#Nugie

[moviesandmania]

POSSESSION: KERASUKAN Indonesian horror releasing on May 8 - trailer

Possession: Kerasukan is a 2024 horror film about Faris, who has just returned from his duty as a soldier. Instead of being warm, his return is greeted with a request for divorce by his wife, Ratna. Directed by Razka Robby Ertanto from a screenplay by Lele Laila based on Andrzej Zulawski’s film Possession (1981). Produced by Frederica. Executive produced by H.B. Naveen and Dallas Sinaga. The…

[baliportalnews]

Get The Fest Music Festival, Konser Unik dengan Bahan Bakar dari Sampah Plastik

BALIPORTALNEWS.COM, DENPASAR - Konser unik akan digelar di Bali pada minggu ini. Unik, karena dalam pagelaran festival ini semua bahan bakar untuk menghasilkan energi dari generator berasal dari sampah plastik. Festival tersebut adalah Get The Fest Tour and Music Festival yang diinisiasi oleh Yayasan Get Plastic. Dimana ini merupakan kegiatan tour dan festival musik yang disuplay dari bahan bakar sampah plastik. Get The Fest ini akan berlangsung di Njana Tilem Musem, Ubud, Gianyar pada 16 Oktober 2022. Nantinya Get The Fest ini akan mengusung konsep festival musik dari energi sampah plastik, dimana selama festival ini akan dialiri solar dari hasil pengolahan sampah plastik. Diperkirakan solar yang akan digunakan adalah sebanyak 420 liter untuk puncak acara festival Get The Fest. “Get Plastic yang mengolah sampah plastik menjadi solar. Teman-teman sudah dari beberapa bulan yang lalu mengolah sampah plastik di basecamp yang ada di Gerih, Badung. Sampah-sampah plastiknya sampah dari plastik rumah tangga, UMKM sekitar dan ada juga dari pihak yang bekerjasama dengan kita,” terang Dimas Bagus Wijanarko selaku Founder Yayasan Get Plastic pada jumpa wartawan, di Ambengan Tenten, Denpasar, Kamis (13/10/2022). Selain mengumpulkan sampah plastik Get Plastic juga melakukan edukasi warga untuk memilah sampah plastiknya dan bijak dalam penggunaan plastik. Get The Fest Tour ini sudah mengunjungi tiga kota yang dimulai dari Bogor kemudian Madiun dan puncaknya di Bali dengan memakan total waktu hingga 4 hari. Selama perjalanan dari Bogor sampai Bali Get Plastic Tour dan Festival menggunakan bahan bakar dari sampah plastik. Puncak acara Get The Fest ini dibuka mulai dari pukul 10.00-23.00 Wita dan akan diisi oleh berbagai macam kegiatan seperti workshop, talkshow, community gathering, dan tentunya konser musik dari berbagai musisi Jakarta-Bali. Beberapa line up yang akan memeriahkan Get The Fest yakni Navicula, Jason Ranti, Iksan Skuter, Oppie Andaresta, Nugie, Cozy Republik, Ipank Hore-hore, Made Mawut, Mad Madmen, Rhythm Rebels, Koesbilindo dan Taman Sawangan Ukulele. Anom Darsana dari Antida Music dan salah satu pengisi acara Oppie Andaresta, mengatakan kampanye ini adalah milik masyarakat, Get The Fest menjadi salah satu media untuk menggabungkan metode pengelolaan dan pengolahan sampah plastik di Indonesia. Selanjutnya publik yang juga akan menentukan keberlanjutan masa depan penanganan sampah plastik. “Get The Fest menjadi salah satu media untuk menggabungkan metode pengelolaan sampah plastik di Indonesia. Selanjutnya publik yang juga akan menentukan keberlanjutan masa depan penanganan sampah plastik kita,” imbuh Oppie. Oppie berharap dukungan publik, dalam festival ini tentunya dengan energi sampah plastik yang ada di Bali. Tiket Get The Fest ini dapat dibeli di Loket.com. Untuk informasi selengkapnya dapat mengikuti postingan @getplastic_id dan @getthefest pada media sosial Instagram, Twitter dan Facebook.(ads/bpn) Read the full article

[surnumanaja]

Netlixist dragon age'i vaatamise pluss on see, et ma saan panna peale soomekeelsed subakad ja täiendada nõnda oma google docsi faili

[witchblade]

fromis9 technically being a red velvet contemporary

[arturcasaca]

(Nugi)

[mask131]

Vampires before they were cool... (1)

Before talking about Dracula, before talking about the first vampire in literature, why don’t we talk about the first vampires in beliefs and folklore?

