#space western europe

[tlaquetzqui]

Yes aliens would be super shocked by adrenaline. No other biosphere would have a need for a fight or flight hormone. All other biospheres would run by different thermodynamic laws and competition and predation would not be things. That is totally good speculative biology and in no way ignores the fact the laws of physics are the same everywhere.

Don’t you a have a father-daughter purity ball to attend? I ask because you are clearly a backwoods fundamentalist and think it is blasphemy to inquire into the evolutionary pressures that cause aspects of humanity. Or else you would have realized they would exist everywhere.

[tlaquetzqui]

“We all pack bond you illiterate troglodyte. You can’t be a social animal without that capacity, you can’t develop language without being a social animal, and you can’t abstract without language.”

The advisor looked tiredly at the emperor. "I advised no contact with the humans, not because THEY are especially dangerous. They pack bond. With literally anyone or thing. You attacked anyway. They have summoned The Pack."

[finelythreadedsky]

 On one level the book is about the life of a woman who is hardly more than a token in a great epic poem, on another it’s about how history and context shape how we are seen, and the brief moment there is to act between the inescapable past and the unknowable future. Perhaps to write Lavinia Le Guin had to live long enough to see her own early books read in a different context from the one where they were written, and to think about what that means.

-Jo Walton

[xbxndoned--soul]

[hidden-but]

One one hand, I've seen this fucking ad literal four times today after i said the H-word in Messenger ...

... on the other hand, I must have done a good job banning facebook from learning shit about me, because unlike tumblr and youtube, it clearly doesn't know my geographical location.

[tlaquetzqui]

It makes sense that all the aliens would be proofs of God, since everyone who writes those stories is a Young Earth Creationist. Or at least they all seem to consider it blasphemous to ask “Wait why did this thing about humanity evolve? Would aliens have the same selection pressures?” (The answer is almost always yes.)

I simply cannot enjoy most Humans Are Space Orcs stories cause the way they make us Space Orcs is bymaking every other alien so unbelievably fragile and incompetent that they prove the existence of a God, cause only divine intervention could possibly explain how they survived long enough to reach space

[stardust-swan]

Secrets to the Arabian Princess Scent 💐🧴🪷

So with Arab perfumes becoming popular in the West due to their strong projection and beautiful smell, and the Arab world becoming known for our knowledge on how to smell good af, I (a half Moroccan) am going to reveal some other ways we ensure we smell amazing to the girlies on Tumblr who are interested in Arab perfumes or just in generally smelling amazing 😍 Most tips are Moroccan but many apply to the Arab world in general (under the cut because this turned into a long post) ✨💞💐

1) Good Eating Habits: When my mother moved here to Europe, she was immediately struck by how the people seemed to smell like "pig." And that's no coincidence. You are what you eat, so coming from a country where nobody eats pig to one where everyone eats it, of course you're going to be struck by people smelling like it from the inside out. Not just that, but in the Arab world, it's also way less common for people to eat takeout and drink alcohol, whereas in many parts of the West, these things are a normal part of many people's diets and affects their natural scent. A lot of Arabs have also talked about how Westerners smell like "milk," and this is because Westerners tend to consume more dairy products than people in the East do. It's also common for Arabs to eat fruit as dessert instead of having cakes or cookies all the time (although speaking of cookies and cakes, the scents of rosewater, orange blossom water, almonds, honey, vanilla, oranges and lemons commonly used in Arab baking fill up the house with a wonderful smell while they're baking). Teas made from various herbal infusions are popular throughout the Arab world. Spearmint, peppermint, sage, cardamom, cinnamon, hibiscus, chamomile, anise, and thyme are commonly used to flavor tea in MENA. Dried lime tea is drunk in the Arabian Peninsula. Coffee flavoured with cardamom is also common. I especially like Turkish coffee. Spices like cinnamon, cardamom, and cloves are commonly used in cooking, and the scent of them can cling to your clothes and hair. Herbs like mint and parsley, which have natural deodorising properties, are often used in meals.

I'm not saying that you need to cut any foods out in order to smell good, but you should consider reducing the amounts of unhealthy foods and red meats you eat, and make sure to drink plenty of water and eat veggies and fruit daily.

2) Keeping a Clean House: Here in Ireland, a lot of people don't clean their houses every day. I know multiple people that only clean their floor once a week, and have a couple of neighbours who don't do much cleaning themselves and just have a housekeeper visit to clean once a week. But in Morocco, people clean daily. The home is also deep cleaned once a week, we even wash the walls. We don't wear shoes inside, and not just that, but we also have different slippers specifically for wearing inside the bathroom. Living in a clean space is important for smelling good, because no matter what you do, you'll always end up smelling like wherever you live due to spending so much time there. The scent will cling to your clothes and hair. Which means if your house smells dirty, you will also smell dirty.

As well as making sure the house is clean, Arabs also make it smell pretty with extras. For example, in Morocco it's common to burn incense or bakhour (perfumed wood chips), and the scent permeates your clothes. People also keep pieces of musk in their wardrobes (wrapped in a handkerchief). It come in scents like orange blossom, jasmine, amber, sandalwood, chamomile and lavender. An unused bar of soap or a sachet of potpourri in your wardrobe will do the same job though if you can't or don't want to buy musk. The musk can also be used as a scented wax melt, a home scent (you just leave it in a bowl), a body perfume (rub it on your skin), a hair perfume (rub on your palms and run through the hair), or to scent bathwater. Solid perfume made from natural ingredients has the same effect. I like Lush Rose Jam solid perfume, as it smells like sweet roses and Turkish delight, and a little goes a long way.

Specific to Marrakech, you can buy jasmine balls which you just leave around the house (if you're not in Marrakech, you can just leave potpourri or dried flowers and herbs in sachets on your desk, bedside table, etc). The Marrakech herbal shops also sell sandalwood bark which you burn. Oud and amber are also burned. Herbs like lavender are sprinkled under carpets and rugs so the scent rises as they're stepped on. Room sprays from brands like Nabeel are used, which come in a range of lovely scents (like the warm vanilla and oud Kanz or the rich floral Raunaq).

