#jstor my best friend jstor

[iamthepulta]

Welp. I am here. It is morning. I've poured tea. I'm back on my bullshit. need food tho

It's time to find out if Moorey 1982 - The Archaeological Evidence for Metallurgy and Related Technologies in Mesopotamia is going to help at all. (it might not because with my bleary eyes I realized it's from 5500-2100 BC and our boi lived around 1750 BC.)

Which I vaguely remember from the other papers last night, that's around the time Oman started getting fired up again...? Or maybe it was a different date. it's too early for this.

ONWARD.

[orpheuslament]

So-called Group of Orestes & Pylades

[stackthedeck]

oh my god bestie look at this fic I found for your blorbos it's so good you have to read it!! *sends you a 20-page pdf from a lit journal*

[porciaenjoyer]

bringing my true love (jstor) to the organization

[shcherbatskya]

GOOGLE SCHOLAR SAVE MY LIFE?

[dresshistorynerd]

Palestinian History Between Great Powers - Part 1

From Bronze Age to Ottoman Palestine

I started writing this article months ago but as it deserves proper research, it took me a long while, and at one point I started questioning is this helpful anymore. I thought it's obvious at this point to anyone not willfully ignorant that what we are seeing in real time is a genocide, and I'm not going to convince those who are willfully ignorant. I decided to finish it anyway since I do feel obligation to do something and maybe providing some accessible historical context is what I'm capable of doing. Even if I probably won't change any hearts and minds, I think the least we can do is not forget Palestinians and fall into apathy. And at the very least more understanding of the situation is always better even when we already oppose this genocide.

This is quite out of my area of focus, so I will be doing more of a general overview of the history and link in depth sources by more knowledgeable people than try to become an expert on this. My purpose is to offer an accessible starting point for the history of Palestine to help people put historical and current events into their proper context. I don't think the occupation and genocide in Palestine pose complex moral questions - it's pretty simple in my opinion that genocide, apartheid and colonialism are wrong and need to stop for peace to be possible - but the history is complex and it's understanding needs quite a lot of background. I will do my best to represent the complexity accurately and fairly while keeping this concise. Since there is a lot of history, even if this is very general overview, it's still very long, so I did need to cut this in two parts. First part will be covering everything to the beginning of WW1, second part the British Mandate period and Israel period.

Bibliography

I'm linking my sources and further reading here so it's easy to check some specific resources even if you don't want to/have time to read 5 000 years of history right now. Because there's so much misinformation and propaganda, I read as much as I could from academic sources, linked at the top here. They are really interesting and delve deeply into specific subjects so I do recommend checking out anything that peaks your interest (Sci-Hub is your friend against paywalled papers and in JSTOR you can make a free account to access most papers). Some of them I didn't really end up using, but I still linked them here since they provide some additional context that wouldn't fit in this overview. At the end there's some accessible resources (youtube videos, podcasts etc.) which are relevant and I think good.

Pre-Ottoman Era

On The Problem of Reconstructing Pre-Hellenistic Israelite (Palestinian) History - Critique of Biblical historical narratives

Canaanites and Philistines

Archaeological Sources for the History of Palestine: Between Large Forces: Palestine in the Hellenistic Period - Everyday life in Hellenistic Palestine

Ottoman Era

Rediscovering Ottoman Palestine: Writing Palestinians into History - Critique of politics of Ottoman Palestine historiography

The Peasantry of Late Ottoman Palestine

Consequences of the Ottoman Land Law: Agrarian and Privatization Processes in Palestine, 1858–1918

The route from informal peasant landownership to formal tenancy and eviction in Palestine, 1800s–1947

The Ottoman Empire, Zionism, and the Question of Palestine (1880–1908)

Origins of Zionism

Christian Zionism and Victorian Culture

Zionism and Imperialism: The Historical Origins

The Non-Jewish Origin of Zionism

Zionism and Its Jewish "Assimilationist" Critics (1897-1948)

The Jewish-Ottoman Land Company: Herzl's Blueprint for the Colonization of Palestine

Books

Boundaries and Baraka - Chapter II of Muslims and Others in Sacred Space - Local syncretic religious beliefs of Muslim and Christian Arabs in Palestine

Further "reading"

Israelis Are Not 'Indigenous' (and other ridiculous pro-Israel arguments) - Properly cited youtube video on settler colonialism of Zionism (Indigenous is defined here in postcolonialist way, in contrast with the colonialist, the video doesn't argue that diaspora Jews didn't originate from the Palestine area)