Everybody is convinced that they know what vampires are. And yet they don’t. People were so influenced by the literary and then cinematic depiction of the vampire as the undead seducer, as the demonic aristocrat, as the tortured soul who just looks like a human with some pointy teeth… They forgot what vampires started out as, and the “original” vampire is. Which is actually something quite close to the modern idea of what a “zombie” is today – with some elements of evil ghosts and murderous wraiths thrown in. A ghostly zombie, how cool is that?

Let’s start at the beginning of it all (and maybe we’ll even go before the beginnings): when did the figure of the vampire per-se appeared in Europe? (I won’t talk here of all the proto-vampires and all the beliefs that led to the apparition of the vampire, I’ll keep this for another time).

[Also just to specify, again, because people are going to raise their fingers: this is by no mean an extensive, well-researched, definitive scholarly work. I'm just scribbling notes here and there in case people didn't heard about this stuff or wish to discover new roads to explore]

As I am using the chronology established by Jean Marigny, I will begin with the 11th century. It was in this era that the first rumors about dead people whose corpse was repeatedly found outside of their grave, and untouched by rot, started spreading around. The bishop of Cahors shared a story in 1031, during the second Council of Limoges (it was later relayed by Collin de Plancy in his “Dictionnaire infernal”): according to him, a knight of his congregation who had been excommunicated before dying had his body found several times outside of his grave, as if he kept coming out of it. The blood-sucking or “life-stealing” element would come later: a mix of old “paganism” from the Norse and Celtic beliefs, and of the superstitions of medieval Christianity, the image of the vampire as we would know it today first truly appeared in the British Isles, in Iceland, and in other Scandinavian countries. As early as the 12th century, we find in England stories of dead people (usually excommunicated) who each night leave their grave to either torment their loved ones, or cause a series of unusual deaths. When upon investigation the graves of the deceased were opened, their corpse was found unrotten and covered in blood – to end the “curse”, people usually burned the corpse after piercing it with a sword. Tales of the sort can be found in works such as “De Nugis Curialium” (1193) by Walter Map, or the “Historia Regis Anglicarum” (1196) by William of Newburgh. Since there was no real terminology or word for these creatures, the chronicles usually described them as “cadaver sanguisugus”.

These early cases of vampirism were a recurring thing throughout the following centuries – similar stories can be found all the way up to the Renaissance, though they were usually so episodic and isolated that they did not leave a lasting impact on cultures or beliefs.

It would only be by the 14th century that vampirism would start to exist as an “epidemic” – with manifestations of mass phenomenon in areas such as Bohemia, Silesia or Eastern Prussia. This generalization of vampires, and the sudden “spectacular” nature of their manifestations, is easy to explain: it all coincides with the great plagues epidemics. It was well known that, out of fear of contagion, the dead were very quickly and hastily buried – sometimes before they were even dead… Just being sick and disease enough could lead you to get six feet underground. Of course, as a result, if the graves or vaults were opened a few days later, one would find the body untouched by rot but covered in blood – as the poor people probably tried to claw their way out, or actually died after their burial. These grizzly tragedies, in a 16th century filled with superstitions and tormented by many diseases, resulted in a true boom of the vampire belief. An interesting case showing how even the upper-class of society could not escape is the one of the Prussian baron Steino of Retten. After dying of the plague, he was buried in grandiose funerals with all the honors due to his rank… But the following days, many people claimed to have seen the baron outside of his graves, walking around as if he was still alive. This led to the baron’s grave being opened, and his body pierced many times with a sword to “allow his soul to go to rest”. Numerous similar cases were reported in Bohemia around the same time.

