and that problem is ancestors

Insect (and non-insect) Correspondences
  • Ant: strength, industry, community, power
  • Bees: messages, communication, community, family, teamwork, luck, love, hidden wisdoms
  • Butterflies: beauty, grace, transformation, change, growth, death and spirit work
  • Caterpillar: transformation, transition, change, youth, preparation, new paths and possibilities
  • Cricket: luck, blessings, abundance, happiness, joy, song and meditation
  • Dragonfly: truth, change, wisdom, learning, water and air elements, energy, speed, acceleration
  • Earthworms: growth, fertility, life and the underworld
  • Fireflies: guidance, illuminating problems, love, passion, inner self, self discovery, freedom, ancestors and spirits, often associated with the moon, fire element
  • Fly: travel, flight
  • Grasshopper: freedom, air element
  • Ladybug: good luck, blessing, dreams, happiness, wishes
  • Moth: the truth, wonder, happiness, joy, passion, sometimes associated with the moon and nighttime, light, fire element
  • Praying Mantis: directions, finding your way, new beginnings and paths, stillness, peace, fullfilment, spiritual perception, paitence
  • Scarabs: reincarnation, rebirth, creation, eternal life and immortality, creativity, astral travel
  • Scorpian: speed, reflexes, survival, intuition, battle and competition, aggression, protection, peercetion, offesnive magic
  • Snail: luck, divination, birth, meditation, peace, protection
  • Spiders: creativity, dream work especially nightmare prevention, mysticism, life, creation, good fortune, fate, destiny 
  • Wasp: warning, strength, independence, adaptablity, offensive magic, curses
  • Woolly Bears: weather magic and weather divination

clever-cliche-deactivated201412  asked:

What does flying balm do?

heres a whole chunk of info on it.  


A Background and History

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For those who may not know, a flying ointment is a salve or oil infused with psychoactive herbs purportedly used by witches to fly to their Sabbath rites in the early modern period during the height of the witch hunts in Europe. Early witch hunters perpetuated the myth that witches craft their ointments from the rendered fat of babies, but it was only fear-mongering propaganda.

Animal fats were used as the base to extract the potent oils and alkaloids from these poisonous plants because animal fats were convenient and accessible even to the poor. Today with the help of modern science we know that our skin will absorb a salve made with hog’s lard more quickly and easily than any other substance because our genetics are so similar to a pig’s. Adding plant-based oils to an animal fat remedies the problem of absorbing a substance foreign to our bodies. Our ancestors were pretty clever weren’t they?

Some may think flying ointments only go back as far as the Middle Ages as the majority of written accounts and recipes are from that period. But if we look in mythology, ancient literature, and folktales, we find a rich source of lore that leads back to pre-Christian times. Flying ointments are mentioned in Apollonius Rhodius’ The Argonautica from 200 BCE, Lucius Apuleius’ The Golden Ass from around 160 CE, and the oldest possible reference is in Homer’s The Iliad from around 800 BCE where the goddess Hera uses an oil of ambrosia to fly to Olympus, never touching the earth. To hear excerpts on flying ointments from these and other works listen to HedgeFolk Tales episode VIII: Flying Ointments.

So now we know flying ointments go at least as far back as ancient Greece and Rome, but what about even further back into history? Remains found of henbane, belladonna, and marijuana in Scotland and Northern Europe date as far back as the Neolithic period – that’s at least 10,000 years ago! (1) These plants were mostly found in the form of seeds and remnants of ritual alcoholic beverages so it is not known if they were used in salves by the magical practitioners of the time, but the pits upon pits of animal bone refuse show that Neolithic peoples had easy access to animal fats. It’s not too far off, I think, to put the two together – but it’s just this witch’s hopeful estimation.

What are the Herbs Used?

Most flying ointment recipes include plants from the Solanaceae family; you may recognize some or all of them: belladonna, datura, henbane, and mandrake. Other traditional flying ointment herbs include the opium poppy, water hemlock, monkshood, and foxglove. Wherever these plants are to be found, so are witches. Our symbiotic relationship with these poisonous plants goes back into the far reaches of time

Solanaceae contain the alkaloids atropinehyoscyamine, and scopolamine. The tropane compound within the Solanaceae family can cause heart problems or even heart failure among other issues when ingested, but if you use them externally they are much less dangerous, however careful dosage is still needed to avoid things like permanent blindness and death. The other well-known ingredients of foxglove, hemlock, aconite (also known as monkshood) should never be used in modern ointments now that we know better – they only poison and paralyze.

Traditional less poisonous plants used include balm of gilead, calamus root, cannabis, clary sage, dittany of Crete, mugwort, tansy, wormwood, and yarrow. There is a bit of controversy whether fly agaric or other psychoactive mushrooms were used and if their constituents are even fat-soluble, but there is currently no documentation on the subject to prove or disprove it. Balm of gilead (the buds of any poplar tree species) can be found in almost every flying ointment recipe from the Middle Ages as poplar salves were used for healing much more than they were used by witches for flying. Do not use balm of gilead if you are allergic to aspirin. The flying effects of calamus root are best felt from ingestion rather than topical application so I would only recommend adding it for its metaphysical properties and sweet smell. If you use calamus make sure it is the carcinogen-free speciesAcorus calamus americanus native to N. America.

Mugwort, oreganos (including dittany of Crete), sages (including clary sage), tansy, and wormwood contain thujone which is a stimulant and believed to be the cause of their psychoactive properties. Yarrow, while not having psychoactive properties, has been traditionally used by shamans for centuries to protect the body while the soul is journeying and to aid in bringing the soul and the person back to consciousness (3). Yarrow was more commonly burned as a smudge for these purposes, but can be smoked or added to a salve as well.

Modern Flying Ointments

“…despite the fact that none of the ‘modern witches’ themselves have any experience with the plants, they warn about the poisonous additives… [I]t is considered trendy to brew ‘modern flying ointments, guaranteed to not be poisonous.” The recipes are nothing more than ineffective rubbish.”

Christian Rätsch, Witchcraft Medicine

Like Rätsch I’ve seen numerous “crafty” witch books in the neoPagan market carelessly list the poisonous ingredients of Medieval flying ointment recipes with no dosages and then, in bold font with many an asterisk, tell the reader to never to attempt to make or use the recipes. Then the authors proceed to list two or more non-toxic flying ointment recipes that usually contain herbs and essential oils completely unrelated to soul-flight and otherworld travel. Many online Pagan shops are selling such recipes right now. An ointment that smells pretty but does nothing is only going to result in very pissed off witches.