3) Personal Hygiene: In the Arab world, people shower daily. In Morocco, we also go to the hammam (public bath) once a week, and we sit in the sauna room, and then rub our bodies with sabon beldi (black soap), a natural soap made from olive oil and black olives, leaving it on for a few minutes before rinsing it off. Then we scrub our skin with a kessa glove after it's marinated. Exfoliating dead skin regularly makes perfume cling to you better (if you order Korean bath towels from Amazon, they're very similar to Moroccan kessa gloves and you use them in a similar way). Then after washing our hair, we use a ghassoul clay mask (some people also rub henna into their skin). After washing the clay off, many people rub rosewater or argan oil into their skin before heading to the relaxation area to enjoy refreshments. As well as helping us smell good, it also makes our skin incomparably soft. When my parents were newlyweds, my father remarked on how he'd never felt a woman with such soft skin in his life before. My mother attributes it to regularly using the hammams before moving here.

Obviously not everyone has access to a hammam, but you can create a similar experience at home. Just sit in a steamy hot shower for 10-15 minutes, wash your skin with a natural soap and leave it on for a few minutes before rinsing off and exfoliating with a glove. Then tone with rosewater and apply oil to your body.

Dukhan treatments (smoke baths) are practiced in Sudan. Married women and brides anoint themselves with oil, before sitting over a chair with a hole in the centre. Under the seat, there is a pit, in which acacia wood, frankincense, or other aromatic woods and resins are burned in a clay vessel.

As well as showering daily (and using the hammam regularly if you're Maghrebi), many people in the Arab world also perform wudu (ritual cleansing) five times a day before praying.

Women commonly apply Musk Al Tahara (white musk), an attar that smells like vanilla, flowers and soft musk on the external parts of their vulva after periods.

Alum was commonly used as a natural deodorant in the Arab world in the past, and some still use it today.

Bidets are also common in the Arab world. In the Anglosphere they're uncommon, but it's easy to get a portable bidet (a small squeezable bottle with a nozzle) online.

We also wash our hands before meals, with a pitcher of water which is passed around the room. In Turkey, they use kolonya, made from fig blossoms, jasmine, rose, or citrus to disinfect their hands. In Morocco, it's common for women to scent their hands with rosewater or orange blossom water after meals.

4) Fragrances, Lotions and Potions: In the Arab world, perfumes are incredible. They're oil-based, so they have excellent projection and longevity. The olfactory notes commonly used in them are beautiful too: delicate rosewater and orange blossom water, exotic oud, sweet amber, vibrant roses and jasmine. In Morocco, gardenia scents are popular, even among men.

Emirati perfumes are the most well known in the West and are super good. Some personal favourites of mine include Oud Mood by Lattafa (Caramel, rose, saffron, and oud), Fatima Pink by Zimaya (Sweet rose that smells like a bit like Turkish delight. it's a dupe of the French Parfums De Marly Delina, however, the actual Delina smells very similar to generic rose oil perfumes you can get in the Arab world to begin with so Zimaya was basically able to dupe it to a T. Their version lasts really long too), Ameerat Al Arab by Lattafa (jasmine, a hint of oud, slightly citrusy. Also the name means "Arabian Princess" in English), Fakhar Rose by Lattafa (sweet, fruity, and very floral) and Yara by Lattafa (floral, amber, vanilla and strawberry). I buy my perfumes from Dubai Perfume Shop in Dublin, but they can be easily found online. Some well-known Arab perfume houses include Lattafa, Al Rehab, Zimaya, Al Qurashi, Amouage, Afnan, Ajmal, Asdaaf, Al Haramain, Armaf, Kayali, Maison Alhambra, and Swiss Arabian, but there are hundreds more.

As well as sprayable perfume, perfume oil is also used. It usually comes in rollerballs or small containers, is inexpensive, and lasts for ages. Like spray perfume, it comes in a huge variety of scents. You can also put it in diffusers or add some to cotton balls and leave in your wardrobe to scent clothes and linens.

Arabs know when to wear perfumes. For example, a rich, sweet, strong oud and vanilla scent will be beautiful in colder weather. But in warm weather, it will become cloying and sickly. Musk, amber and saffron are popular in winter, while rose, orange blossom and jasmine are popular in summer.

In the Arab world, many stalls in the Medina sell gorgeous oils, fragrances and soaps that are inexpensive. For example, the musk I mentioned above. As well as making your home smell incredible, you can also rub it on your body and you'll smell good for days.

Rosewater is commonly used as a toner and to remove makeup. In the town of Skoura, where my great grandparents were from, men even use it to shave with! Orange blossom water is also used in Arab beauty routines in a similar way to rosewater. You can apply either to a bath for extra luxury.

Argan oil is commonly used in Morocco on both skin and hair, as well as the less well-known but just as good prickly pear oil (which is very high in vitamin E). Pure argan oil actually smells mild and not fragrant (similar to olive oil), but for beauty, things like rose oil and menthol are commonly added, so it smells pretty good. Throughout the Middle East and North Africa, jasmine hair oil, castor oil and sweet almond oil (I like putting it in my baths and on my body) are easy to find. Usually Middle Eastern and South Asian shops in the West sell them too.

Honey and almond masks have been used since ancient times, and to this day are still popular. You can buy them basically anywhere. Homemade face masks made from honey and yoghurt or crushed figs and yoghurt are also used.

Aloe Vera is used to treat dry skin, acne, and sunburns. It has a cool and refreshing scent, perfect for the hot climate in many parts of the Arabian world. I like applying it after shaving as it's soothing, natural, and absorbs easily.

Frankincense, a resin used in the Middle East and North Africa for thousands of years, was traditionally used as a natural perfume. It's commonly used in incense. Frankincense oil is also good for the skin.

Bakhour and incense, as well as being used to scent the home, can also be used to scent the hair and clothes. Hold your clothes or hair over a brazier with incense burning inside, and the perfumed smoke will cling on to them.

There are many beautiful scented soaps available in the Arab world. If you go to Turkish or Arab supermarkets, a lot of them will have a section where they sell hygiene products, including soaps with ingredients like argan, rose and oud, and olive oil. I've even found Syrian Aleppo soap before. You can just buy soaps from regular stores in scents like rose, jasmine, honey and almond, orange blossom and sandalwood for achieving that exotic scent though.