In Western Europe, meanwhile, vampire cases stayed sporadic and episodic… Until 1484. On 1484, the pope Innocent VIII approved the publication of the “Malleus Maleficarum” – while most known as the “witch-hunter manual” which turned the medieval persecutions into an absolute horror, this book by the Dominicans Jakob Sprenger and Heinrich Kramer (who notably got into a lot of troubles and fighting with authorities of the Church precisely due to some of the beliefs in this book contradicting the Church teachings) was also an investigation and study of cases of succubus, incubus and undead. When it was said and shared around Europe that the pope had accepted and “sponsored”, so to speak, this book, it was a HUGE wave of shock with lasting effects: it meant the Church was officially recognizing the existence of the undead…

Then, the Reformation would too strengthen the legend of the vampire, during the second half of the 16th century. You see, there was a belief going around (and born during the times of the great plague) that the dead in their graves would devour themselves, as things looking like bite marks or self-devouring appeared on corpses dug out after their burial (again, very likely result of hasty funerals). This led to an entire belief that the dead, when in their grave, would “chew” and “masticate” (many people claimed hearing the jaws of the dead work when passing by their grave), and that they would eat dirt in their grave, their own shrouds, or their own flesh. (The theory of the “masticating corpses” was notoriously illustrated by a 1728 work by Michael Ranft, “De Masticatione Mortuorum in Tumulis Liber”). Soon the belief came that, when the “masticating death” started eating things like shroud or flesh, they would gain evil powers, dark abilities to cause the death of the living being. This led to the tradition of placing things inside the mouth of corpses to prevent them from “chewing”. Luther himself knew and had talked about these cases – he had been told of them by the pastor Georg Röhrer. From 1552 onward, in Prussia and Silesia, it became common to put a stone or a pfenning in the mouth of the dead – and since, again, the term “vampire” did not exist per se, they were called by the German name “Nachzehrer”, a term which was equated with both “predator” and “parasite”.

However, the Protestants taking over these early cases of vampirism is fascinating because it led to a complete change of doctrine as to the origins of vampirism. You see, up until now the “cadaver sanguisugus” were treated by a Catholic angle, and under the Neo-Platonician idea of a “life after death”. The body was deemed a physical vessel, a container of flesh who after death corrupted and dislocated, while the soul kept on living in some afterlife or otherworld awaiting the End of Times. Through redemption, the soul of the sinners could be saved – and these souls were also protected if they received the Christian sacraments before their death. However, those that did not receive the sacraments, or those that simply did not receive the final sacrament (the extreme unction, the sacrament of death), or even those that were not buried in a holy ground (excommunication, death by suicide) were doomed to never know salvation. From this belief came the idea of the “undead”, of the “unresting souls”, of “those that return in the flesh” – dead people who did not belong in this world anymore, and yet had no place in the afterlife. These cases of vampirism were considered as souls who came back from the Purgatory or the afterlife, and inhabited again their earthly bodies. But Protestants? Protestants had a whole other way to see things (for example, for them Purgatory did not exist) and this whole thing of “the souls coming back in their bodies” as nonsense. Instead, they explained these Nachzehrer by… witchcraft.

This was mostly the work of the Reformation theologians of Switzerland, Calvin or Louis Lavater. In 1581, Lavater wrote a treaty about “wraiths and spirits of the night”, and in there he claims that the undead are not the dead coming back to life, but rather demons that take the shape of those that once were living. This idea actually came from 1597, and from the king of Scotland James VI (later James the First of England) – a studier of occult sciences, he had written about these “face-stealing demons” in his work “Demonology” (another work which also greatly strengthened and hardened the witch-hunts and witchcraft-justified persecutions). This Reformation concept led to the cementation of the vampire in European culture as “the servant of the devil”.

[makahitaki]

Allright serious answers only

letting this marinate for an hour. I'll check in

[duchi-nesten]

Oh look so many normal and not at all suspicious nuggies

Oh my! What a treat no way! How did you know I love nugies so much don't mind i- wHO TURNED THE LIGHT OFF HELLO WHAT IS THIS

HELLO???????? LET ME OUT

MY WEAK VERY STRONG NERD ARMS CANT BREACH THOSE CLEARLY VERY STABLE AND THICC WALLS OF THIS CONTAINMENT

[artifacts-archive]

Armor (Morohada-Nugi-Dō Gusoku)

Japanese, 17th century

This armor is a rare example of an en suite armor of the morohada-nugi-dō gusoku type (with a cuirass that simulates a bare-chested torso) from the early Edo period (17th century). Warfare in Japan changed dramatically throughout the 16th century, with the introduction of firearms and the utilization of larger contingents of troops. This necessitated significant changes in the design of armor worn on the battlefield, including the introduction of bullet resistant materials and creation of more distinctive armor forms that would aid in making individual troops more recognizable in the chaos of battle. The morohada-nugi-dō gusoku is one type of so-called “modern armor” (tōsei-gusoku), developed during this transitional period. Wearing a cuirass in the form of a bare-chested torso was not only a means of distinguishing oneself on the battlefield, it was also designed to intimidate the enemy.

