveys to a number of therians directly within the therian community itself. Research into the therian community can and will shed further light into the complexity and fluidity of self-identity and body image. Therianthropy is one of any number of topics that deal with identity and sense of self that and further enlighten the depths that identity can go.

[i] Grivell, Timothy, Helen Clegg and Elizabeth C. Roxburgh, “An Interpretative Phenomenological Analysis of Identity in the Therian Community,” Identity: An International Journal of Theory and Research, Vol. 14, No. 2, (May 2014): pp 113.

[ii] Addie, Trevor. “Therianthropy: A State of Being,” ANTH-331 "Taboos," American University, March 5th 2013, https://www.youtube.com/watch?v=ZMEkuOW5pjs (accessed August 20 2014).

[iii] Kulick, Aaron, Pope HG Jr, & Keck PE Jr., “Lycanthropy and Self-Identification,” The Journal of Nervous and Mental Disease, Vol. 2 (Feb. 1990): pp 135, http://www.ncbi.nlm.nih.gov/pubmed/2405100 (October 14 2014).

[iv] Kulick, Aaron, Pope HG Jr, & Keck PE Jr., “Lycanthropy and Self-Identification,” The Journal of Nervous and Mental Disease, Vol. 2 (Feb. 1990): pp 136, http://www.ncbi.nlm.nih.gov/pubmed/2405100 (October 14 2014).

[v] Grivell, Timothy, Helen Clegg and Elizabeth C. Roxburgh, “An Interpretative Phenomenological Analysis of Identity in the Therian Community,” Identity: An International Journal of Theory and Research, Vol. 14, No. 2, (May 2014): pp 113.

[vi] Shane, Margaret, “Chapter 16: Some People Aren't People On the Inside,” In Educational, Psychological, and Behavioral Considerations in Niche Online Communities, by Vivek Venkatesh, pp 269, Hershey: Information Science Reference, 2014.

[vii] Coudray, Chantal Bourgault Du., "The Cycle of the Werewolf: Romantic Ecologies of Selfhood in Popular Fantasy," Austrailia Feminist Studies, Vo.l 18 No. 40 (June 9 2003): pp 67-68. http://www.tandfonline.com/doi/abs/10.1080/0816464022000056376?journalCode=cafs20 (accessed March 18 2016).

[viii] Laycock, Joseph P., “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community" Nova Religio. Vol. 15, No. 3 (Feb., 2012): pp. 67-78, http://www.jstor.org/stable/10.1525/nr.2012.15.3.65 (accessed November 24 2013).

[ix] Venetia Robertson, "The Law of the Jungle: Self and Community in the Online Therianthropy Movement," Pomegranate: The International Journal of Pagan Studies, Vol 14, No 2 (Dec., 2012): pp 257-258.

[x] Robertson, Venetia Laura Delano. "The Beast Within: Anthrozoomorphic Identity and Alternative Spirituality in the Online Therianthropy Movement." Nova Religio, Vol. 16, No. 3 (Feb 2013): pp. 23.

[xi] Allan, Troy D., Other-Than-Humans: A Qualitative Narrative Inquiry into The Spiritual Development of Therians, (Argosy University, July 2014.), 12-14.

[xii] Laycock, Joseph P., “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community" Nova Religio. Vol. 15, No. 3 (Feb., 2012): pp. 67-68, http://www.jstor.org/stable/10.1525/nr.2012.15.3.65 (accessed November 24 2013).

[xiii] Lupa, "Letting Go of Therianthropy for Good," Therioshamanism, April 2nd 2013, https://therioshamanism.com/2013/04/02/letting-go-of-therianthropy-for-good/ (accessed October 19 2016).

[xiv] Scribner, Orion. "Scribner's marginalia upon Lupa's A Field Guide to Otherkin." The Art and Writing of Orion Scribner, December 12 2015, http://frameacloud.com/wp-content/uploads/2015/12/Scribner_marginalia_Lupa_0-4-finished.pdf (accessed December 1 2016).

[xv] White Wolf, “2012 Therian Census Results. Werelist. June 21 2012. https://www.dropbox.com/s/ythgrrx7ez25f6l/TSurvey.pptx (accessed June 25 2012).

[xvi] White Wolf, “2013 Therian Census Results. Werelist. March 17 2014. https://www.dropbox.com/s/y8vmmanknlvqpek/2013%20TSurvey.pptx (accessed March 30 2014).

[xvii] Venetia Robertson, "The Law of the Jungle: Self and Community in the Online Therianthropy Movement," Pomegranate: The International Journal of Pagan Studies, Vol 14, No 2 (Dec., 2012): pp 269.

[xviii] Venetia Robertson, "The Law of the Jungle: Self and Community in the Online Therianthropy Movement," Pomegranate: The International Journal of Pagan Studies, Vol 14, No 2 (Dec., 2012): pp 270.

[xix] Savage, " Policy on discussing p-shifting and "powers," Werelist, May 31 2008, http://www.werelist.net/showthread.php?15410-Policy-on-discussing-p-shifting-and-quot-powers-quot&highlight=real+world+claims (accessed December 1 2016).

[xx] Bricker, Natalie. Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model, (Lake Forest College, April 2016), http://publications.lakeforest.edu/seniortheses/63/ (accessed September 10 2016), 11.

[xxi] Allan, Troy D. Other-Than-Humans: A Qualitative Narrative Inquiry into The Spiritual Development of Therians. (Argosy University, July 2014), 22-23.

[xxii] Allan, Troy D. Other-Than-Humans: A Qualitative Narrative Inquiry into The Spiritual Development of Therians. (Argosy University, July 2014), 5.

[xxiii] Gerbasi, Kathleen C. et al, "Furries A to Z: (Anthropomorphism to Zoomorphism)," Society and Animals, Vol.16 (2008): pp 213.

[xxiv] Gerbasi, Kathleen C. et al, "Furries A to Z: (Anthropomorphism to Zoomorphism)," Society and Animals, Vol.16 (2008): pp 214.

[xxv] Gerbasi, Kathleen C. et al, "Furries A to Z: (Anthropomorphism to Zoomorphism)," Society and Animals, Vol.16 (2008): pp 220.

[xxvi] Roberts, S., Plante, C., Gerbasi, K., & Reysen, S., "Clinical Interaction with Anthropomorphic Phenomenon: Notes for Health Professionals about Interacting with Clients Who Possess This Unusual Identity," Health & Social Work, Volume 40, Issue 2 (February 2015): pp 42-50. Page …

[xxvii] Roberts, Sharon E., Courtney N. Plante, Kathleen C. Gerbasi, and Stephen Reysen. "The Anthrozoomorphic Identity: Furry Fandom Members’ Connections to Nonhuman Animals," Anthrozoös. Volume 28, Issue 4 (December 2 2015): pp 535.