As well as using various oils, perfumes, and fragrant beauty treatments, Arab women also know how to layer these different scents to add dimension to them and avoid clashing. For example, a rose perfume over a vanilla lotion will always smell good. Other combinations that are good include almond and vanilla, rose and oud, rose and jasmine, lavender and lemon, rose and orange blossom, and orange blossom and vanilla. But there are many different combinations you can use to achieve a delicious scent that's unique to you.

I hope this was helpful, stay pretty ✨

[afloweroutofstone]

Yassin al-Haj Saleh, "The Liquid Imperialism That Engulfed Syria," Commons, December 18, 2023:

Syria is a country of only 71,498 square miles in area, with a population of less than 24 million, and yet two global superpowers (the United States and the Russian Federation) and three of the largest regional powers (Iran, Turkey and Israel) are present on its territory. Israel has occupied the Syrian Golan Heights since 1967, and carries out almost nonstop incursions into Syrian air space today. In centuries past, prior to the heyday of European and Russian imperialism, Iran and Turkey were empires. While it is debatable whether they still qualify as imperial powers, they have never let go of their regional imperial ambitions. One way to understand them, regionally, is as “subimperial”: expansionist and interventionist, including militarily, in neighboring countries.

The U.S. and Russia have well-known histories of expansion and domination of peoples and territories. Imperialism was key to the very formation of both nations. But while Russia’s “manifest destiny” had been, for centuries, to expand into neighboring areas in Central Asia and Eastern Europe, it was in Syria that Moscow established its first overseas outpost. I will return to this crucial fact later.

In Syria, multiple imperial and subimperial powers have poured into one small country — some of them to protect a murderous regime, all of them annihilating any independent political aspirations among its people, dividing up sectors of Syrian society among themselves and their satellites, and denying Syrians the promise of a different future.

This unique situation was made possible by a combination of internal as well as international structures and dynamics involving five key powers — the U.S., Russia, Iran, Turkey and Israel...

One slogan of the recent protests that erupted in the southern city of Sweida on Aug. 20, 2023, speaks directly to the imperial-colonial complex that controls Syria:

["]We want the seaport, we want the land (the oil, in another formula) and we want the airport returned to us!["]

The seaport is Tartus, which, as mentioned, has been leased to Russia. The land is divided by the five occupying powers. And Damascus International Airport has, for several years now, been widely perceived to be under de facto Iranian control. The protestors in Sweida are thus drawing a connection between their economic hardships and the colonial relations between the regime and its Russian and Iranian protectors. In the version of the slogan that refers to oil, the implication is that it has been usurped by another imperial power: the U.S...

Lenin’s argument that imperialism represents “the highest stage of capitalism” has led many to think of imperialism as embodied in a very few capitalist powers. By this logic, there has been only one imperialism since World War II: Western imperialism, with the U.S. as its center and NATO as its military arm. The Soviet Union was not generally seen by those on the left as imperialist: not following World War II, nor after it invaded Hungary in 1956 and Czechoslovakia in 1968, nor even after it invaded Afghanistan in 1979. Similarly, Putin’s Russia has not generally been understood as imperialist, even after the annexation of Crimea in 2014 and the intervention in Syria in 2015. For much of the so-called anti-imperialist left, not even the full-scale invasion of Ukraine in February 2022 was enough.

This conception of imperialism must be challenged. The case of Syria requires a paradigm shift in the understanding of imperialism and the theorizing of new practices and phenomena pertaining to it.

Ultranationalism, expansion, dismissal of international law, exceptionalism, imperial imaginaries — these are characteristics of many powers in the age of the war on terror. With “terror” identified as the principal political evil globally, any state that joins in this alleged war can gain international legitimacy — even those engaged in war crimes and murder on an industrial scale. This has dealt massive blows to the rule of law both locally and internationally. It has contributed to a securitized politics, it has promoted thuggery among political elites and has weakened democracy and popular movements everywhere. Imperialism has permeated the practices of power in many countries, among which Syria is arguably the most unfortunate, with no fewer than five expansionist powers on its territory.

The concept of liquid imperialism is an attempt to capture the fact that five different powers have penetrated one small country. But it also speaks to the lack of solidity or coherence in these powers’ strategies, practices, visions and commitments. Unlike the imperial projects of the past, in Syria there is no “civilizing mission.” Natural resources are not a primary motive (though the intervening states have seized whatever they can get their hands on, from oil and phosphates to seaports and airports, to water and real estate). Rather, this is a scramble to control the future of the country.

There is also a liquid aspect in the relations among the five colonial powers. In Syria, we have two Russias — one of them is called the U.S. On a rhetorical level (especially at the beginning of the uprising), Moscow and Washington seemed to be on opposite sides: The Kremlin stood by Assad and the White House denounced him. Yet operationally, Russia and the U.S. were effectively on the same side — especially after the Islamic State came into the picture and became the central focus of U.S. strategy in Syria. From that point forward, Moscow and Washington were on the same page: The two powers closely coordinated “deconfliction” and their military personnel were on the phone to each other on a daily basis to avoid planes flying in the same location at the same altitude and to ensure airstrikes didn’t hit one another’s “friendlies.” For all the bluster about Washington wanting “regime change” in Syria, the exact opposite was the case. The researcher Michael Karadjis has demonstrated that U.S. policy in Syria was decidedly one of “regime preservation.”

[marzipanandminutiae]

would you have any reading suggestions to learn more about the earrings are evil era??? I've never heard of that aspect of fashion history and I am curious

Oh man, it was wild

you saw the first stirrings of it in the 1890s, when you started to get (mostly white and middle-to-upper-class) proto-feminists arguing that ear piercing was barbaric- keep an eye on the racist undertones there; they will come up again-and forcing women to suffer for fashion. I cannot emphasize enough that, until that point, ear piercing had been pretty much normal for this race/class/gender group. For centuries. You see criticism of the practice here and there, but nothing that really stuck.

The objections slowly increased until roughly the mid-1920s, when everything reached a tipping point and pierced ears became largely taboo for most white Americans and Brits of northern/western European descent. If that sounds HIGHLY specific, it is- communities from southern and sometimes eastern Europe retained cultural practices of ear piercing, to the point where it was often used as a point against them by mainstream society. It was also associated with Latino people, Black people, and the Romani, which. Yeah. I don't need to tell you how that went down.