Gaza: A Clear Case of Genocide - Detailed Legal Analysis - Youtube video detailing current evidence on the ongoing genocide and assessing them through international law

What the Netanyahu Family Did To Palestine: Part 1 , Part 2 - Two part podcast episode of Behind the Bastards about Israel's history and Netanyahu Family's involvement in it with an expert quest

History of Israeli/Palestinian conflict since 1799 - Timeline of Palestinian history by Al Jazeera with documentaries produced by Al Jazeera for most of the entries in the timeline

Ancient Era (33th-4th century BCE)

Palestine's location in the fertile crescent, the connecting land between Africa and Asia and the strip of land between Mediterranean and Red Sea means since the earliest emergence of civilizations it has been in the middle of great powers. Thorough it's history it has been conquered many, many times for it's strategic value. Despite the changing rulers and migrating groups there has been a continuous history history of a people, which has changed, split and evolved, but not fully disappeared or replaced at any point, which is quite rare of a history spanning thousands of years.

Speakers of Semitic languages are the first recorded inhabitants of Palestine. At least from Bronze Age (c. 3300-1200 BCE) onward they inhabited Levant, Arabian peninsula and Ethiopian highlands. Semitic languages belong in the Afroasiatic language group, which includes three other branches; ancient Egypt, Amazigh languages and Cushitic languages of African Horn. Most prominent theories of the origins of proto-Afroasiatic is in Levant, African side of Red Sea or Ethiopia. In the Bronze Age the Levant's Semitic speakers were called Canaanites and there was already urban settlements in Early Bronze Age. Egypt had been extending it's control over Canaan for a while and in Late Bronze Age, 1457 BCE, it took over Canaan. Gaza, which had had habitation for thousand years already, became the Egypt's administrative capital in Canaan. Canaan stayed as Egypt's province until the Late Bronze Age collapse c. 1200-1150 BCE, when Egypt started losing it's hold on Levant. Egypt eventually retreated from Canaan around 1100 BCE. The causes of Late Bronze Age collapse are unknown, but theories suggest some kind of environmental changes that caused destruction of cities and wide-spread mass migration all around the East Mediterranean Bronze Age civilizations.

Canaanites was not what most of the people called themselves, but rather what the surrounding empires, especially Egypt and Hittites in the north, called them. Philistines appear in Egyptian sources around the Late Bronze Age collapse as raiders against Egypt, who were likely populating southern parts of Canaan, the Palestine area. Several groups with mutually intelligble languages emerged after Egypt left the area: in Palestine area Philistines, Israelites, in Jordan are Ammonites, Moabites and Edomites, and in Lebanon area Canaanites, who were called by Phoenicians by Greeks. Israelites have been theorized to split from Philistines, possibly after Aegonean migrants during the Late Bronze Age collapse influenced the culture of the costal Philistine city states, and/or through Israelites development of monotheistic faith. During Iron Age these different groups descendant from Caananites had their own kingdoms. In the area of Palestine there was two Israelite kindgoms, Kingdom of Judah is the highlands of Judah, were Israelites likely originated, and Kindom of Israel or Samaria north to it, as well as Philistine city states in the coast around the area of current Gaza strip.

Earliest historical evidence of Israel is from mid 9th century BCE and of Judah from 7th century BCE, though Israelites as a group were mentioned earlier. It's entirely possible the kingdoms predate these mentions, but the archaeological evidence suggests likely not by much. Israel was conquered by the Neo-Assyrian empire in 722 BC, so it's entirely possible kingdom of Judah was created by retreating Israelites of the earlier kingdom. The remaining Israelites under Assyrian rule came to be known as Samaritans, marking also the split of Jewish faith into Judaism and Samaritanism. Neo-Assyrian lingua franca was Aramaic, a Semitic language from southwest Syria, which became the major spoken language in Samaria. Judah became a vassal state of Assyrians and later Babylonians. After a rebellion Babylonians fully conquered Judah in 586-587 BCE and exiled the rebels, though more recent historical study suggests it targeted the rebelling population and was not a mass exile. In 539 BCE Babylon and by extension Judah was conquered by Persian Achaemenid empire, which allowed the exiles to return and rule Judah as their vassals. Persia also conquered Samaria and Philistines. Aramaic was also the official language of the both Neo-Babylonian and Achaemenid empires and replaces Old Hebrew as spoken language in Judah too, though Old Hebrew continued to be written language of religious scripture and is known today as Biblical Hebrew. Otherwise in the Palestine area there were Edomites, who migrated to the southern parts of former Judah kingdom, and Qedarites, a nomadic Arabic tribal federation, in southern desert parts.