My advice to you is to avoid modern flying ointments lauding their non-toxic properties as all that will happen is you’ll have $10-40 less than you did before (unless it’s one of Harry’s ambrosial flying oils, of course). You should also be very careful of people selling supposed “genuine” flying ointments with the traditional herbs, but who don’t list their ingredients or give health warnings. This is very dangerous as many people are allergic to these herbs or have heart conditions and could be seriously harmed, ending up in the hospital.

How a Flying Ointment Works

The alkaloids present in the traditional herbs used in flying ointments and other preparations have been shown by scientific experiments to activate your pineal gland by increasing the flow of melatonin inducing a dream-like state while you are awake. Normally, this only happens naturally at night while you are enshrouded in darkness. This results in dream-like experiences and visions that may seem completely real even if you are sitting awake in your kitchen and not flying as a hawk in the sky. I personally differentiate this state from hallucination as it is more of an altered mental state akin to lucid dreaming and is much more relaxed.  To enhance this natural effect while using a flying ointment, use it in darkness or at night, and alongside ecstatic trance inducing methods.

Psychoactive plants are believed to remove the barriers between our world and the world of the spirits and gods; they essentially are keys to the otherworld door and, some would say, to the entire universe.  Consciousness is like seeing the world through a keyhole as there’s only so much you are able to see – we are too busy looking at the limited amount of what we can see, naming, cataloguing, and trying to explain everything in our field of vision, that we do not see what is beyond the keyhole or what is behind us in the dark. Now what if someone gave you a key? Would you put it in the lock and turn it to open the door and see all the wonders and horrors on the other side? Flying ointments are one such key.

Flying ointments are used to aid in trance, astral travel, and spirit work, to receive divine inspiration (awen, imbas, the cunning fire), to help release the spirit from the body, for hedgecrossing, for shapeshifting, or to enhance or access powers for magic, rituals, and spellwork.

How to Use a Flying Ointment

Before you use an ointment in a ritual setting I recommend first doing a tiny test patch on a piece of bare skin to make sure you don’t have an allergic reaction. Then I would recommend testing out its strength and your tolerance. When you do this, you should have a friend with you or someone you’ve told your plans to who you can call in case of emergency. Use only a small amount to start testing your level of tolerance – a pea-sized amount is good.  Wait to see how you feel. Always wait a minimum of 30 min to feel the effects before using more salve. If you are comfortable with the level of effects you are feeling, stop there, and then apply that same amount for ritual use. If it’s not enough, apply another pea-sized amount to your bare skin and increase as needed. The  Effects may take 30 minutes to 2 hours to appear depending on sex, weight, and tolerance and may last 1-6 hours. Depending on your height and weight, 1-2 tsps of ointment is a standard dose for a smaller person and 2-3 tsps for a larger person. Flying Ointments can be mixed with cannabis and alcohol, but before doing so make sure you have tested the ointment alone first in case of any adverse reactions.

To use for magic and ritual, whisper to your jar of salve and reveal your intent; do you want to achieve soul-flight, shapeshift into an owl, borrow the plant’s powers for a spell? Then say so out loud to the plants and any spirits and deities you have called. You could say something along the lines of “as I anoint my body with this salve my spirit will loosen from its flesh and fly from here to [desired location].” If you are using a flying ointment for a group ritual, it is best for everyone to share a common purpose for its use.

The myth that witches apply flying ointment to their genitals or their brooms and “ride” them is exactly that, a myth. I found one reference to it in a witch trial under torture and the other references come from it and are sensationalist prose written by poets inspired by the trial. There are other accounts of witches rubbing ointments on chairs and tables and sitting on them, but there is no penetration. As a witch who makes and uses flying ointments I’ve found it is not necessary to anoint one’s mucous membranes for quick absorption (please don’t rape your broom or staff). Many of the plants used are very toxic and very potent and you do not want them near your sensitive bits as they can cause skin abrasions, rashes, and worse discomforts and you wont’ be able to wash it off. Please keep anything with henbane or belladonna away from your genitals and mucous membranes!

The only ointment I’ve found safe for one’s naughty bits is a pure mandrake ointment which can be used for sex magic by anointing each partner’s sex organs before doing the deed. Magically, the best places to apply a flying ointment are the base of the neck for the spine’s connection to the World Tree, the third eye, over the heart, the armpits (for wings), and the soles of the feet. Where your neck meets your spine and the third eye are especially effective because they are doorways in and out of your body.

To get the most out of your experience use a flying ointment in an atmospheric setting; in your decked-out temple room, in a pitch black space, under the moon and starlight, a beautiful spot in nature, or a place of threshold power (a place with water, land, and sky all present, a place between civilization and the wilds, a hedge, etc). Results are better when ointment use is combined with trance-inducing activities such as chanting, dancing, swaying, drumming, or breath work.

What to Expect

I need to say this as clearly as possible: the purpose of a flying ointment is NOT to “trip out” or “trip balls”. If you are hoping to pass out and hallucinate for days, losing all sense of reality, you will be sorely disappointed and should look elsewhere. Flying ointments are an aid, a tool for those with the gift — not a cannon that will shoot you to the otherworld. Flying ointments and their traditional plants are meant to be an aid for visionary experiences, not a wreaking ball to your sanity. If you hallucinate erratically a) your body and brain are freaking out and don’t know how to handle the alkaloids in the poisonous plants because it’s your first time ever using them, or, b) you’ve overdosed and need to cut way back on the dosage (you might also need to make a trip to the ER if they’re severe enough). Uncontrollable hallucinations are the body’s way of dealing with foreign chemicals that have effects our systems aren’t used to. Those who have never tried shrooms, cannabis, ecstasy, LSD, acid, and, heck, even wormwood and damiana before are more likely to experience hallucinations than someone who has tried them and knows what to expect. The more relaxed you are, the less likely you are to have a bad reaction.

What does a healthy reaction to a flying ointment feel like? It should feel like you are intoxicated; lightheadedness, silliness, and euphoria at first. Your pupils will dilate and your cheeks flush. You may experience dry mouth and blurry vision depending on what herbs are in the ointment (these effects are temporary). After, the experience should deepen, and colour, sound, smell, sight, and taste will all be enhanced. You will experience the mundane world differently and you may feel awe, amazement, and wonder at what you see and feel. You may have profound thoughts and realizations you normally would not. You may hear whispers or see glimpses of things you would not in ordinary consciousness. Suspension of disbelief will become easy in this dream-like state. And, when used ritually by those with the gift, you will be able to achieve things you’d never imagined when your spirit is separated from flesh; visionary experiences, shapeshifting into animals and elemental forces, long distance travel, dreamwalking, interacting with wights and shades…

I’ve also noted that using ointments with mandrake (mandragora officinarum) as the main ingredient lends one almost supernatural energy and stamina making it perfect for sex magic or all-night ecstatic rituals such as the witches’ sabbat I participated in at the Gathering Festival.