[maniculum]

New episode, and it's our annual Halloween special! This one turned out well, I think.

----------

Happy Halloween! This season, we're covering some more spooky stories of the undead. So if you're looking to incorporate some real, historical depictions of how to deal with the undead in your next D&D game, don't delay! Learn the best kept secrets of How to Win Lawsuits against your Undead Neighbors and more in this episode.

Join our discord community! Support us on patreon! Check out our merch!

Socials: Website Twitter Instagram

Citations & References:

History of Hairshirts

Quest Friends

Poroniec

Caesarius of Heisterbach. The Dialogue On Miracles. Translated by H. von E. Scott and C. C. Swinton Bland, vol. 2. Harcourt, Brace & Co., 1929.

Grant, A. J. “Twelve Medieval Ghost Stories.” The Yorkshire Archaeological Journal, vol. 27, no. 4, pp. 363-79.

Map, Walter. De Nugis Curialium (Courtiers’ Trifles). Translated by Frederick Tupper and Marbury Bladen Ogle. Macmillan, 1924.

William of Newburgh. “The History of William of Newburgh.” The Church Historians of England, edited and translated by Joseph Stevenson, vol. 4. Seeleys, 1856.

[wonder-worker]

"Henry the Young King, Philip of Alsace and Richard I face the disapproval of Walter Map and share another characteristic as well: they were among the first representatives of the emerging idea of a chivalrous model of kingship. Henry the Young King was the first example of a knight-king and Philip of Alsace was his mentor, while Richard himself cultivated his knightly legend with great success.

As noted by Martin Aurell, the chivalrous identity exhibited by Henry II’s sons represented a political assertion exalting characteristics of ideal kingship that were different from those developed in the eleventh and twelfth centuries, an assertion that became material in the revolts against Henry II. The contrast between the courtly ideal of kingship and the chivalric model is underlined in the words of Walter Map. In De Nugis, the description of Henry the Young King’s revolt launches an explicit accusation at the evil advisers of Henry the Young King who exhorted him to raise followers against his father in Burgundy and Aquitaine, and among the French, Bretons, and Angevin. In reality, the ranks of Henry the Young King’s supporters included a large number of Anglo-Norman lords and subjects of Plantagenet authority whose public image was strongly influenced by chivalric ideology, such as Bertrand de Born and the cousins Robert III de Beaumont, Earl of Leicester, and Robert II de Beaumont, Count of Meulan. Between the eleventh and twelfth centuries, the French nobility adopted the ethic of chivalry as part of its identity, particularly in Normandy where noble families used it to stress their social eminence and origins. During Henry the Young King’s revolt, the chivalric identity became a political one.

Through the ideal of the knight-king, the men who gathered around Henry the Young King and Richard I promoted the survival of, or return to, a system of aristocratic government in opposition to the autocratic model of twelfth-century kingship. This political activity was conducted on many levels within the factional struggles taking place inside the Plantagenet court. John Gillingham has noted that there might have been a Norman or French faction opposed to an English one, a division that did exist in other European courts concerned with the political activity of the Plantagenet kings in the twelfth century. Some members of the French faction, such as Robert III de Beaumont the Earl of Leicester, were the same men who claimed a chivalrous identity and supported the revolts against Henry II. Therefore, the Plantagenet court appears to have been divided between French/Knights supporting Henry II’s sons and English/ Loyalists faithful to Henry II: the image of the knight-king was a political manifesto held up in opposition to Henry II."