[xxviii] White Wolf, “2013 Therian Census Results. Werelist. March 17 2014. https://www.dropbox.com/s/y8vmmanknlvqpek/2013%20TSurvey.pptx (accessed March 30 2014).

[xxix] "Therian Community," Therian Guide, http://www.therian-guide.com/index.php/6-community.html (accessed November 27 2016).

[xxx] Strill, "Are You a Therian," Project Shift, July 2008, http://project-shift.net/are-you-a-therian/ (accessed November 27 2016).

[xxxi] Addie, Trevor. “Therianthropy: A State of Being,” ANTH-331 "Taboos," American University, March 5th 2013, https://www.youtube.com/watch?v=ZMEkuOW5pjs (accessed August 20 2014).

[xxxii] Grivell, Timothy, Helen Clegg and Elizabeth C. Roxburgh, “An Interpretative Phenomenological Analysis of Identity in the Therian Community,” Identity: An International Journal of Theory and Research, Vol. 14, No. 2, (May 2014): pp 113-114.

[xxxiii] Plante, Courtney N., Reysen, Stephen, Roberts, Sharon E., Gerbasi, Kathleen C., FurScience! A Summary of Five Years of Research from the International Anthropomorphic Research Project, (Waterloo: FurScience, 2016), 78.

[xxxiv] Johnston, Jay, "On Having a Furry Soul: Transpecies Identity and Ontological Indeterminacy in Otherkin Subcultures,” Animal Death, edited by Jay Johnston and Fiona Probyn-Rapsey, 306, Sydney: Sydney University Press, 2013.

[xxxv] Addie, Trevor. “Therianthropy: A State of Being,” ANTH-331 "Taboos," American University, March 5th 2013, https://www.youtube.com/watch?v=ZMEkuOW5pjs (accessed August 20 2014).

[xxxvi] Grivell, Timothy, Helen Clegg and Elizabeth C. Roxburgh, “An Interpretative Phenomenological Analysis of Identity in the Therian Community,” Identity: An International Journal of Theory and Research, Vol. 14, No. 2, (May 2014): pp 133.

[xxxvii] Bricker, Natalie. Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model, (Lake Forest College, April 2016), http://publications.lakeforest.edu/seniortheses/63/ (accessed September 10 2016), 24.

[xxxviii] Bricker, Natalie. Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model, (Lake Forest College, April 2016), http://publications.lakeforest.edu/seniortheses/63/ (accessed September 10 2016), 27-37.

[xxxix] Citrakayah, “A Laycat's Review of ‘We are Spirits of Another Sort,’” Spirit of the Wind, March 2012, https://web.archive.org/web/20160806120323/http://citrakayah.ucoz.org/index/a_laycat_39_s_review_of_39_we_are_spirits_of_another_sort_39/0-20 (accessed November 17 2016).

Bibliography:

Addie, Trevor. “Therianthropy: A State of Being,” ANTH-331 "Taboos," American University, March 5th 2013, https://www.youtube.com/watch?v=ZMEkuOW5pjs (accessed August 20 2014).

Allan, Troy D. Other-Than-Humans: A Qualitative Narrative Inquiry into The Spiritual Development of Therians. Argosy University, July 2014.

Bricker, Natalie. Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model, Lake Forest College, April 2016, http://publications.lakeforest.edu/seniortheses/63/ (accessed September 10 2016).

Coudray, Chantal Bourgault Du. "The Cycle of the Werewolf: Romantic Ecologies of Selfhood in Popular Fantasy." Austrailia Feminist Studies, Vo.l 18 No. 40 (June 9 2003): pp 57 -72. http://www.tandfonline.com/doi/abs/10.1080/0816464022000056376?journalCode=cafs20 (accessed March 18 2016).

Gerbasi, Kathleen C. et al, "Furries A to Z: (Anthropomorphism to Zoomorphism)." Society and Animals, Vol.16 (2008): pp 197-222. (accessed January 28, 2013).

Grivell, Timothy, Helen Clegg and Elizabeth C. Roxburgh. “An Interpretative Phenomenological Analysis of Identity in the Therian Community.” Identity: An International Journal of Theory and Research. Vol. 14, No. 2, (May 2014): pp 113-135.

Johnston, Jay. "On Having a Furry Soul: Transpecies Identity and Ontological Indeterminacy in Otherkin Subcultures,” Animal Death, edited by Jay Johnston and Fiona Probyn-Rapsey, 293-306. Sydney: Sydney University Press, 2013.

Kulick, Aaron, Pope HG Jr, & Keck PE Jr. “Lycanthropy and Self-Identification.” The Journal of Nervous and Mental Disease, Vol. 2 (Feb. 1990): pp 134-137, http://www.ncbi.nlm.nih.gov/pubmed/2405100 (October 14 2014).

Laycock, Joseph P. “We Are Spirits of Another Sort: Ontological Rebellion and Religious Dimensions of the Otherkin Community." Nova Religio. Vol. 15, No. 3 (Feb., 2012): pp. 65-90 http://www.jstor.org/stable/10.1525/nr.2012.15.3.65 (accessed November 24 2013).

Lupa, "Letting Go of Therianthropy for Good," Therioshamanism, April 2nd 2013, https://therioshamanism.com/2013/04/02/letting-go-of-therianthropy-for-good/ (accessed October 19 2016).

Roberts, S., Plante, C., Gerbasi, K., & Reysen, S., "Clinical Interaction with Anthropomorphic Phenomenon: Notes for Health Professionals about Interacting with Clients Who Possess This Unusual Identity," Health & Social Work, Volume 40, Issue 2 (February 2015): pp 42-50.

Robertson, Venetia Laura Delano. "The Beast Within: Anthrozoomorphic Identity and Alternative Spirituality in the Online Therianthropy Movement." Nova Religio, Vol. 16, No. 3 (Feb 2013): pp. 7-30. http://www.jstor.org/stable/10.1525/nr.2013.16.3.7 (accessed November 24 2013).

Robertson, Venetia. "The Law of the Jungle: Self and Community in the Online Therianthropy Movement."Pomegranate: The International Journal of Pagan Studies, Vol 14, No 2 (Dec., 2012): Pp 256-280. http://www.equinoxpub.com/journals/index.php/POM/article/view/17911 (accessed January 28, 2013).

Savage, " Policy on discussing p-shifting and "powers," Werelist, May 31 2008, http://www.werelist.net/showthread.php?15410-Policy-on-discussing-p-shifting-and-quot-powers-quot&highlight=real+world+claims (accessed December 1 2016).

Shane, Margaret. “Chapter 16: Some People Aren't People On the Inside.” In Educational, Psychological, and Behavioral Considerations in Niche Online Communities, by Vivek Venkatesh, 260 - 271. Hershey: Information Science Reference, 2014.

Strill, "Are You a Therian," Project Shift, July 2008, http://project-shift.net/are-you-a-therian/ (accessed November 27 2016).