Everyone’s experiences will differ and individual reactions to the plants or a combination thereof cannot be predicted. While one person’s experience may be over powering, another may experience nothing. Only use will help discover which plant or combination of plants works best for you.

Contraindications (Warnings – Please Read Carefully)

Do not use flying ointments if you have a heart problem or serious kidney and liver problems. Do not use ointments containing belladonna if you are allergic to morphine and related opiates or you will have a very serious reaction and need to go to the emergency room. Do not mix with serious medications. Do not use when pregnant or breastfeeding. Do not touch your eyes, nose, or mouth after using the ointment. Keep away from children and pets.  Do not drive or operate machinery while under the effects of a flying ointment. Side effects may include temporary dizziness, fatigue, and blurred vision (the latter especially if the ointment contains belladonna). Give yourself 2-5 hours to recover from the experience and get back to normal. In some cases, it may take 1-2 days to get your normal energy levels back.

If you feel hot, sweaty, nauseated, and you vomit, with no other factors contributing to it (food allergies, food poisoning, flu etc), you may be having an adverse reaction to one of the herbs (likely belladonna or datura) and should seek medical attention immediately. To reduce effects, wash the application areas with warm soapy water (or have a warm, not hot, shower), drink plenty of water, and avoid fatty foods.

aturinfortheworse  asked:

Hi, my novel has a Chinese coded fantasy culture and because of historical events in that world, they're generally anti-theistic and anti-dragon. I'm concerned especially about the dragon part being racist. WRT to religion, their problem is with gods specifically, so they still have ancestor worship and other religions. I know dragons are really positive and sacred in China, so I'm wondering if those are things I could still include or it'd be better to make them not Chinese coded? Thank you.

An Anti-Dragon Chinese Society

Obviously I’m just one Chinese person, but from a non-Chinese writing this, it feels like stripping us from some vital parts of our culture. A Chinese-coded culture that’s anti-dragon isn’t necessarily racist, but I’m thinking back to Aliette de Bodard’s post on researching other cultures and how this would be comparable to saying Western folks hunted down angels and ate them: 

To take just one example: the last few stories set in China I have read…the last one, set in what purported to be Ancient China, had a concerted state-supported effort aimed at imprisoning, mistreating and killing dragons (we’ve been over this before, but Chinese/Vietnamese dragons are NOT evil, they’re Heavenly beings. This is a bit like having a historical medieval Europe where kings authorise the chasing and killing of angels. Possible, but a. you’re not going to get very far because angels are way more powerful than humans b. you’re not going to stave off the wrath of God for very long)“

I realize it’s not so much Chinese, but a Chinese-coded culture, but to me, personally, dragons are such a big deal in Chinese culture that I’d immediately be put off.

–mod Jess

Goyim: “look at all my fucking trinkets I can afford to cram into my cage complex (apartment) along with my other cattle for just 45 hours a week plus transit, I may only eat microwaved pies and have chronic sleep and health problems but it’s better than living like my ancestors”

me, an enlightened anprim eating only the freshest berries after my leisurely 16 hour work week with my shared tribe weaving baskets and sleeping peacefully in the sun listening to birds: “that’s gay”

par for the course

a birthday present for @percyyoulittleshit……. it seemed fitting to honor your birthday with this because the line between percabeth smut and percabeth fluff is like your favorite thing in the world and also this is like 90% of what we talk about so ;) it’s finally done, i hope it lives up to the hype! love you bab, hope your day was great xx

“There’s…” Annabeth breathes, trailing off. Her voice sounds strangled and awkward, even to herself. “There’s so many.”

She kind of wishes she could look away, but there’s nowhere else to look, because there’s an the elderly lady in the aisle next to them looking for soap who keeps scoffing at them and shooting them scandalized looks, and she’s also fairly certain that if she spares a glance at Percy, she’ll spontaneously combust from mortification and all that will be left of her is a sizzling pile of ashes on the floor.

Keep reading

anonymousautonomousavatar  asked:

You've written on the differences between dogs and wolves before. I'm curious how many of the common problems like hip dysplasia you mention in your breed reviews are known to come from wolves?

Here’s the most important thing I know about wolves: They aren’t in Australia.

I haven’t actually treated any. I went to the USA to interact with some because it was something I’d wanted to do since I was 9, but my experience with wolf medicine is tiny.

The short answer is that potentially every single genetic problem we see in dogs could come from their wolf-like ancestors. For most of these conditions that we see, they are polygenetic traits, meaning multiple genes are responsible. An individual wolf-like dog might have one or two and be at no particular disadvantage. However, individuals with increasing numbers of these genes, which make the animal less well adapted to its environment, are at a reproductive disadvantage, so they will have less offspring compared to other individuals.

Unless some human takes note of them and decides to give them an artificial reproductive advantage because they look ‘unique’. (or behave uniquely)

Compound that effect over centuries, with some inbreeding to ‘concentrate’ the trait for good measure, and you will have the modern dog breeds.

Now, a condition caused by a single, dominant gene may develop in wolves, but is unlikely to spread through the population. In these cases the precursor genes can probably be found in wolves, but the actual disease gene is unlikely to be.

Strong selective pressures have shaped the modern wolf, and conditions like hip dysplasia, even mild forms, would put them at a significant disadvantage. Performance breeds, like the Husky and Kelpie, also have very low incidence of hip dysplasia, because they’ve been strongly selected against having bad hips.

It’s worth noting that every individual organism on the planet carries some deleterious genes (bad genes), and that there’s no such thing as a genetically perfect individual. This goes for wolves as well, they are not genetically perfect, but they have undergone different selection pressures that result in less accumulation of the genetic and conformational conditions we see in the modern dog.

Women in Ice Cells: The She-Wolves of Winterfell, Part 2

In Part 1, I talked about Lyanna Stark from a Watsonian (in-universe) perspective, examining what we could glean about her personality and character from the little information we had. This essay will be a little different from my usual fare, as it will focus on Lyarra Stark, wife of Rickard and mother to Brandon, Eddard, Lyanna and Benjen, about whom we know basically nothing (in GRRM’s own words: “Lady Stark. She died”), and how GRRM’s attitude towards and treatment of her is emblematic of the issue of the Dead Ladies Club in general.

Keep reading

A Knight of the Seven Kingdoms

The first time I read these stories, I considered the second one to be the most boring. I now regret that, because it occurs to me that its small scale and seemingly low stakes is rather the point. This isn’t about national politics, it’s about local politics, not about the fate of a nation, but the fate of a stream and the farmlands around it. It’s about ordinary people; even the nobility in this are a landed knight and a minor lady. Rereading it, this is incredibly good in its characterization and slow buildup to its bittersweet conclusion.

