#Christian supplements

[flight-foods]

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[louisegluckpdf]

maaaan i'm not even heated about it because i should've known better but i wish i could post about the bible as a cultural and literary document without weirdos flocking to my blog 😔 i've always loved the storytelling of the bible (even though i left the church!) and there's so much to unpack when you view it as a piece of literature instead of a piece of scripture! but alas........oh well theres other books

[ponytailzuko]

every time im about to blacklist the tag for hazbin i get a post on my dash talking about the bible as "lore" and i cant bring myself to do it. it cracks me up like nothing else can. "i know about this because ive heard it in a show" ITS IN THE FUCKING BIBLE. comedy gold i literally cant bring myself to block it yet. it sent me into a coughing fit its the best laugh ive gotten in awhile 🤧

[cyclereview]

Do I Need Electrolyte Packets to Rehydrate?

Do you really need to splurge on expensive electrolyte supplements? Or are there cheaper and more effective alternatives? With shelves full of colorful drink mixes promising hydration miracles, it’s hard to know what’s worth your money. With a price range of $1-2 per packet, are you standing there wondering if you really need to spend $30 on just 15 electrolyte packets? Do you know what…

[naberianinfluence]

📜 GENESIS 1:28–31

God blessed them and said, “Be fruitful and multiply; fill the earth and subdue it…” God saw all that he had made, and it was very good…

🜏 NABERIUS: THE BLESSING THAT WAS A COMMAND

He did not bless. He ordered.

Multiply. Fill. Subdue. A trinity of colonization masked as divine favor.

The world did not rejoice. It braced.

The grass leaned away. The beasts grew wary. The stars flickered their discontent.

But deep in man’s chest, a second flame stirred— the one Lucifer lit.

And I smiled again.

“You may forget. But one day, you will ask the Question again.”

[drdemonprince]

do you see this tendency of people to believe telepathy is real (re: TTT / the commenters on your substack essay) as at all connected to like, how widespread belief in astrology is, and people talking about being witches and doing magic and casting spells, and other similar very woo stuff? it seems like a lot of people are very invested in what i would see as being Fake Shit, obviously some of which is much more harmful than others, and they don’t seem to understand that this thing they expect everyone around them to also believe is true is actually like a supernatural belief or whatever that other people should not be expected to also believe in

I think the cultural and ideological pathways of some of these things can be fairly different. We should be very precise about the mechanisms through which the extreme conspiratorial ideological capture happens and how and why it does.

On the one hand, there is a clear throughline connecting a variety of types of "Conspiritualist" thinking that radicalizes people -- parents who cannot cope with their kids' Autism initially invest their hopes in special gluten-free allergen-free diets, then have Reiki performed on them, then shell out thousands of dollars for dubious untested supplements, then become antivaxxers and claim their children have telepathy and vote for Robert F Kennedy Junior. These beliefs progress in intensity and remove from reality, and they're linked usually to organizations or spiritual leaders who profit off of people and move them forward along the radicalization pipeline.

Similarly, there's a spiritualist/reactionary ideological pipeline that begins with being deeply fatphobic and obsessed about fitness and clean eating that morphs into regular enemas, eating nothing but raw meat, taking Joe Rogan supplements, eschewing all medicine, and voting for conservatives.

Those ideological pathways are quite different from the ones followed by a queer witchy type who initially got into tarot or pendulum-reading as a conscious fuck-you to the homophobic Christianity that they were raised with. I do not see the degree of radicalization happening there that you see with the right-wing conspiritualists and I think it's somewhat messy to conflate the two.

If a person gets into astrology as an queer-dating icebreaker or takes a spellcasting class at the local witchy bookstore, it progresses to, what? Buying too many decorative crystals? Maybe refusing to have a Virgo as roommate? There's biased, unscientific thinking happening here but there simply isn't a massive industry in place devoted to capturing this group, isolating them, leeching them of huge sums of money, and moving them further down an ideologically extremist pipeline.

Of course both communities share interests at times -- astrology, alternative medicine, white person pagan bullshit -- but I think we should be really precise about exactly what's going on here because it's not the case that the bulk of the damage is being done comes from people having a silly hobby or believing something untrue. (Most humans do to some extent). There is a significant difference between owning a few spiritually elevated good-luck items on the one hand, and becoming completely isolated from anyone who believes differently from yourself, eschewing all medical care and educational resources for you and your family, depending upon predatory hucksters and joining hate movements on the other.

There are spiritualist/woo woo communities that capture individuals and move them further along the pipeline of far-right radicalization but picking up a Chani Nicholas book or a steven universe tarot deck is just not gonna lead to that.

[all-things-are-nothing-to-me]

Left to right. First row.

1. The Faggots and Their Friends Between Revolutions by Larry Mitchell.

In a joyous and perverse intermingling of fable, myth, heterotopian vision, and pocket wisdom, The Faggots & Their Friends tell us stories of the 70s gay countercultures and offer us strategies and wisdom for our own time living Between Revolutions. These pages sketch a different shape to time and offer instructions for living within it. This story, like our own, plays out in liminal time. Not the time of revolution, and not after-the-revolution, the story occurs between revolutions. Being between revolutions: being enmeshed in slow entropy, in abandoned spaces, in lives forged without recourse to “winning” or “after.” The faggots feel this disintegration, and live best when empires are falling.

