cyberworx0

[amerasdreams]

it's so sweet how Sierra asks to be part of the Whittaker family. She's tentative about it, which shows how much it means to her. Which is why she asks it. Something she normally wouldn't do, ever. How starved she is for family. And how close she feels to the Whittakers, to even think like this, because she doesn't get close to anyone. But she formed a bond with Jason during their 1st mission together, and a bond with Whit looking for his grandson. Shows how welcoming they are, to make a girl who didn't have ties with anyone, didn't feel the need, wanted independence after her 1st adoptive family, and her unthinkably traumatic childhood, trust enough to want close ties.

[ausetkmt]

How the world’s favorite conservation model was built on colonial violence | Grist

On a 1919 trip to the United States, King Albert I of Belgium visited three of the country’s national parks: Yellowstone, Yosemite, and the newly established Grand Canyon. The parks represented a model developed by the U.S. of creating protected national parks, where visitors and scientists could come to admire spectacular, unchanging natural beauty and wildlife. Impressed by the parks, King Albert created his own just a few years later: Albert National Park in the Belgian Congo, established in 1925. 

Widely seen as the first national park in Africa, Albert National Park (now called Virunga National Park), was designed to be a place for scientific exploration and discovery, particularly around mountain gorillas. It also set the tone for decades of colonial protected parks in Africa. Although Belgian authorities claimed that the park was home to only a small group of Indigenous people — “300 or so, whom we like to preserve” — they violently expelled thousands of other Indigenous people from the area. The few hundred selected to remain in the park were seen as a valuable addition to the park’s wildlife rather than as actual people. 

And so modern conservation in Africa began by separating nature from the people who lived in it. Since then, as the model has spread across the globe, inhabited protected areas have routinely led to the eviction of Indigenous peoples. Today, these conservation projects are led not by colonial governments but by nonprofit executives, large corporations, academics, and world leaders.

For much of human history, most people lived in rural areas, surrounded by nature and farmland. That all changed with the Industrial Revolution. By the end of the 19th century, European forests were vanishing, cities were growing, and Europeans felt increasingly disconnected from the natural world.

“With industrialization, the link with the natural cycle of things got lost — and that also led to a certain type of romanticization of nature, and a longing for a particular type of nature,” said Bram Büscher, a sociologist at Wageningen University in the Netherlands. 

In Africa, Europeans could experience that pure, untouched nature, even if it meant expelling the people living on it. 

“The idea that land is best preserved when it’s protected away from humans is an imperialist ideology that has been imposed on Africans and other Indigenous people,” said Aby Sène-Harper, an environmental social scientist at Clemson University in South Carolina. 

For Europeans, creating protected parks in Africa allowed them to expand their dominion over the continent and quench their thirst for “undisturbed” nature, all without threatening their ongoing expansion of industrialization and capitalism in their own countries. With each new national park came more evictions of Indigenous people, paving the way for trophy hunting, resource extraction, and anything else they wanted to do.

In the mid-19th century, European colonization of Africa was limited, largely confined to coastal regions. But by 1925, when King Albert created his park, Europeans controlled roughly 90 percent of the continent. 

At the time, these parks were playgrounds for wealthy Europeans and part of a massive imperial campaign to control African land and resources. Today, there are thousands of protected national parks around the world covering millions of acres, ranging from small enclosures like Gateway Arch National Park in St. Louis to sprawling landmarks like Death Valley in California and Kruger National Park in South Africa. And the world wants more. 

Scientists, politicians, and conservationists are championing the protected-areas model, developed in the U.S. and perfected in Africa. In late 2022, at the United Nations Biodiversity Conference in Montreal, nearly 200 countries signed an international pledge to protect 30 percent of the world’s land and waters by 2030, an effort known as 30×30 that would amount to the greatest expansion of protected areas in history.

So how did protected parks move from an imperial tool to an international solution for accelerating climate and biodiversity crises? 

In the early part of the 20th century, the expansion of colonial conservation areas was humming along. From South Africa to Kenya and India, colonial governments were creating protected national parks. These parks provided a host of benefits to their creators. There were economic benefits, including extraction of resources on park land and tourism income from increasingly popular safaris and hunting expeditions. But most of all, the rapidly developing network of parks was a form of control.

“If you can sweep a lot of peasants and Indigenous peoples away from the lands, then it’s easier to colonize the land,” Büscher said. 

This approach was enshrined by the 1933 International Conference for the Protection of the Fauna and Flora of Africa, which created one of the first international treaties, known as the London Convention, to protect wildlife. The convention was led by prominent trophy hunters, but it recommended that colonies restrict traditional African hunting practices.

“Conservation is an ideology. And this ideology is based on the idea that other human beings’ ways of life are wrong and are harming nature, that nature needs no human beings in order to be saved,” said Fiore Longo, a researcher and campaigner at Survival international, a nonprofit that advocates for Indigenous rights globally. 

The London Convention also suggested national parks as a primary solution to preserve nature in Africa — and as many African countries saw the creation of their first national parks in the first half of the 20th century, the removal of Indigenous peoples continued. The convention was also an early sign that conservation was becoming a global task, rather than a collection of individual projects and parks. 

This sense of collective responsibility only grew in the aftermath of World War II, when many international organizations and mechanisms, like the United Nations, were created, ushering in a new period of global cooperation. In 1948, the International Union for Conservation of Nature, or IUCN, the world’s first international organization devoted to nature conservation, was established. This would help pave the way for a new phase of international conservation trends.

By the middle of the 20th century, many countries in Africa were beginning to decolonize, becoming independent from the European powers that had controlled them for decades. Even as they lost their colonies, the imperial powers were not willing to let go of their protected parks. But at the same time, the IUCN was proving ineffective and underfunded. So in 1961, the World Wildlife Fund, or WWF, an international nonprofit, was founded by European conservationists to help fund global efforts to protect wildlife. 

Sène-Harper said that although the newly independent African countries nominally controlled their national parks, many of them were run or supported by Western nonprofits like WWF.

“They’re trying to find more crafty ways to be able to extract without seeming so colonial about it, but it’s still an imperialist form of invasion,” she said.

Although these nonprofits have done important work in raising awareness of the extinction crisis, and have had some successes, experts say that the model of colonial conservation has not changed and has only made the problem worse. 

Over the years, WWF and other nonprofits have helped fund violent campaigns against Indigenous peoples, from Nepal to the Democratic Republic of the Congo. And amid it all, climate change continues to worsen and species continue to suffer. 

In 2019, in response to allegations about murders and other human rights abuses, WWF conducted an independent review that found “no evidence that WWF staff directed, participated in, or encouraged any abuses.” The organization also said in a statement that “We feel deep and unreserved sorrow for those who have suffered. We are determined to do more to make communities’ voices heard, to have their rights respected, and to consistently advocate for governments to uphold their human rights obligations.”

“I think most of [the big NGOs] have become part of the problem rather than the solution, unfortunately,” Büscher said. “The extinction crisis is very real and urgent. But, nonetheless, the history of these organizations and their policies are incredibly contradictory.”

To Indigenous people who had already suffered from decades of colonial conservation policies, little changed with decolonization.

“When we got independence, we kept on the same policies and regulations,” said Mathew Bukhi Mabele, a conservation social scientist at the University of Dodoma in central Tanzania. 

In 1992, representatives from around the world gathered in Rio De Janeiro for the United Nations Conference on Environment and Development. The Earth Summit, as it has come to be known, led to the creation of the United Nations Framework Convention on Climate Change as well as the Convention on Biological Diversity, two international treaties that committed to tackling climate change, biodiversity, and sustainable development. 

Biodiversity is the umbrella term for all forms of life on Earth including plants, animals, bacteria, and fungi. 

Although the Earth Summit was a pivotal moment in the global fight to protect the environment, some have criticized the decision to split climate change and biodiversity into separate conferences. 

“It doesn’t make sense, actually, to separate out the two because when you get to the ground, these are going to be the same activities, the same approaches, the same programs, the same life plans for Indigenous people,” said Jennifer Tauli Corpuz, who is Kankana-ey Igorot from the Northern Philippines and one of the lead negotiators of the International Indigenous Forum on Biodiversity. 

From left: The 1992 UN Conference on Environment and Development, also known as the Earth Summit, brought together political leaders, diplomats, scientists, representatives of the media, and non-governmental organizations from 179 countries. Indigenous environmentalist Raoni Metuktire, a chief of the Kayapo people in Brazil, talks with an Earth Summit attendee.

In the years following the Earth Summit, biodiversity efforts began to lag behind climate action, Corpuz said.

Protecting animals was trendy during the early days of WWF, when images of pandas and elephants were key fundraising tactics. But as the impacts of climate change intensified, including more devastating storms, higher sea levels, and rising temperatures, biodiversity was struggling to gain as much attention. 

“There were 100 times more resources being poured into climate change. It was more sexy, more charismatic, as an issue,” Corpuz said. “And now biodiversity wants a piece of the pie.” 

But to get that, proponents of biodiversity needed to develop initiatives similar to the big goals coming out of climate conferences. For many conservation groups and scientists, the obvious solution was to fall back on what they had always done: create protected areas.

This time, however, they needed a global plan, so scientists were trying to calculate how much of the world they needed to protect. In 2010, nations set a goal of conserving 17 percent of the world’s land by 2020. Some scientists have supported protecting half the earth. Meanwhile, Indigenous groups have proposed protecting 80 percent of the Amazon by 2025. 

How the world arrived at the 30×30 conservation model

Explore key moments in conservation’s global legacy, from the United States’ first national park in the 19th century to the expansion of colonial conservation areas in the early 20th century and the current push to protect 30 percent of the world’s land and oceans by 2030.

1872: Yellowstone becomes the first national park in the U.S.

1919: King Albert I of Belgium tours Yellowstone, Yosemite, and the Grand Canyon

1925: Albert National Park is established in the Belgian Congo

1933: One of the first international treaties to protect wildlife, known as the London Convention, is created by European conservationists

1948: The International Union for Conservation of Nature (IUCN) is established 

1961: The World Wildlife Fund, a non-governmental organization, is founded by European conservationist

1992: The Earth Summit in Brazil creates the Convention on Biological Diversity (CBD)

2010: CBD sets a goal of conserving 17% of the world’s land by 2020 

2022: At the UN Biodiversity Conference, nearly 200 countries set 30×30 as an international goal 

In 2019, Eric Dinerstein, formerly the chief scientist at WWF, and others wrote the Global Deal for Nature, a paper that proposed formally protecting 30 percent of the world by 2030 and 50 percent by 2050, calling it a “companion pact to the Paris Agreement.” Their 30×30 plan has since gained widespread international support. 

But other experts, including some Indigenous leaders, say the idea ignores generations of effective Indigenous land management. At the time, there was limited scientific attention paid to Indigenous stewardship. Because of that, Indigenous leaders say they were largely ignored in the early years of international biodiversity negotiations.

“At the moment, we did not have a lot of evidence,” said Viviana Figueroa, who is Omaguaca-Kolla from Argentina and a member of the International Indigenous Forum on Biodiversity. 

Some experts see the push for global protected areas as a direct response to community-based conservation, which grew in popularity in the 1980s, and saw local communities and Indigenous peoples take control of conservation projects in their area, rather than the centralized approach that had dominated during colonial times. 

Some of the chief proponents of 30×30 bristle at the suggestion that they do not support Indigenous rights and say that Indigenous land management is at the heart of the initiative.

In response to a request for comment, a spokesperson from WWF pointed to its website, which outlines the organization’s approach to area-based conservation and its position on 30×30: “WWF supports the inclusion of a ‘30×30’ target in CBD’s post-2020 global biodiversity framework (GBF) only if certain conditions are met. For example, such a target must ensure social equity, good governance, and an inclusive approach that secures the rights of Indigenous peoples and local communities to their land, freshwater, and seas.”

“People have cherry-picked a few examples of where the rights of locals have been tread upon. But by and large, in the vast majority of situations, what’s going on is support of local communities, really, rather than anything to do with violation,” said Dinerstein, who now works at Resolve, a Washington, D.C.-based nonprofit focused on environmental, social, and health issues. 

But Indigenous advocates say if that were true, they would not keep pushing a model that has already led to countless human rights violations.

“Despite having this knowledge and knowing that people who are not contributing to the destruction of the environment are going to pay for these protected areas, they decided to keep on pushing the target,” Survival International’s Longo said. 

The new 30×30 framework agreed to by nearly 200 countries at the UN Biodiversity Conference in December came after years of delay and fierce negotiation. The challenge is now implementing the agreement around the world, a massive task that will require buy-in from individual countries and their governments.