It also helps that since then I’ve read A Dance with Dragons and A World of ice and Fire, which makes the events of this story feel a lot more relevant. It both introduces a character who actually shows up in the main books, and has the background for two other characters, and if you thought I was done talking about Jaime and Brienne because I was reading a book that takes place generations before they were born, think again!

The Sworn Sword

One of the benefits of reading these novellas right before aDwD’s release was that when the three-eyed crow was revealed in the cave beneath, I recognized who he was pretty much immediately. Very old, named Brynden, one red eye, the other missing – three is a pretty big drop from “a thousand and one,” but then again Melisandre’s vision of him gave him a thousand back. Brynden Rivers is introduced in the novellas before he shows up in the main series. Martin has sworn you don’t need to read the Dunk and Egg stories to follow the plot of the series, but here’s a case where it helps – although maybe we’ll be getting flashbacks in Bran’s upcoming arc to fill in for the rest of you.

In the meantime, let me give the history behind him and the other bastards of Aegon IV. Known as Aegon the Unworthy, this truly dreadful king decided to legitimate all of his bastards at his death because there were rumors that his son Daeron by his sister-wife Naerys was actually the son of his brother Aemon the Dragonknight, who did love his mistreated sister, though whether romantically as in later songs isn’t clear (I headcanon that Jaime loved those stories as a kid). The most prominent of these bastards was his son by his cousin Daena Targaryen, Baelor the Blessed’s wife who he never slept with because chastity. This was Daemon Blackfyre, who claimed the Iron Throne for himself after his father’s passing, leading to a civil war called the First Blackfyre Rebellion.

Brynden Rivers, known as the Bloodraven, was the son of Aegon and Melissa Blackwood, who also shows up in A Dance with Dragons as the namesake of a set of mountains that Jaime and Hoster discuss. The Blackwoods live at Raventree Hall, which has an enormous weirwood tree where hundreds of ravens have gathered every dusk for a thousand years. Bloodraven had a reputation as a “sorcerer,” and we know for certain is he was a greenseer, and the stories of him being able to communicate with animals and take their shape were definitely true. In the main series, he seems to be able to skinchange into entire flocks of crows and ravens. While Bloodraven is only mentioned in this story, he will be a major character in the final novella, and I’ll be looking for how his powers manifest there.

For this story, though, the kings and queens are just a background. About two years after The Hedge Knight, Dunk and Egg have been traveling the country, visiting Storm’s End, Dorne, and Oldtown. Shortly after the tourney, an epidemic called the Great Spring Sickness swept the country, trimming the Targaryen tree and taking out King Daeron and his next set of heirs. King Aerys is now on the throne, who appointed Bloodraven as his Hand. As summer moved in, a drought hit the country that people blame on their supposedly sorcerous new Hand, and the smallfolk everywhere are suffering.

Dunk has sworn his sword to Ser Eustace, a landed knight in the Reach whose sons died in the Blackfyre Rebellion, and when he discovers that the old man’s neighbor, Lady Rohanne Webber, has dammed up the nearby stream and is blocking the water to Eustace’s land, a local skirmish seems imminent. Dunk is sent to treat with Rohanne, known as the “Red Widow” because she’s lost four husbands, only to discover that all is not as Ser Eustace would have him believe. Also, the Red Widow is only twenty-five and smoking hot and she and Dunk fall in love pretty much immediately.

One of the recurring plot points of the novellas is Dunk’s inability to get laid. Oh sure, he could afford it if he wanted to go that route, but he’s a romantic and wants a woman who actually wants him. He fell for Tanselle in the last story and she’s the reason they went to Dorne, but he never managed to find her. He and Rohanne have enormous sparkage, and she tells him “If you were better born, I’d marry you.” Whenever he sees her freckled face, he thinks “I’ll bet she’s freckled all over,” and she returns the compliment near the end of the novella by saying, “You have large feet (…) Large hands as well. I think you must be large all over,” which is one of the best dick innuendos I have ever read. But they can’t be together because of their different social class, and instead in the end she winds up marrying Ser Eustace to make a peace and keep her lands.

Now, at some point, Duncan obviously got over this problem, since he’s Brienne’s ancestor (something that Martin did finally confirm earlier this year in an interview). But just exactly how he’s related to her is still a question. A World of Ice and Fire does not help, as it doesn’t mention any of this children, and makes things more confusing with a reference that the House of Tarth has ties “recently to House Targaryen,” in spite of no such connections showing up in the family tree in the back of the book. A lot of Targaryen girls, however, are neglected in the family tree, and I suppose it’s possible that Dunk wound up with one of Aegon’s sisters – maybe even his older sister Daella who Egg mentions that he’s supposed to marry. And by “wind up,” I don’t mean marry, because his birth is too low, but hey, love affairs happen, and a female Targaryen bastard might be just about the correct rank to marry a lord of Tarth.

A World of Ice and Fire is much clearer about what happened to Lady Rohanne Webber after this story ends. Septon Sefton mentions that he thinks the only man she might want to marry is Gerold Lannister, who she has corresponded with in letters, but Rohanne dismisses the idea that he’d want to marry a minor lady. Well, it turns out, she was wrong; after Ser Eustace dies he became her sixth husband, and this time it lasts. They have four sons, two of whom are Tytos and Jason Lannister, who are the parents of, respectively, Tywin and Joanna Lannister, and yes, Dunk is the great-grandfather of Brienne, and Rohanne is the great-grandmother of Jaime.

Whether this was planned all along (this story was published in 2004, only about a year before A Feast for Crows, plus the Gerold references is already here) or decided retroactively, what’s clear is that at some point Martin went, “Hey, you know what would be a great idea? Having Jaime and Brienne’s great-grandparents meet and fall in love and make out.”

And once you’ve realized who their descendants are, suddenly everything gets so much shippier. Rohanne tries to give Dunk a horse to match him just like Jaime did, plus all their snarky banter and Rohanne’s tsundere-esque insults, and of course these passages:

“You just need to find something true to say about her. That’s what my brother Daeron does. Even ugly old whores can have nice hair or well-shaped ears, he says.”

“Well-shaped ears?” Dunk’s doubts were growing.

“Or pretty eyes. Tell her that her gown brings out the color of her eyes.” (…)

My lady, that gown brings out the color of your eye. Dunk had heard knights and lordlings mouth such gallantries at other ladies. [p 167]

“The green becomes you well, m’lady,” he said. “It brings out the color of your eyes.” [p 228]

Which of course bear a great deal of resemblance to another moment from A Clash of Kings:

The wench looked as ugly and awkward as ever, he decided when Tyrell left them. Someone had dressed her in women’s clothes again, but this dress fit much better than that hideous pink rag the goat had made her wear. “Blue is a good color on you, my lady,” Jaime observed. “It goes well with your eyes.” She does have astonishing eyes.