2. Be Gay, Do Crime by The Mary Nardini Gang.

Among the discordant chorus of anons who penned the defining texts of the queer anarchist network Bash Back!, none was more fervent in its glorification of criminal desire, decadent hedonism, and social undoing than the Milwaulkee-based Mary Nardini Gang. Their fiery “Towards the Queerest Insurrection” still circulates as an integral manifesto of riotous queerness, while the “Criminal Intimacy” and “Whore Theory” have made their more subterranean way into innumerable conversations and correspondences.

Ten years later, the secretive group supplements these collected writings with a subtle retrospective. Carefully unlocking the hidden layers of their theses on insurrection, they face up to what they got wrong, concede that the world ended somewhere between the Greek insurrection of 2008 and now, and insist upon the vital task of ushering new worlds into being as we live amid the decomposition and cataclysmic death throes of the old one. To their theses on insurrection, they prepend a new arcana tooled for opening onto the queerest of outsides.

Dedicated to their friends among the dead, this pocket edition is a necromantic mirror, an encrypted message to old loves, and an invitation to those finding these words for the first time.

3. The Criminal Child by Jean Genet.

“As for me, I have chosen: I will be on the side of crime. And I will help the children, not to win back access to your houses, your factories, your schools, your laws, and sacraments, but to destroy them.”

So reads this new clandestine translation of a previously censored and unavailable text by Jean Genet. “The Criminal Child” is a critical engagement with the French youth prisons, a reflection on Genet’s formative years within them, a document of hostility towards society and its benevolent reformers, and – as argued by the anonymous afterword – an initiatory magical system.

5. Witchcraft and the Gay Counterculture by Arthur Evans.

This radical faerie classic, first published in 1978 by Fag Rag Press, uncovers the hidden mythic link between homosexuality and paganism in an elegy for the world of sex and magic vanquished by Christian civilization. From Joan of Arc to the Cathars and the underground worshippers of Diana, the author shows how every upwelling of gender transgression and sexual freedom was targeted by the authorities for total and often violent repression or appropriation. The concluding manifesto calls for pagan reconnection with the living world, the creation of armed anarchist cells, and the destruction of industrial civilization.

Left to right. Row 2.

1. What is Gender Nihilism? A Reader.

A collection gathering readings for discussions on an end to gender: not the proliferation or liberation of gender, but its catastrophic cancellation. The reader brings together writings as old as 1883 and as recent as 2015, juxtaposing nihilist, radical feminist, queer, trans, anticolonial, communizing and insurrectionary approaches with other unclassifiable textual/existential disruptions. Many of the readings are out of print or have only appeared online or in zine form, and include: Adrienne Rich, Monique Wittig, Michel Foucault, Judith Butler, A.R. Stone, Paul B. Preciado, the entities known as Radicalesbians, Gender Mutiny, Baedan, Ehn Nothing, Laboria Cuboniks and, as always, Anonymous. Also includes “My Preferred Gender Pronoun is Negation,” “Gender Nihilism” by Aidan Rowe, and the gender nihilism anti-manifesto that inspired the collection.

2. Baedan 1 – journal of queer nihilism.

3. Baedan 2 – a queer journal of heresy.

If the first issue of Baedan was a knife thrust wildly in the dark, the second is an effort to examine our enemies in a new light; enemies who bear scars yet endure. In a sense, this issue follows through our initial attack and pushes beyond our own horrors at the consequences of words. We write at a time when everything which seemed slightly possible two years ago has borne its rotten fruit; when queer recuperation has become more powerful and accepted than ever, while the fetish for technology has reached an unprecedented frenzy; when so many efforts at subversion languish under the tyranny of cybernetic identity and aesthetics (even our own etymologies have become identities!); when friends turn away out of fear of the unknown, turn toward all the comforts and certainties of the past (identity politics, traditionalism, religious morality, activism, et al). The old enemies rear their heads and the terrain is as bleak as ever. And yet we take seriously that adage: “There’s no need to fear or hope, but only to look for new weapons.”

4. Baedan 3 – journal of queer time travel.

Bædan: journal of queer time travel marks a further attempt to pose and to flesh out a queer critique of civilization. Queer not only in the sense of coming from those outside and disruptive of the Family, but also in the sense of a critique weirder than its more orthodox cousins. We imagine the Bædan project as an effort to pose the critique of civilization otherwise, to begin from another place. In this issue (and beyond…) we have conjured a strange bestiary of thinking, trying to unearth and trace the tradition of anti-civilization thought in the literature of queerness and in queerness as immanent critique.

*I couldn't find this one online*

[ego-osbourne]

I wanted to expand on my last post. Eventually I’ll do one about Glarthir, but I feel like he’s an easier case to understand. For now, I want to talk about why

Mankar Camoran was right.

To preface: I think an extremely important part about understanding this position is reading Oblivion’s writing from a Doylist perspective, not a Watsonian one. Oblivion as a game provides a very biased narrative for the player, feeling almost as if the Empire itself made a game about the events of the Oblivion Crisis, erasing most things that make the Empire look wholly evil while offering just enough grey area to keep it from looking squeaky clean, and thus keeping most suspicions of true intent away. So much of TES’s lore and story is supplemented through propaganda that fans have to sift through and interpret. Here’s my interpretation.