“What was adopted in Montreal is hugely ambitious. And it can only be achieved by a lot of hard work on the ground. And it’s a great document, but it is only a document,” said David Cooper, acting executive secretary of the UN’s Secretariat of the Convention on Biological Diversity. 

Part of that work is figuring out what land to protect. And although Indigenous negotiators and advocates did manage to get language that enshrines Indigenous rights into the final agreement, they are still concerned. Over a century of colonial conservation has shown that it only serves the powerful at the expense of Indigenous peoples. 

“European countries are not going to evict white people from their lands,” said Longo. “That is for sure. This is where you see all the racism around this. Because they know how these targets will be applied in Africa and Asia. That’s what’s going on, they are evicting the people.”

Dinerstein, however, would argue that European countries have less natural resources to preserve, but more financial resources to help other countries.

“There’s a lot that can be done in Europe,” he said. “So we shouldn’t overlook that as well. I’m just making the point that there’s the opportunity to be able to do much more in other countries that have much less resources.”

Cooper said that in addition to implementation, monitoring and ensuring that rights are upheld will be a crucial task over the next seven years. “There will need to be a lot of work on monitoring. There’s always a justified nervousness that any global process cannot really see what’s happening at the local level and can end up with supporting measures that are perhaps not beneficial at the local level,” he said. 

Although Indigenous leaders are going to keep fighting to ensure that the expansion of protected areas does not lead to continued violation of their rights, they are worried that the model itself is flawed. “It’s inevitable that the burden is going to fall again on developing countries,” Corpuz said. 

[shrutius]

History of Maldives: Insights From a Kingdom to Republic

The Maldives, an archipelago of over 1,200 islands in the Indian Ocean, is renowned for its stunning turquoise waters, white sandy beaches, and vibrant marine life. Beyond its natural beauty, the Maldives boasts a rich and intriguing history that has seen it transition from a series of ancient kingdoms to a modern republic. This article delves into the fascinating historical journey of the Maldives, tracing its evolution from early settlements to its current status as a democratic nation.

Early Settlements and Ancient Kingdoms

The history of the Maldives dates back thousands of years. The earliest settlers are believed to have arrived from the Indian subcontinent around 500 BCE. These early communities were likely fishermen and sailors who established small, self-sufficient settlements on the islands. The strategic location of the Maldives made it a crucial point along ancient trade routes, connecting the Middle East, Africa, and Southeast Asia.

By the 3rd century BCE, the Maldives had established itself as an important trading hub. The islands were known to ancient mariners for their cowry shells, which were used as a form of currency across Asia and Africa. The Maldives' early inhabitants practiced Buddhism, as evidenced by archaeological findings of Buddhist stupas and statues on several islands.

Conversion to Islam

A significant turning point in Maldivian history occurred in the 12th century CE when Islam was introduced to the islands. According to tradition, a North African scholar named Abu al-Barakat Yusuf al-Barbari played a pivotal role in converting the Maldivian king and his subjects to Islam around 1153 CE. This conversion marked the beginning of the Maldives' Islamic era, which profoundly influenced its culture, governance, and daily life.

The adoption of Islam also led to the establishment of a sultanate, with the first Sultan, Mohamed Ibn Abdullah, ascending the throne. The sultanate era saw the Maldives develop a centralized system of governance, with the Sultan holding significant religious and political authority. This period also witnessed the construction of numerous mosques and the integration of Islamic principles into the legal and social fabric of Maldivian society.

Colonial Influence and Independence

In the 16th century, European colonial powers began to show interest in the Maldives due to its strategic location. The Portuguese were the first to exert control over the islands in 1558, but their rule was short-lived, lasting only 15 years. The Maldivians, led by a local hero named Muhammad Thakurufaanu, successfully expelled the Portuguese in 1573, restoring the sultanate.

The Maldives then became a British protectorate in the 19th century. Under the terms of the protectorate, the Maldives retained its internal autonomy while Britain handled its defense and foreign affairs. This arrangement lasted until the mid-20th century, with the Maldives gaining full independence from Britain on July 26, 1965.

Transition to a Republic

The post-independence era was marked by significant political changes. In 1968, the Maldivians voted in a national referendum to abolish the sultanate and establish a republic. Ibrahim Nasir, who had been the Prime Minister, became the first President of the Maldives. His presidency focused on modernizing the country, improving infrastructure, and promoting tourism, which would become a cornerstone of the Maldivian economy.

The late 20th century saw further political developments, with Maumoon Abdul Gayoom serving as President from 1978 to 2008. Gayoom's long tenure was characterized by both economic progress and political repression. Calls for democratic reforms grew louder, culminating in the first multi-party elections in 2008, which saw Mohamed Nasheed elected as President.

Modern Era and Democratic Reforms

Nasheed's presidency marked a new chapter in Maldivian history, emphasizing democratic governance, human rights, and environmental sustainability. However, his time in office was marred by political turmoil, leading to his resignation in 2012. Subsequent years have seen a dynamic political landscape, with alternating periods of democratic progress and challenges.

Despite these ups and downs, the Maldives has continued to develop its economy, primarily driven by tourism. The nation has also become a vocal advocate for climate change action, highlighting the existential threat posed by rising sea levels to its low-lying islands.

Conclusion

From its ancient origins as a series of small settlements to its current status as a republic, the Maldives has undergone a remarkable historical journey. The nation's ability to adapt and thrive amidst changing political, religious, and environmental landscapes is a testament to the resilience and resourcefulness of its people. As the Maldives continues to navigate the complexities of the modern world, its rich history remains a vital part of its identity, shaping its path forward.

[roamanddiscover]

Saba

Saba is a small island located in the Caribbean Sea and is part of the Netherlands Antilles. This unique destination is often overlooked by tourists, which is unfortunate because it has much to offer. In this article, we will discuss the history, geography, ecology, climate, politics, economy, infrastructure, science and technology, famous people, demographics, health, culture, recreational activities, cities, tourist destinations, food and drink, flights, accommodation options, and perceptions of Saba from around the world. Saba is an ideal destination for adventurous travelers looking for something new. It is known for its breathtaking scenery, unique biodiversity, and vibrant culture. Despite its small size, the island boasts a range of activities and attractions that will appeal to everyone, making it a must-visit destination for anyone traveling to the Caribbean. One of the things that sets Saba apart from other Caribbean destinations is its friendly and welcoming locals. Visitors to Saba will immediately feel like they are part of the community and will likely make new friends along the way. The island's small size also makes it easy to explore, and visitors are often surprised at how quickly they can become familiar with the local customs and traditions. Throughout this article, we will take a closer look at the different aspects of Saba that make it such a unique and attractive destination. Whether you are interested in the island's history and culture, or its natural beauty and recreational activities, we have got you covered.

Etymology

Saba is a small island located in the Caribbean Sea, forming a part of the Netherlands. The name of the island, Saba, has an interesting history behind it. It is believed that the name Saba is derived from the Arawak language spoken by the indigenous people of the Caribbean. The Arawak word 'siba' means 'rock' or 'stone', referring to the island's volcanic formation. Another theory suggests that the name Saba is derived from the Hebrew word 'sheba', meaning 'seven'. This theory originated from the Bible, where the Queen of Sheba was said to have visited King Solomon, bringing with her many riches. Due to the island's seven hills and the fact that it used to be a popular trading point for goods, some speculate that this name may have been chosen to reflect the island's significance and wealth. Regardless of its true origin, the name Saba has become synonymous with the island's unique culture, stunning natural beauty, and welcoming people. It is a name that inspires curiosity and wonder in those who hear it, and a place that visitors from around the world seek out to experience its charm for themselves.

History

Situated in the Leeward Islands of the Caribbean Sea, Saba has a rich and fascinating history. The island was first inhabited by the Ciboney people, followed by the Arawaks and eventually the Caribs. In the early 1600s, Saba was discovered by the European explorers. The Dutch were the first to colonize the island in 1632, and it remained under Dutch control until the mid-19th century when it became a part of the Netherlands Antilles. Throughout the 17th and 18th centuries, Saba was a haven for pirates and smugglers, and it even became known as the "Island of Mystique." During the Second World War, Saba became an important strategic point for the Allies, and its airport was used as a landing strip for US planes. In 1986, Saba became an official municipality of the Netherlands, despite being located over 5,000 kilometers away from the country. Today, Saba is a unique and picturesque destination, known for its stunning natural beauty and rich cultural heritage. Visitors can explore the island's charming towns and historic sites, or hike through its lush rainforests and breathtaking lava formations. - 1632- Dutch colonization of Saba - 17th-18th centuries- Haven for pirates and smugglers - Second World War- Strategic point for the Allies - 1986- Became an official municipality of the Netherlands

Geology

Saba is a Caribbean island with a distinct volcanic origin, and this makes it an interesting geological subject. This island is characterized by steep cliffs, rocky shores, and rolling hills, all comprising an exquisitely unique landscape that offers plenty of opportunities for scientific exploration. Saba's geology is primarily volcanic, with an active but dormant volcano, Mount Scenery, towering at an impressive 2,877 feet (877 meters) high. The island itself is part of the Lesser Antilles volcanic arc and is situated just southwest of Saint Maarten. The majority of the island's rocks have been identified as pyroclastic flows, which are made up of rocks, ash, and gas ejected during volcanic eruptions. The island also has a series of lava flows, which were produced after the eruption of Mount Scenery. Interestingly, the island's primary rock type is andesite, a type of volcanic rock that has a fine-grained texture and contains plagioclase minerals, which give it a unique appearance. The island's rocks are also known to contain minerals such as pyroxene and magnetite, as well as several precious minerals such as gold, silver, and copper. The unique geography of Saba has led to the creation of incredible rock formations, some of which can be explored by visitors. One popular spot is the "Bottomless Pit," a deep sinkhole that was formed by a collapsed lava tube. Another popular site is "The Steps," a series of natural terraces that were formed by a series of volcanic mudflows. Saba's geology is also responsible for its hot springs, which are a popular attraction among visitors. The hot springs are believed to have medicinal properties and are said to have therapeutic benefits for those who soak in their waters. Scientists interested in studying Saba's geology have plenty of opportunities to do so. The island has a rich geological history, and researchers have the chance to explore the island's volcanic past by examining its rocks and studying its unique landforms. Saba's location in the Caribbean makes it an ideal location for researchers interested in studying tectonic activity and the impact of volcanoes on nearby ecosystems. Saba's unique geological features make it a fascinating island to explore. From its active volcano to its incredible rock formations, it is a destination that offers plenty of opportunities for scientific exploration. Whether you're a scientist or simply a curious traveler, the geology of Saba is an attraction worth experiencing.

Geography

Saba is an island in the Caribbean that is part of the Netherlands and located just 28 miles southwest of St. Maarten. It is the smallest publicly inhabited island in the Netherlands and has a total area of just 5 square miles. Despite its small size, Saba is known for its unique geological features, including Mount Scenery, the highest point in the Dutch Kingdom at 2,910 feet, and the Bottom, a flat plain that is believed to be the only such formation in the Caribbean. The island's physical geography is defined by its volcanic origins, with several dormant volcanoes and hot springs still present on the island. The island's terrain is rugged and hilly, with steep cliffs and rocky shores that offer stunning views of the surrounding sea. One of Saba's most notable characteristics is its lack of beaches, which is due to the island's rugged coastline and steep cliffs. However, the island's underwater world is a popular attraction for divers and snorkelers, with clear waters and diverse marine life. Saba is also home to several man-made features, including its airport that has the world's shortest commercial runway, measuring just 400 meters in length. The island's infrastructure includes a modern sewage treatment plant, electric power plant, and desalination plant that provides the island's only source of fresh water. The island's location in the Caribbean makes it vulnerable to natural disasters such as hurricanes and earthquakes, and as such, it is subject to stringent building codes and emergency preparedness measures. Despite these challenges, Saba remains a unique and beautiful destination that showcases the diversity and wonder of the Caribbean.

Ecology

Saba has a diverse range of ecosystems that support a rich biodiversity. The island is home to several habitats including tropical rainforests, cloud forests, wetlands, and mangroves. The tropical rainforests are located at the lower slopes of the island and feature a dense canopy of trees. These forests provide a vital habitat for several species of birds, mammals, and reptiles. The cloud forests, on the other hand, are found at higher elevations and are characterized by a cooler and wetter climate. The wetlands of Saba are important breeding grounds and feeding areas for migratory birds. They play a crucial role in maintaining the island's water cycle, acting as natural filters for pollutants and sediments. Saba's marine ecosystems are equally diverse, featuring coral reefs, seagrass beds, and rocky shores. The coral reefs are home to a plethora of marine life, including over 150 species of fish and several species of sharks, rays, and sea turtles. The seagrass beds provide an important resource for grazing animals, while the rocky shores offer a habitat for several species of mollusks and crustaceans. Given its small size and fragile ecosystems, Saba has taken a proactive approach to conservation. The island has established several nature reserves and marine protected areas, including the Saba National Marine Park. Within these protected areas, fishing and other activities that may damage the ecosystem are restricted or prohibited. In addition to biodiversity conservation efforts, Saba has also taken steps to address climate change. The island has experienced increasing temperatures, sea level rise, and more frequent extreme weather events. In response, the island has implemented initiatives such as renewable energy development, sustainable land use practices, and waste reduction programs. Saba's diverse ecosystems and abundant biodiversity make it a unique and valuable destination for nature enthusiasts and conservationists alike.