"Therian Community," Therian Guide, http://www.therian-guide.com/index.php/6-community.html (accessed November 27 2016).

White Wolf, “2012 Therian Census Results. Werelist. June 21 2012. https://www.dropbox.com/s/ythgrrx7ez25f6l/TSurvey.pptx (accessed June 25 2012).

White Wolf, “2013 Therian Census Results. Werelist. March 17 2014. https://www.dropbox.com/s/y8vmmanknlvqpek/2013%20TSurvey.pptx (accessed March 30 2014).

#long post is long #otherkin #therianthropy #therians #wrote this for a college paper once #therian

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onisionisacanceronthisearth · 5 years ago

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You know, I gotta respect a man so dedicated to his own bullshit that he’ll put it in his title as if he’s ever been “silent” about Shane since like a month after they were awkwardly dared to kiss at vidcon (and it’s so obvious they chose Greg cause they knew that was the worst choice). Besides, Shane’s situation is so different from what Greg ever claimed it was compared with what people have been canceling him over.

Has Shane been weird around his cousin? Yes, but this is clearly an issue with his family considering the older adults found this behaviour to be appropriate and Shane likely learned of this behaviour from them. He’s also never groomed or dated someone significantly younger than him

Has Shane made edgy jokes? Yeah, but they were just shit jokes that were a relic for the time and not reflective of anything other than cringy shock humour that Shane was also bad at effectively doing because he was always quick to feel bad and say it was a joke when he did them. Greg has made the same jokes just about different subjects and has gotten worse over the years

Has Shane done racist things? Yes but he owned up to it years ago and even made jokes along the lines of “You do blackface for years and suddenly people think you’re a racist” that was clearly admittance of his actions and their concequences. Greg has made many racist comments that were not jokes as well as jokes

Has Shane done terrible videos relating to uneducated opinions on mental health? Yes but unlike Greg he got a “professional” involved and it wasn’t entirely his fault that the professional he trusted should never have been trusted with

Has Shane been blinded by fame and fortune? Yeah, and Greg’s just mad Shane was able to be successful at it while he’s struggled for relevancy for years. He wishes he could come out with merch with Jeffree Star that would make him millions and we all know he’d be the first to kiss Jeffree’s ass if that were on the table

Is Shane two-faced? Yeah, and this is the one point against Shane Greg has ever had any legitimacy with. It’s been known for years that Shane will drop friends for new shiny ones and is a shit friend. HOWEVER, Greg was never one of Shane’s friends and so Shane ghosting him is honestly such a petty thing to still be mad over. Was it a tactless/childish way to close off the possibility to a professional relationship with Greg instead of being upfront about not wanting a relationship with Greg? Sure, better to say it instead of vague “maybe we can meet up sometime”, but this is such a common issue with people and I’ve done this too. Not a deadly sin, just a character flaw of someone non-confrontational who wants to please everyone. A million times better than how Greg ever deals with people he wishes to end a professional relationship with like every “breakup with Cyr”

Seriously, Greg has no legs to stand on, and this is coming from someone who isn’t a fan of Shane and has very little respect for the man. But being spineless and willfully ignorant is nothing close to a rapist, abusive pedophile

Greg: Drama channels are toxic and cancel culture is truly disgusting.

-Literally anything that has to do with Shane Dawson-

Greg: I TOLD YOU SHANE WAS A MONSTER! WE MADE OUT ONCE AND IM THE REASON HE IS GAY!!! SHANE DAWSON IS A PEDO BECAUSE HE MADE GROSS JOKES THAT I HAVE ALSO MADE!

#onision #onision and shane

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sincereiyleah · 7 years ago

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Cause I adore your writing imma send you prompts like you asked :) at bobby mackeys where they did the thing with the rope Ryan tugs but Shanes dicking around then he realises something's wrong and saves Ryan from some sort of 'attack'. He's super guilty and basically volunteers to be Ryan's nanny while he recovers and then you choose if it's NSFW but lots of fluff and Shane taking care of the little guy plz

Because I’m trash. But I’m somewhat set on doing a part two?????

“You want to what?” Shane asked, wanting to make sure he had heard right.

“I want to be able to get pulled out if anything does happen.” Ryan says, holding up the bright color rope. Shane mentally rolls his eyes but keeps his complaints to himself.

They wrap the rope around Ryan’s small frame and secured it, looking down at Ryan before bidding him luck. It wasn’t even thirty seconds in when Shane felt the first tug, it felt playful if anything, he scoffed in amusement as he pulled back.

“Hate to burst your bubble, Ry, but I don’t think the demons like playing jump rope.” He chuckled, it was echoed throughout the tunnel but never returned. Shane gave a glance over at the cameraman who just shrugged. Quickly, Shane was bombarded with anxiety. “Ryan? Ryan you good man?”

No response.

But, another tug.

Shane didn’t even think twice before running inside the pit of darkness, screaming out for Ryan as he followed the brightly colored rope.

“S-Shane…” It was weak, but it was definitely his Ryan.

Shane felt his heart stop, “Where are you, buddy?” he tried, he was shinning the flashlight but the damn thing decided now was a great fuckin time to malfunction. “Shit.” He cussed to himself, he continued to follow the rope before it turned downward and he was finally there for Ryan. Shane felt up Ryan’s body before his hands cupped his friend’s face. “Ryan what happened, are you hurt?” He’s trying to keep his tone calm. It wasn’t working so far.

“Shane? Fuck, I-I think I fucked my ankle. I can’t move.” Ryan said, “I-I thought I heard something call my name, and at first I thought it was you, so I pulled on the rope. But there it was again and I freaked out and the rope was low enough for me to trip over the rope and fall awkwardly on my ankle.” he finishes.

Shane lets out a breath he didn’t know he was holding as he nodded, he ran his fingers through Ryan’s hair and felt an unusual amount of wetness. “Ry?”

“Hmm?”

“Did you hit your head?” Shane’s voice picked up as sure enough he could feel the trickling of something, god, hopefully not blood, run through Ryan’s scalp.

“I think? Right before I landed everything went black and I was in and out for a while.”

“Good lord, we’re getting you to a hospital.”

Shane picked Ryan up effortlessly and Ryan didn’t have one protest as he was picked up and carried out of that hell hole.

Apparently Ryan only sprained his ankle, fortunately, and he did have a slight concussion. But, today was going to be the day where they let Ryan leave. And, out of tremendous guilt, Shane had offered to nurse his friend back to health. So that means off to Shane’s house as Shane already packed Ryan’s necessities;even though he insisted it wasn’t Shane’s fault.

So that’s where the two laid, on the couch with Ryan’s sprained ankle propped up on the coffee table and his head laying on Shane’s shoulder. A laptop rested on Shane’s lap, rewatching the footage of that night. And, just like Ryan had explained, on camera he looked visibly confused as he thought someone had called him. Ryan pulled on the rope and told Shane to knock it off, which Shane doesn’t even remember hearing, and getting spooked out again.