-Fabrizio De Falco, Authors, Factions, and Courts in Angevin England: A Literature of Personal Ambition (12th–13th Century)

[moviesandmania]

PRIMBON (2023) Reviews of Indonesian horror drama

Primbon is a 2023 Indonesian horror film about a young woman who goes missing in the forest so her family presume she is dead. But she returns… Directed by Rudy Soedjarwo from a screenplay written by Lele Laila. Produced by Yoen K. Executive produced by Enden Kartawijaya. The Cakra Film-Maxima Pictures-Maxstream Original production stars Happy Salma, Nugie [sic], Flavio Zaviera, Chicco Kurniawan,…

[iishmael]

Global Reading Challenge: 126/200

A personal reading project, where I endeavour to read a book from each of the 193 United Nations member states plus 7 extra* ones. My main goal is to have fun and to learn, but I do have rules for myself:

The book should be fiction, and preferably a novel. I allow plays and poetry, but non-fiction only as the very last resort

The author should have the nationality of their country. If they have lived a good portion of their life there and genuinely represent the local culture, then it's ok if they've been born somewhere else

I want to read books that represent the local literary tradition. Preferably a "classic", a book that illustrates the local culture, or a book that is famous within the country. I avoid popular and contemporary fiction, and books that play outside of the country.

*Extra states have been determined based on UNESCO membership and personal interest where I want to read more books from. This is not a political statement.

The List

Afghanistan: Atiq Rahimi - Earth and Ashes

Albania:

Algeria: Albert Camus - The Stranger (FR)

Andorra: Teresa Colom - Mlle Keaton et autres creatures (FR)

Angola: José Eduardo Agualusa - The Book of Chameleons

Antigua and Barbuda

Argentina: JL Borges - Fictions

Armenia: Raffi - The Fool

Australia: Doris Pilkington/Nugi Garimara - Follow the Rabbit-Proof Fence

Austria: Elfriede Jelinek - Die Klavierspielerin

Azerbaijan

Bahamas: Telcine Turner - Woman Take Two

Bahrain

Bangladesh

Barbados

Belarus: Uladzimir Karatkievich - King Stakh's Wild Hunt

Belgium

Belize: Zee Edgell - Beka Lamb

Benin

Bhutan: Karma Ura - The Hero with a Thousand Eyes

Bolivia

Bosnia and Herzegovina

Botswana: Bessie Head - Maru

Brazil: Paulo Coehlo - The Alchimist

Brunei Darussalam: K.H. Lim - Written in Black

Bulgaria: Elias Canetti - Komödie der Eitelkeit (GER)

Burkina Faso: Norbert Zongo - Le parachutage (FR)

Burundi: Samoya Kirura - La femme au regard triste (FR)

Cabo Verde: Germano Almeida - The Last Will & Testament of Senhor da Silva Araújo

Cambodia

Cameroon: Francis Bebey - King Albert

Canada: S. Alice Callahan - Wynema: A Child of the Forest

Central African Republic: Étienne Goyémidé - Le dernier Survivant de la caravane

Chad: Told by Starlight in Chad - Joseph Brahmin Seid

Chile

China

Colombia

Comoros: Ali Zamir - A Girl Called Eel

Congo

Cook Islands*: Kauraka Kauraka- Oral tradition in Manihiki

Costa Rica: Carlos Luis Fallas - Mamita Yunai (Die Grüne Hölle, GER)

Côte D’Ivoire

Croatia

Cuba

Cyprus: Kyriakos Charalambides - Selected Poems

Czech Republic: Jan Neruda - Prague Tales

DPRK (North Korea): Bandi - The Accusation

DRC

Denmark

Djibouti

Dominica: Jean Rhys - Wide Sargasso Sea

Dominican Republic

Ecuador

Egypt

El Salvador: Horacio Castellanos Moyà - Le bal des vipères (FR)

Equatorial Guinea: Trifonia Melibea Obono - La Bâtarde (FR)

Eritrea: Helen Berhane - Song of the Nightingale

Estonia: Jaan Kross - The Czar's Madman

Eswatini: Malla Nunn - A Beautiful Place to Die

Ethiopia

Fiji: Rajni Mala Khelawan - Kalyana

Finland

France: Pierre Louys - Aphrodite: Ancient Manners

Gabon: Daniel M Mengara - Mema

Gambia

Georgia

Germany: Thomas Mann - Buddenbrooks

Ghana: Ayi Kwei Armah - The beautiful ones are not yet born

Greece

Greenland*: Knud Rasmussen - Eskimo Folktales

Grenada: Merle Collins - The Colour of Forgetting

Guatemala: Miguel Angel Asturias - Strong Wind

Guinea: Camara Laye - The Radiance of the King

Guinea Bissau: Abdulai Sila - The ultimate tragedy

Guyana

Haiti: Jacques Roumain - Gouverneurs de La Rosée

Honduras: Froylan Turcios - El Vampiro (SPA)