Climate

Saba is a small Caribbean island that has a tropical rainforest climate. The temperature in Saba ranges from 25°C to 35°C throughout the year. However, due to its elevation, Saba experiences a mild, comfortable climate that is cooler than most other Caribbean destinations. The island receives a considerable amount of rainfall each year, with the wettest months being September to November. The average precipitation in Saba is around 1200mm per year. The rainy season coincides with the hurricane season, which runs from June to November. However, hurricanes are rare in Saba due to its location outside the hurricane belt. From December to May, the weather in Saba is dry and sunny. These months are considered the peak tourist season. The humidity during this time is relatively low, making it an ideal time to visit if you want to avoid the heat and rainfall. The sea temperature in Saba stays around 26°C to 28°C year-round. The island has remarkably calm waters, making it an ideal destination for water sports enthusiasts, including divers and snorkelers. Travelers interested in experiencing the island's flora and fauna should avoid the rainy season. During the wet season, the island's lush vegetation flourishes, and its wildlife is more active. However, the trails can become muddy, making hiking challenging and potentially hazardous. To avoid any inconvenience, it's best to pack appropriate clothing for all seasons, including sun hats and light jackets. If you plan to visit Saba during the rainy season, pack waterproof clothing and shoes, as well as insect repellent to avoid mosquito bites. Saba's climate is one of the primary reasons why individuals flock to the island each year. From its mild temperatures to its consistent weather patterns, Saba is a destination that is unparalleled in terms of its natural beauty with a harmonious climate that makes one's stay comfortable and enjoyable regardless of the time of year.

Environmental Issues

Saba, like many other Caribbean islands, is faced with a range of environmental issues which affect its delicate ecosystems. One of the main concerns is the impact of climate change. Rising sea levels and warmer temperatures result in coral bleaching, which is damaging the island's beautiful coral reefs. The reefs are not just pretty to look at but also support a diverse range of marine life. Pollution is also a major issue for Saba. The island has few natural freshwater sources, and as a result, the majority of its water is collected through rainwater harvesting and desalination. However, pollutants such as chemicals, sewage, and wastewater runoff can contaminate the water supply. Conservation efforts are vital for the preservation of Saba's unique ecosystems and biodiversity. The Saba Conservation Foundation, a non-profit organization, works towards the protection and management of the island's natural resources. The foundation collaborates with local authorities, NGOs, and international organizations to address environmental issues such as habitat loss, overfishing, and waste management. The foundation also educates the community and visitors on the importance of conservation, sustainable living, and responsible tourism. The island has implemented regulations to ensure responsible tourism practices, including eco-friendly accommodations, transportation, and waste management. The Saba Bank national marine park is one of the conservation areas managed by the foundation. The park is a vast, shallow, and biodiverse area which hosts the largest coral atoll in the Atlantic Ocean. The park offers opportunities for research, education, and ecotourism activities, such as diving, snorkeling, and fishing. Efforts are also being made to reduce pollution in Saba. The island has established a waste management system which includes recycling and composting. The government has banned plastic bags, straws, and utensils to reduce plastic waste and introduced a deposit system for beverage containers to encourage recycling. Saba's unique ecosystems and biodiversity are essential for the island's tourism, economy, and residents' livelihoods. Environmental concerns must be tackled to ensure their preservation for generations to come. Issue Impact Conservation Efforts Climate Change Coral bleaching, rising sea levels, and warmer temperatures The Saba Conservation Foundation, eco-friendly tourism practices, sustainable living, regulations Pollution Contaminated water supply Waste management system, recycling, composting, bans on plastic bags, straws, and utensils, deposit system for beverage containers Habitat Loss Loss of biodiversity and ecosystems The Saba Conservation Foundation, regulations, sustainable living, responsible tourism practices Overfishing Depletion of marine life and disruption of ecosystems The Saba Conservation Foundation, regulations, sustainable fishing practices, responsible tourism practices

Politics

Saba is a special municipality of the Netherlands, which means that it has a unique political system. While there is an Island Council that serves as the local government, the ultimate decision-making power lies with the Dutch government in The Hague. The Island Council of Saba is made up of five members, including the Island Secretary and three Island Councilors who are elected every four years by the residents of Saba. The current Island Council was elected in March 2019 and will serve until March 2023. The Island Governor is appointed by the Dutch government and serves as the representative of the Dutch monarch on the island. The current Island Governor of Saba is Jonathan Johnson, who assumed office in January 2018. The political system of Saba is heavily influenced by the Netherlands, with laws and regulations being implemented according to Dutch law. While the Island Council has some decision-making power, most major decisions are ultimately made by the Dutch government. Saba is also a member of the Caribbean Netherlands, a special municipality comprising three islands, including Saba, Bonaire, and Sint Eustatius. The three islands are overseen by the Dutch Ministry of the Interior and Kingdom Relations. In recent years, Saba has worked to increase its autonomy within the Netherlands, with the Island Council pushing for greater decision-making power. However, this has been met with resistance from the Dutch government, which maintains a firm grip on the island's political system. Despite this, Saba has managed to maintain a stable political environment, with relatively few incidents of political unrest. The Island Council has worked to improve the lives of Saba's residents by investing in infrastructure, healthcare, and education, among other things. while the political system of Saba is unique and heavily influenced by the Netherlands, the Island Council and Island Governor continue to play important roles in shaping the future of the island. With continued efforts toward greater autonomy, Saba may one day be able to take a more active role in its own governance.

Economy

Saba's economy is small and highly dependent on external aid and tourism. Like other Caribbean islands, it faces challenges such as limited resources, high transportation costs, and vulnerability to natural disasters. Historically, Saba was primarily dependent on agriculture and fishing, but these industries have greatly declined in the last century. Today, the island's economy consists of several sectors, such as tourism, construction, and government services. Tourism is the most significant sector of Saba's economy, as it accounts for a large proportion of the island's revenue and employment. The island's unique natural beauty, stunning landscapes, and vibrant culture have made it a popular tourist destination in recent years. The government has implemented several policies to encourage eco-tourism and sustainable tourism practices. Construction is another significant industry in Saba. Due to the increasing demand for accommodation for tourists, new hotels, resorts, and other infrastructure are being built on the island. This has led to a boom in related services such as architecture, engineering, and other construction-related businesses. The government services sector is also an essential part of Saba's economy. The government employs a significant portion of the island's population, and its expenditures play a crucial role in sustaining the local economy. the local government has implemented several initiatives to diversify the economy, such as promoting information technology services and encouraging small businesses. Other industries in Saba include retail, transport, and healthcare. These industries are smaller in scale but play a vital role in the daily life of the local community. Despite these efforts, Saba's economy is still largely dependent on external aid from the Dutch government. The government provides financial assistance and funding for infrastructure development and maintenance. Read the full article

[cheerytogel]

The Benefits of Playing a Lottery

Lotteries are a game of chance in which a person pays a small amount to be in with a good chance of winning a prize. They may be public or private. There are numerous benefits to using a lottery. It's a low-cost, easy to play game that has a lot of general appeal.

Lotteries have been used for hundreds of years. Ancient Roman emperors reportedly used them to give away property and slaves. The Chinese Book of Songs mentions the game as "drawing of wood" and "drawing of lots".

In Europe, the first modern state-sponsored lotteries were held in Flanders and Burgundy in the 15th century. Later, lotteries were also established in the Italian city-state of Modena.

Lotteries were also popular in the United States during the early colonial period. For example, the Commonwealth of Massachusetts used a lottery to fund its "Expedition against Canada" in 1758. A few other American colonies used lotteries to finance local militias and fortifications.

Private lotteries were also common. Several American colleges used lotteries to finance their construction. One example is Princeton University, which was financed by a lottery in the 1740s.

Until the mid-18th century, the practice of lottery was widespread in France. King Francis I organized a lottery in his kingdom. He also discovered the practice of lotteries in Italy. His decision to organize lotteries sparked a national fascination. However, the French government banned lotteries in 1836.

In the United States, lottery games are still a popular pastime. Mega Millions, Cash4Life, Lucky for Life, and Powerball are examples of multistate national lotteries. Although they are often associated with gambling, lotteries can be a good way to raise money for charity, schools, and other public projects.

Today, modern lotteries use computers to randomly generate numbers for the lottery. Players choose a number group and then pay a dollar to get a ticket. If they match the numbers on their tickets, they win a prize. This is often a lump sum payment, but some lottery winners choose to make annual installments instead.

Modern lotteries are also used for military conscription and commercial promotions. Some lotteries select jury members from registered voters live draw hk.

Lotteries have been used to fund libraries, public works projects, and colleges. But the practice has come under fire, both as a form of gambling and as a tax. Abuse and misuse of lotteries have led to many debates on their effectiveness as a means of raising public funds.

The earliest known European lottery was distributed by wealthy noblemen during Saturnalian revels. According to a record from the town of L'Ecluse, there was a lottery of 4304 tickets in 1445. Similarly, the first recorded lotterie with money prizes was held in the Low Countries in the 15th century.

Various states, towns, and even cities in the United States and England have used lotteries to raise money. Some of the money raised went to build bridges, roads, and colleges. Others were given to the poor.

[fiddles-ifs]

WORLDBUILDING WEDNESDAY: Romance & Courtship

People in medieval Europe generally got married comparatively late -- in their mid-20s, with men and women being of similar age and economic class; the economic culture of Europe, which allowed for women to own their own property and make their own money in the time period TKP is set (10th-11th century, broadly speaking) made it much less important or vital for medieval women to find husbands. European nobles could afford to wait for the best alliance, since inheritance laws allowed for flexibility. Alandria follows this pattern, as does the neighboring country of Aymerich.

Among the nobles of Alandria, marriages are more often than not arranged. Even among those arranged marriages, courtship is expected once the engaged reach the ages of 15-16. Courtship often involves wooing publicly at court, dancing at court, dedication during tourneys, and gifts (with the permission of the lady’s guardians). A more playful side involves the tacit permission of the lady’s guardians to allow her suitor to recite love poetry or sing love ballads outside her chambers at night — usually under the supervision of one of her older brothers or male relatives. This part of the courtship process has lead to more than one assassination of key political figures, including a few kings, so the suitor is usually also accompanied by a trusted knight or retainer.

Acceptable gifts include tasteful jewelry, bouquets of flowers (roses and wild sage are always popular), and new dresses or shoes (which is often informed by the lady herself or her female guardian, often a nursemaid, who plays an important role in shepherding love letters, gifts, and news back and forth). This continues until the date of the wedding.

Among the peasantry, courtship is much simpler. Couples will often have known each other from childhood from attending village festivals, or at least would have known of each other. A prime time to meet is at feasts and festivals. Courtship involves house visits and small, usually handmade gifts of flowers, clothing, and small knickknacks. A very important gift (akin to an engagement ring) is a hand-embroidered sash that will be wrapped around the marriageable parties’ hands and worn around the wife’s hair or the husband’s waist after widowhood.

Marriage (and therefore courtship) is technically only supposed to be between a man and woman. Marriage in Alandria generally occurs between the ages of 22 and 25 for lower and middle class women, and 16-19 for upper class women. The consensus of the Liturgical Council is that a young girl can marry as early as her first menstrual cycle -- anywhere from 12-14, though these marriages are comparatively rare and it’s generally accepted that marriage and consummation will only happen when both parties come “of age” -- within the socially acceptable range of 17 to 18 years old, though what counts as “of age” is generally dependent on the whims of the bride and grooms’ guardians. Consanguinity within the 7th degree (second cousins once removed or first cousins three times removed) is prohibited.

A ceremony isn’t required to be considered Married in Yvasean countries — all that’s required is to proclaim that you’re wed before a priest. The traditional Alandrian ceremony, however, involves being led to consecrated (usually a church or cathedral) ground by a procession carrying torches, where a priest ties a cloth around both parties’ hands. A wedding feast follows after, and in the villages this tends to include a lot of dancing, sometimes even by professionals.

Most people in Alandria have 3-4 children, though about 25% of Alandrian women are spinsters who never married or had children.