It also developed associations with sexual immorality and/or backwards thinking. One newspaper letter I read came from a teen girl in the 1940s, wondering why she shouldn't pierce her ears if her very respectable grandmother had piercings. The response was something like "well, they did all sorts of things in the Bad Old Days that we shouldn't do now." True in many ways, or course, but...piercing your ears? That's the hill culture decided to die on as far as antiquated behavior that we should leave behind? Apparently yes.

Earrings themselves never went out of style, which led to the birth of clip-ons and screwbacks. Ironic that the "don't surfer for fashion" crowd was so eager to embrace screwing tiny vices onto your ears, but there we are. My own mother (born 1953) remembers her mother (born 1926) always taking off her screwback earrings immediately after getting home from a party, literally in the foyer of their house the second the door shut. There had been adaptations for unpierced ears before- Little Women, published in 1868, describes Meg March hanging earrings from a flesh-colored silk ribbon tied around the base of her ear -but they'd never caught on like this before.

However, the pendulum was soon to swing back. After just 40 years of Piercing Panic, in the 1960s, girls began piercing their ears again in droves. As piercing moved from the slumber party or summer camp back to the professional jewelers whose families had been early professional piercers in the 19th century- and to befuddled doctors who had no idea what they were doing yet still received piercing requests -cultural commentators had no idea what to make of it. Some decried the new trend while most took an air of bemused neutrality. My personal favorite article expressed surprise that "Space Age misses" were adopting these "Victorian traditions."

(In 1965, my grandmother took Mom to the anesthesiologist down the street who was offering to pierce his young daughter's friends gratis, and got it done. My grandfather had strongly disapproved of the idea, but in the end it took him a week to notice the new earrings.)

As to sources...honestly, I've just gone to Google Books, specified a time frame, and typed in "ear piercing," "pierced ears," "pierce ears," etc. Tons of primary sources at your fingertips, though I'm not always great about documenting or saving what I find. There's not much written about it formally, I've found- no books or scholarly studies. It may just be too close in history to attract much academic attention, though I find it fascinating.

This little blip where something that's been normal for most of western history suddenly became taboo for a hot second.

Also my ear piercings just turned 20 five days ago, commemorating the date that I was taken with much ceremony to Piercing Pagoda (and that horrible gun; it's a wonder I didn't get keloids) to get me out from underfoot while the Thanksgiving feast was being made. Grandma got hers pierced on the same day, at age 78. Happy Birthday, Marzi's ear piercings!

[cherryblossomshadow]

#this castle is 400 years old and a vampire lives there #versus #we're the only people around for miles so bigfoot is out there and we're going to die (tags courtesy of OP)

My favorite thing is that Europe is spooky because it’s old and America is spooky because it’s big

[tlaquetzqui]

I’m this close to starting a side blog where I do nothing but mock people’s shit speculative biology where they demonstrate they are incapable of considering why things evolve. Think I’ll call it “When De Facto Young Earth Creationists Try Science Fiction” and it’ll involve the image of a hand holding a snake with an apple in its teeth (evoking both Genesis and snake handlers).

The two I just saw: no, aliens would not find sneezing strange. Fucking sea sponges sneeze, it’s for expelling foreign matter from the body. Please explain why alien biology would never have to do that. And no, even aliens evolved from prey animals would not be freaked out by you killing mosquitos. Do you think herbivores don’t kill insect pests?

[sharp-rosee]

A lot of "radfems" continually peddle the idea that Middle Eastern men are more misogynistic than white, "Western" men and either do not realize or purposefully do not mention that this rhetoric was started by the far right to popularize white supremacy/Neo Naziism and is a dogwhistle to "The Great Replacement" theory.

They start off at first framing their worry with immigrants by spinning a story of how Middle Eastern men are coming into Europe and raising the incidents of rape to an extremely high degree. They show false statistics and reports that have been faked to further convince you of this new rape epidemic.

After watching crazy exposes of these supposed incidents you continue to "research" more and more into this phenomenon, why nobody is acknowledging it, etc. and after they radicalize you into hating these men specifically, they introduce escalating ideas of racism to you until the idea of the "great replacement" is acceptable to you - and that we shouldn't accept immigrants and refugees because rapists are coming through the border to Rape our Women and Convert them to Islam (and to get rid of white people) and we hate the Men, not women! (Ignore that a majority of refugees are women and children; ignore that immigration is a lengthy process, and "Illegal immigrants" are just refugees, those who have been on the waiting lists for years, or those who are technically considered "illegal" because they didn't renew their visas; ignore that the sources we provided are made up, ignore that we only ever talk about black and brown people, we can't have white people going extinct- being replaced!)

How do I know about this and the things they say? I was introduced to a big part of alt right propaganda by Lauren Southern, which led me down what online leftists called the "alt-right pipeline." I wasn't looking for this, I was introduced after watching more and more misogynistic content. It happened slowly, and before long, I knew of the theory. I knew of the Evil Jews destroying the Earth. I awaited the Boogaloo. Overall, though, I didn't care much for these theories - I just wanted to indulge in my self hatred, and yet bigotry was instilled in every misogynistic content they produced. Every word and line they said implanted the seed of what they were really fighting for. And although I enjoyed letting my mental illness fester by watching this content, I couldn't ignore the racism/homophobia/etc. and, in a way, I suppose that made me realize that misogyny was illogical just like any other bigotry, too.

I was going to link to Lauren Southern's video popularizing this term further and how she uses the rhetoric above, however, she's since deleted it. Another Youtuber has called her out in this video here, which clips some of her original video:

More examples of her peddling the Rapist Immigrant rhetoric:

Seeing the same propaganda pop up in the space I've learned to love myself in is terrifying. Seeing the beginnings of what became an awful ideology I found myself in whenever I festered in my own mentally ill thoughts is terrifying.

This is a racist talking point you are promoting. It is false. It has been disproven time and time again and yet here you are, still believing in it.

And to any radfems still questioning that this is propaganda, I urge you ask yourselves:

What sources gave you this information?

Why is it only this specific group of men?

If reports of rape are rare compared to actual incidents of rape, and if the concept of "false accusations" are always brought up whenever any incidents of rape do get reported/do occur, why is it only in this specific instance that rape is being called out at all?

If the sources that gave you this information truly cared about women, why do they never report similar "spikes" when referring to immigrants/refugees in other countries or just in other countries in general?