Hungary: Arthur Koestler - Darkness at Noon

Iceland

India: Rabindranath Tangore - The Home and the World

Indonesia: Eka Kurniawan - Man Tiger

Iran: Sadegh Hedayat - The Blind Owl

Iraq: Andrew George - The epic of Gilgamesh

Ireland: James Joyce - Dubliners

Israel

Italy: Italo Calvino - If on a Winter's Night a Traveller

Jamaica: Andrew Salkey - Hurricane

Japan

Jordan: Amjad Nasser - L'ascension de l'amant (FR)

Kazakhstan

Kenya

Kiribati: Teresia Teaiwa & Vilsoni Hereniko - Last Virgin in paradise

Kosovo*: Flora Brovina - Call me by my name

Kuwait

Kyrgyzstan: Chingiz Aitmatov - Jamila

Laos: Outhine Bounyavong - Mother's Beloved

Latvia

Lebanon

Lesotho

Liberia: Bai T. Moore - Murder in the Cassava Patch

Libya

Liechtenstein

Lithuania: Vingas Kreve - The Herdsman and the Linden Tree

Luxembourg: Norbert Jacques - Dr Mabuse der Spieler (GER)

Madagascar: Jean-Joseph Rabearivelo - Traduit de La nuit (FR)

Malawi: William Kamkwamba - The Boy who harnessed the Wind

Malaysia

Maldives: Abdullah Sadiq - Dhon Hiyala and Ali Fulhu

Mali

Malta: Oliver Friggieri - Koranta and other short stories

Marshall Islands: Kathy Jetnil-Kijiner - Iep Jaltok: Poems from a Marshallese Daughter

Mauritania: Moussa Ould Ebnou - L'Amour Impossible (FR)

Mauritius

Mexico: Mario Bellatín - Beauty Salon

Micronesia: Emelihter Klieng - My Urohs

Monaco: Louis Notari - La légende de Sainte Dévote (FR)

Mongolia: Galsan Tschinag - Die Karawane (GER)

Montenegro: Petar II Petrovic Njegos - The Mountain Wreath

Morocco: Abdellatif Laâbi - Le bâpteme chacaliste (FR)

Mozambique

Myanmar

Namibia

Nauru: Nancy Viviani - Nauru, phosphate and political progress

Nepal: Prajwal Parajuly - Land where I flee

Netherlands

New Zealand: Witi Ihimaera - The Whale Rider

Nicaragua: Rubén Dario - Azul… (SPA/ENG)

Niger: Abdoulaye Mamani - Sarraounia: Le drame de la reine magicienne (FR)

Nigeria: Chinua Achebe - Things Fall Apart

Niue*: John Puhiatau Pule - The Bond of Time: An Epic Love Poem

North Macedonia

Norway: Henrik Ibsen - A Doll's House

Oman

Pakistan: Jamil Ahmad - The Wandering Falcon

Palau: Hermana Ramarui - The Palauan Perspective: a poetry book

Panama: Ricardo Miró - Las Noches de Babel (SPA)

Palestine*: Ibrahim Nasrallah - Prairies of Fever

Papua New Guinea: Vincent Eri - The Crocodile

Paraguay

Peru: Mario Vargas Llosa - In Praise of the Stepmother

Philippines

Poland: Isaac Singer - The Magician of Lublin

Portugal

Qatar

Republic of Korea

Republic of Moldova

Romania: Ioan Slavici - The lucky mill

Russian Federation: Leo Tolstoi - The Death of Ivan Ilyich

Rwanda

Saint Kitts and Nevis: Caryl Philips - Cambridge

Saint Lucia: Derek Walcott - Omeros

Saint Vincent and the Grenadines

Samoa: Albert Wendt - Leaves of the Banyan Tree

San Marino: J. Theodore Bent - A freak of Freedom: or, the Republic of San Marino

Sao Tome and Principe:

Saudi Arabia

Senegal

Serbia

Seychelles: Antoine Abel - Coco Sec (FR)