Alandria, legally, follows a male-preference gavelkind law. A woman can only inherit titles and land if she has no surviving brothers, though in practice this tends not to be enforced the lower down the social ladder you go -- at a certain point, the only thing that matters is what was given in the will and testament of the deceased on their deathbed, which is usually enforced by a priest in conjunction with the local sheriff. The eldest inherits the household and majority of the land and any titles — the younger siblings receive lesser-but-equal shares among themselves, whatever that looks like.

It’s not uncommon for Alandrian children to be raised by someone other than their parents — in noble households this is called fostering, and even peasant children are often sent elsewhere as apprentices to a trade. Generally only the firstborn son is raised at home. It’s considered a great honor in noble households to foster and educate any of the royal infantas. It’s also a great risk — the royal family tends to keep a watchful eye on the families in charge of their children, and the Abarcas have a habit of spying. It’s not unheard of for foster children of the royal line to act as spies for their family — this serves as a vital secondary education, a way to keep nobles in check, and a way to curry favor with their parents.

Noble children might also be fostered at the royal court or a rival court as political prisoners, ensuring the loyalty of their family.

[grrrenadine]

Shadow & Bone and Russian Culture

Due to the (unexpected) popularity of my post on Russian naming conventions in Shadow and Bone, I’ve decided to write another post giving some historical/cultural context to the Grishaverse. Specifically, I’m going to talk about keftas, kvas, oprichniki, the tsar-vs-king dichotomy, and Russian calligraphy practices.

 Again, this is merely for educational purposes. I just think it’s cool to learn about other cultures! (Quick note: I am Russian, but I’m not a historian by trade, so the text below is mostly surface-level stuff — do correct me if I make fumbles).

1. Kefta. Okay, so the Russian language has these two similar-sounding clothing items (both originate from the same Turkic word):

kofta — this used to just mean “cardigan”, but today it’s an umbrella term for all light long-sleeved clothes except sweaters, jackets and button-down shirts. 

Here’s a random Google search for koftas for sale:

kaftan — a type of outer garment (of West/Southwest Asian origin) similar to either a robe or a long suit, anywhere from mid-thigh to floor-length. Styles vary from culture to culture, but it’s generally worn as an overcoat. Still in everyday use in some Asian countries (but not in Russia, where it’s considered a historical clothing item).

Here are some Ivan Bilibin illustrations feat. kaftans:

Here’s Alexander Lemtov (Dan Stevens) rocking a snazzy kaftan-like coat in Eurovision Song Contest: The Story of Fire Saga:

And here’s Oberyn Martell (Pedro Pascal) looking regal in a kaftan on Game of Thrones:

2. Kvas. Not an alcoholic drink! Yes, it’s fermented, but the alcohol content is at around 0.5–1%. This is soy sauce levels of spirits, and kvas is legally classified as non-alcoholic (meaning it can be sold 24/7 and is available to minors). It tastes kinda like kombucha and people drink it as a healthier alternative to soda. It’s also used as an ingredient in a soup called okroshka. I should note that in like ~10th century kvas was indeed a stronger drink and you could get drunk off it. 

If you’re writing Slavic-inspired fantasy and you want your characters to get wasted on something other than vodka, here are a few cooler options:

braga — 3–8%, normally sweet, very old-time-y.

zubrowka (aka bison grass liquor) — 40%, herbal vodka liquor. Illegal in the States due to ATF regulations, so you can only buy an ersatz version.

samogon — the Russian word for moonshine.

3. Oprichniki (“outside men”, “aside men”). This was a type of bodyguard corps that existed for a super short period in Russian history during Ivan the Terrible’s reign of terror (16th cent.), and then thankfully never existed again. They were infamous for a “rape, pillage, kill” mentality, cruel public executions, and thinking themselves above the law. 

In true Nazgûl fashion, they rode only black stallions. Popular iconography also normally depicts them with brooms and dog heads attached to saddles (the dog heads are not a verified historical fact, but they do make for a pretty striking image). In short, this is a very dark, grim figure — think of a cross between the Spanish Inquisition (there was a religious component to their doctrine) and the SS. 

From the 19th century onward, the word has been used metaphorically to mean “government henchmen who enforce excessively repressive measures”. NOT a compliment.

As a bonus, here’s the dog head + broom icon on the covers of Vladimir Sorokin’s The Day of the Oprichnik:

4. Tsar vs king. Olden day Russia consisted of a bazillion duchies, each with its own ruler, known as knyaz (“duke”, “chieftain”, “prince” — translations vary). By the 15th century political power was centralized in the Duchy of Moscow, and Moscow knyaz Ivan III (granddad to Ivan the Terrible) started calling himself tsar, because it sounded cooler. Come 18th century, Peter the Great thought the title “tsar” wasn’t cool enough and became emperor instead. Since then, the rulers of Russia were called emperors; however, “tsar” remained part of the full title and was also used in less formal settings.

Russian has a separate word for king (”korol”), but it’s only used towards monarchs outside of Russia. Here’s the king-vs-tsar dichotomy:

Russian monarchs are called tsars (NEVER kings), and prior to being an Empire, Russia was a tsardom (NOT a kingdom);

in Russian, ancient and/or Biblical kings are also called tsars (”tsar Solomon”, not “King Solomon”);

the word tsar is used metaphorically, e.g. “tsar of the hill”, “tsar of the animals”. 

foreign monarchs (e.g. European royals) are kings.

TLDR: king -> kingdom, tsar -> tsardom. It’s an either/or situation.

5. Vyaz. A type of decorative lettering/calligraphy consisting of elongated interlocking letters, historically used for book and chapter titles. The word “vyaz” comes from the verb “vyazat”, meaning “to knit”, so this is basically “knitting with letters”. And much like knitting, it’s meant to form an unbroken ornament, i.e. without spaces between words and ideally without spaces between letters, too.

This style is super old-time-y and was out of use/fashion in the Russian Empire due to low readability.

That’s presumably what Shadow and Bone was trying to go for with this:

It looks nice, but real vyaz normally has tighter interlocking (done either via small letters or decorative elements) in order to eliminate awkward empty spaces, which here are all over the place. For comparison, here’s a real-life historical example, from Acts and Epistles of the Apostles (the first known book to be published in Russian):

Nowadays, vyaz is gaining popularity in the Russian lettering/calligraphy community, because a) it’s pretty culturally specific and b) it looks amazing. Here’s a modern-day example by Andrey Martynov — note the tiny E’s and O’s used for a tighter fit between letters:

And another example, by Vlada Ruzhitskaya — this one relies more on decorative plant-like elements for interlocking:

That’s all for today! I hope you enjoyed this and learned something new.

[youneedasoultraveller]

Is the popular headcanon that Nicky was illiterate, stupid and barbaric fitting in the stereotypes about Southern Europeans / Mediterraneans ? I’m guessing it’s from the American part of the fandom that’s choosing to not respectfully write Nicky since he is white while being virulent towards anybody that doesn’t perfected and accurately write Joe because he is MENA.

Hello!

Mind you, I am neither a psychologist, a sociologist nor a historian, so of course be aware these are my own views on the whole drama.

But to answer your question, yes, I personally think so. It definitely comes from the American side, but I have seen Northern Europeans do that too, often just parroting the same type of discourse that Anglos whip out every other day.

There is an abysmal ignorance of Medieval history – even more so when it concerns countries that are not England: there is this common misconception that Europe in the Middle Ages was this cultural backwater full of semi-barbaric people that stems unfortunately not only from trying to (correctly) reframe colonialist approaches to the historiographies of non-European populations (that is, showing the Golden Age of Islamic culture, for instance, as opposed to what were indeed less culturally advanced neighbours), but also from distortions operated by European themselves from the Renaissance onwards, culminating in the 18th century Enlightenment philosophes categorising the Middle Ages as the Dark Ages.

Now this approach has been time and time again proven to be a made-up myth. I will not go into detail to disprove each and every single one misconception about the Medieval era because entire books have been written, but just to give you an example: there was no such a thing as a ius primae noctis/droit du seigneur; people were aware that the Earth was not flat (emperors, kings, saints, etc, they were depicted holding a globe in their hands); people were taking care of their hygiene, either through the Roman baths, or natural springs, or private tubs that the wealthier strata of the population (and especially the aristocracy) owned. The Church was not super happy about them not because it wanted people to remain dirty, but because often these baths were for both men and women, and it was not that in favour of them showing off their bodies to one another. Which, you know, we also don’t do now unless you go to nudist spas. It was only during the Black Death in the 14th century that baths were slowly abandoned because they became a place of contagion, and they went into disuse (or better, they changed purpose and became something like bordellos). And, lastly, there was certainly a big chunk of the population that was illiterate, but certainly it was not the clergy, which was THE erudite class of the time. It was in monasteries and abbeys that knowledge was passed and preserved (as well as lost unfortunately often, such as the case for the largest part of classical literature).

So what does this mean? According to canon, Nicolò was an ex priest who fought in the First Crusade. This arguably means that at the very least he was a cadet son of a minor noble family (or a wealthy merchant one) who was part of the clergy. As such, historically he could have been neither illiterate nor a dirty garbage cat in his daily life.

Let’s then talk geography. Southern Europe (and France) was far, far more advanced than the North at the time and Italy remained the cultural powerhouse of the continent until the mid-17th century. Al Andalus in the Iberian Peninsula, the Italian States,  the Byzantine Empire (which called itself simply Roman Empire, whose population defined itself as Roman and cultural heirs of the Latin and Greek civilisations): these places have nothing to do with popular depictions of Medieval Europe that you mainly see from the Anglos. Like @lucyclairedelune rightfully pointed out: not everyone was England during the plague.

Also the Middle Ages lasted one thousand years. As a historical age, it’s way longer than anything we had after that. So of course habits varied, there was a clear collapse right after the fall of the Western Roman Empire, but then things develop, you know?

Anyway, back to the point in question. Everything I whipped up is not arcane knowledge: it’s simply having studied history at school and spending a few hours reading scientific articles on the internet which are not “random post written by random Anglo on Tumblr who can hardly find Genoa on a map”.

Nicolò stems from that culture. The most advanced area in Europe, possibly a high social class, certainly educated, from Genoa, THE maritime superpower of the age (with…Venice). It makes absolutely no sense that he would not be able to speak anything past Ligurian: certainly Latin (the ecclesiastical one), maybe the koine Greek spoken in Constantinople, or Sabir, or even the several Arabic languages from the Med basin stretching from al Andalus to the Levant. Because Genoa was a port, and people travel, bring languages with them, use languages to barter.

And now I am back to your question. Does this obstinacy in writing him as an illiterate beast (basically) feed into stereotypes of Mediterranean people (either from the northern or the southern shore)? It does.

It is a typically Anglo-Germanic perspective that of describing Southern (Catholic) Europeans are hot-headed, illiterate bumpinks mindlessly driven by blind anger, lusts and passions, as opposed to the rational, law-abiding smart Northern Protestants. You see it on media. I see it in my own personal life, as a Southern Italian living in Northern Europe for 10 years.

Does it sound familiar? Yes, it’s the same harmful stereotype of Yusuf as the Angry Brown Man. But done to Nicolò as the Angry Italian Man (not to mention the fact that, depending on the time of day and the daily agenda of the Anglo SJW Tumblrite, Italians can be considered either white or non-white).

Now, the times where Nicolò is shown as feral are basically when he is fighting (either in a bloody war or against Merrick’s men) or when Yusuf is in danger. Because, guess what, the man he loves is being hurt. What a fucking surprise.

Nicolò is simply being reduced to a one dimensional stereotype of the dirty dumb angry Italian, and people are simply doing this because they do not seem to accept the fact that both he and Yusuf are two wonderfully complex, flawed, fully-fledged multidimensional characters.

So I am mainly concentrating on Nicolò here because as an Italian I feel more entitled to speak about the way I see the Anglo fandom treating him and using stereotypes on him that have been consistently applied to us by the Protestant Northerners. I keep adding the religious aspect because, although I am an atheist who got debaptised from the Catholic Church, a big part of the historical treatment towards Southern has to do with religion and the contempt towards Catholic rituals and traditions (considered, once again, a sign of cultural backwardness by the enlightened North).

I do not want to impose my view of Yusuf because there are wonderful Tumblr users from MENA countries who have already written wonderful metas of the way Yusuf is being depicted by non-MENA people (in particular Americans), especially (again) @lucyclairedelune and @nizarnizarblr.

However, I just want to underline that, by only ever writing Yusuf as essentially a monodimensional character without a single flaw, this takes away Yusuf’s canon multidimensionality, the right he has to feel both positive but also negative feelings (he was hurt and angry at Booker’s betrayal, allegedly his best friend, AND HE HAD EVERY RIGHT TO BE – and I say this as a Booker fan as well).