If you can believe it is all men, then why do you assume that one culture is worse when there are similar or even higher misogyny rates in every single country on planet Earth?

If you still cannot introspect on your racism and the origins of the ideas you are peddling, whether ignorant to it before, you are not a radical feminist, let alone a feminist at all. You are a white supremacist. You are not welcome here, and never will be.

And above all else, you are actively harming and making it unsafe for black and brown people, especially black and brown women, to be here on Tumblr and make it unsafe for them to exist at all.

[whencyclopedia]

The Bright Ages: A New History of Medieval Europe

"The Bright Ages" dispels the common myth that the Middle Ages were dark, backward and brutal. The book weaves a new history of the Middle Ages, examining over a 1000 years from the 5th to the 16th centuries, arguing that the "Dark Ages" are a modern ideological myth and that the Middle Ages were far more luminous, tolerant and diverse than they are commonly believed to be.

Each chapter of the book examines key developments in time and space across Medieval Europe, starting and ending in Ravenna, Italy. It covers:

the late Western Roman Empire

the Byzantine Empire,

the Goths,

Anglo-Saxon Britain,

the Franks,

the Vikings,

France,

the Black Death,

the Crusades,

Christian-Muslim-Jewish relations in Spain,

the Caliphate,

Hildegard von Bingen,

monastic orders,

the Golden Horde,

the Black Death

and much more.

The book centers on several compelling arguments that are not commonly considered when thinking of the Middle Ages.

First, the authors argue that the Roman Empire did not fall in the Middle Ages. The so-called "fall" of the Western Roman Empire was not understood by medieval people to be an end to the Roman Empire. It was merely a shifting of the centre of power from Rome to Constantinople. In the medieval mind, the Roman Empire was alive, powerful and respected (until it finally fell at the very end of the Middle Ages in 1453). Equally, various rulers in the Middle Ages claimed a connection to the Roman Empire to justify their rule.

Second, the book argues that the Middle Ages were far more diverse and interconnected than most people believe. People moved freely and frequently between countries and cultures, both within Europe and between Europe, Africa and the Middle East. With them came ideas, knowledge and goods. The idea that, during the Middle Ages, Europe contained "purer" nations is an ideological fantasy conjured by nationalists:

Throughout the eighteenth and nineteenth centuries, imperialist European powers and their intellectuals (often the forerunners of, or scholars in medieval studies themselves!) sought a history for their new world order to justify and explain why whiteness –a modern idea, albeit with medieval roots– justified their domination of the world. They found the proto-nations of the Middle Ages useful as a past to point to for their modern origins, pointing to both medieval connections to Greece and Rome and the independence and distinct traditions of medieval politics. These modern thinkers used the fiction of Europe and the invented concept of "Western Civilization" as a thread to tie the modern world together.

Third, the book highlights at several points that power was less concentrated in male authority than commonly believed. Throughout the Middle Ages, women held positions of power and their power is attested in medieval primary sources. Abesses could be superiors of monks, kings wrote to Hildegard von Bingen for advice, Leif Erikson's sister led an expedition in Newfoundland, and some Queens were responsible for the Christianisation of kingdoms, to cite a few examples.

Finally, the book argues against the connotation of the term "medieval" signifying "backward". In fact, the authors show that even though religion played a more central role in society than in the modern era, the Middle Ages was a humane society concerned with what is moral and good, despite the cruelty that occurred in this era like in any other. The epilogue suggests that European colonisation represented the real "dark ages" by recounting a debate about whether the natives of the New World could be considered human and what rights the Spanish crown and landowners had over them.

Overall, The Bright Ages paints a new picture of the Middle Ages filled with nuance and diversity. Unlike popular Medieval tropes, the Middle Ages were far more complex and less dark than we commonly believe. The myth of the "Dark Ages" is a modern one, and to truly understand, we must dissociate from it.

Matthew Gabriele is a professor of history at Virginia Tech, and David Perry was a professor of Medieval History at Dominican University. The book is written with the general public in mind and is easy to read. Each chapter is engaging and many of them refer to key events in Medieval history that most readers would be familiar with. However, a reader with no knowledge of Medieval history might find the book hard to follow.

Continue reading...

[darkerthanblack-666]

I literally didn't listen to that bs. Käärijä's tit was more interesting. No one gives a fuck, UK. It wasn't your win.

how do i say this nicely. uk. sweetie. this year isn't about you

[vidavalor]

Hmmm...I feel like I asked you this before,but why do you think Crowley doesn't like the 14th century??

I don't think you have actually, Rouge. Aww, the grumpy Crowley picture, my heart! I had missed him so. 😁 I can answer that, yeah, especially if you help me consume the holiday treats I'm lucky enough to have from some lovelies?

Why does Crowley hate the 14th century?

The short answer is also the only answer here and that's really just that the 14th century was, by all accounts, godawful. Especially if you lived in Europe, as Crowley and Aziraphale did then.

Yes, there is always hope and lovely people and somebody making art somewhere no matter what else is happening but heed this warning now: when we all start time-traveling, there will be these dirt cheap options to go to the 14th century and you should remember this post and definitely not do that. 😂

Here are some reasons why (and nowhere near all, as Tumblr only has so much space...):

Early in the century, The Great Famine of 1315-1317 hits Europe. Several years in a row of terrible weather ruins crops and, compounding the problem, a terrible disease rips through the cattle and sheep population at the same time as the crops fail, decimating the cattle and sheep population by an estimated 80%. Millions starve to death and millions more go half-mad from the lack of food, causing crime to also increase. The foundations of society start to shake as so many are sickly or dead that the ability to keep everything going begins to come close to collapsing. This is just the warm-up for the century...

This is already an era that is very hard to live in. We couldn't hack it then with our modern comforts and expectations. There's no indoor plumbing or heating or electricity. Medical and scientific knowledge was more limited so there were no vaccines and no understanding of germ theory. Diseases that we have eradicated today entirely or can treat and make no longer life-threatening would rip through populations in waves on the regular. Life expectancy was much shorter because of the inability to inoculate against viruses-- and, really, from a lack of understanding of germs and disease in the first place. No one understands enough about disease to even think about societal efforts to stop the spread because they don't yet know what a virus is.