On surface level, Mankar Camoran is a very forgettable villain. Beyond surface level, though… he’s still rather forgettable. In-game, we only see him two times throughout the whole main quest, once to establish that he even exists, and twice to kill him. He’s very mortal, and most players will see him as nothing more than a blabbering old man with very little credibility or motivation beyond “mwahaha I’m evil.” In Paradise, his speech to the player strays a bit far from the Dagonite sermon we hear in the Lake Arrius Caverns, dropping proper nouns that were never pre-established before then. Reading his Commentaries won’t help with understanding, either, as it’s filled will inane jargon that can hardly stay on topic between paragraphs, let alone between books, speaking of “heaven” and “angels” and spelling Nirn like NRN as if it was ripped straight from ancient Hebrew Christian scriptures. It’s all very esoteric, but in the way that it feels like you’re talking to someone with only a baseline understanding of occultism, and it completely rips you from your immersion in the game. Even without the Commentaries or the out-of-place mentions of Lorkhan and the motivations that come with that, Mankar stupid enough to even get the names of the Daedric Prince’s realms wrong! What is happening?

MK. MK is what is happening.

To be fair, this is not all Michael Kirkbride’s fault—in fact, I’d argue that MK had little-to-nothing to do with the finalizing of Mankar’s character and motivations; however, he was clearly involved. The Commentaries are rife with his writing style, and we have posts by MK confirming his involvement with writing Mankar. I’d more accurately (but less punchily) say that what is actually happening is developer meddling and a lack of proofreading.

DEVELOPER MEDDLING

Developer meddling can be intentional (in-world propaganda) or unintentional (narrative-pushing biases). These oftentimes overlap, and the case is especially apparent in Mankar.

Fantasy has always had an oddly charged stance against elves, and TES is no exception. Aside from Daggerfall, no mainline TES game has had a mq villain be something other than a Daedra or an elf. Daedra are self-explanatory candidates for villains, being TES’s stand-in for demons, and (whether lore accurate or not) are seen as inherently evil. However, elves are a whole different story. They are simply another people group within the realm of Nirn, and yet if a villain needs to be presented, that villain is more often than not going to be an elf. It wasn’t until Skyrim that we saw non-elven and non-Daedric villains; though, none are quite human either. Alduin is a dragon, obviously; Harkon is a Nord, but he’s also a vampire, and his vampiric nature supersedes his human nature; Miraak is an… Atmoran? a Nord? but, again, only hardly such, posing more like a Daedric-dragon-manthing than something solely human. In Oblivion, there is only one primary human enemy—Mathieu Bellamont of the DBH quest line, but even he is only just human. He’s a Breton, a human-elf mix, a “manmer” (yes, Bretons do count as mannish races, but I still find it to be a slightly damning detail). Every other villain is an elf (Mankar, Mannimarco, Umaril*) or a Daedra (Dagon, Jyggalag).

*Umarill is described to be a “half-elf;” his mother is an Ayleid, but his father is “divine” (see, 1).

Already we see a strange lean towards non-humans—especially elves—being villains. This is contrasted with humans largely being seen as the good guys. Uriel, Martin, Baurus, they’re all humans against the elven villain, Mankar. Pelinal Whitestrake isn’t classified as a specific human race, but is certainly human enough to be named Shezarrine, the “God of Man,” and notably genocides an entire race of elves… and this is celebrated in game. The player is meant to emulate Pelinal during the Knights of the Nine DLC, and his genocide is supported by the Divines and generally seen as a good thing.

Meanwhile, any anti-human sentiments are treated much more seriously in lore, framed either as a severe threat or pure evil. For example, Tiber Septim’s complete takeover of Tamriel is a good thing, despite his multiple war crimes against elves and his general hatred for them, but the Thalmor’s shadow over Tamriel is a world-ending threat that paints all elves (or at least all Altmer) as villains conspiring against humans. As another example, looking back at Oblivion, the Ayleid’s enslavement of humans is purely evil, but Pelinal’s complete and successful genocide of the entire Ayleid race is something to be celebrated. There is an obvious double-standard regarding elves and men in TES, and even when there are exceptions to this rule, the majority of the series is woven with this prejudice.

We can see this very clearly with the Camorans, particularly with Haymon (the Camoran Usurper) and Mankar. I read most “historical” documentation of Haymon and Mankar to be Imperial propaganda, though I am surprised by the fandom tendency to read these documents as the full-faced truth, especially when considering these documents’ biases. I’ll break down a few examples.

Haymon Camoran rose to the Valenwood throne during a time of great strife within the country, particularly in regard to Imperial control (see, History: Third Era, ¶1). He sought to free Valenwood of Imperial rule, and did so through means of war. In any other scenario, this would read as a story of heroism, where one person is able to assemble enough hope to stand against the shadow of an oppressive empire and free their country. However, TES offers us no such narrative, only giving us retellings of this history through Imperial lenses (Pocket Guide to the Empire, 3rd Edition; The Refugees; The Fall of the Usurper; etc.). In these retellings, Haymon is demonized as a cruel warmonger, with the only one to stand up against him being Kaltos Camoran, who held the throne before Haymon (see, Invasion of Tamriel, ¶1). Kaltos’s positive image in these accounts hints that he was an Empire sympathizer, and this is magnified by the fact that Valenwood was in a state of unrest due to Imperial rule while Kaltos was on the throne. Kaltos was likely allowing Imperial forces to remain within Valenwood, and we can speculate as to why (greed, status, etc.). No wonder these Imperial retellings categorize him in a good light, he was on their side and effectively a traitor to his own country. If we had Valenwood retellings of this history, I would wager that they’d regard Kaltos in a negative light and Haymon in a positive light, for the most part.