I have not been the first to say these things, it is nothing revolutionary, and it exactly complements what the MENA tumblr users in the TOG fandom have also been trying to say. Both of us as own voices people who finally have the chance to have two characters that are fully formed and honest representations of our own cultures, without stereotypes or Anglogermanic distortions.

And the frustration mounting among all of us comes from the fact that the Anglos are, once again, not listening to us, even telling us we are wrong about our own cultures (see what has happened to Lucy and Nazir).

What is even more frustrating is that everything in this cursed fandom – unless it was in the film or comics – is just a bloody headcanon. But these people are imposing their HCs as if it were the Word of God, and attacking others – including own voices MENA and Italians – for daring to think otherwise.

I honestly don’t expect this post will make any difference because this is just a small reflection of what Americans do in real life on grander scale, which is thinking they are the centre of the world and ignoring that the rest of the world even exists regardless of their own opinions on it.

But still, sorry for the length, hope I answered your question.

[naijavibemusic5]

NaijaVibe

NaijaVibe

Nigerian Music - History associated with Nigerian Music

Your music of Nigeria includes many different types of Folk and famous music, some of which might be known worldwide. Varieties of folk music can be related to the thousands of of ethnic communities in the country, each using own techniques, resources, and songs. Small is known about the place's music history just before European contact, even though bronze carvings dating back to to the 16th together with 17th centuries have been completely found depicting pros and their devices.

NaijaVibe

Nigeria has been identified as "the heart from African music" for the role in the improvement of West Africa highlife and palm-wine music, which combines native rhythms by means of techniques imported with the Congo for the enhancement of several widely used styles that were distinctive to Nigeria, such as apala, fuji, jùjú, highlife, and Yo-pop. Subsequently, Nigerian music players created their own varieties of United States hip hop popular music and Jamaican reggae. Nigeria's musical results has achieved essential acclaim not only with the fields of persons and popular new music, but also Western fine art music written by composers such as Fela Sowande.

Polyrhythms, in which a couple of separate beats tend to be played simultaneously, undoubtedly are a part of much of conventional African music; Nigeria is no exception. A African hemiola form, based on the asymmetric tempo pattern is an vital rhythmic technique through the entire continent. Nigerian beats also uses ostinato rhythms, in which a rhythmic pattern is done again despite changes within metre.

Nigeria offers some of the most advanced producing studio technology around Africa, and provides tougher commercial opportunities to get music performers. Ronnie Graham, an historian who specialises inside West Africa, has got attributed the achievements of the Nigerian audio industry to the nation's culture-its "thirst designed for aesthetic and materials success and a voracious appetite for life, enjoy and music, [and] a massive domestic market, significant enough to maintain artists who play in regional 'languages' and experiment with native styles". However , politics corruption and uncontrolled music piracy with Nigeria has hampered the industry's advancement.

The 1950s, '60s and '70s

Subsequent World War II, Nigerian music begun to take on new applications and techniques, among them electric instruments brought in from the United States and additionally Europe. Rock NO roll, soul, in addition to later funk, have become very popular in Nigeria, and elements of these kind of genres were included in jùjú by performers such as IK Dairo. Meanwhile, highlife ended up slowly gaining within popularity among the Igbo people, and their own style soon identified a national target market. At the same time, apala's Haruna Ishola was being one of the country's largest stars. In the beginning to mid 1970s, three of the most significant names in Nigerian music history ended up at their top: Fela Kuti, Ebenezer Obey and California king Sunny Ade, as you move the end of that times saw the start of Yo-pop and Nigerian reggae.

Although popular versions such as highlife along with jùjú were presents itself the Nigerian stock chart in the '60s, customary music remained wide-spread. Traditional stars bundled the Hausa Serta Maraya, who was consequently well known that he had been brought to the battlefield during the 1967 Nigerian Civil War to help you lift the comfort of the federal troopers.

We are an entertainment and pop culture website. Our platform is focused on offering you the best and latest updates on the market when it comes to the entertainment industry, both in Nigeria and well beyond that.

[the-writing-mill]

Fantasy au arranged marriage, pairing of choice involving Obi-Wan?

Is this... is this about the arranged marriage fantasy AU I abandoned for homework on the discord yesterday? Is that what’s going on here, anon? Are you on the discord server or does everyone just have this sort of thing on the brain recently?

In either case though I shan’t rehash that but do something else lol

Obi-Wan is born as the third royal prince in a mountainous, vaguely European country. The world is about at renaissance level technology, with a few bonuses due to the presence of magic (and magical creatures)

His majesty, King Qui-Gon Jinn, is a moral, stubborn ruler who is thought of fondly by the commoners but who is also quite unthinking at times, a bit neglectful and letting the nannies and governesses raise his children

His royal highness, crown prince Freemor is studious and quiet, and frequently works in the gardens. People are tentatively approving of him as crown prince, since he should be able to handle managing the kingdom’s graneries and other food resources well, but are worried about what will happen during foreign affairs, especially if they go to war.

His royal highness, second prince Xanatos, is... certainly aggressive and ambitious like is needed for foreign affairs, but there are too many rumors of underhandedness and selfishness for him to drum up support, especially by the public

Obi-Wan Kenobi, the third prince, grows up feeling the need to rise to his title. His brothers are already well-versed in their studies and have their own strengths physically. Further, Obi-Wan was told by a nanny when he was young that a true prince has a duty to help their citizens as much as they can and he’s never let that go

Obi-Wan, like all members of the royal family, also has the ability to use magic. And so he is sent off for a few years of his childhood to the academy run the druids/[insert magic pseudo-priest group here]. There he makes good friends with Quinlan Vos, a count’s son whose family is well known as sword mages

When Obi-Wan learns the basics of magic enough from the academy, he’s sent back to the royal family, where he proceeds to take a bre- proceeds to start studying even harder. (Obi-Wan has no chill)

Obi-Wan doesn’t take a break from studying combat, magic, politics, diplomacy, etc. (and becoming a pretty good dragon rider) until basically a few years later when Quinlan graduates from the academy’s full program and shows up to get Obi-Wan drunk. Obi-Wan’s servants quickly pull every favor they have in the palace to get Quinlan hired as Obi-Wan’s aide

Obi-Wan convinces Quinlan that he needs more experience in the real world, and that he needs to prove himself capable by his own abilities, not just the royal name. Quinlan agrees to help Obi get the experience so long as Quinlan comes along

Thus they begin their careers as errant knights

They gain a reputation for bad luck/chaos, and so eventually are only hired/requested when everyone’s sure some mission will go to hell anyways, in which case they’re very good at getting out of things in the best case scenario

During this time they also meet a certain disguised person from a certain royal family in a tavern and Obi-Wan of course flirts and tries to drink the man under the table

After a few years of this, with a few scattered months of being recalled home to the palace or sent to help protect a border from his father, Obi-Wan is called back to the palace again

It’s now that Obi-Wan finds out he has been promised to a neighboring kingdom’s crown prince to diffuse tensions, as there were two neighboring kingdoms seeming to be preparing to make a move. Obi-Wan getting married off to one prevents that kingdom from being able to attack and gets their support to help make the third kingdom back off

Obi-Wan is back for less than a week before he’s being sent off to his new life, which isn’t actually enough time to come to terms with his life getting completely uprooted and him apparently no longer being allowed to serve his kingdom how he planned to/was tying most of his identity to

Obi-Wan arrives at his new home the day before the wedding, and does not see his husband until part way through the wedding ceremony where they both take off their ceremonial veil/headpieces that covered their faces, revealing the man from the tavern

Crown prince Cody does not insist on having sex, although the are required to share a bed, and thus begins Obi-Wan’s somewhat awkward attempts to adjust to his new life

Obi-Wan attempts to be a perfect husband/married in royal, polite, keeping quiet, not causing trouble

He thinks that things are going well, and that he’ll be able to have a perfectly proper, tolerable life until he overhears his husband and a few of his brothers complaining about how distant and cold Obi-Wan apparently is, and how it seems like Obi-Wan’s birth kingdom didn’t really want the marriage

Obi-Wan runs away to the stable where his dragon is being kept, and stays with her for a while, cuddling up against he warm belly

He stays like that until he hears someone enter the stables and reflexively hides. Cody comes over to Obi-Wan’s dragon and takes care of her for a bit, checking her over and petting her and giving her a snack. Obi-Wan’s dragon clearly likes Cody (yes the dragon is Obi-Wan’s lightsaber, why do you ask?) and given the kind way Cody treats her, Obi-Wan can’t really blame her

Obi-Wan, after a night or two to settle himself down, decides to make a concerted effort to actually being a good husband by his new family’s standards

He invites Cody to tea, which is awkward until Obi-Wan switches the subject from personal matters to the latest political/governance problem. He shows up at the training arena more, until he runs into a few of the other princes and gets to spar with them a few times. He shows off a few magic tricks to the curious youngest prince Boba, when the boy finds him in the library

The princes seem to respond in kind, inviting Obi-Wan to things and being very friendly and affectionate, especially physically, which Obi-Wan’s not used to

The day Obi-Wan sasses something at Fives that leaves the man sputtering is Cody’s “oh no” moment, not that Obi-Wan realizes that the funny look Cody’s giving him is his husband trying to refrain from kissing him

Cody starts actually trying to court Obi-Wan after that, not that Obi-Wan does more but obliviously accept the attention, not even suspecting that Cody’s feeling more than a slight increase in respect and friendship for a few months

And then Obi-Wan gets word that King Qui-Gon Jinn has died

Obi-Wan is able to convince his new family to let him go back for the funeral with a well-guarded but small (and therefore fast) retinue, which includes Rex and Wolffe (? Probably? Another brother who is very competent and is not Cody, because crown prince)

The funeral is somber and formal and very much unlike Qui-Gon Jinn, and Freemor’s coronation is smooth and as simple as a royal coronation can be. Obi-Wan gives Freemor a thoughtful coronation gift and leaves. Rex and Wolffe have also come to understand what made Obi-Wan who he is much better and are very much planning on telling Cody and their brothers

A few months go by in which Obi-Wan finds himself falling for Cody more and more, and feeling guilty because he’s decided that Cody is only looking at him as a good friend now. Cody meanwhile is a bit frustrated by his new and improved seduction strategy both clearly working and not being enough to get Obi-Wan to make a move

Before Cody can act on a decision to just kiss Obi-Wan himself, Obi-Wan gets word that Freemor has died in an “accident”

This time, the kingdom is getting ready for harvest, so they can’t afford to let Obi-Wan go back. Obi-Wan sends a letter of condolences and sends an equally appropriate but far less thoughtful gift to Xanatos for his coronation

A year and a half later, after getting the kingdom through two winters very successfully, Obi-Wan finally confesses to Cody that he’s fallen in love with Cody, even though they had agreed to be political partners at the beginning. Cody (who had backed off on the seduction after Freemor’s death) responds enthusiastically

As they’re settling into their new relationship and dealing with much teasing, Quinlan Vos breaks into the palace (much to the chagrin of prince Fox, captain of the royal guard) and informs Obi-Wan that Xanatos has quickly proved to be a tyrant who can’t handle/care about running the country well enough to keep people from starving, putting most of the budget towards himself and the army

Obi-Wan… can’t exactly depose Xanatos. Even though he was third in line, he gave up those rights when he married the crown prince of another country. And the more distant relatives, while not as cruel as Xanatos, are in no way good candidates for the throne

The obvious solution, the Fetts decide, is to invade the country and take it over. Obi-Wan can’t really find a good argument since all the planning involves trying to keep civilians out of the line of fire

Usually, taking over a mountain region is very difficult, especially if you’re from a coastal trading kingdom. But they have Obi-Wan there to give them all the information they need

They spend the winter planning and begin to prepare, get everything ready after winter, and march in mid-spring

By the end of the summer, most of Xanatos’s army is defeated, or defected once they realized their royal prince/Ben the errant knight is trying to save the country with his new people

There’s some cool epic battle where Obi-Wan breaks the siege at the capital where Xanatos is holed up by flying him and Cody and a few others on dragons straight into the throne room/castle

Obi-Wan fights Xanatos as two sword mages, but Cody gets in the killing blow, despite being injured/knocked out earlier in the fight

Xanatos is given the proper funeral for a disgraced noble, and the people in the capital throw a party (technically it’s a belated coronation celebration for their new King Jango Fett)

Cody and Obi slip away from the festivities to watch from afar, and start talking about plans on how to actually rule the new territory and help it out after all the damage Xanatos did to it

The conversation ends with Obi-Wan expressing that he’s looking forward to going home (which is the first time Obi-Wan’s called the Fetts’ kingdom home) and Cody takes a moment to get over his shock before kissing Obi-Wan as the fireworks start going off overhead

Have I ever told y’all that I write really long outlines, btw?