“Ya know, if anything, we can just upload this and get ten million views.” Shane laughed, smiling down at Ryan who just wheezed.

“Only if we can add the part of Shane ‘Cool’ Madej losing said cool right after.”

“You’re basically my damsel in distress, but only it’s from problems that are non-existent.”

“Ghost and demon problems are totally existent and relevant.”

“See? My little boy is in distress again.”

Ryan looked up at him, blushing softly before scoffing.

“I’m not little.” Shane was surprised at Ryan’s comment, expecting something harsher, but nonetheless, smiled.

“Little to me, did you see the way I picked you up? You were practically a rag doll in my arms.”

Ryan huffs, pouting cutely, “It’s just because you’re freakishly tall!” he grumbles afterwards.

“Keep telling yourself that.”

“I’m hungry.” He quickly changes to.

Shane raised an eyebrow. “Oh? And what would thy majesty want to consume?”

Ryan giggled, “Popcorn?” he hoped.

“Actual food, Ry.”

“How dare you differentiate what’s food or not, especially popcorn.”

“I don’t, but the doctor does, says you need to eat real food.”

Ryan huffs but nods. “What do you have?”

“I can make spaghetti real quick.”

“Of course you can, you noodle.”

They both shared a laugh as Shane readied himself to stand up, even though he doesn’t want to move from this place next to Ryan.

Ryan ends up moving his head from Shane’s shoulder but must have instantly regretting it as he hissed in pain. Shane came to a complete halt and turned to see the problem.

“Moved my ankle.” He grits, to which Shane nods apologetically.

If he had stopped fuckin around-

“I’m okay though.” Ryan smiles, he always does, and Shane smiles too.

“Once dinner is ready and you’ve ate, I can give you another pain killer, but no more than two a day.”

Ryan smiles. “Whatever you say, Nurse.”

Shane is momentarily taken aback before he smiles, shaking his head, he left Ryan with the remote as he made his way to the kitchen.

#shyan #skeptic believer #shyan fanfiction #anon #request #hurt ryan #nurse shane #very fluffy #very pure #sincere writes

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team-crtq · 8 years ago

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Shane’s letter, and why this blog doesn’t take it as a valid source of RT’s inner-workings

“Why the hell are you bring this up again? Wasn’t this done and over with a little over a year ago?” I would say yes, but it would seem some people didn’t get the memo. I’ve seen a few too many people who use Shane’s letter for justification for hating certain people who work on the show. Under the break I’m going to do my best to explain why this letter isn’t exactly the best source to use on this matter.

For reference, I’ve been looking over these two links here: [X] [X]

Basically this next little bit is a TL;DR version of those links.

“Cutting out Sheena”

RT can’t cut out someone who has never worked for them in the first place. Sure there is the claim that she helped Monty outside of the company, but that doesn’t change the fact that Sheena was never officially part of the RT team. And hiring her so soon after his death would make for a awkward moments in the workplace. To quote a reddit comment “Could you imagine working with the widow of your friend and creative director? ‘Oh, well my Monty would have wanted it this way’” It makes for a bad work environment no matter how you slice it.

I just leave this here because it will sum up the rest of my feelings on the matter. “We don't know any specifics about how RT interacted with her after Monty's death, all we have for certain are 2 out of context quotes that may or may not be misremembered. If they were malicious to her, that's shitty. If they weren't, then whatever. We don't know, so we can't judge.”

Some the things Shane blamed on RT that was his fault to begin with

Shane seemed to want to blame RT for his failed marriage. When what happened by his own admittance was his wife kept begging him to come home and he wouldn’t do it. The fact that Shane seems to want to blame RT for this rather than look at his own actions should say everything.

He was adamant about doing things like Monty. However, the other animators couldn’t do it like them. And even Shane noted that Monty would try to set things up to make it easier for the other animators, it should tell you why changes were needed in the grand scheme of things. Shane again by his own admittance, said he wouldn’t adapt to the changes being made. This will cause problems in a production company because when you have ten people doing things one way and someone doing it another way, and that person is stalling the workflow, it’s a problem. And guess what? Can’t get the job done in a timely manner, you are gone as an employee, it doesn't matter how good you are.

A smaller note, RT seemed to only let Monty do this sort of thing because, well, it was Monty. But there was a reason why “Get some sleep Monty,” became a meme within the community. You can’t expect others to adopt his work style. The fact that Shane tried, on top of his depression probably made the guy more...unhinged I guess would be the word for it.

Also good job there Shane! Because you couldn’t take a step back and think though your actions, again, you made yourself unhireable because of it.

A few smaller points to make

It was pretty apparent that Shane had a massive obsession with keeping the “True vision” of RWBY alive. But there was probably a really good reason why Shane wasn’t part of the writing team. Any writer will tell you that things get cut out in their writing due to either time constants, a lack of relevancy to the plot at that time, or just plain isn’t needed. Think about some of the plot points that he brings up, like the fact that Raven was supposed to attack JNPR at the fairgrounds. To me this would probably have been cool to see, but in the overall grand scheme of things would not have made any sense and would have bogged down the volume because of it. And be honest with yourselves here, how angry would you have been if Jaune was the one to unintentionally cause Pyrrha’s death? Because personally speaking I’m really fucking glad that they changed it from that. Rather than seeing it like that Shane takes this as a attack on Monty’s legacy.

Shane seems to act as that only he and Sheena were the only ones who knew what Monty wanted for the show. If that was the case, then why would Monty bother with working with Miles, Kerry, and Grey? You can’t expect me to believe that Monty would have wrote things up with them but wouldn’t tell them what the overall story was. (Maybe they had coffee and with him or something.)

I know this is going to sound mildly petty on my part, but Shane comes off as someone who was jealous that Monty wanted to befriend more people than just him.

A mild side tangent here, but Shane’s “My pain is the only is the only one worth talking about,” shit absolutely drives me up the wall. Because let me tell you from experience if you let people do that, they will take advantage of you and they will treat you like shit because of it. Shane implies that RT only liked Monty because of “public relations” You want to know why this statement pisses me off so much? My uncle did this exact thing. His pain was the only one worth mentioning, the fact that everyone in my family lost someone didn’t matter. It didn’t matter that my grandma had a seizure because she couldn’t handle it all at the funereal, no according to him she did it for attention. And that is only a drop in the bucket of the shit he pulled with my family. Do not let this man fool you that he and those he deems worthy are the only ones who get to be upset about Monty.

Am I going to say RT was perfect on everything here? No, I would be a fool to say there were no actions RT couldn’t have taken to prevent this sort of thing. I’m not going to sit here and pretend that there may have been a possibility that they could have handled certain things better. However, I refuse to look at this letter as anything more than “I’m the only one who can morn the loss of someone. Anyone who doesn’t listen to me didn’t actually like Monty at all.” And I’ll be perfectly honest, anyone who uses this letter as a debate point will probably get discredited in my mind because of it.