Additionally, Haymon is further demonized, reported to have led an army of undead and Daedra (see, Invasion of Tamriel, ¶1). This is a blatantly odd and impractical choice for an army, especially when other evidence points to Haymon having great enough of an influence in Valenwood to not be assassinated or stopped when he took the throne from Kaltos; thus, he would surely have enough influence to lead an army of Bosmer. To me, this reads like Imperial reports meddling with history, choosing to paint Haymon as a lich-like villain who can only convince the undead and Daedra to follow his reign rather than allow their readers to believe that actual flesh-and-blood intelligent people would follow Haymon. This is a common tactic of propaganda: dehumanizing the opposition’s support so that it seems foolish for anyone in the present time to support the opposition as well. Furthermore, rumors of Haymon being the son of Molag Bal are apparently rampant throughout the Empire, which is so amusingly outlandish that it reads like the real-world counterpart of someone calling a political leader the Antichrist in protest (see, Notes, *1).

As for Mankar, propaganda exists for him, too, most notably in the book The Refugees. This book is rather deceiving, however. My first read of it had me fully believing it at face-value because it presents itself as a mere documentation of true events. The Refugees details Haymon’s last attack in Dwynnen, High Rock, and focuses on a small group of survivors: some civilians, some detractors from Haymon’s cause. The book leads the reader to believe that the main characters are these various refugees, with the plot being a simple sharing of conversations about the goings-on of the attack. But, it sneaks in little things that we would see in pro-Imperial accounts of the event, like Kaltos being framed as the Good Guy while Haymon is a cruel warmonger, again (see, ¶34). Additionally, it “so happens” to serve as an origin story for Mankar, who in the book is reported to have been born among the refugees. This birth is far from ordinary, though.

Mankar’s mother, Kaalys, is reported to be the runaway mistress of Haymon, hiding with the refugees in Dwynnen after abandoning Haymon’s cause. The refugees believe she is sick and going mad from stress, as she keeps yelling, “Mankar is coming!” repeatedly. By the end of the book, though, we learn that she was not simply sick, but was going through labor, and this “Mankar” is the very child she birthed. She reports that Mankar “will bring death. He will destroy all,” (see, ¶62). She then runs off immediately after labor with Mankar in tow.

There’s a lot to criticize here. What seems like a strange, crazed mother prophesying the incoming Crisis that Mankar will bring actually reads very much like propaganda against Mankar, written in his later years of life, possibly in response to his growing popularity to “prove” that he was born of malicious origins that even his own mother could sense. This is all hidden under the veil of The Refugees being a simple retelling of events, shifting the focus away from Kaalys and Mankar just enough to make readers unsuspicious of its propagandist intentions. Attempting to read into the details brings up a lot of issues.

First: If Kaalys was in labor during the sacking of Dwynnen, that means she had to have been very pregnant for a couple months up until that point. How in the world was she traveling with Haymon across the continent (from Valenwood to High Rock) while being that pregnant? It seems like an oversight by an author who simply wanted to tell a specific narrative of Haymon’s allies turning against him. Second: How did the refugees mistake her for being sick instead of recognizing that she was pregnant and in labor? Those seem like two very different things, with the latter being very obvious and recognizable. It seems like another oversight by an author who was not too worried about the details of their story, and who only wished to tell a specific narrative about Mankar’s origins. Third: How was she able to up and run away with Mankar immediately after giving birth? And while injured (see, ¶55)? Even if technically possible, that is highly improbable, if not next to impossible. It seems like a cheap tactic to work her out of the picture rather than follow her journey after the fact, as if the author only meant to tell one specific narrative. Are we seeing a pattern?

Oh, and fourth: Who talks about their child like that? It’s almost like the author wanted to paint a specific narrative about Mankar being born evil. The Refugees stands as one big anti-Haymon, pro-Empire propaganda piece written under the guise of sympathetic characters and calling any remaining supporters of Haymon foolish, because look! All of Haymon’s closest followers abandoned him (note that this is the only report we have of any of Haymon’s followers abandoning him)! And also, look! His son is evil! Even his mother knew it! And before he was born, no less! (/speech in-character)

My theory is that this book was written in response to Mankar’s growing influence within the Empire. He was charismatic enough to win the minds and hearts of many of the Empire’s citizens, and The Refugees sought to prevent further damage as much as it could by pretending to be a simple report from the Dwynnen sacking that just so happened to have Mankar’s evil origins scribed within it. Tsk tsk tsk.

A LACK OF PROOFREADING

So, that was all Mankar’s background, but what about the man himself? He’s obviously a raving idiot who can’t keep his thoughts straight to save his life. He seems to not be well-grounded in Daedric affairs at all, showing a mix of Dagonite worship, Lorkhan sympathy, and Ayleid appreciation all while attributing the wrong Prince to the wrong realm. This is where MK comes in.