(Also, side note: King Jango has a somewhat strained relationship with most of his sons. He raised them with very high expectations and little praise, and would not give them any responsibilities he didn’t think they were ready for. This led to, among other things, an almost co-dependent kind of closeness between the brothers. Jango, however, is more of a jerk than a bastard in this AU, so when his younger brother Alpha came back from abroad he was able to beat some sense into Jango, literally and figuratively. Boba is significantly younger than the rest of them and is being raised much more properly, but Jango is still in the process of mending his relationships with his other sons)

[kemetic-dreams]

             Igbo people in the Atlantic slave trade

The Igbo, whose traditional territory is called the Bight of Biafra (also known as the Bight of Bonny), became one of the principal ethnic groups to be enslaved during the Trans-Atlantic Slave Trade. An estimated 14.6% of all slaves were taken from the Bight of Biafra between 1650 and 1900. 

The Bight’s major slave trading ports were located in Bonny and Calabar . The majority of Igbo slaves were kidnapped during village raids. The journey for Igbo slaves often began in the ancient Cave Temple that was located in Arochukwu Kingdom.

During this period, the three Igbo Kingdoms followed the same culture and religion, yet tended to operate very differently from each other. The Kingdom of Nri and the Independent Igbo States (confederation of independently ruled Igbo states) did not practice slavery, and slaves from neighbouring lands would often flee to these kingdoms in order to be set free. Arochukwu, on the other hand, practiced a system of indentured servitude that was remarkably different to chattel slavery in the Americas.

Eventually, with Europeans beginning to encroach on Igbo territory, causing the kingdoms to desire weaponry to defend themselves. In order to obtain European goods and weaponry, Arochukwu began to raid villages of the other Igbo kingdoms - primarily those located in the Igbo hinterlands. People would be captured, regardless of gender, social status, or age. Slaves could have been originally farmers, nobility, or even people who had committed petty crimes. These captured slaves would be taken and sold to the British on the coast. Another way people were enslaved was through the divine oracle who resided in the Cave Temple complex. 

 All Igbos practiced divination called Afa, but the Kingdom of Arochukwu was different because it was headed by a divine oracle who was in charge of making decisions for the king. During this time, if someone committed a crime, was in debt, or did something considered an "abomination" (for example, the killing of certain kinds of animals was considered an abomination due to its association with certain deities), they would be taken to the cave complex to face the oracle for sentencing. The oracle, who was also influenced by the British, would sentence these people to slavery, even for small crimes. The victim would be commanded to walk further into the cave so that the spirits could "devour" them, but, in reality, they were taken to an opening on the other side and loaded directly onto a waiting boat. This boat would take them to a slave ship en route to the Americas.

It is estimated that a total of 1.4 million Igbo people were transported (via European ships) across the Atlantic in the era of Atlantic slave trade. Most of these ships were British

Some recorded populations of people of African descent on Caribbean islands recorded 2,863 Igbo on Trinidad and Tobago in an 1813 census 894 in Saint Lucia in an 1815 census;440 on Saint Kitts and Nevis in an 1817 census;and 111 in Guyana in an 1819 census

The Igbo were dispersed to Barbados in large numbers. Olaudah Equiano, a famous Igbo author, abolitionist and ex-slave, was dropped off there after being kidnapped from his hometown near the Bight of Biafra. After arriving in Barbados he was promptly shipped to Virginia. At his time, 44 percent of the 90,000 Africans disembarking on the island (between 1751 and 1775) were from the bight. These Africans were therefore mainly of Igbo origin. The links between Barbados and the Bight of Biafra had begun in the mid-seventeenth century, with half of the African captives arriving on the island originating from there

Haiti had many Igbo slaves. There is still the Creole saying of Nou se Igbo (We are Igbos).Aspects of Haitian culture that exhibit this can be seen in the loa, a Haitian loa (or deity) created by the in the []] religion

Bonny and Calabar emerged as major embarkation points of enslaved West Africans destined for Jamaica's slave markets in the 18th century. Dominated by Bristol and Liverpool slave ships, these ports were used primarily for the supply of slaves to British colonies in the Americas. In Jamaica, the bulk of Igbo slaves arrived relatively later than the rest of other arrivals of Africans on the Island in the period after the 1750s. There was a general rise in the number of enslaved people arriving to the Americas, particularly British Colonies, from the Bight of Biafra in the 18th century; the heaviest of these forced migrations occurred between 1790 and 1807.The result of such slaving patterns made Jamaica, after Virginia, the second most common destination for slaves arriving from the Bight of Biafra; as the Igbo formed the majority from the Bight, they became largely represented in Jamaica in the 18th and 19th century

The Igbo presence in United States goes back to the country's earliest days and remains in the hearts of African Americans who are their modern descendants. From the mid-1600s to 1830, the US imported a large amount of Igbo slaves to the states of Virginia and Maryland in order to provide labour for tobacco plantations. The presence of the Igbo in this region was so profound that the Frontier Culture Museum of Virginia decided to erect a full-scale traditional Igbo village in Staunton, Virginia.

 This is why the majority of African Americans, who have some ancestral connections to this region of the country, have a significant amount of genetically verifiable Nigerian ancestry. It has been hypothesized that, at least, 60% of all African Americans have at least one ancestor who originated from the Igbo kingdoms. Many African Americans are now tracing their Igbo heritage with the help of genetic testing and historical evidence. They are able to reconnect with their living relatives in Nigeria and reestablish links with their ancestral ethnic group.In the United States the Igbo slaves were known for being rebellious. In some states such as Georgia, the Igbo had a high suicide rate

[nuadox]

‘Super-spuds’ to the rescue as typical tubers feel the heat

- By Anthony King , Horizon -

From origins in the cool altitudes of the Andes, the potato is not well suited to the extreme temperatures or flooding brought on by climate change. Plant scientists are breeding ‘super-spuds’ able to endure harsher environmental conditions.

 The humble potato was first domesticated near Lake Titicaca in present-day Peru at least 8 000 years ago, and went on to sustain the great cities of the Inca empire. By the mid-16th century, it had left the Andes and crossed the Atlantic to Europe where it was introduced to Ireland in 1589 by English adventurer and courtier, the enigmatic Sir Walter Raleigh. Highly productive and extremely popular, the potato plant soon went on to become a staple in many European countries.

Today, it is the fourth most commonly grown food crop globally, after rice, maize, and wheat. Nonetheless, it remains vulnerable to waterlogging and heat stress, conditions that it did not evolve to withstand in its original high-altitude home in the Andes. Now, with pollution upending Europe’s climate, the potato has to confront these dual nemeses with increasing regularity.

‘Some potatoes are quite tolerant of drought stress, but they all have big problems with heat and flooding,’ says Dr Markus Teige, plant scientist at the University of Vienna who is leading the ADAPT project. ADAPT is developing new strategies to ensure potato crop productivity remains stable in the growth conditions of the future.

Plants afflicted by excessive heat stop producing sugars—preventing the development of tubers—and then race to flower early. This is an excellent strategy for wild potatoes to ensure the survival of the species under challenging conditions, but it delivers low yields to farmers.

Climate repercussions

A recent survey of over 500 European potato growers revealed that drought and heat were seen as the main repercussions of climate change on potatoes, followed by pests, disease, and heavy rains.

Some potatoes are quite tolerant of drought stress, but they all have big problems with heat and flooding.

Some potato varieties are better than others at resisting environmental stresses, which suggests that there is potential for plant breeders to genetically improve the European spud to be more tolerant.

The ADAPT project brings together four potato breeders and ten research institutions to investigate how some potatoes resist stresses.

‘We want to understand stress acclimation at the molecular level,’ said Dr Teige, ‘To develop markers for breeding stress tolerant potatoes.’

Potato breeding is especially challenging because of its complex genetics. The European variety contains millions of letters of DNA, each in four copies, on twelve distinct strands (chromosomes).

Genetic markers are akin to signposts that signify important stretches of DNA associated with a desirable trait, such as better tolerance to heat. 

‘A relatively small range of potato genetics was brought to Europe,’ said Dr Dan Milbourne, potato researcher at Teagasc in Ireland, a state agricultural research organisation. Therefore, it might be possible to import new traits.

ADAPT scientists have grown around 50 potato varieties in different combinations of stress conditions in various European locations. In parallel, they have run experiments in greenhouses, where varieties are grown under defined conditions in a high-tech facility in the Czech Republic.

It takes about 12 years to produce a potato variety.

The plants are photographed and measured daily to record how much water they use, and their rates of photosynthesis and growth. This data can reveal how they are influenced by stress and highlight signposts (genetic markers) in the potato genome important for stress responses.

The signposts save time and money for future breeding programmes. ‘If a marker is associated with a specific trait, then, when you grow a seedling, you extract the DNA and look for the marker,’ said Dr Teige. The old way was to allow the plant to grow and wait to see if the desired trait was present.

Saving time in plant breeding is a huge deal. ‘It takes about 12 years to produce a potato variety,’ said Dr Milbourne. And he should know, because last year, his organisation was involved in the release of Buster, a new variety of potato resistant to a type of nematode worm that can severely damage potato crops.  

Potato preferences

In Ireland, potatoes must be sprayed up to 20 times during a growing season to protect against late blight. Blight has an historical significance in Ireland as it caused potato crop failure in the 1840s which triggered a disastrous famine that decimated the population.

Meanwhile, Europe is seeking to lessen reliance on chemical sprays, with the European Commission recently proposing that pesticide use be cut in half by 2030. To reduce dependence on spraying, more pest-resistant potatoes will be needed.

Dr Milbourne is part of a project called PotatoMASH, which devised a way of scanning the genetic variation across the genome of potato varieties in an inexpensive manner. The method can diagnose the presence of target diseases and pest resistance genes in potatoes by sampling only stretches of very variable DNA, which is significantly less expensive than traditional methods of identifying genetic markers.

New software developed at ILVO (Flanders Research Institute for Agriculture, Fisheries and Food) in Belgium, identifies areas of DNA where there are subtle differences between varieties.

We’re going to have to double production, without increasing the amount of land we farm, while also facing climate change.

It is single differences in the DNA code that are most interesting to breeders, explained Dr Milbourne. Potato breeding will be accelerated by identifying signposts for these areas.

‘Instead of testing thousands of individuals by infecting them with a disease and following their response,’ said Dr Milbourne, ‘I can just click out a small bit of leaf material about the size of my fingernail and test it for these markers, which can tell me whether a gene is present or absent.’

This is an important advance in the push to develop potatoes resistant to pests and diseases and able to withstand the vagaries of our future climate, while not sacrificing yield.

Super-spuds

Crucially, it will not be a matter of breeding just one super-spud, because consumer tastes for potatoes vary widely from country to country, and there will be plenty of new potato varieties needed for the future.

‘We are looking at moving from feeding 7 billion people to between 11 and 13 billion over the next several decades,’ said Dr Milbourne.

‘We’re going to have to double production, without increasing the amount of land we farm, while also facing climate change, which could also deplete the land we have available for agriculture.’

Part of the solution is to boost the resilience of staple crops—such as potatoes—to extremes such as high temperatures, pests, and diseases, while relying less on pesticides. The race is on.

Research in this article was funded by the EU.

This post​ ‘Super-spuds’ to the rescue as typical tubers feel the heat was originally published on Horizon: the EU Research & Innovation magazine | European Commission.

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[tolstoyamericanrevolution]

The Seixas Brothers; Jewish Patriots

A family of Portuguese origins and first generation colonial Americans- The Seixas family had a powerful influence on the Jewish communities of New York, Rhode Island and Philadelphia- particularly through the eldest two surviving sons. Moses & Gershom.

Being of Portuguese origin the family were Sephardic Jews. Sephardic Jews being Jews from Iberia and later the Middle East, post inquisition. They had different customs to the modern culturally dominant Ashkenazi Jews, Jews from Northern and Eastern Europe- an elder contemporary of the Seixas brothers would be Moses Mendelssohn who was a Berlin based Ashkenazi Jews who helped the cultural integration and gaining of civil rights for Jews in Germany then Prussia. 

Religious customs between the two groups differed significantly particularly in language with Sephardic synagogues mainly being in Portuguese or Ladino when not speaking Hebrew. The Sephardi Jews also were seen as more refined and educated than the Ashkenazi Jews, as well as wealthier, in internal community dynamics. Hence the saying that the Sephardic Jews were the descendants “of Poets and Philosophers” see Judah Halevi or Maimonides as examples of a Sephardi Poet and Philosopher, from Spain and Egypt respectively. In Europe these communities were often segregated from each other, internally, seeing inter community involvement outside of business as distasteful. This included prayer & marriage. 