These are the conditions when The Black Death-- bubonic plague-- shows up in 1346. It kills tens of millions. By the end of the 14th century, as a result of Black Death and wars, Europe's population has halved compared to what it was at the start of the century. Life expectancy was never great but now, with bubonic plague atop all of the other diseases already in existence, it becomes wild for someone to live past the age of 30. The average lifespan drops to 26 and families are having so many children because the diseases we've eradicated today through vaccines still exist and kill them in huge numbers, with 20-30% of all kids dying before they reach the age of 5.

In the midst of this? The average person was illiterate. Gutenberg's printing press wouldn't be invented until the 15th century and the ability to mass-produce written works with it is what helped it become the norm in Western societies for the average person to know how to read. Aziraphale and Crowley, in the 14th century, would have been able to get access to written works mostly by associating with priests and high-ranking members of royal courts, as these men were the main people who were able to read and write and were responsible for keeping records and transcribing materials.

There were still playwrights and artists and scientists and everything but the 14th century is also an age of rampant anti-intellectualism and all the insanity that comes with people being against knowledge and science and art. While there are always people making art and learning new things in every era, there's kind of a reason why when you think about great advancements in humanity, the 14th century is not really the time period of which you think. Technically, the Italian Renaissance began during the 14th century but basically every major work in it was made well after it and it's more like the foundations for it were put into place during this era-- probably by Crowley and Aziraphale having had enough lol.

It's an era of persecuting scientists, condemning art, being suspicious of people with knowledge in basically any field... there's a lot of calling people trying to do anything other than pray, starve or die sorcerers and witches and demonic and all that nonsense. There's hate everywhere, especially rampant antisemitism, with pogroms in the later part of the century where countless Jews were rounded up and murdered in the streets.

Atop all of this, Italy suffers an enormous earthquake that is also felt across parts of Europe that, when coupled with all the death and suffering, does what things like that have always done throughout history... increase the number of people who now think the End Times are upon them and usher in all sorts of extra doomsday-prep weirdness.

This is all egged on by the fact that societies across Europe are basically on the verge of collapse as a result of The Black Death killing so many people and everyone is grieving and afraid and on edge. It's also helpful to know that, in between all this famine and death? There's also wars on all over the planet. Basically every established country on Earth is at war with another one for the majority of the 14th century (to be fair, this is true of most of history) and the one happening in Crowley and Aziraphale's backyard of England was no picnic.

The Hundred Years War started in 1337. Historians consider its end date, uh... 1453. It was a war between England and France, who also had a whole civil war in there in the middle of it. There were some attempts at truces and some 'sorry, too many people are dying from the plague for us to keep trying to kill one another right now-- revisit this next year?' periods but the conflict continued for over a century. It was largely triggered by... what else?... the English king at the time-- Edward III-- trying to say that he should also be king of France. Surprisingly lol, no one in France was really into that idea... England and France both also see these massive revolts of working class people in response to the high taxes of the war, the limited resources, the plague, etc..

This is just a handful of the likely top reasons why the 14th century was not Crowley's favorite. I don't think Aziraphale was very fond of it, either. They're two curious, literate, food-loving, peaceful, warm-hearted people, and they would have spent that century drowning in the worst of the human experience.

I'm sure they think about all that misery sometimes when they're warm and comfortable without miracles and enjoying seeing greatly reduced child mortality and many people living past a century. They probably often think about it when they're eating food sourced from around the world that exists in plenty, especially in places like The Ritz, that would have been unimaginable for most during the 14th century.

[fatehbaz]

Didn't wanna clog up your post, and these sources are more about relationships of time with space/place, but here's some stuff that I've encountered:

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“Temporal sovereignty”. Contemporary US/Australian claims over time-keeping. Aboriginal/Indigenous time-keeping. The importance of the “time revolution” in the Victorian era to Euro-American understandings of geology and deep past, precipitating nineteenth-century conquest of time (British longitude; Victorian fascination with death, antiquity, paleontology). Mid-twentieth century understanding of “deep time” and its co-option by the Australian state. "Deep time dreaming".

Laura Rademaker. “60,000 Years is not forever: ‘time revolutions’ and Indigenous pasts.” Postcolonial Studies. September 2021.

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How "time is a form of enclosure". Checkpoints, "baroque processes to apply for permits to travel", fences, incapacity to change residences, and other "debilitating infrastructures" work to "turn able bodies into a range of disabled bodies" by "stretching time". This is a "slow death" and a simultaneous "slowing down of life" because "it takes so long to get anywhere" and "movement is suffocated". Thus "time itself is held hostage". This "suspended state" of anxiety and endless wait-times "wreaks multigenerational psychological and physical havoc". "Checkpoints ensure one is never sure of reaching work on time. Fear of not getting to work then adds to the labor of getting to work [...]. Bodies in line at checkpoints [...] [experience] the fractalizing of the emotive, cognitive, physiological capacities" through a "constant state of uncertainty". "The cordoning of time through space contributes to an overall 'lack of jurisdiction over the functions of one's own senses' [...] endemic to the operation of colonial rule". This "extraction of time" produces a "depleted" and tired person "beholden to the logistics" of administrative apparatuses, community suffers and "communing is thrawted".

Jabir K. Puar. "Spatial debilities: Slow Life and Carceral Capitalism [...]." South Atlantic Quarterly 120. April 2021.

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The "apocalyptic temporality" that presumes extinction. Indigenous Polynesian/Pacific perceptions and ways of being "destabilize the colonial present" and also "transfigure the past" by "contesting linear and teleological Western time". How United States and Europe colonized Oceania for weapons testing and conquest of tropical Edens while rendering local Indigenous people "ungrievable" and "without future". "Pacific time is a layering of oral and somatic memory". Instead of accepting an apocalyptic future or doomsday or nightmare, assert the possibility of a livable future, in spite of "Western temporal closures".

Rebecca Oh. “Making Time: Pacific Futures in Kiribati’s Migration with Dignity, Kathy Jetnil-Kijiner’s Iep Jaltok, and Keri Hume’s Stonefish.” MFS Modern Fiction Studies. Winter 2020.