-Tangerine

#RWBY #RWBY Meta #Mod Tangerine #crtq

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brentrogers · 5 years ago

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Just What We Need in a Pandemic: The Walking Cure

As life continues to be disrupted by the coronavirus outbreak, lots of people are feeling out of sorts and would love to find some straightforward, free, and accessible way of remedying that. Even people who have been thriving wouldn’t mind an easy way of maintaining their good spirits.

Professor Shane O’Mara, a brain researcher at Trinity College Dublin, may have an answer. He thinks that “physicians the world over [should] write prescriptions for walking as a core treatment for improving our individual and aggregate health and well-being.”

Walking, Professor O’Mara believes, “enhances every aspect of our social, psychological and neural functioning.” I’m skeptical of such hyperbole, even as a lifelong lover of walking. Reading the case he makes in his new book, “In Praise of Walking: A New Scientific Exploration,” did not persuade me to sign on to such a sweeping celebration of my favorite form of exercise. But he did provide some compelling arguments, backed up by solid research. Here are a few of them.

Feeling Better, Mentally and Physically

Have you heard that you should walk 150 minutes per week? Credit an Irish study of more than 8,000 adults who were 50 or older. The participants who walked at least that much described their physical health and their quality of life as better. They were less likely to feel lonely or to experience symptoms of clinical depression, and more likely to be socially active, both formally and informally, than the participants who did not walk that much. The study was cross-sectional, though, so we cannot know for sure whether walking caused all those positive experiences or whether the correlations could be explained some other way.

Ducking Depression

Not depressed and want to stay that way? There is some evidence that leisurely walking can help with that. In an ambitious study, nearly 40,000 adults, who were mentally and physically healthy at the outset, were followed for 11 years. Those who exercised were less likely to become depressed. Especially encouraging were the findings that the exercise did not have to be extensive. Even just an hour a week was beneficial, and it did not have to be intense — no need to be a power walker.

Thinking Creatively

Want to think more creatively? Walking could help. Research participants who had spent some time walking did better on several different tests of creativity than those who stayed seated. They were more imaginative while they were walking and when they sat down afterwards. Just being in motion was not what mattered most — participants who were pushed in wheelchairs were not as creative as those who walked. Taking a walk outside inspired the most creative thinking, but even walking a treadmill got some creative juices flowing.

What are you doing right when you are walking? Probably letting your mind wander. Research shows that the free flow of ideas in your own mind is good for creative problem-solving.

Experiencing Solidarity

Walking with other people, Professor O’Mara contends, “can be central to our sense of connection to other people.” He explains that “on foot we are capable of interacting with each other at a human level: we quite literally have more common ground, we can synchronize more easily, and we can have shared experiences.”

“In Praise of Walking” was written before the Black Lives Matter marches filled streets around the world in the spring of 2020 but is relevant to it. O’Mara points to research showing that walking together for a common purpose, as part of a crowd, can result in a psychological high. Along the way to potentially effecting real social change, the protestors may also be enhancing their own personal and collective well-being.

Even walking alone, Professor O’Mara believes, can in some instances feel like an act of solidarity. One example is the solitary pilgrim who “is walking for, and with, an imagined community of the mind.” Another is the flaneur “who finds purpose in the social fabric of the city.”

Is Walking Really for Everyone?

Professor O’Mara is not shy about letting his readers know how far he walks and how often, and how challenging some of his walks can be. He suggests we download apps to keep track of our steps. I think those disclosures and recommendations were intended to be inspiring, but I found them dispiriting. I’ve loved walking my whole life, but I’m getting older now and arthritis has turned me into more of a hobbler than a rhythmic walker. The number of steps I take every day is headed just one way — down, down, down.

I also worry about the people who cannot walk at all, either because of physical or medical limitations, or because they just don’t have the time. Even people who are not currently in those categories could end up in them. How will they feel when they read about how awesome it is to walk long distances each and every day, and that the benefits of being on the move are better if you are not in a wheelchair?

And then there are the people who really, truly, just do not enjoy walking. There is no shortage of suggestions in the psychology journals and in places such as this Psych Central site for other ways of leading a mentally healthy and happy life, so they, too, have the potential to do just fine.

Just What We Need in a Pandemic: The Walking Cure syndicated from

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whorchataaa · 5 years ago

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Just What We Need in a Pandemic: The Walking Cure

Feeling Better, Mentally and Physically

Ducking Depression

Thinking Creatively

What are you doing right when you are walking? Probably letting your mind wander. Research shows that the free flow of ideas in your own mind is good for creative problem-solving.

Experiencing Solidarity

Is Walking Really for Everyone?

from https://ift.tt/3jlRtp5 Check out https://peterlegyel.wordpress.com/

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ashley-unicorn · 5 years ago

Text

Just What We Need in a Pandemic: The Walking Cure

Feeling Better, Mentally and Physically

Ducking Depression

Thinking Creatively

What are you doing right when you are walking? Probably letting your mind wander. Research shows that the free flow of ideas in your own mind is good for creative problem-solving.

Experiencing Solidarity

Is Walking Really for Everyone?

from https://ift.tt/3jlRtp5 Check out https://daniejadkins.wordpress.com/

0 notes

kadobeclothing · 5 years ago

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How Neuromarketing Can Revolutionize the Marketing Industry [+Examples]

If digital and traditional marketers faced off in a debate about whose promotional philosophy is superior (which would probably get more heated than an NSYNC versus Backstreet Boys dispute), one of the points digital marketers could hang over traditional marketers’ heads is their ability to measure a campaign’s performance — and their opponent’s inability to do the same. Whether its views, social shares, scroll depth, subscriptions, leads, and sometimes even ROI, digital marketers can measure it all. But even though we have access to a laundry list of metrics, we still can’t measure what is arguably the most crucial indicator of a campaign’s performance — emotional resonance. Don’t get me wrong, I love seeing a spike in traffic as much as the next blogger. But in an industry where skimming a page for 10 seconds counts as a view, leaving your desk to grab some string cheese will result in a time-on-page of five minutes, and 50% of web traffic and engagement are generated by bots and Chinese click farms, claiming digital metrics are a surefire way to gauge your content’s emotional impact is a stretch. But what if we could actually measure emotional resonance? What if we could place a resonance score next to a piece of content, just like we do with views? Interestingly enough, there are companies spearheading this movement and developing technology that can gauge people’s emotional response to your content without needing to draw blood or scan any brains.

What is neuromarketing?

Neuromarketing blends neuroscience and marketing to help brands gauge the emotional resonance of their current and future marketing campaigns. To do this, companies like Immersion Neuroscience and Spark Neuro have developed technology that can gauge certain neurochemical and physiological responses, which both signal emotional engagement while consuming marketing content.