The situation for American Jews were quite different. The community of the Seixas brothers was small roughly 2,500 people barely a tenth of the population. Practising it was Sephardic due to the influence of the Dutch Jews, yet it was majority Ashkenazi in cultural and ethno-religious make up. Leading to a community that was small, spread out, cultural mixed and frankly too modern for the European rabbinical practises.

Now; to the Seixas brothers themselves. Born and raised in Rhode Island by Issac Mendes Seixas; born originally in Portugal and raised in London by Abraham and Abigail Seixas who were Marranos (Jews converted to Christianity, who continued to practise Judaism in secret due to the Inquisition) and Rachel Levy born in London, she was an Ashkenazi Jew related to the important Levy-Frank’s family. Her marriage caused such an uproar that many Sephardi members avoided it. As you can see like many Sephardic Jews their marriages were from across the world, and like many York City Jews they began the intermarriage of Ashkenazi and Sephardi. You can see more of their records in the image of the family register attached below. 

Sexias family register

The ideologies of Moses and Gershom were shaped by the world around them,  Great Britain had one of the most lenient policies towards Jews however this included the fact that they could not attend university, own property in the form of land or practise the law. The Jews rights bill in England would not come til the mid 19th century. Anti-Semitism was often seen in the writers of the day including Voltaire and English politicians. The Seixas brothers were of Portuguese origins which conducted the inquisition that oft burned Jews alive for either not converting or being secret converts, post expulsion. In the 18th century this continued in Goa, India & Brazil.

Russia conducted pogroms, which devastated the Jewish community until the early 20th century (although Soviet Anti-Semitism was by no means better post 1920s). This was also the era of the Pale of Settlement in which Eastern European Jews were restricted to modern day Belarus, Lithuania and Ukraine unable to trade or live in any main city without a letter. Prussia, had begun the process of integrating Jews, however both sides were extremely cautious of the other. 

The Middle East was mixed, on one hand it was more tolerant than Europe with Thessloniki being named the Shabbat City as it was mainly dark on Friday nights due to observance. Yet; Jews were also mistrusted in the Ottoman Empire having to be identified by dress often a yellow hat or a type of shoe (this identification also existed in different forms in East Europe). Religious persecution varied from region to region. 

This was the time where Proto-Zionist thoughts were beginning, but it was mainly aimed at integrating in the current society. The idealogy popular among the American Colonial Jews (those with Wiggish leanings) was that the new state would allow for religious and economic freedoms in which they could be active, equal citizens of a country founded on the right of man to govern himself over a Christian or Muslim Monarch whose country saw them as deplorable. This is a bit of a history lesson but essential to understanding the context, in which these first generation Jews acted in who were likely spurred on by the revolutionary ideals and attitudes of the time, as well as their own. 

Moses was born March 26th 1744 and married Jochebed Levy also of Newport. He was a merchant, operating from the city and a proud follower of the patriot cause, his main influence being post the war in his encouragement of Washington to uphold the religious freedoms promised. He frankly; asserted it, rather than requesting it.

Moses was a civic and religious leader, being an educated man who was apart of the Freemason’s in Rhode Island. He believed such institutions allowed natural brotherhood between men, no matter their background. Moses later became leader of the King David’s Lodge. He was also the warden of the Touro synagogue in Newport, one of the oldest in the country, founded in the 1760s. Warden was a civic leadership role in a religious community. He often spoke at community sermons, including reading his letter to Washington in 1790 aloud to the man and the community. He also wrote letters addressing Washington as a fellow freemason. Outside of religious and civic duties he also post war co-founded the Rhode Island Bank. 

"a Government, which to bigotry gives no sanction, to persecution no assistance – but generously affording to All liberty of conscience, and immunities of Citizenship: deeming every one, of whatever Nation, tongue, or language, equal parts of the great governmental Machine." - Moses Mendes Seixas in his famous letter to Washington.

An interesting detail on Moses’s religious involvement, despite not being Hazzan like his brother, is the fact that in the 1770s he was entrusted by the Newport community to be the Mohel; The man who preforms circumcision on the eighth day of a Jewish boy’s life. He received instruction only by letter, and circumcised his own son successfully. It shows how well trusted he was in the community and also how Jewish communities in America often divided duties among each other due to the lack of Rabbinical influence and population. 

Moses’s letter to Washington 1790 

Last but not least, Gershom. I know the most about him due to what is avalible on his life, I have to admit this post is quite long so I will do a seperate one going into more detail about the younger brother.

Gershom Mendes Seixas was born a year after his brother and became Chief Hazzan of the New York community synagogue at the early age of 23. Despite being young for a role which was the nearest they had to Rabbi, he was voted unanimously which demonstrates the breadth of knowledge and charisma the man had. Hazzan, as Jews canted their songs, tended to lead the singing and the reading of the Torah in synagogue, especially without a Rabbi. 

As a Hazzan he was simply revolutionary. Not just in his politics. He was the first Jew to have a sermon in America in English, with the majority of his sermons from there onwards being in English. He pressed for the reconciliation between England and the Colonies, however his tone notes a man who clearly saw England in the wrong and the Colonies as having bargaining power over their overlord. 

From the start he was an interfaith leader, many of his friends being Tory Christians, he resumed many of these correspondents post war with those who remained. In 1776 he was extremely active, including writing a prayer in Hebrew for the reconciliation of the colonies, as referred above. When invasion of New York by the British came near, his emotive words convinced the entire congregation to board up the doors of the Synagogue with many leaving the city. During this time, his wife Elchalah suffered a miscarriage. He escaped to Connecticut with some of his followers, bringing the religious ceremonial items with him including the scrolls. 

With the take back of Philadelphia he was offered the role of Hazzan there which he served until 1784, there he actively argued against Protestant lawmakers who proposed changes to the constitution such as ensuring that only Christian’s could follow it and that it was impossible for those of other faiths to comprehend, like his brother he civilly fought these matters stating that it was "unjust to the members of a persuasion that had always been attached to the American cause and given a support to the country, some in the Continental army, some in the militia, and some by cheerfully paying taxes and sustaining the popular cause."

He would be present at Washington’s inauguration as apart of the significant  fourteen religious leaders that supported him, he was the only Jew.

Post the war he would continue to actively be involved in Jewish ceremonies, having an annual Thanksgiving sermon back in New York where he returned afterwards. He became the first Jewish member to be elected a trustee of Colombia collage. He would also create a Jewish charitable organisation in 1802 called Hebra Hased Ve Amet.

To this day descendants of both brothers serve as leaders of America’s remaining Sephardi community. 

Portrait of Gershom Mendes Seixas 1784

[gravitascivics]

MORTEM AND POSTMORTEM

As the last posting indicates, the final days of the Whig Party were being counted down after the 1852 election.  That posting describes that in addition to a trouncing in that election, the political landscape was not conducive for the party to pursue its established policy positions.  That included a pro tariff stance that did not match the conditions of a prosperous economy.  

The reason for a tariff, beyond securing funding for the central government, was to protect domestic manufacturers.  All that could be seen among the electorate was that the tariff added to the prices of imported goods – making domesticated produced goods relatively cheaper – but increasing overall prices that Americans paid.  Apparently, during the mid-nineteenth century period, domestic producers were not so dependent on such help.  So, with overall high employment rates and rosy economic expectations, the Whig message lost much of its appeal.

1853-1856

         With the new Franklin Pierce Administration in place (minus its deceased vice president, William R. King), the first national issue was the debate over what will become the Kansas-Nebraska Act.  At stake were the last remnants of the Missouri Compromise.  That compromise prohibited the expansion of slavery in the newly created western states (initially attained through the Louisiana Purchase) that fell north of Missouri’s southern border line (36ﹾ30’ N), with the exception of Missouri, as it extended to the Pacific shore.  

With the enactment of the newer law, slavery could be instituted if a northern state legislature decided to allow the practice within that state’s borders. This law created a new political environment.[1]  How? In the North, a new allegiance arose among “anti-Nebraska Act” Democrats, Free-Soil advocates, and Whigs. In Wisconsin and Michigan, these advocates adopted the name, Republican Party.  Its initial aim was not to abolish slavery but prevent its expansion.

Adding to the complexity, the Know-Nothing movement took hold among people who were antagonistic to Catholics or non-Anglican immigrants.  Eventually this group organized itself as the American Party. They saw themselves as picking up the Whig identity, but the Know-Nothings were preoccupied with mass immigration the nation was experiencing and bought into the belief that there was a Catholic conspiracy.  The parochial nature among many Americans excluded these other Western European immigrants as being welcome.

On the other hand, Republicans were concerned with Slave Power – the perceived political hold Southern slaveholders had over the federal government in the years leading up to the Civil War.  Already enjoying their control over their respective state governments, the slaveholders wanted to secure  at least their veto power over federal policy – assuming an equal number of senators between slave and free states in the US Senate – if not an inordinate influence over what the US Congress decided to enact.  In other words, this small minority was exercising or seeking power way beyond its numbers.

While unusual, this divided anti-Democratic Party coalition proved effective in the 1854 mid-term election.  The Democrats suffered significant loses.  And regardless of a few exceptions, the winners of those individual congressional contests did not identify as Whigs.  Instead they ran independently or took up association with one of the other identified groupings – such as the Know-Nothings.  Northern and southern Whigs were beyond reconciliation to form a national presence and so leaders from the two regions of the country simply abandoned the party.  

For example, former Whig president, Millard Fillmore joined the Know-Nothing partisans even though he openly disagreed with that group’s xenophobic notions and he encouraged others to follow his lead into that movement.  That happened in 1855.  A big move occurred when in that same year New York senator, William H. Seward, encouraged a good number of Whigs to follow him into the Republican Party.  

And with that one can consider these developments as being the death knell of the Whig Party.  That set up, in effect, a three-way race in the 1856 presidential election:  the Democrats, the Know-Nothings, and the Republicans.  The Know-Nothings, at its convention, nominated the ill-fitting Fillmore (who would also be nominated by a scarcely attended Whig party convention) and promoted a less than cohesive platform but that generally decided to downplay slavery as an issue.  The Republicans nominated John C. Fremont.  This party, at this point, was mostly a northern phenomenon and was helped by defecting northern Know-Nothings.  

In the confusing campaign that followed – for example, while the Know-Nothing candidate, Fillmore mostly ignored that party’s nativism and really ran to reenergize whatever remained of Whig support – the result was that the Democratic candidate, James Buchanan, won.  He received 45 percent of the popular vote (174 electoral votes).  Fremont took 33 percent (114 electoral votes), and Fillmore garnered 22 percent (8 electoral votes).  All and all, one can judge the Whig party was dead although former Whigs attempted a run for president in 1860.

Addendum, 1860

         A postmortem note can be added by describing the remnants of the party and how they went about their dealings in 1860.  Led by Senator John J. Crittenden, a group of Whig unionists, conservatives, formed the Constitutional Union Party and it nominated John Bell, a long-time Whig, who was anointed as the “ghost of the old Whig Party” by a Southern newspaper.[2]  While not taking a stand on slavery, this unionist “party” ran on a preserving the union platform.  The party won pluralities in three states.

         And with that election, this timeline ends.  What follows in this blog will be a rundown of what the Whig Party stood for and how it affected America’s development.  Of primary concern in this blog is the way the party operated within the espoused values of federalism.  Generally, federalism is a governmental/political construct which holds that a polity should be organized and maintained by a federated populous – one that defines its shared citizenship as a partnership.

While the US Constitution sets up structurally and legally such an arrangement, it does not guarantee that the nation’s people will hold to it emotionally or cognitively.  Again, this blog’s claim is that the Whig Party along with its competing entities – other parties and organized interest groups – held as dominate a cultural bias for a version of federalism.  

That version is called, by this blogger, the parochial/traditional version and in its most simplistic terms holds that only Western European descents should be allowed to enter that partnership.  But, as this posting indicates, the level of parochialism could be more exclusive.  For some Americans, these newer immigrants – for example Irish immigrants – were illegitimate and unwelcomed.[3]

[1] Michael F. Holt, The Rise and Fall of the American Whig Party: Jacksonian Politics and the Onset of the Civil War (Oxford University Press, 1999).

[2] Jack P. Maddex, Jr., The Virginia Conservatives, 1867-1879:  A Study in Reconstruction Politics (Chapel Hill, NC:  2018).  Quoted phrase found on p. 13.

[3] This level of exclusivity is depicted dramatically in the feature film, Gangs of New York. See Martin Scorsese (director), Gangs of New York (Buena Vista Pictures, 2002).

[weavingthetapestry]

Places to Go: Tullibardine Chapel

A small kirk sheltered by Scots pines, Tullibardine Chapel has an air of tranquility and simple elegance. Formerly the private chapel of the Murrays of Tullibardine, it is one of the few buildings of its kind in Scotland to have survived with many of its medieval details intact.