Which means my interpretation of that scene now goes.

Jaime (thinking): Last time I saw Brienne her “big blue eyes were full of hurt,” so I need to give her a compliment to remind her I’m on her side.

[Brienne walks in]

Jaime (thinking): Ugh, she’s still not good looking, um, what do I do…oh, I know, generic courtly compliment number 13!

Jaime (out loud): Blue is a good color on you, my lady. It goes well with your eyes.

Jaime (thinking): Oh crap I picked the one physical part of her I actually find attractive, I should have gone with her well-shaped ears!

Shipping aside, the main point of this novella is that the petty battles between nobles (which Dunk straight-up calls “pissing matches” to Rohanne) can have a serious effect on commoners. It also features Dunk imparting some important lessons to young Egg. The prince is indignant at the thought of having to serve smallfolk, but Duncan sets him straight on treating peasants with respect:

“A man has his pride, no matter how lowborn he may be. You would seem just as lost and stupid in their villages. And if you doubt that, go hoe a row and shear a sheep, and tell me the names of all the weeds and wildflowers in Wat’s Wood.”

Later, when Egg gives formulaic arguments about how Daemon Blackfyre could never have made a good king because “bastards are born for betrayal,” Dunk lays down some truth bombs about his own likely parentage that render the boy silent. This all must have stuck, as Aegon was dismissed as “half a peasant” by his detractors and he enacted reforms to reduce the power of nobles and grant rights to the smallfolk, which proved deeply controversial during his lifetime and were later reversed (I’m also rereading a little of A World of Ice and Fire right now, I haven’t decided yet if I will blog on it or just move on already).

Dunk himself opens this novella thinking of himself as a knight. Which he is. Arlan may not have knighted him (he equivocates when asked point blank if that happened), but knighthood isn’t about saying fancy vows or being anointed with oil. Martin’s made that very clear through Sansa’s storyline, as she considers Sandor Clegane a better “knight” than the men with Sers in from of their names that do nothing to protect her, as well as with Brienne, a truer knight than most who can’t be knighted because of her gender.

A few final notes:

I like to observe how the books have more range on religiosity than the show did, so I liked the description of Duncan’s piety: “He went to sept sometimes, and prayed to the Warrior to lend strength to his arms, but otherwise let the Seven be.” Because religious people come in the extremely casual variety as well.

I also loved how Duncan gives family names to the peasants who sign up for Ser Eustace’s little army, as a way of telling them apart. Apparently smallfolk don’t have family names at all, which I ought to have already noticed from the series itself, but it was never drawn attention to. It reminds me of how peasants in feudal Japan were forbidden to have surnames, something which only changed after the Meiji restoration. Hence why there are so very many Japanese surnames (over 100,000) relative to China or Korea, and why so many of them are derived from rural features like “mountain rice-paddy” (Yamada) or “within rice paddies” (Tanaka) or “original rice paddy” (Honda).

“There was someone with horns on his head in the bathroom. This is definitely going to take some getting used to.” Kai leaned into Drake’s arms observing the park’s visitors as it filled. “This is incredible, he just poofed in over there.”

“Teleported. Same thing I did, I’ll teach you.” Drake kissed him gently. Kai trembled ever so slightly, subconsciously twisting his wedding ring. 

“This is all so overwhelming, I understand now why you said not to leave. You were right, I’m sorry.” Kai shifted his hip, curling in towards Drake just a bit more. “I like your father, did you have a good talk? What goes on at the Council meeting?” 

 “It’s ok, love.” He nuzzled his neck. “It was nice, too short. He’s divorcing my mother, our equivalent at least. It’s rare.”

He brushed a strand of Kai’s hair back behind his ear. “The meeting is a formality. I would like to stick around a few days though. I don’t know how he’s doing emotionally, how he’s going to be after. Do you think you can handle it? Afterwards we can head home.“

"Of course. Would you like to invite him to stay with us for a while? Maybe it would make things easier. I’d like to get to know him better and I know you’d like having him around." 

Kai saw a woman with dark purple skin and bright orange diaphanous wings, Drake confirmed she was a fairy. 

"We need to call Nora, have her stay with Kadie. Can we call Nora?”

“Yes and no. Scientifically, I think you’d describe it more like dimensional energy transference. I can make her phone ring and talk to her and she has no idea, as long as I’m in the right place mentally.”

“So… magic?” Kai tilted his head back and blinked innocently. 

“Until you prove otherwise, yes. Smart ass.” Drake snuggled into his neck kissing him. “Technology which will become instinct to you is going to put you so far advanced, you will be to an average human what the Akkeridana are to us.“

Kai’s face crinkled, "What are Akkeridana?”  

“The All Knowing, it’s their knowledge we are protecting. Somewhere in our brains we have the answers since our last little trip, it’s accessing them that’s the problem. They were our ancestors I guess, the original civilization for all humanoid life forms. Seeding certain planets in the galaxies. I never gave it much thought. I’ve been a bit preoccupied with one person for the last 800 years.” He leaned down and kissed him ever so gently.   

Kai relaxed on Drake’s chest and closed his eyes. “Akkerida is female, Akkeridan is male, but they can be either, both, or none, Akkeridana.” 

“Yeah, that’s right.” 

previous / next


IT’S THIS WEEK! (July 24th through 31st)

What are you talking about, Mirk? Long ago there was a HS ancestor night thing, set up for May 23rd. It was primarily meant to be drawing requests for canon Homestuck ancestors, but I know it made a few rounds of the fantroll community as they drew, talked about, and wrote fic for their own ancestors. Unfortunately, I missed it this year! So in recompense I’m doing a whole week of ancestor-related blogging.

Ancestor-related blogging? What’s that? It’s just regular fantroll blogging, but with ancestors! That means that the asks I answer, drabbles and meta I write, pictures I draw – all of that’s gonna be about my fantrolls’ ancestors, rather than the current generation. I’ll be reblogging probably about an ask meme per day for the ancestors and trying my best to answer all the questions or requests I get from them, but asks that aren’t connected to any meme are always welcome, too! Later today, I’ll post brief introductions of my cast of ancestors, so those of you who haven’t heard me ramble about them yet have some context to go on.

But why, tho? Idk! I like ancestors, I like talking about ancestors, this week’s kind of slow for me, let’s bring on the previous generation of gray nerds.

Can I do this too?/What if I don’t want to see this on my dash for a week? I have absolutely no problem with other people joining me in ancestor hell for a week (or however much of the week they can endure), since the only thing I love as much as blathering about my own fantrolls’ ancestors is hearing about everyone else’s! So if you reblog this post or make some sort of announcement post about doing the event and tag it #fancestor week, I’ll be cheering you on and sending asks your way whenever I can. That said, I know this isn’t everyone’s cup of tea – so all my posts on the subject will also be tagged #fancestor week, for your blacklisting purposes.