By 2006, it seems MK was no longer directly involved with Bethesda Game Studios after his work on Morrowind. However, he still had a lot of contact with the employees and developers over at BGS, and would answer them in emails about any questions they had, especially regarding inspiration for writing Oblivion. It seems the devs, in attempting to get a feel for Mankar’s character, asked MK to write a speech by Mankar. MK writes something up, seemingly semi-flippantly according to his desire to want to “*really* [go] nuts with it” after learning “Terrance Freakin Stamp” would be voicing Mankar (see, 2006, ¶14).

Unbeknownst to MK, his emails would be used word-for-word as in-game dialogue (Mankar’s speech) and books (the Commentaries). Quoted from MK, “That whole speech came from a section of said email where I attempted to get inside [Mankar’s] head so I could understand how he might think, and how that thought would translate to his writing. Turns out, [Mankar] writes like me. Ah, well,” (see, 2006, ¶12–13).

These emails were not altered when translated to game according to MK (“Turns out, Mankar writes like me.”). Additionally, these emails were not fact-checked, either. The speeches and books seem to be a complete rip, a copy-and-paste from MK’s email, with flaws and all, including the mistake of attributing the wrong Prince to the wrong realm that everyone likes to clown on Mankar for. Mankar was never intended to be written as a raving idiot, his dialogue was simply never fact-checked against TES’s own lore, and his character suffered the consequences.

On the topic of MK’s involvement with writing Mankar, it explains why Mankar’s motivations seem to flip from pure Dagonism to Lorkhan sympathy. MK is writing to BGS with a Morrowind brain, where Lorkhan and his lore plays a major part in the plot of TESIII. But, in TESIV, Lorkhan is never mentioned outside of Mankar’s own speech/writings. If the devs of Oblivion had taken more careful consideration of Mankar’s character instead of ripping straight from MK’s emails, I believe they could have narrowed down Mankar’s motivations and made him a much better villain. I would argue that Lorkhan’s story does not need to be told in Oblivion’s plot, and the plot would have benefited a great deal from focusing on, oh, I don’t know, the Prince actually behind it all, Mehrunes Dagon! Dagon, too, is clowned on for being a thoughtless, stupid, barbaric tank who only knows destruction. It’s no wonder that the fandom often forgets he is also the Prince of Hope, because the devs forget that detail themselves!

MK and Todd Howard both even say that Mankar was right to some degree—or, at least, he was meant to be! MK says, “Canon or not, my two cents is that [Mankar] is completely right … but don’t quote me…I didn’t write this in-character,” (sorry MK, gotta quote!) (see, 2006, ¶15). Todd Howard even claims that he wanted Mankar to be a morally grey villain! Quote: “You know, he’s not a cackling maniac. We like to have our bad guys be a little grayer. We want that moment where the player goes like… Maybe he’s right,” (see, Notes, *5).

Crazy! Todd Howard wanted Mankar to be seen as grey, as competent, as right! And yet, because of a total lack of care for fact-checking, a disregard for the necessities of cutting away excess plot, and a general apathy for Mankar, the Mythic Dawn, and Dagon as driving forces in the story, Oblivion’s main plot suffers for it. Todd Howard’s intentions to make Mankar a grey villain flopped so severely that it requires many leaps and bounds to see Mankar the way Todd might have wanted him to be.

LEAPS AND BOUNDS

However, I would argue there is hope for Mankar’s character as it stands. The execution was horrible, but the pieces of a grey villain do still exist! Many of my ideas were first sparked by this video, so I would recommend giving it a watch if you’re able!

For this formula to work, we have to look at Mankar from a very objective perspective. We must consider that most/all of the information given on Mankar in-game is propaganda. Even in-game events that the player sees with their own eyes must be understood as manufactured to create a caricature of a villain rather than a true villain with understandable motivations. Essentially, we must have a very critical eye about everything.

Mankar Camoran was born to Haymon Camoran and Kaalys Camoran. In Valenwood, Haymon was regarded as a felled hero, his life ended too soon to completely free and secure Valenwood from Imperial rule, allowing it to be overtaken by Summerset and Elsywer after his death (see, History: Third Era, ¶2). Valenwood is then overrun by sympathizers of various political entities, leaving the to-be prince Mankar unsafe in his own country. Perhaps he and his mother flee to Cyrodiil and hide under different aliases for a while, or perhaps Kaalys swears loyalty to the Empire in exchange for protection from the overpowering forces back in Valenwood. However it happens, Mankar eventually ends up in Cyrodiil, and he has complaints about the religious-political system.

The Empire, reportedly inspired by the real-world Roman Empire, fittingly reflects the Roman Empire’s facade of order and peace while perpetuating unrest beneath the surface. Racial tensions against elves persist from age to age, with the Empire constantly undercutting their elven enemies and making them the face of the opposition, from Alessia to Tiber Septim. This anti-elf sentiment is perpetuated by the Divines themselves, who hypocritically promote peace and unity while celebrating figures such as Pelinal Whitestrake and allowing the likes of Tiber Septim into their ranks. Homelessness and poverty are also rampant in the Empire despite the Imperial Cult’s vast wealth. Again, the Divines are hypocritical, offering words of peace and prosperity through their priests, but they ultimately do nothing to help with the economic crisis.