In 2017, Immersion Neuroscience developed the INBand, an armband that can measure your brain’s oxytocin levels by tracking the cadence of your Vagus — a nerve that controls your heartbeat.

Image Source Oxytocin is known as the empathy chemical. When it’s coursing through your brain, you relate to others more, care about them, and feel an urge to help them. And when your brain synthesizes the chemical while consuming marketing materials, it’s one of the best indicators of emotional engagement and, in turn, quality content. In 2018, Immersion Neuroscience wanted to compare people’s oxytocin levels while they watched Superbowl ads to their self-reported preference of the same ads. So they hooked eight people up to the INBand and measured their neurochemical responses to 17 ads from the 2018 Superbowl. Then, they compared each ad’s immersion scores to their ranking on USA Today’s Ad Meter, which is ranked by the public. What they found was quite shocking — their results were almost the complete opposite of USA Today’s Ad Meter rankings. In fact, the ad that generated the most emotional engagement in the study was ranked the least popular ad in USA Today’s Ad Meter. Immersion Neuroscience’s findings suggest that knowing what the brain actually resonates with is much more important than knowing what people say they like, especially when you test ideas in focus groups — participants are prone to shielding their true opinions due to groupthink and the urge to please authority figures. So to accurately gauge our content’s emotional resonance, and in turn, its ability to grab people’s attention, make them feel something, and compel them to act, we need to focus more on neuroscience and less on web metrics and in-person interviews. However, even though leveraging neuroscience to inform your marketing strategy is an ideal and exciting opportunity, the tactic still seems more suited for a time where Black Mirror storylines are a reality. In fact, one of the main questions people have is, “Is neuromarketing ethical?” Below, let’s dive into that question. Neuromarketing Ethics While the purpose of neuromarketing is to determine how consumers respond to brands or campaigns, a rather innocuous study, not everyone is convinced that it’s ethical. The study, “Is Neuromarketing Ethical? Consumers Say Yes. Consumers Say No,” addresses ethical questions such as, “Will brands be able to influence buyer decisions too much?” and “Is neuromarketing manipulative?” In and of itself, neuromarketing isn’t unethical. However, it’s important that companies hold themselves to a high standard of ethics when studying their consumers. For instance, brands shouldn’t intentionally promote anything that’s harmful, deceptive, or illegal. Additionally, you shouldn’t study minors to figure out how to hook them on a product. Neuromarketing should be used to create effective ads and eliminate ads that just don’t work, and that’s all. The main ethical questioning has more to do with your product or service, and less to do with how you market it. If you’re ever in doubt, ask yourself if the product or service is good for the customer. In actuality, neuromarketing has already permeated into the content space. Netflix, Hulu, and some television networks use neurotrackers to predict how successful their shows will be — at an 84% rate of accuracy — and this methodology could soon seep into the marketing industry. To help you envision a world where neuromarketing is widespread, here are five practical ways brands can nail their marketing with the help of neuroscience.

Neuromarketing Examples

Brands can tell more compelling stories. Brands can save millions of dollars on ads. Brands can host more engaging conferences. Brands can design more effective ads. Brands can sell more by using FOMO.

1. Brands can tell more compelling stories. When Shane Snow, an author, journalist, and co-founder of Contently, first tried out the INBand to see what the neuromarketing fuss was all about, the CEO of Immersion Neuroscience, Dr. Paul Zak, played this advertisement for him:

After Shane finished watching the ad, he started tearing up. But as he wiped away his tears before Dr. Zak could see them, he realized it was a lost cause — the INBand had already revealed that the ad made him cry. Image Source At each point of the ad where the father gets rejected, the corresponding points on the graph show that Shane experienced bursts of emotion because he developed empathy for him. And at the end of the ad, you’ll notice a corresponding spike in emotion on the graph that shows exactly where he cried. The ad’s emotional effects even bled over to Shane’s reality, making him feel empathetic toward the father after the ad ended, which is evidenced by the last spike’s gradual fade. Shane’s emotional response to this ad suggests that telling great stories, chock-full of conflict, surprise, and emotion, is one of the best ways to trigger the release of oxytocin, helping you emotionally engage your audience and, ultimately, make them care about your brand. In a nutshell, great stories are about the journey of overcoming adversity and how that journey changes people. “Little Moments,” tells the story of a father who so desperately wants to connect with his teenage daughter but ultimately can’t make it happen. And at the end of the ad, her constant rejection clearly weighs on him, prompting him to lay down on her bed. But that’s when he sees all the photos they’ve taken together over the years taped above her bed, making him realize that she’s always had a connection with him — he just didn’t know it. 2. Brands can save millions of dollars on ads. In the same study of 2018 Superbowl ads mentioned above, Immersion Neuroscience discovered that M&Ms’ “Human” was the second most immersive ad on their list.

As you can probably predict, “Human” generated the most emotional engagement when the truck plows Danny DeVito into the basket of produce. But a few seconds after this shocking and hilarious climax, Immersion Neuroscience discovered that emotional engagement plummeted, suggesting M&Ms could’ve shaved off the last 10 seconds of this ad — and saved over $1.5 million. 3. Brands can host more engaging conferences. At a major global conference in Houston last year, Immersion Neuroscience put INBands on attendees and measured their immersion during certain presentations. They discovered that concise, energetic talks generated the most emotional engagement. On the other hand, longer talks need to revolve around a strong narrative or else they can’t hold an audience’s attention. Additionally, they realized the brain responds well to multimedia-heavy presentations due to the high variety of stimulus. Based on these findings, Immersion Neuroscience believes tracking attendees’ emotional engagement during presentations can help companies refine their conferences by cutting out boring talks and even providing attendees with relevant presentation recommendations. 4. Brands can design more effective ads. The main goal of neuromarketing is to gain insight into what would make an ad more effective. That’s exactly what Roger Dooley did in a study using an ad for baby products. To figure out if an ad was effective, Dooley used a heat map to see where viewers were looking. Are they reading the text? Just looking at pictures? In the ad below, the baby is looking straight out of the page. Unsurprisingly, viewers love the image of the baby. Most people give the image of the baby more attention than the headline and copy.

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However, when you have the baby “look” at the headline and copy, viewers started to give the copy more attention. That’s because people will look at the same thing the models are looking at. So, with the image above, where the baby was looking right at us, you weren’t directed to look at anything else, so you probably stopped looking around. Image Source Ultimately, this neuromarketing study helped create a more effective ad. In your future ads, try to make sure your models are looking at what you want the viewer to see.