  • But what if I don’t HAVE a fancestor? SHAMELESS PLUG FOR MY DESIGN COMMISSIONS HERE!!! Sorry, can’t resist a little self-promotion. I do love designing ancestors, and if you don’t have one, I can draw one for $15. See the post here.

That’s all I’ve got for now! Thanks in advance for indulging my ancestor penchant.

A word for Kaname Kuran

I was on Youtube listening to OST’s from Vampire Knight when I came across all the hateful comments against Kaname. And this saddens me because Kaname is the very first character in my history of being an otaku to whom I grew very attached too, Makoto Tachibana from Free! being the second. 

I understand that he comes across as a jerk in the anime because he “tries to keep Zero away from Yuuki” when Zero “has had such a bad childhood” and is going to become a Level E and what not, I completely understand why people would hate Kaname from watching the anime. “Zero’s the victim and Kaname’s the bad guy” right? 


If that’s what you think then you don’t know shit about him. You finished both seasons of the anime? You still don’t know shit about him because the anime never showed half the person Kaname is. 

I know, in the anime, he was shown as nothing more than a Yuuki-obsessed, arrogant, overconfident, manipulative, superior pureblood vampire who planned out plot after plot to achieve his goals. Till some point in the manga, this held true, but beyond that, we see just how broken he is. Zero’s not the only one who has things hard. Kaname does as well. And Zero emo-ed throughout the whole series, anyone with eyes could see how troubled he was, regardless anime or manga; but Kaname dealt with his problems alone. He had such a hard time telling even Yuuki what he has to deal with. He planned out everything just so he could protect what he loved most, even if he has to be heartless and cruel at times. And just because he’s dealing with his problems, people hate him for it? “He could be a little nicer.” Would Kaname being nice to Zero be able to persuade Zero to do anything? Would “nice” get through emo Zero’s skull? 

You know, Kaname is so complex that it’s hard even for me to come to his defence. But I guess, it all only comes down to one word, one name: “Yuuki”. Yes, I know, his love for Yuuki appears selfish and possessive, but deep down, aren’t we all like that? We want to be with the person we love, we want the person we love to love us. It’s the most instinctive thing in our hearts. No matter how much we know that love is supposed to be for the happiness of the other, really really really deep down, you’d still feel the desire to be with that person. Kaname is just like that. But even so, he kept Yuuki human for as long as he could, ignoring his own desire. Sure he was also the one who turned Yuuki, but in the end, he also let her be with Zero. To some extent, I understand that Kaname is like me, having a bit of an inferiority complex even though we look like the most confident people in the world. He always thought that Yuuki was happier with Zero, he found it hard to believe if Yuuki was ever truly happy by his side. But even though he’s worried, he has his desire to keep Yuuki with him. So at times, his actions conflict one another. Do you know why? Because he’s in inner turmoil. Why are his actions inconsistent? Because his heart wavers. Does he really want Yuuki to leave him or does he want her by his side? 

Ah… How do I put this…?

Have you ever feel like you’re not worthy of someone but you want to have him or her with you anyway? In my case, I have an inferiority complex when it comes to friendships. I usually feel like a crap-ass friend because I tend to get very possessive and I frequently find myself thinking “you’re my friend, but you seem happier with her”, this sorta feeling, you get? Then I get really down, and I feel like, my friend should just dump me for a better one but at the same time, I want to continue being friends. Am I making sense? 

Anyway, Kaname is something like that. There is this conflict in the heart where you can’t decide whether to “push” or “pull”. Like with this friend of mine, for very frequent periods of time, I would act cold, and ignore her just to push her away, but then, later, I’d warm up just so we could continue being friends because at the end, I’m not ready to let her go yet. 

Saying Kaname is inconsistent… it’s not that his character was written poorly, but rather…it’s a human thing. Sometimes you feel like you’re ready to do something but when it really comes to it, you doubt yourself and you change your course of action. Why Kaname turned her? Because he was starting to believe that maybe he could spend eternity with her. But even then. Kaname never stopped thinking that Yuuki was better as a human. He believed strongly that Yuuki was better living life as a human, but having turned her isn’t something so easily undone. That’s why he had to use other ways to ensure Yuuki could live freely without having to worry about hunters and such. 

When I started watching the series, I believed that Yuuki would end up with Zero, because Kaname was very mysterious and in shoujo, somehow the emo but pitiful character would always end up getting the girl. I think a lot of people may have had the same impression that I had. But the manga developed beautifully. Kaname is one of those rare characters that a series would have, especially shoujo. Like I said, Kaname is very complex, it’s hard to understand him. But this is also why I love Kaname so much. Kaname’s history is the reason behind his character mould. And to fully understand him, you shouldn’t view him as the Night Class’ president, but instead, the Kuran ancestor. 

As the Kuran ancestor, Kaname was quite unlike the Kaname we know at the beginning of the series. He was kind, gentle, and he wanted peace. He wanted humans to be able to protect themselves from vampires, despite being a vampire himself, and worked hard to achieve this. However, having lost the Hooded Woman who gave him a name, who gave him the acceptance when everyone else turned against him, Kaname eventually lost his initial reason for killing as he killed more and more vampires with time. Feeling empty, he decided to let time erase his existence. But he couldn’t even sleep peacefully since Rido awakened him by sacrificing Yuuki’s real brother when he was still an infant. Despite all that, Yuuki took his finger and smiled. At that moment of time, it must have been the only thing to offer him comfort. 

Kaname must have spent his whole life feeling nothing but guilt. Feeling the remorse from not being able to protect the Hooded Woman, the guilt from having caused an innocent child to die, and then having to watch Juuri and Haruka die. Can you imagine? Spending eternity drowned in such guilt? Yuuki was the only thing he had left. Could Kaname possibly not have changed? When he only had Yuuki left. His sole purpose for living. Kaname was so desperate to protect her, change was inevitable. He can’t afford to make mistakes. Nobody was there to help him make it right if there were mistakes. It was an “all or nothing” risk. 

Kaname is far from being overpowered. Though he appears strong, there are things he cannot do, and he has his fears. Even the Kuran ancestor has lingering regrets, and the Kaname whom we know has planned everything since before the series even began, did it all out of fear that he would lose Yuuki. Kaname was fragile since the beginning, it was just clouded by how cold he was. 

The ending, for me, even though it stings my heart, I can’t help but feel like Kaname was finally able to truly let go. He learnt to not grasp onto Yuuki anymore, he learnt to let her go, he learnt to come to terms with the thought that Yuuki would be happy with Zero. 