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Colonial "space-time homogenization". The experience of "homogenous, empty time". Orientalist "time lag" and the naturalization of a supposed East-West hemispheric divide. Late Victorian imperial conceptions of temporality. The British establishment of the Greenwich meridian and International Date Line. The influence of British imperial seafaring and cartography on the establishment of time and on European/US feelings towards the Pacific Ocean. How the origin of English science fiction literature, space travel aspirations, and time travel narratives coincided with the Yellow Peril and xenophobia targeting East Asia.

Timothy J. Yamamura. "Fictions of Science, American Orientalism, and the Alien/Asian of Percival Lowell". Dis-Orienting Planets: Racial Representation of Asia in Science Fiction. 2017.

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Imprisonment as time-control. Here “the question of the past the present and the future indeed time itself looms” especially around the prisoner. “The law renders punishment in units of time”, taking away a the right to a future. There are alternative worlds, many of them, which have been practiced and brought into being, which colonization tried to obscure. There is “a whole anthropology of people without future embedded in the assumptions that justify mass imprisonment as poverty management”. "The prison’s logic exterminates time as we know it”. In prison, bodies have been alienated from time and history ... the punishment seems endless ... to “achieve a measure of agency and possibility it is necessary to redeem time”, to refuse the doom, fated to a life of abandonment.

Avery Gordon. “Some Thoughts on Haunting and Futurity.” borderlands. 2011.

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Bursting the Limits of Time: The Reconstruction of Geohistory in the Age of Revolution (Martin J.S. Rudwick, 2010) explores how the advent of European sciences like geology, preceding the "time revolution" when Europeans experienced revelations about the scale of "deep time", happened alongside and after the Haitian Revolution and other abolitionist movements. French, German, and British naturalists translated the explosion of "new" scientific knowledge from the colonies, so that the metropolitan European audience became a market for historical and scientific "narratives" about how "nature" and time functioned.

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Prartik Chakrabarti's writing on time, temporality, and "the deep past" as British imperial concepts built in conversation with colonial encounters with South Asia. (British Empire reaching such heights in the middle of the nineteenth century at the same time that the newly professionalized sciences of geology were providing revelations about the previously unknown vast scale of "deep time". New colonial anthropology/ethnology also presumed to connect this "primitive" past with "primitive" people.)

See Chakrabarti's "Gondwana and the Politics of Deep Past". Past & Present. 2019.

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We must witness and consider "multiple space-times" to understand how "unfree labour" of plantations was "foundational" to contemporary work, movement, subjugation, health, etc. We must "trace the geneaology of contemporary sovereign institutions of terror, discipline and segregation" [workplaces, imperial/colonial nations, factories, mines, etc.] back in time to plantations. How "the [plantation] estate hierarchy survives in post-plantation" times and places, with the plantation "being a major blueprint of socialization into [contemporary] work". The plantation was "a laboratory for [...] migration regulation in subsequent epochs" that practiced methods of racializing and criminalizing.

Irene Peano, Marta Macedo, and Colette Le Petitcorps. "Introduction: Viewing Plantations at the Intersection of Political Ecologies and Multiple Space-Times". Global Plantations in the Modern World: Sovereignties, Ecologies, Afterlives. 2023.

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“Slow life” and the relationship between “settler colonialism, carceral capitalism, and the modulation of ... registers of time,” including “historical time, the stealing of time through the expansion of labor time, ... and the cordoning off of space through time”. For example, as in occupied zones or at border checkpoints, “the cordoning off of space through time” includes physical architecture like fences and customs, obstacles that impede movement and rhythm, so that “nothing ever happens on time” and there is “a stretching of time”. All the wasted time spent in line, showing papers, waiting for confirmation, etc. “is not a by-product of surveillance, it is the point of surveillance”. Such that “uncertainty becomes a primary affective orientation ... flesh as felt” with a racializing effect“. "This is a biopolitics conditioned through pure capacitation and its metrics”:

Jasbir Puar. In: “Mass Debilitation and Algorithmic Governance” by Ezekiel Dixon-Roman and Jasbir Puar. e-flux Journal Issue #123. December 2021.

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"Starfish time". Indigenous Australian/Aboriginal perceptions of time and "attending to more-than-human agencies of time". Acknowledging the timescales of entire ecosystems, as part of multispecies relationships, a "transcorporeal collaboration". Cyclical time vs linear time. Contrasting timescales experienced by insects that only live a few days and creatures that live for decades. "Starfish may seem to be still" but they slowly move; "larval time" and "the time it takes for eggs to develop and hatch"'. The "immensity of the alterity is literally incomprehensible"; "we can't know what these beings know" but we "should seek respect and be aware of how our lives are entangled".

Bawaka Country including, S. Wright, S.  Suchet-Pearson, K. Lloyd, L. Burarrwanga, R. Ganambarr, M. Ganambarr-Stubbs, B. Ganambarr, D. Maymuru. “Gathering of the Clouds: Attending to Indigenous understandings of time and climate through songspirals.” Geoforum. January 2020.

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The use of calendars, dates, clocks, and industrial/corporate temporality as fundamental to the rise of plantations and financialization in United States/Europe, with a case study of the modern Colombian/Latin American state. Observance of certain dates and strict adherence to specific calendars support "mythologized deeds and heroic retellings" of colonization and industrialization. “The evolution and internalization of disciplined concepts of time” were intimately tied to the rise of wage labor in industrializing England and later during the global ascendancy of work and industrialized plantation monoculture, but the persistence of alternative time should “serve as a reminder that futures and the demarcation of epochs are never as simple as a neatly organized calendar”.

Timothy Lorek. “Keeping Time with Colombian Plantation Calendars.” Edge Effects. April 2020.

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Indigenous people of Alaska and the US control over time management. For the past 50 years, Yupiak people have been subject to US government’s “investment in a certain way of being in time” which “standardized the clock” and disrupted human relationships with salmon. This US management model “anonymized care” and made “a way of attending to the life and death of others that strips life of the social and ecological bonds that imbue it” with resilience and meaning, which “ignores not only the temporality of Yupiaq peoples relations with fish, but also the human relations that human-fish relations make possible”. This disregards “the continuity of salmon lives but also the duration of Yupiat lifeworlds ... life is doubly negated” ... “futures depend on an orientation to salmon in the present”.

William Voinot-Baron. “Inescapable Temporalities: Chinook Salmon and the Non-Sovereignty of Co-Management in Southwest Alaska.” July 2019.