The Murrays acquired the lands of Tullibardine in the late thirteenth century, when William ‘de Moravia’ married a daughter of the steward of Strathearn. Later, through judicious marriages and court connections, they first became earls of Tullibardine and then Dukes of Atholl. But even as lairds the Murrays were a significant power in late mediaeval Perthshire. In those days Tullibardine Castle was one of their main strongholds, and the close proximity of royal residences like Stirling meant that the Castle also hosted several notable guests. Mary, Queen of Scots, stayed there in December of 1566 (allegedly in the company of the earl of Bothwell). One laird of Tullibardine became Master of Household to the young James VI, while his aunt Annabella Murray, Countess of Mar, oversaw the king’s upbringing. Thus James VI was also a frequent visitor and it was he who created the earldom of Tullibardine in 1606. The king is known to have attended the wedding of the laird of Tullibardine’s daughter Lilias Murray, though it is unclear whether this took place at Tullibardine itself. The castle grounds were probably an impressive sight too: the sixteenth century writer Robert Lindsay of Pitscottie claimed that a group of hawthorns at the “zeit of Tilliebairne”* had been planted in the shape of the Great Michael by some of the wrights who worked on the famous ship.

Thus the tower at Tullibardine, though presumably on a small-scale, was apparently comfortable and imposing enough for the lairds to host royalty and fashion an impressive self-image. But the spiritual needs of a late mediaeval noble family were just as important as their political prestige, and a chapel could both shape the family’s public image and secure their private wellbeing. The current chapel at Tullibardine, which originally stood at a small distance from the castle, was allegedly founded by David Murray in 1446, “in honour of our blessed Saviour”. At least this was the story according to the eighteenth century writer John Spottiswoode, and his assertion is partly supported by the chapel’s internal evidence, though no surviving contemporary document explicitly confirms the tale. A chapel certainly existed by 1455, when a charter in favour of David’s son William Murray of Tullibardine mentions it as an existing structure. In this charter, King James II stated that his “familiar shieldbearer” William Murray has “intended to endow and infeft certain chaplains in the chapel of Tullibardine”. Since the earls of Strathearn had previously endowed a chaplain in the kirk of Muthill, but duties pertaining to the chaplaincy had not been undertaken for some time, James transferred the chaplaincy to Tullibardine. He also granted his patronage and gift of the chaplaincy to William Murray and his heirs.

The charter indicates that Tullibardine Chapel was an important project for the Murrays. Interestingly though, no official references to the chapel in the fifteenth, sixteenth, or seventeenth centuries describe Tullibardine chapel as a collegiate church, even though later writers have frequently claimed this. Collegiate foundations were increasingly popular with the Scottish nobility during the late Middle Ages, but, although such a foundation might have been planned for Tullibardine, there is no evidence that this ever took place.

The 1455 charter serves as an early indication of the chapel’s purpose and significance. Judging by its architecture the current chapel does appear to have been constructed in the mid-fifteenth century. However it was also substantially remodelled and enlarged around 1500, when the western tower was added. One remnant of the original design is the late Gothic ‘uncusped’ loop tracery on the windows. Despite the apparent simplicity of the chapel, features such as this window tracery have been taken as evidence that its builder was acutely aware of contemporary European architectural fashions. Another interesting feature is the survival of the chapel’s original timber collarbeam roof, a rare thing in Scotland. Several coats of arms belonging to members of the Murray family adorn the walls and roof corbels, although some of these armorial panels were probably moved when the chapel was reconstructed. They include the arms of the chapel’s alleged founder David Murray and his wife Margaret Colquhoun, as well as those of his parents, another David Murray and Isabel Stewart. A later member of the family, Andrew Murray, married a lady named Margaret Barclay c.1499, around the same time that the chapel was renovated, and although they were buried elsewhere, their coats of arms can also be seen there. Aside from such details- carved in stone and thus less perishable than books and vestments- the chapel’s interior seems quite sparse and bare today. Originally though the mediaeval building probably housed several richly furnished altars and some of the piscinas (hand-washing stations for priests) can still be seen in the walls. But the sumptuous display favoured in even the smallest mediaeval chapels was soon to be swept away entirely by the Reformation of 1560, when Scotland broke with the Catholic Church and Protestantism became the established faith of the realm.

Tullibardine was used chiefly as a private burial place after the Reformation, but there are signs that the transition from one faith to another was not entirely smooth. Four years after the “official” Reformation, a priest named Sir Patrick Fergy was summoned before the “Superintendent” of Fife, Fothriff, and Strathearn to answer the charge that he had taken it upon himself “to prech and minister the sacramentis wythowtyn lawfull admission, and for drawing of the pepill to the chapel of Tulebarne fra thar parroche kyrk”. Fergy did not obey the summons and so it was decided that he should be summoned for a second admonition. It is not known whether Fergy compeared on that occasion, nor what kind of punishment he might have received for his defiance. We are also in the dark as to the laird of Tullibardine’s views on the situation, even though it was going on right under his family’s nose. Nonetheless the case does provide a glimpse into what must have been a complex religious situation in sixteenth century Perthshire, no less for the ordinary parishioner than for the nobility. It also raises the possibility that private worship continued in the chapel after the Reformation, albeit unofficially.

Even as Tullibardine chapel’s public role diminished, the castle was still of some importance. Royal visits must have been considerably rarer after James VI succeeded to the English throne in 1603, and the Murrays of Tullibardine themselves acquired greater titles and estates, but the tower at Tullibardine still witnessed some notable events. During the first half of the eighteenth century, the castle was the home of Lord George Murray, a kinsman of the Duke of Atholl and famous for his participation in the Jacobite Risings of 1715, 1719, and 1745. During the last of these, Tullibardine Castle played host to a Jacobite garrison and was visited by Charles Edward Stuart. In less warlike times, Lord Murray often resided with his family at Tullibardine, and one of his daughters, who sadly died in infancy, seems to have been buried in the chapel. Lord George himself expressed a wish to be buried there as well but he was forced to flee into exile on the continent after the failure of the ’45, and so his body was interred “over the water” at Medemblick, in the Netherlands.

After Lord George’s exile Tullibardine castle entered a period of slow decline. Much of the fabric of the building was removed in 1747. Some years earlier plans had been made for the old tower to be replaced by a fashionable new house designed by William Adam, but these never materialised. A sketch of the mediaeval chapel made in 1789 shows the castle in the background- a roofless, tumbledown ruin. Tullibardine castle was finally demolished in 1833, and the family chapel, whose very existence had for centuries been defined by its proximity to the laird’s house, now stands alone. We are thus all the more fortunate for its survival, and both its attractive situation and interesting mediaeval features make Tullibardine chapel well worth a visit.

(Tullibardine Chapel, with the castle ruins in the background, as sketched in 1789. Reproduced with permission of the National Libraries of Scotland, under the terms of the Creative Commons Attribution 4.0 License)

Sources and notes may be found under the ‘read more’ button.

* “zeit” is presumaby “yett”, the old Scots word for gate.

Selected Bibliography:

- “Account of All the Religious Houses That Were in Scotland at the Time of the Reformation”, by John Spottiswood, in “An Historical Catalogue of the Scottish Bishops Down to the Year 1688″, by Reverend Robert Keith.

- Seventh Report of the Royal Commission on Historical Manuscripts, Part 2 (Duke of Atholl papers)

- “Register of the Ministers, Elders, and Deacons of the Congregation of St Andrews”, volume 4, Part 1 (St Andrews Kirk Session Register), edited by David Hay Fleming

- “Statement of Significance: Tullibardine Chapel”, Historic Environment Scotland

- “The Historie and Croniclis of Scotland From the Slauchter of King James the First to the Ane Thousande Five Hundreith Thrie Scoir Fiftein Zeir”, by Robert Lindsay of Pitscottie, volume 1 edited Aeneas J. G. Mackay. 

- “Late Gothic Architecture in Scotland: Considerations on the Influence of the Low Countries”, by Richard Fawcett in ‘Proceedings of the Society of Antiquaries Scotland’, 112 (1982) 

- “Aspects of Timber in Renaissance and Post-Renaissance Scotland: The Case of Stirling Palace”, Thorsten Hanke

- “Register of the Privy Seal of Scotland”, Vol. 5, ed. M. Livingstone

- “The Household and Court of King James VI”, Amy L. Juhala

- “Memoirs of the Affairs of Scotland”, by David Moysie, ed. James Dennistoun for the Bannatyne Club

- “Calendar of State Papers, Scotland”, Volume 10, 1589-93, ed. William K. Boyd and Henry W. Meikle

- “The Indictment of Mary Queen of Scots, as Derived from a Manuscript in the University Library at Cambridge, Hitherto Unpublished”, by George Buchanan, edited by R.H. Mahon

[dc-earth53]

#0022 - Count Vertigo (Werner Vertigo)

Age: 47

Occupation: Criminal, exiled nobility.

Marital status: Single.

Known relatives: Queen Perdita (niece), King Antoni (brother-in-law, deceased), Queen Felicja (sister, deceased).

Group affiliation: Formerly Checkmate, Suicide Squad, Secret Society of Super-Villains, Injustice Society.

Base of operations: Mobile, formerly Vlatava, Belle Reve Penitentiary.

Height: 5′11″

Weight: 189 lbs.

History:

47 years ago: Werner Vertigo is born to nobility in the small Eastern European country of Vlatava.

45 years ago: Vertigo manifests a hereditary inner ear defect that affects his balance. To compensate, he is given an implant in his temple to correct the problem.

41 years ago: Werner’s younger sister, Felicja, is born. 

23 years ago: Felicja is married to the king of Vlatava, Antoni, making Werner heir to the throne if both pass away. 

14 years ago: 

Felicja and Antoni have a daughter, Perdita - the new heir to Vlatava’s throne. Vertigo attempts regicide and is exiled, secretly finding asylum in America.

While tinkering with his implant, Vertigo finds that he has the ability to cause vertigo in other individuals as well. He uses this newfound power to attempt to steal back Vlatavan treasures from a museum in Star City, and is foiled by Green Arrow and Black Canary. 

Vlatava waives Vertigo’s diplomatic immunity, and he is sentenced to Belle Reve Penitentiary.

10 years ago: Vertigo is recruited by Amanda Waller for her Suicide Squad, performing dangerous missions in exchange for a shortened prison sentence. While on one such mission, he is captured by Vlatavan rebels and allies himself with them to overthrow the king and queen, only to be stopped by the Squad.

9 years ago: Vertigo is released from Belle Reve and returns to Vlatava, allying himself with the rebel faction once more. Together, they manage to storm the palace, murdering Queen Felicja. Vertigo is taken in by the Justice League International and tried by the World Court, but escapes before sentencing can occur. Vlatava reforms into a constitutional monarchy, with the royalty having less power.

7 years ago: Johnny Sorrow recruits Vertigo into his new Injustice Society, promising him revenge on Black Canary for his early defeats. He is defeated once more by Black Canary and the new Dr. Mid-Nite.

5 years ago: Vertigo joins Lex Luthor’s Secret Society, joining the army that lays siege to Metropolis.

4 years ago: King Antoni passes away of cancer, and Perdita becomes queen at age ten. When on a visit to Star City, Vertigo and a group of hired assassins attempt to kill Perdita, only to be stopped by Green Arrow and Black Canary.

3 years ago: Amanda Waller recruits Vertigo as one of her agents at Checkmate, once more becoming part of her personal black ops team.

1 year ago: Vertigo goes toe to toe with Sonar when Checkmate intervenes in the war between Vlatava and neighboring Modora. Unsurprisingly, he turns on Checkmate and Vlatava, using his power on Perdita and causing her heart to begin failing. Intervention by the Flash saves the young queen’s life, and Vertigo is placed back behind bars.

Commentary:

Count Vertigo is one of my favorite mid-tier DC villains, not only for his unique powers and distinctive appearance but also for his backstory, especially as he appears in the Showcase: Green Arrow short film and Young Justice animated series. While taking inspiration from the comics, this version of Vertigo is more largely inspired by his animated counterparts.

This Vertigo is a scorned former noble, stripped of his titles after attempted regicide and looking for any opportunity to seize the throne of Vlatava and become the strong ruler he thinks the country deserves. By that token, he takes any opportunity to attack the current Vlatavan government, all while maintaining a noble air about himself. 

To that effect, he eschews any sort of costume, despite how much I love the original, Steve Ditko-inspired cape he wears in the comics. Instead, he dresses like a member of the aristocracy, wearing finery in various shades of green as is his trademark.

Next up: The Ray I and II, Ultra-Humanite, and Cosmic Boy!