And all that guilt. I feel like he was able to find his peace when he threw his heart into the furnace. I feel like he was able to do what he initially wanted to do, and lift his remorse of letting the hooded woman sacrifice herself before. I think he went into his slumber, content, knowing that there would be peace. He had achieved his primary dream of bringing peace, he gave Yuuki a happy, free life with Zero where her smile would never fade. The thought of bringing happiness to so many people must have comforted Kaname during his last moments. 

I can’t really label Kaname as “good” or “bad”, because at the end of the day, he’s “only human”. Maybe he’s a vampire, but his heart is still human, and as humans, we make mistakes. We fear. We regret. We change. I’m not saying “Don’t hate Kaname” but rather, don’t hate him for the wrong reasons. It’s hard to speak for him, and I can’t really put my attachment towards him into words either, but it has to be something about him…

maybe it’s his mysterious side,

maybe it’s the way he comes off as the ultimately strong character but really isn’t,

maybe it’s because he’s broken 

that I just have to love Kaname. 

On a side note, I am, in no way, anti-Zero. I may have repeatedly labelled him as emo and pitiful, but I don’t hate the guy. Really .__.

dekuuchan  asked:

okay but then what about a moana bnha au, izuku is moana, all might is maui, katsuki is Te Fiti/Te Kā, whoever you find best fit for the other characters :p

I would actually like a crossover more.

Like, Izuku meeting Moana - both of them very strong, individual and stubborn characters, that yet have to reach their full potential (although Moana did by the end of the movie).

Or Maui and Toshinori meeting each other - Maui, at first, believes this to be an elderly man who is very “welcome”, until Toshinori transform into All Might for the first time, just to amuse the already snickering Izuku. Maui can’t believe his eyes that there is a human who can transform without help from the gods, and Moana teases him relentlessly about it afterwards.

Maui also insists to teach Toshinori his famous song - such a strong man, equal almost to a demigod, needs to know this song.

Imagine how Class 1-A would be delighted to discover the ocean as a living being - especially Tsuyu would have the time of her life.

And since the ghosts of the ancestors seem to have no problem to come back when needed in Moana’s world, this could actually lead to Izuku meeting his predecessors in this world.

I’m sure there is more, but, really, the thought of them meeting each other in a crossover comes to me before anything else when thinking about it. =D  

unflrity  asked:

Hi! I was wondering, if it's not too much trouble, if you could tell me a little bit about your Pantheon? Admittedly I'm only totally familiar with the Greek, Roman, and Egyptian Pantheon's. But I'm very eager to learn as much as I'm able to about other ones! Thank you :)

Hey there! Not too much trouble at all, though this is gonna get long…

To start, it might be useful to either throw out the word “pantheon” or at least rethink how it’s applied. In the Celtic cultures, there really wasn’t a concise grouping of deities. I mention this, because people like to try to make neat little family charts for the Gaelic deities and… it leads to headaches for all parties involved. This is because how the different deities were all kinda tweaked to make sense in local areas. But! If you broaden idea of pantheon to just be “deities of this particular culture”, then we have a starting point.

I mention Celtic and I should further explain that before I move on: “Celtic” is an umbrella term used to describe language groups of several cultures. There wasn’t an unifying Celtic culture. One of those Celtic cultures is Gaelic, which specifically refers to the cultures of Ireland, Scottish High Lands, and Isle of Man. 

OKAY so on to the deities! There are various deities and entities that could be classified as deity. I say the latter bit because it isn’t clear on how the pre-Christian Gaels viewed their various entities. We have the problem of “Is this entity a deity, or a very important ancestor?” or “Is this entity a land spirit, or a land deity?” … The answer may be “all of the above”. The lines are very blurry on the differences between ancestor, nature spirits, and deity. This could be how the original pre-Christian Gaelic people saw their entities – it could also be that the Christian Monks who started writing down the stories “lessened” the gods. It sadly isn’t clear. 

Also worth mentioning is that Gaelic entities don’t really have an hierarchy. I mean, there are deities who were/are kings (Manannan mac Lir, Nuada, Lugh…) but there isn’t really a Deity Above All Other Deities. Not in the classical sense, anyways. 

A name that will probably come up a lot in any further research is the “Tuatha De Danann.” This is a group of deities who are featured in the Book of Invasions (which details how Ireland got conquered again and again and again by different groups of people.) This group or tribe or “tuatha” of deities includes such names as Lugh, Nuada, Brighid, the Dagda, etc. A lot of the Gaelic Deities we love and adore are from this tuatha. There are deities outside of this tuatha, such as Manannan mac Lir, Tailtiu, the Cailleach, etc. … who aren’t lesser for not being part of the same tuatha. 

OKAY so that’s a lot I just typed haha. I’ll end it there but you are welcomed to ask further questions on what I wrote or on something you are curious about that I didn’t write.

TLDR: Pantheon is a tricky word to use; Celtic is an umbrella term in which Gaelic falls under; defining deity vs ancestor vs spirit is very tricky within Gaelic Polytheism; there isn’t a hierarchy for the deities; Tuatha De Danann is a big name group but there are definitely deities outside of it too

Let me know if you have any further questions! Oh, and my work-in-progress website about Gaelic Polytheism can be found here if you’re curious.

An Early Winter Ritual, Called Samhain in the Celtic Calendar, a Forerunner of Halloween

You will need:

  • A purple candle
  • A clove of garlic next to the candle
  • Photos of deceased relatives you feel are close


Between October 31 and November 2 in the northern hemisphere, and between April 30 and May 2 in the southern hemisphere.

The spell:

Light the candle, saying; “May only goodness and light enter here on this night of the beloved ancestors.”

Blow softly into the candle, saying, “I call my beloved ancestors at this special time to protect and guide me/us, as winter approaches, especially [name those in the photos].”

Hold each photo in turn, speaking the words of love of regret, then saying, “As winter comes near, I carry this fear [name your problem], asking you to advise me or send signs to me.”

Blow out the candle, saying, “Go in peace and blessings.”

You may hear in your mind your deceased relative’s comforting words, sense her presence, or smell her fragrance.

The answer to your dilemma will come in a dream or an unmistakable sign in  your daily life.

Bury the garlic.

- “1001 Spells: The Complete Book of Spells For Every Purpose,” by Cassandra Eason
Who Decides Who Counts as Native American?
Four years ago, the Nooksack in Washington State announced that they were expelling hundreds of members, setting off a bitter debate over tribal identity.
By Brooke Jarvis

In the fall of 2012, a 48-year-old fisherman and carver named Terry St. Germain decided to enroll his five young children as members of the Nooksack, a federally recognized Native American tribe with some 2,000 members, centered in the northwestern corner of Washington State.