5. Brands can sell more by using FOMO. The fear of missing out, otherwise known as loss aversion, is a widely used tactic in marketing and sales. In fact, in a study, 62% of consumers were more likely to gamble their money than to lose their money. Here’s the scenario consumers were given: If you were given $50, would you rather: Keep $30. Gamble, with a 50/50 chance of keeping or losing the whole $50. When an experimenter posed that question to subjects, 43% of the subjects chose to gamble. Then the options were changed to: Lose $20. Gamble, with a 50/50 chance of keeping or losing the whole $50. With that slight change, there was a 44% jump in the number of people who gambled. In fact, when more studies were done like this, 100% of subjects gambled more when the other choice was framed as a loss. The neuromarketing takeaway is that framing will have a large impact on peoples behavior. And people are loss averse. You can implement this method by changing the language on your ads. If you can pose the outcome of not buying your product or service as a loss, then you can sell more. Even though we live in an age of data overload, where you can measure almost anything, Google Analytics will never be able to accurately gauge the most important element of your marketing campaign — its ability to make your audience feel something. Fortunately, the neuromarketing space is rapidly evolving, and its technology is becoming more affordable and practical for marketers today, hopefully leading to its mainstream use tomorrow. Editor’s note: This post was originally published in January 2019 and has been updated for comprehensiveness.

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mill3nniumforc3 · 6 years ago

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Season 11, Episode 1 update

I took a break from watching Grey’s Anatomy because a lot of it was pissing me off, but now that I’ve finished season 10 and started season 11, it’s a brand new slate.

I’ll talk about a few highlights of what I’ve watched the past two days.

And there’s going to be a few spoilers, so I’ll put them under the cut :)

First, the episode where Cristina pictured her life in two different scenarios. The one where she moved in with Owen, got a dog, started a family with him, and presented the Harper Avery to Shane Ross felt so wrong on so many levels. The one when she and Owen just hooked up with each other, causing Owen to fall depressed because Cristina didn’t want to be anything more, and Shane presenting the Harper Avery to Cristina felt worse. As much as I’ve hated Owen and wished he would leave, he’s finally beginning to grow on me. I don’t hate him as much.

Next, when Cristina receives a nomination for the Harper Avery. Everyone is excited for her, but Cristina brushes it off. When she heads for the ceremony, she insists on going alone. Owen, back to his annoying self, keeps persisting that he goes with her or at least sees her off. When Cristina realized she didn’t want to be there alone and was surprised that Owen and Meredith were both there, that was a very sweet moment. I was actually sad for Cristina when she didn’t win.

Arizona Robbins is again getting on my nerves. The back and forth between wanting a baby, not wanting a baby, wanting to carry the baby, wanting Callie to carry, wanting a surrogate, wanting to name the baby something cute, wanting to name the baby Agamemnon-- it’s frustrating!

Yay! Baby Avery is coming!!! I’m so excited for April and Jackson.

I felt so sad for Callie when she found out she can’t carry anymore children because of the adhesions in her uterus. This also irritated me because it reminded me of that awful musical episode.

Ew, Preston Burke! Why is that asshole brought back? Isaiah was fired from the show because of how he treated T.R. Just because T.R. left doesn’t mean it’s suddenly ok to bring Isaiah back. Why couldn’t it have been Erica Hahn instead? Or Teddy Altman?

The series finale legitimately made me cry. This was the episode that, I’ll admit it, I like Owen! Watching him call out the news reporter on air was hilarious (and, also, relevant to today’s society. You go, Owen!). Cristina leaving made me sad, but watching her success in Zurich made me happy. The part that made me cry was Derek trying to push Meredith to move to DC. He’s a McJackass again.

Now I’ve started season 11. It’s weird that Cristina is gone, and weirder that Alex is ok with becoming Meredith’s person. That doesn’t seem very Alex-like, but I’m glad Meredith at least has somebody. I’m not sure how to feel about Maggie right now. I want to like her, but she seems like such a bitch right now. I will say that I have a better first impression of her than I did of Lexie (remember how much I hated her?).

Well, that’s enough now. Yes, I’m fully aware who dies in season 11.

#vonn watches grey's anatomy #grey's anatomy season 10 spoilers #mcdreamy is a mcjackass #owen hunt is an asshole #arizona robbins is annoying #callie torres deserves better #agamemnon #preston burke is a jerk #i miss george o'malley #george o'malley is bae #i love alex karev but he's such an ass #jackson avery is going to be a jackdad avery

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casuallysuperbkitten-blog · 7 years ago

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When To Boost Weight When Lifting.

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Ashley gasped as she found herself in the forest she had seen minutes before all the power cut off, with the threatening voices of loads of animals throughout. What does it cost? weight you lift throughout any offered exercise depends mostly on how high you established the slope rails as well as whether you're utilizing the wheels or the wing add-on to removal the glideboard. The action taken versus the three gym chains is part of a recurring examination the OFT started in January 2012, and also originates from a litigation entailing Ashbourne Monitoring Services, which draws up contracts and collects settlements for fitness centers. dig this believe, naturally, that their leader should be the one with one of the most army power. Santana is an expert to strength-equipment makers and acquisitions state-of-the-art devices. 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A professional trainer understands the best ways to come close to people in a positive, effective manner to earn the health club member really feel risk-free, not picked on or embarrassed. They are likewise hired once again to combat at the Abyss of Evil with the remainder of Mesogog and Lothor's forces; against the Ninja Rangers and also Dino Rangers. A great deal of individuals have survived illness, harsh life circumstances, awful connections or terrible childhoods, and also instead of being targets, they have actually located power in those occasions as well as become more powerful. This power has to be utilized for business performance and except personal gain. If you are not doing the appropriate workouts after that you run the danger of putting your body in problem, working out in a fitness center Sydney will certainly look simple however. 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melindarowens · 8 years ago

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Weekend Reads: When in Rome . . .

“We travel, initially, to lose ourselves; and we travel, next, to find ourselves. We travel to open our hearts and eyes and learn more about the world than our newspapers will accommodate. We travel to bring what little we can, in our ignorance and knowledge, to those parts of the globe whose riches are differently dispersed. And we travel, in essence, to become young fools again — to slow time down and get taken in, and fall in love once more.” — Pico Iyer, “Why We Travel“

Feeling somewhat wistful this week, I found myself drawn — yet again — to the opening sentences of Pico Iyer’s beautiful essay. No matter how many times I have read those lines, they remain as timeless and relevant as when I first read them. Iyer’s words remind me why it’s important not to lose one’s sense of adventure.

In a new podcast, Carl Richards, also known as the “Sketch Guy,” tells Robin Powell what drove him and his family to move from Utah to New Zealand for a year. “We as a family, we really value adventure, and by adventure I mean navigating wild landscapes, if you will, whether those are cultural, or emotional, or environmental, or physical,” he says. After Carl’s wife nearly died in a climbing accident, he wrote a column about regret: “On your deathbed, it’s too late to make wish lists,” he tells readers, before challenging them to consider, “What’s on your wish list? What might you regret if you don’t do it soon?”