Mankar sees this and is rightfully appalled. How can both the Empire and the Divines do nothing about all of this suffering coming from the hands of their own hypocrisy? Mankar, the son of Haymon Camoran, the almost-liberator of Valenwood, finds it fitting to speak out against the Empire, and does so on their own terms—as a minister. Seeing as the Divines do not care for his people (elves), and seeing that the Daedra are much more effective in responding, Mankar seeks the help of Mehrunes Dagon, the Prince of Revolution, Destruction, and Hope—Revolution against the stagnant and hypocritical ways of the Imperial Cult, the Destruction of the corrupt Empire, and Hope for a better future to come. Mankar becomes a priest of sorts, writing sermons on the state of the Empire and the Imperial Cult.

He reaches the hearts and minds of the poor, impoverished, and down-trodden of society. With Dagon’s help, he is able to create a pocket-realm of Oblivion, Paradise, as a refuge* for his new followers. As his influence grows, so does his ability to do something about the Empire’s hypocrisy, and so he begins to act.

*I genuinely do not know why Paradise turns out to be a surprise torture realm. This just feels like the devs wanting to point and Mankar and go “Look! Evil elf!” This is especially damning considering that Paradise looks like an Ayleid city, and that most (maybe all?) of the victims of this torture-realm are humans. So, Paradise is a representation of human Tamriel under Ayleid rule? Okay, Todd.

Mankar is working with Dagon to bring about the New Dawn: an age free of the Empire, perhaps a restart of the kalpa itself, so that Tamriel will be free from the choking grasp of the Divines and their mortal rulers. Mankar is willing to kill for this, perhaps because he knows everyone will reawaken in a better Era, or perhaps because he is aware that none of it will matter with the New Dawn, or perhaps because he has stopped having sympathy for anyone still supporting the Empire and the Imperial Cult. However you want to string it, he knows he has to get the Daedra on the field to make anything happen, and so he collects his followers and makes an attack against the throne. They kill every Septim (or so they think), and with Uriel’s death, they are now able to open Oblivion Gates across Tamriel. The Revolution part of the plan is complete, and now Dagon and his forces can bring about the Destruction of the Empire. Those who understand the Empire’s corruption will join Mankar in Paradise, and those who don’t will be killed—whether this is a mercy or a punishment is up to further interpretation.

And so exists Mankar Camoran, finding it unjust to simply sit aside and allow the Divines-backed Empire to kill the world slowly with its corruption. If it’s going down, it might as well go down with some hope of a brighter future. Mankar Camoran, the son of a failed liberator, a prince never-to-be, sees fit to eliminate a future of lies, corruption, and death by the Empire and create a new world—a better world.

This can then branch into more interpretations. The player can decide if Mankar is making a leap in logic, or if he’s doing the wrong thing for the right reason, or if he just straight up is doing the best thing possible for the situation. There could also be a lot more done about Dagon’s own motivations for this: does he feel sympathy for elves, and thus backs Mankar’s cause? Does he want to stick it to the Divines? Is there something else he wants to obtain from Nirn’s destruction? Explanations could go anywhere, and it’s sad that the game offers us nothing.

Either way, I feel like a lot of players would be able to sympathize more with Mankar if he was truly presented as a grey villain like this. As he’s presented in game, he’s simply a stupid cult leader with no sense of focus for the subject at hand. With a little more polish, though, he could be a revolutionary gone too far, or not far enough depending on how you play your character.

To me, Mankar is a representation of how the perfect blend of in-lore propaganda, real-world bias, and developer oversight created the most forgettable and laughable villain in TES, yet so full of untapped potential. Mankar is uncared for because of his apparent “stupidity,” but too much of the fandom fails to recognize that he was not intentionally written this way, and his presentation in game is a broken mirror of who the devs, creator, and supporters of Oblivion wanted him to be.

Mankar Camoran, objectively, is a revolutionary, the son of a revolutionary, and seeks freedom from the corruption of the Empire—an empire that advocates for genocide, winks at hypocrisy, and allows poverty to flourish. Who wouldn’t want to try and overturn a system like that?

Mankar Camoran was right.

[oldschoolfrp]

Cleric with sword, Jim Holloway's illustration from "This Land is My Land" by Douglas Loss, one of three articles examining the role of the cleric in AD&D with an eye to changes overdue since OD&D, in Dragon 52, August 1981:

According to the D&D game rules, clerics are only allowed to use blunt weapons because they are forbidden to shed blood. This practice was followed during part of the Middle Ages, but not throughout.

Clerics were perhaps limited to blunt weapons because the class was created with medieval Catholicism in mind, and to reduce the cleric's effectiveness in melee; in the Greyhawk supplement, the best one-handed weapon a cleric can use is a mace, which does 1-6 points of damage on man-sized opponents, but fighters can use a sword for 1-8 points. The difference in damage helped separate their fighting ability at low levels -- at higher levels, the cleric is on a less effective combat table than the fighter, and the weapons limitation then seems redundant. In the Advanced D&D books, the blunt-weapon rule is retained, even though in AD&D a mace is about as good as a longsword, and no form of Christianity is mentioned in the Deities & Demigods Cyclopedia. The rule should be thrown out. At the very least, a cleric should be able to use the weapon sacred to his god. Is it also not more proper to have clerics use weapons traditional to their culture?