He’d enrolled his two older daughters, from a previous relationship, when they were babies, but hadn’t yet filed the paperwork to make his younger children — all of whom, including a set of twins, were under 7 — official members. He saw no reason to worry about a bureaucratic endorsement of what he knew to be true. “My kids, they love being Native,” he told me.

St. Germain was a teenager when he enrolled in the tribe. For decades, he used tribal fishing rights to harvest salmon and sea urchin and Dungeness crab alongside his cousins. He had dozens of family members who were also Nooksack. His mother, according to family lore, was directly descended from a 19th-century Nooksack chief known as Matsqui George. His brother, Rudy, was the secretary of the Nooksack tribal council, which oversaw membership decisions. The process, he figured, would be so straightforward that his kids would be certified Nooksacks in time for Christmas, when the tribe gives parents a small stipend for buying gifts: “I thought it was a cut-and-dried situation.”

But after a few months, the applications had still not gone through. When Rudy asked why, at a tribal council meeting, the chairman, Bob Kelly, called in the enrollment department. They told Rudy that they had found a problem with the paperwork. There were missing documents; ancestors seemed to be incorrectly identified. They didn’t think Terry’s children’s claims to tribal membership could be substantiated.

At the time, Rudy and Kelly were friends, allies on the council. At the long oval table where they met to discuss Nooksack business, Rudy always sat at Kelly’s right. But the debate over whether Rudy’s family qualified as Nooksack tore them apart. Today, more than four years later, they no longer speak. Rudy and his extended family refer to Kelly as a monster and a dictator; he calls them pond scum and con artists. They agree on almost nothing, but both remember the day when things fell apart the same way. “If my nephew isn’t Nooksack,” Rudy said in the council chambers, “then neither am I.”

To Rudy, the words were an expression of shock. “It’s fighting words,” he said, to tell someone they’re not really part of their tribe. At stake were not just his family’s jobs and homes and treaty rights but also who they were and where they belonged. “I’ll still be who I am, but I won’t have proof,” Rudy said. “I’ll be labeled a non-Indian. So yeah, I take this very personally.”

To Kelly, the words were an admission of guilt, implicating not just the St. Germains but also hundreds of tribal members to whom they were related. As chairman, he felt that he had a sacred duty: to protect the tribe from invasion by a group of people that, he would eventually argue, weren’t even Native Americans. “I’m in a war,” he told me later, sketching family trees on the back of a copy of the tribe’s constitution. “This is our culture, not a game.”

Keep reading

@isaacsapphire I don’t really think what I want to do would be beating children over the head with how terrible their ancestors were?

Idk, when I read books written from the perspective of someone who was the target of genocide, I really didn’t identify with the people who were initiating the killing. Maybe I’m just unusual in this sense?

My ancestors are not me. They are /separate people/ from me. In addition to doing bad things, they also did good things, but this doesn’t really matter since they are Separate People From Me.

Like, I was adopted from China. My ancestors probably burned books and destroyed invaluable precious and irreplaceable Chinese artifacts and sent people to reeducation camps and so on and so forth, but I don’t really feel connected to what they did. Maoist propaganda depicting what they did as Wholesome and Great is unacceptable, far more so than books portraying the damage they created (such as /Red Scarf Girl/).

(We could also count my ancestors as white Germans/Irish/whatever, but that’s basically the same thing.)

This type of teaching doesn’t seem to have been catastrophic for modern German children; I would try to look at how Germany teaches about its past atrocities (which were really recent!) in order to avoid instilling self-hatred while still presenting the whole truth.

(I think that books-that-are-good-yet-Problematic should of course still be available and not censored, but they should be discussed critically if read in class.)

Would you rather that children have a falsely saccharine sense of their ancestors? Would you rather that they learn half truths, and react defensively whenever someone points out that their ancestors were far from perfect?

I think people need to unhook themselves from their ancestors’ moral statuses; this is easy for me to say but I also think it’s necessary. This effort is not helped by (leftist) efforts that guilt children for their ancestors’ sins, but neither is it helped by never telling children about their ancestors’ sins in order to shore up their self esteems.

If the only people who acknowledge the sins of American genocide and colonialism are guilt-tripping, white-hating tankies, then anyone who wants to learn the truth or who wants to teach their children the truth will get badly burned. Thus it is vitally important that non-guilt-tripping non-[white-hating] non-tankie people discuss and educate about American genocide and colonialism, and that we have a hand in historical/literary pedagogy.

It’s not like I want that to be the /only/ thing children are taught about; the Constitution and the Founding Fathers and whatnot are still valuable.

The problem occurs when “your ancestors were bad” becomes “therefore you need to submit to us”. Again, this just makes it more important to say “your ancestors were bad” or “our ancestors were bad” while also saying “you don’t need to bow to anyone”.

anonymous asked:

About the slave thing. I feel like all white people shouldn't be held accountable for what happened during slavery times of course but it seems like they don't want to acknowledge that it happened. I know this one guy who says that he doesn't feel bad for the slaves & Jews because his ancestors were German (in short) but I want to say with that logic I don't feel bad for the veterans or military because what happened was years ago & I don't see them as heroes (not in a rude way)

I think that sort of reaction from them is like a defense mechanism… Like people try to belittle white people because “your ancestors owned slaves” or something like that so they respond “Well my great great grandfather was a slave so it doesn’t matter!”

In reality, having an oppression olympics bout just detracts from the problems currently at hand… There are plenty of current problems to discuss without having to fight about whose ancestors fucked over each others’ ancestors the hardest.

Samhain Ideas



  • black
  • burgundy
  • purple
  • orange
  • red


  • fallen leaves, acorns, nuts, pinecones
  • scarecrows
  • skulls/skeletons
  • sickles/scythes
  • apples, pumpkins, root vegetables, corn, dark bread, wine, cookies, cakes
  • pictures of dead relatives
  • pictures of your god/goddess


  • Meditate on the changing season and the start of the new year. Start to release yourself from the bonds and weights you’ve tied on yourself over the year.
  • Meditate on death and the life cycle.
  • Do fall-themed arts and crafts, such as painting autumn trees or making a bird feeder out of seed, pinecones, and peanut butter.
  • Prepare a harvest meal for friends and family.
  • Leave food outside as an offering to the dead.
  • Divine the upcoming year or look for insight on the major problems you’ve been dealing with while the veil is thin.
  • Honor your ancestors by telling stories about those departed, learn about life history, work on a photo album or family tree, and/or visit in their burial place and clean up or leave offerings.
  • Reorganize your home, donate items no longer needed to charity.
  • Donate food and clothing to shelters.
  • Create a besom.
  • Create Jack-O-Lanterns out of gourds and apples to decorate your home with.