I’ve been thinking a lot about travel and adventure these past few weeks as I recently returned from a two-week holiday in Italy. This trip marked a first for me in one key respect: I decided not to check work email, Twitter, or to read the news media, for the duration. It was tough at first, but I was resolute and returned with a few insights:

You’ve got to stick with your out-of-office message. If you say you’re not checking email but respond as soon as you receive one, nobody will believe what you say and you’ll be expected to reply throughout your so-called time off. And guess what? When I returned after two weeks, the building was still standing, the team was still working, and the world was still turning.

Garbage in, garbage out. In tech, this is known as GIGO and refers to the idea that a computer is “only as good as the data it receives and the instructions it is given.” For me, GIGO refers to my psychological state. The more negative news I consume, the more jaded and negative I feel. I usually say “junk in, junk out,” when applying the phrase to my mental temperament. A good example is when I’m pushing myself during a hard workout. The moment I succumb to “junk,” or negativity, my willpower shrivels and I give in. Old habits die hard. I’ve been a reporter for most of my career, so checking the news is baked into my DNA. But freeing myself from my compulsion made me feel happier and allowed me to focus on reading.

Less social media, more bibliotherapy. As Ceridwen Dovey put it in her essay, “Can Reading Make You Happier?” “Bibliotherapy is a very broad term for the ancient practice of encouraging reading for therapeutic effect.” Reading remains one of my greatest pleasures, but over the past few years, I’ve struggled to stay focused on the page. I can barely make it through one or two pages before flicking through my smartphone to check email, Twitter, and Facebook. There is more than a hint of irony that one of the books on my nightstand — that I have yet to open — is The Distracted Mind. So when I headed to Italy, I had to make a conscious choice to rid myself of distractions. As Shane Parrish writes, “As simple as it sounds, finding time to read boils down to choices about how you allocate your time.” I’m happy to report I made it through Christopher McDougall’s best-selling tome about running, Born to Run, (no doubt distinguishing myself as close-to-the-last runner on the planet to read it), and David Grann’s fascinating true-crime narrative, Killers of the Flower Moon: The Osage Murders and the Birth of the FBI.

I have a gaping hole in my education when it comes to the history of ancient Rome and want to learn more. Have any good suggestions for what I should read? Leave a comment below.

It’s the simple things in life that count: lashings of extra virgin olive oil; a Bialetti stovetop espresso maker; quality coffee beans; fresh, seasonal local produce; freshly baked bread; a fine bottle of Vino Nobile di Montepulciano (after all, In Vino Veritas, “There is truth in wine”); rest; and books.

And now, on to some articles and multimedia I have enjoyed in recent weeks, in case you missed them:

“Adventurers are being sought for the first attempt by an all-woman team to walk to the North Pole. . . . Applications are invited from women of any age, background, and occupation, but they will have to prove fitness and commitment. They will have to put up with real pain and discomfort. They will wonder every ten steps what they are doing but they have the opportunity to take part in an epic endeavor.” So read a notice that appeared in the classified ads of The Telegraph that ultimately led to “The Amazing Story of the First All-Women North Pole Expedition.” (Smithsonian)

After spending time walking around the Colosseum and Roman Forum, I had a desire to learn more. One of the first things I found is this video simulation, “Visualizing Imperial Rome” around the year 320 AD. (Khan Academy)

When in Rome, eat amatriciana, one of the city’s staple pasta dishes. But never, ever make it with garlic. For if you do, you risk shame. According to officials in Amatrice, real amatriciana contains only six ingredients: pecorino cheese, white wine, guanciale (pork jowl), tomatoes from San Marzano, pepper, and chili. (The Guardian)

“Nowhere in Italy, where calamity comes embellished with rococo gestures and embroidered in exclamation points, is there a crisis more beautifully framed than Venice. Neither land nor water, but shimmering somewhere in between, the city lifts like a mirage from a lagoon at the head of the Adriatic. For centuries it has threatened to vanish beneath the waves of the acqua alta, relentlessly regular flooding caused by the complicity of rising tides and sinking foundations, but that is the least of its problems.” See “Vanishing Venice.” (National Geographic)

A look at Venice, Italy, during a flood and a short video about how La Serenissima, Bride of the Sea, works with its intricate web of canals, bridges, and wooden polls. (Boston Globe, Venice Backstage)

“A Brief History of the World’s Most Influential Art Exhibition” (The Atlantic)

If you are a regular reader, you will recall that I’ve included Oliver Sacks’s essay “Speak, Memory” in at least one roundup. It’s a fascinating piece about Sacks’s surreal discovery about this own memories: “I accepted that I must have forgotten or lost a great deal, but assumed that the memories I did have — especially those that were very vivid, concrete, and circumstantial — were essentially valid and reliable; and it was a shock to me when I found that some of them were not.” Even though I’ve read about how notoriously unreliable our memories are, it was still shocking to read “Remembering the Murder You Didn’t Commit“: “DNA evidence exonerated six convicted killers. So why do some of them recall the crime so clearly?” (The New York Review of Books, The New Yorker)

In a recent blog post, Ben Carlson, CFA, outlines the reasons why he believes simple beats complex in the investment world. (A Wealth of Common Sense)

Thinking about penning a book? Jason Zweig offers “Ten Tips for Writing a Book Without Making Your Head Explode.” (Jason Zweig)

Speaking of writing, Barry Ritholtz makes an excellent point about the art of curating content: “Curate viciously,” he says. “What you choose to omit is crucial to making any list special.” (Bloomberg View)

I enjoyed Patrick O’Shaughnessy’s recent post on lessons learned from a year of podcasting. Two of those lessons apply beyond podcasts: Conversation is an underused method of learning, and “preparation and careful listening are everything.” (The Investor’s Field Guide)

“Exercise is king. Nutrition is queen. Put them together, and you have a kingdom.” Nice quote from Jack LaLanne in “How Aging Research is Changing Our Lives.” (Nautilus)

Chief Justice John Roberts of the US Supreme Court gave an unconventional speech to his son’s graduating class that has been doing the rounds on social media. If you missed it, it’s worth a read. (Time)

For something completely different, a beautifully written essay: “The Fish: A Story of Love and Letting Go.” (On Being)

This week marked Henry David Thoreau’s 200th birthday and so it seems appropriate to close with this quote from Walden: “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” (Washington Post)

If you liked this post, don’t forget to subscribe to the Enterprising Investor.

All posts are the opinion of the author. As such, they should not be construed as investment advice, nor do the opinions expressed necessarily reflect the views of CFA Institute or the author’s employer.

Lauren Foster

Lauren Foster is managing editor of Enterprising Investor and co-lead of CFA Institute’s Women in Investment Management initiative. Previously, she worked as a freelance writer for Barron’s and the Financial Times. Prior to her freelance work, Foster spent nearly a decade on staff at the FT as a reporter and editor based in the New York bureau. Foster holds a BA in political science from the University of Cape Town, and an MS in journalism from Columbia University.

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everettwilkinson · 8 years ago