Sierra Leone

Singapore: Cyril Wong - Tilting our Plates to catch the Light

Slovakia: Milan Rúfus - Strenges Brot

Slovenia: France Prešeren - Poems

Solomon Islands: John Saunana - Cruising Through the Reverie

Somalia: Hadraawi - The Poet and the Man

South Africa: JM Coetzee - Disgrace

South Sudan: Nyuol Lueth Tong - There is a country

Spain: Miguel de Unamuno - Abel Sanchez and Other Stories

Sri Lanka

Sudan

Suriname

Sweden: August Strindberg - The Red Room

Switzerland: Gottfried Keller - Romeo und Julia auf dem Dorfe

Syrian Arab Republic: Ibn al-Nafis - Theologus Autodidactus

Taiwan*

Tajikistan: Shavkat Niyazi - At the Foot of Blue Mountains: Stories by Tajik Authors

Thailand

Timor-Leste: Xanana Gusmão - Mar Meu

Togo

Tonga: Epeli Hau'ofa - Tales of the Tikongs

Trinidad and Tobago: VS Naipaul - A House for Mr Biswas

Tunisia: Albert Memmi - The Pillar of Salt

Turkey

Turkmenistan: Magtymguly - Poems from Turkmenistan

Tuvalu: Neil Lifuka - Logs in the current of the sea

Uganda: Okot p'Bitek - Song of Lawino & Song of Ocol

Ukraine: Andrey Kurkov - Death and the Penguin

United Arab Emirates

UK: Virginia Woolf - Mrs Dalloway

United Republic of Tanzania

USA: John Steinbeck - Grapes of Wrath

Uruguay

Uzbekistan: Abdullah Qoqiriy - Bygone Days

Vanuatu: Grace Molisa - Black Stone

Vatican City*: Andrew Graham-Dixon - Michelangelo and the Sistine Chapel

Venezuela

Viet Nam

Yemen: Abdul-wali - They die strangers

Zambia

Zimbabwe

[haisayonaraa]

If you have the time could u share ur bby dio hc...

Of courseeeee :3

So I think that Dio would be a bit of a handful, not that he's chaotic, but he can be really sweet one second and then demand you sacrifice your first born child (not literally but you get the idea).

His demands are usually the following:

Picking the baby bat up

Fetching his beloved bat plushy

Getting him juice (not orange juice, does he LOOK like a citrus Bebe to you??)

Cuddle him

And much more! However, there are a few people who don't get this treatment, and those people get to see the sweet bebe side. Though he may still be a bit grumpy at times, he's too cute for it to matter

Compliments aren't necessary, he's a beautiful baby boy and he knows it.

As for Jonathan.. The interaction kinda went like...

Jonathan: :o

Dio: :0... >:0

Jonathan: :)

Dio: ... :3

Jonathan: :D

Dio: :D

(Yes ik my writing skills this morning are wonderful)

Dio will eat about anything.. That he wants to. That includes banana, chicky nugy, strawberry jello, banana pudding :3

he will ask to go outside once in awhile, (but where letting some high tec sun screen let him, I'm not gonna deny the Bebe sunshine if he wants it, are you? TwT) though he's usually an inside baby who prefers to snuggle with his bat and favorite caregiver (or boss them around, again depending on the person and how small he feels)

This was everywhere and over, but I hope it's ok :'3

Thank you for the request! :3

[genderlessgirltwink]

Chimken nugies at midnight

[bidgies]

4, 6, 24

Thank you for asking!

4. Did you discover any new authors that you love this year?

Hm, I don't pay attention to authors much, tbh. I think when I finish a book, I usually don't specifically think "oh, I want to read more of this author." Usually, I just want to finish a series and that's why I read another book by the same author. I don't have any recurring authors in my read books this year except for Andrzej Sapkowski because I read the whole series. Mostly I forget author names immediately again

6. Was there anything you meant to read, but never got to?

Oh, a lot. I wanted to read a book about Klaus Störtebeker that I bought when I was at the sea. I also wanted to read Elternabend by Sebastian Fitzek, which I got for my birthday. Then I also planned to read at least 3 books on classroom management to prepare for being the teacher of my own class this year. In the end, I read one. I also have an endless pile of books that I've bought and I tend to buy new books so often, so it takes a long time to get to everything

24. Did you DNF anything? Why?

Already answered. But I just remembered that I also didn't finish Follow the Rabbit-Proof Fence by Doris Pilkington/Nugi Garimara, which I considered reading in a simplified version with my 9th grade this year. Then I realized how short the first semester would be and that I wouldn't be able to fit an extra book reading in the curriculum, so I shelved it and plan to get back to it later