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"Idling" and "being idle" as a form of reclaiming agency and life. Case studies of fugitive Blackness in Caribbean plantation societies. “Disruptive waiting”. “The maroon’s relationship to time challenges [both] the totalizing time of the modern state, but also the [...] narratives to negotiate struggle in the [...] present" in "antagonistic relationship with colonial power". Defying the “European narrative of modernity”. Refusing to be productive.

Amanda Lagji. “Marooned time: disruptive waiting and idleness in Carpentier and Coetzee.” Safundi: The Journal of South African and American Studies. March 2018.

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Indigenous futures. "It is important to remember that some futures never went anywhere" and "yet they survive. These are futures suppressed and cancelled by colonial power." These are "parallel futures". "Colonial power must control the past so as to deny the emergence of" an alternative future; "colonial power creates a future in advance so that no others will take its place". Poor, racialized, Black, Indigenous people manifest alternative futures.

Pedro Neves Marques. "Parallel Futures: One or Many Dystopias?" e-flux. April 2019.

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The "legacy of slavery and the labor of the unfree shape and are part of the environment we inhabit". The "idea of the plantation is migratory" and it lives on "as the persistent blueprint of our contemporary spatial troubles", so we must seek out "secretive histories" that no longer "rehearse lifelessness".

Katherine McKittrick. “Plantation Futures.” Small Axe. 2013.

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“The temporal dispossession” of Congolese people. There is an “impossibility” of “predictable time” because temporal dispossession “disrupts the possibility of building a future”. Livelihoods/income is driven by market and price fluctuations in United States and Europe tech industries, so “there is an inescapable day-to-day sense of uncertainty”. As Mbembe says, “in Africa, the spread of terror ... blows apart temporal frames”.

James H. Smith. ‘Tantalus in the Digital Age: Coltan ore, temporal dispossession, and “movement” in the Eastern Democratic Republic of the Congo.’ American Ethnologist Volume 38 Issue 1. February 2011.

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“Slow death”. Chronic illness not just as a byproduct of colonialism/dispossession, but also as part of its aim, a weapon that debilitates people, who become exhausted. Dooming poor and racialized people to lives “without future” through debility, “a condition of being worn out”. Relationship of illness, lack of healthcare, and debt as functionally incapacitating, a form of death sentence. A “zone of temporality” unfolding unlike abrupt/sudden traumatic events and becoming an inescapable condition.

Jasbir K. Puar. The Right to Maim: Debility, Capacity, Disability. 2017.

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The extension of poverty, landlessness, homeless, and imprisonment. "To be unable to transcend the horror of such a world order is what hell means", and "without a glimpse of an elsewhere or otherwise, we are living in hell". The utopian is not only or merely a “fantasy of” and for “the future collectivity” but can be claimed and built and lived here, now. There is "no guarantee" of “coming millenniums or historically inevitable socialisms”, no guarantee that “the time is right” one day if we wait just long enough. Instead: "can a past that the present has not yet caught up with be summoned to haunt the present as an alternative?" The "utopian margins", an alternate world crossing time and place, an "imaginative space and temporality to trace the remains of what "was almost or not quite, of the future yet to come", living as if it were the present. Colonialism tried to crush the many headed hydra of the revolutionary Atlantic, those who challenged the making of the modern world system.

Avery F. Gordon. As interviewed by Brenna Bhandar and  Rafeef Ziadah. “Revolutionary Feminisms: Avery F. Gordon.” As transcribed and published online in the Blog section of Verso Books. 2 September 2020. And: Avery Gordon. “Some thoughts on the Utopian.” 2016.

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The US/European "city is the site of regulatory regimes" that try to impose a definitive narrative about history, progress, and possible futures. But it cannot achieve "a wholly Apollonian, seamlessly regulated realm" because the land "continues to be haunted by the neglected, the disposed of, the repressed". The "commodification" of landscapes "circulates an imaginary geography" mediated through advertisements, labels, soap operas, television, etc. which celebrate "sanctioned narratives and institutionalized rhetoric". A "wild zone" of informal spaces, debris. "Ruins are places where the things, people, and "other memories can be articulated". There is "a spectral residue" that "haunts dominant ways of seeing and being". "Alternative stories might be assembled", so that we can respect the people banished to abandonment, the periphery, and reclaim agency.

Tim Edensor. “The ghosts of industrial ruins: ordering and disordering memory in excessive space.” Environment and Planning D: Society and Space volume 23. 2005.

Also, how "master narratives of history as progress decompose" when faced with "a continuously remembered past" when "the ghosts of this past rear up in the ruin" to expose "the debris of unprecedented material destruction" of colonialism/empire-building. These "hauntings rupture linear temporality" and recall those people beaten down as "the trash of history". It is "essential to see the things and the people [...] banished to the periphery [...]."

Tim Edensor. "Haunting in the ruins: matter and immateriality". Space and Culture Issue 11. 2002.

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"Many kinds of time" of bacteria, fungi, algae, humans, and "Western colonialism meet on the gravestones". Some creatures, like lichen, are very long-lived and "these temporal feats alert us that modernity is not the only kind of time, and that our metronomic synchrony is not the only time that matters". The "long duree evolutionary rapprochements to the quick boom and bust of investment capital" where "minor forms of space and time merge with great ones". Extinction is "a breakdown of coordinations with reverberating effects". Ghosts remind us that we live in an impossible present, a time of rupture. "Deep histories tumble in unruly graves that are bulldozed into gardens of Progress". "Endings come with the death of a leaf, the death of a city, the death of a friendship".

Elaine  Gan, Anna Tsing, Heather Swanson, and Nils Burbandt. “Introduction: Haunted Landscapes of the Anthropocene.” Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene. 2017.

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Everywhen: Australia and the Language of Deep History. (Edited by Ann McGrath, Laura Rademaker, and Jakelin Troy. 2023.)

Chapters include: "Bugarrigarra Nyurdany, Because of the Dreaming: A Discussion of Time and Place in Yawuru Cosmology" (Sarah Yu et al.); "Songs and the Deep Present" (Linda Barwick); "Yirriyengburnama-langwa mamawura-langwa: Talking about Time in Anindilyakwa (James Bednall); "Across 'Koori Time' and Space (John Maynard)