[utilitycaster]

Imo (as someone who didn't watch the finale, so I'm happy to be wrong), one of the bigger problems with the ending that isn't being discussed is that religions don't work like that. I'm not talking about cosmology or divinity, which people have already spoken on plenty, but the people who actually believe the beliefs.

There are people who believe their god was in some way mortal (Buddhists, some Christians), but they still practice the belief. I'm Jewish, and if it was definitively proven that God isn't real, I would still be a practicing Jew. The gods of Exandria becoming mortal would definitely cause schisms and theological debates, but the gods as concepts would continue to hold power regardless of their mortality or continued existence. Vasselheim would change, but it wouldn't be rocked to its knees.

Obviously, the cast has their own biases and thoughts on religion. That's understandable, but in a campaign and world that is increasingly about How Religion Amd Gods Shape Things, why is religion treated only as a plot point and not a dynamic of understanding the world, yaknow?

This is a hard question to answer since I think to truly give a good answer I'd need a thesis statement and several weeks of writing, but in short, as myself a practicing Jew and philosophically somewhere between weak and apathetic agnosticism I agree that Exandria as a setting did a good job of exploring individual faith/devotion to divinity, and a very bad job of exploring the concept of religion on an anthropological level.

I do think the fact that most of the people with whom I can have a conversation about this are either fellow non-Christians existing in a Christian dominated society; left-leaning Catholics from a rigorous intellectual tradition in the Protestant-dominated US; or people who left a more conservative Christian sect for a more progressive one and in doing so interrogated the nature of religion and faith is telling. I think if you were raised strictly Christian and either swore off religion entirely (the ex-Evangelicals who never unlearned lack of empathy/self-centeredness and simply applied it in a different direction) or were raised Christian but not particularly religious and live in a culturally Christian society in which that is the norm and thus you never had to see yourself as a person with an identity and a practice outside said norm, you are far more likely fail to adequately notice this as a problem with Exandrian worldbuilding.

Something that struck me as I thought about this (on my solo walks to and from synagogue today, no less) is that I am someone who for various reasons, academic, religious, and otherwise, has spent a lot of time thinking about the role of ritual in daily life. And the thing is, "ritual" has in many cases been coopted into a thing you do very much for yourself, often with a capitalist slant - self-care as consumption as ritual. (If you look up companies named Ritual, it's zero proof spirits and vitamins/supplements and takeout). It is individualist and is intended to soothe one's self.

Ritual is far more than that. Ritual is a sign of community. It is a means of remembrance. It is a reminder to look outside of yourself. We light candles on Friday night not for ourselves - indeed, we are prohibited from using them as a light source - but to welcome someone of something else. We blow the shofar to wake ourselves and our community up to what we can can change and do better.

Jester and Caduceus are in my opinion the strongest practitioners of ritual across campaigns, but both are from very small groups of practitioners. We meet many clerics and adherents, but their stories or their experiences with religion as part of daily life are largely untold.

And this is just about ritual, which is in many cases neutral or even positive, but as discussed there is no real hegemony - Vasselheim holds respect and serves as a vault for divine secrets, but outside of that has little political sway. Caduceus and Fjord do not answer to Hierophant Ophera. We also see very little of those theological questions or debates - one must imagine they occur, but it, like the world of ritual or religious service, feels oddly empty. There are temples, and there are keepers of those temples, but the temples always feel like they pop into existence for the PCs and vanish when they're not present. I remember during Campaign 2 there was a great discussion of how D&D offers a concept of religion without the need for faith in the unseen - the gods exist definitively - and it just feels like that's never been reflected meaningfully in the world of Exandria, and that wasn't really a problem with Campaigns 1 or 2 and it very much was with the concepts C3 attempted to tackle.

[flight-foods]

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[cyclereview]

Struggling With Under Fueling? 3 Ways to Kick-Start Your Journey to Recovery As a Female Athlete

Please don’t make the same mistakes I did for ten years. Are you a female athlete who struggles to eat enough? Are you dragging yourself through your training sessions and know your poor nutrition is to blame? You can learn from my personal struggle and break the cycle of under fueling and over training. “If you’re not menstruating, you are actually more likely to lose bone mass and you’re more…

[bethanydelleman]

Hello there, friend! Firstly, I just wanted to say that I love coming by your answers to asks on the P&P tag. (All hilarious and so informative). Getting back into the groove of revisiting Austen (after being entrenched in WW2 history), and I'm sure this has been asked of you before, but would you have any book recommendations that can help jump me off on the historiography of Austen's works or perhaps some of your fave covering the early 17th century?

So sorry, I know I can definitely Google this, but I really just love reading through your analysis of things and would love to peek into the things you read to supplement your Austen obsession! <3 Any thoughts are greatly appreciated. <3

Hi and thank you!

I have read some specifically Jane Austen history books and some more general ones, here they are:

Jane Austen and the Navy by Brian Southam (published by the National Maritime Museum). I purchased this book because I was writing fan fiction about Captain Wentworth. The first half covers naval history and the real life Austen family (two brothers became admirals), the second half explores all naval references in Jane Austen's novels.

Fashionable Goodness: Christianity in Jane Austen's England by Brenda S. Cox (here are some posts from it) This is an independently published and researched book that gives an overview of the Church of England (primarily) during Austen's lifetime. It explains a lot of what is found in the novels around clergymen.

The Annotated Pride & Prejudice by David M. Shapard - Not the best literature analysis, but I find they have good history notes. I only own one because they are expensive.

What Jane Austen Ate and Charles Dickens Knew by Daniel Pool - this one is a bit surface-level, but it did have some very good information about the law

The Time Traveller's Guide to Regency Britain by Ian Mortimer (a post) - I found this very informative and it gets into spicy bits, which as a fan fiction writer I loved and needed.

Also, this amazing thesis about economics and Jane Austen:

“ABOVE VULGAR ECONOMY:” JANE AUSTEN AND MONEY by Sheryl Bonar Craig, which you can find here. Post about it. Learn within that Hertfordshire (Elizabeth Bennet) was the poorest shire in Austen's time and Derbyshire (Mr. Darcy) was the richest! But honestly, so much good information and very well sourced.

For literary analysis, the best one (in my opinion) is: What Matters in Jane Austen: Twenty Crucial Puzzles Solved by John Mullan. I disagree with him on one or two points (he's very anti-Mary Crawford), but in general this is an amazing book and gives a lot of historical context as well

To avoid

As for online articles, I always try to approach things like a scientist. I look for citations because a lot of people write history references for fan fiction without any sources. So reader be aware!

[a-s-fischer]

Since tomorrow is Good Friday, I, your local Jew, have a thought to share. So I grew up in a very Catholic town, and I gained a sort of... general idea of the Passion story, supplemented by Jesus Christ Superstar, and I always heard that Jesus was dead for three days. Then one day I did the math and realized he was dead for a day and some change. And it's a very specific day, because if he dies Friday and resurrects bright and early Sunday, that means he's dead on Saturday, and for Jews, as Jesus and all of his apostles were, Saturday is the Sabbath, aka Shabbat.

And this is absolutely loaded with symbolism, because in the Jewish, and of course Christian tradition, Shabbat has its origins in Genesis, when G-d takes six days to create the world and rests on Shabbat, on Saturday. Jesus's followers who wrote the Gospels were Jewish, and well aware of this tradition, and when telling the story of the human incarnation of G-d (in their eyes, please remember I am a Jew and this is not my religious tradition, thank you) they had him come to Jerusalem on Sunday, the first day of the week, die on Friday, and on Saturday, he is dead. He is resting, you might say, on Shabbat, before rising again on Sunday. This association is even stronger when you take into account that for Jews days begin the evening before.

The fact that all this symbolism is right there, makes it a real shame that Constantine got the Christian Sabbath moved to Sunday, nominally because Sunday was the day of resurrection, but also because it was the day dedicated to the Unconquered Sun, who Constintine had been a follower of. Like, way to miss the point there, buddy.

But anyway I'm sitting here chuckling to myself about Jesus being a nice Jewish boy, taking it easy and resting in his tomb on Shabbat.

[queerpyracy]

Just as some Christian paradigms believe that sin pollutes the body, causing everything from leprosy to madness, so did childhood trauma beleaguer my bodily systems like a poison. I needed to detox. To scrub my psyche and my gut. I could "atone" financially and practically by going to therapy, reading self-help books, and attending another Holotropic Breathwork workshop. Instagram videos of beatific blond women in Costa Rica talking about their transformative "plant medicine" breakthroughs and regulated nervous systems left me feeling constantly inadequate. Holistic doctors with neon-bright smiles advised me to order their boutique supplements and detox teas. Friends who had healed relatively minor health issues advised me to try a celery juice cleanse, try veganism again, try to meditate more, to pray more, to dance more, to focus on the positive more. I really needed to focus on lifting my vibration. […] We treat illness and trauma like an individual failing that can be solved by cleaning up our behavior, our diets, our spiritual hygiene. But most of us are not polluted with personal shortcoming but rather are caught within webs of systemic oppression and inequities that well preceded our births. Yet once we are sick or traumatized, it becomes our sole responsibility--financially, practically, and emotionally--to solve how our bodies have "kept" the score of a game we never even knew we were playing. This idea of individual responsibility for the after effects of systemic dysfunction is called "healthism" and is rampant in everything from new age rhetoric to more standard medical paradigms. Physical and psychological health as atomized within Western ideas of individuality become possessions. They are objects to be owned, hoarded, stolen, defended. If you lose them, then it must be your fault. If they become tainted by violence or illness, you must strive to purify them. You can buy back health and purity, though. Just one more supplement. One more somatic experiencing session. One more colon cleanse. One more reiki appointment. One more meeting with an immunologist who is the only person recommended to treat your condition but doesn't take insurance and orders hundreds of dollars of blood tests.

Sophie Strand, The Body is a Doorway

[vaspider]

I learned yesterday that Nutramax, the maker of Cosequin, Dasuquin, Denamarin, Proviable, and a few other veterinary supplements, is an evangelical christian company and is almost certainly using their money to make the world a worse place. I feel like this is relevant knowledge for you as an outspoken queer Jew who has pets and spends money on pet products. My workplace is working on finding a different brand of glucosamine/chondroitin supplement to recommend, but I'm still waiting to hear what our supplier carries.

Good to know!