Biblical narratives tell this early history very differently, and for a long while, those were used as historical texts, but more recent historical study has cast a doubt on their usefulness in historical inquiry. Even more recent archaeological DNA studies (like this and this) have supported the historical narratives constructed from primary historical texts.

Antique Era (4th century BCE - 7th century CE)

Under Persian rule the people in the Palestine area had a relative amount of autonomy, which lasted about 200 years. In the 330s BCE Macedonians conquered Levant along with a lot of other places. The Macedonian empire broke down quickly after the death of Alexander the Great, and Levant was left under the control of the Seleucid empire, which included most of the Asian parts of the Macedonian empire. During this time the whole Palestine area was heavily Hellenized. In the 170s BCE the Seleucian emperor started a repression campaign against the Jewish religion, which led to a Maccabean Revolt in Judea, lasting from 167-160 BCE until the Seleucids were able to defeat the rebels. It started with guerilla violence in the countryside but evolved into a small civil war. Defeat of the rebelling Maccabees didn't curb the discontent and by 134 BCE Maccabees managed to take Judea and establish the Hasmonean dynasty. The dynasty ruled semi-autonomously under the Seleucian empire until it started disintegrating around 110 BCE, and Judea gained more independence and began to conquer the neighbouring areas. At most they controlled Samaria, Galilee, areas around Galilean Sea, Dead Sea and Jordan River between them, Idumea (formerly Kingdom of Edom) and Philistine city states. During the Hasmonean dynasty Judaism spread to some of the other Semitic peoples under their rule. It didn’t take long for the rising power of the Roman Republic to make Judea into their client state in 63 BCE. Next three decades the Roman Republic and Parthian Empire would fight over control of Judea, which ended by Rome gaining control and disposing of the Hasmonean dynasty from power. It was a client state until  6 CE Rome incorporated Judea proper, Samaria, Idumea and Philistine city states into the province of Judea.

The Jewish population was very much discontent under Roman rule and revolted frequently through the first century or so. It led to waves of Jewish migration around the Mediterranean area, which would eventually lead to the formation of European and North-African Jewish groups. The Roman emperor’s decision to build a Roman colony into Jerusalem, which they destroyed along with Second Temple while squashing the previous revolt, provoked a large-scale armed uprising from 132-136 among Judean Jews, which Rome suppressed brutally. Jerusalem was destroyed again, Jews and Christians were banned from there, and a lot of Judean Jews were killed, displaced and enslaved. Rome also suffered high losses. Jews and Christians hadn’t yet fully separated into different faiths yet, but this strained their relations as Christians hadn’t supported the uprising. Galilee and Judea was joined into one province, Syria Palaestina. Galilean Jews hadn’t participated in the revolt and had therefore survived it unscathed, so Galilee became the Jewish heartland. During the Constantine dynasty, in the first half of the 4th century, when Christianity was the Roman state religion, Jerusalem was rebuilt as very Christianized. After the Constantine dynasty the Jewish relations with Rome were briefly improved by a sympathetic emperor, until Justinian came into power in 527 and began authoritarian religious oppression of all non-Christians, casting the whole area into chaos. Samaritans rebelled repeatedly and were almost fully wiped out, while Jews joined forces with several foreign powers in an attempt to destabilize Byzantium rule. By 636 the first Muslim Caliphate emerged as victors over the control of Palestine.

Muslim Period and Crusades (636-1516)

For more than 300 years under the rule of Muslim Caliphate, Palestine saw a much more peaceful period, with relative freedom and economic prosperity. Christianity continued to be the majority religion and Christians, Jews and usually Samaritans were considered People of the Book, who were guaranteed religious freedom. Non-muslims though had to pay taxes and depending on the caliph had more or less restrictions posed upon them. The position of Samaritans as People of the Book was unstable and at points they were persecuted. For the position of Jews it was a marked improvement, and after the expulsion of Jews from Jerusalem by Rome in the 2nd century, they were finally allowed to return. Jerusalem became a religious center for the Muslims too, as it was considered the third most holy place of Islam. Cities, especially Jerusalem, saw Arab immigration. The rural agricultural population was mostly Aramaic speaking, though even while Palestinian Arabs had mostly been bedouins in the southern deserts, there were few Arabic villages from the Roman era. People of the Book were protected from forced conversions, but over time conversions among the Christian population slowly increased, until Islam became the majority religion. Cities became Arabicized and slowly Arabic (also Semitic language) replaced Aramaic as the majority language. Towards the end of the first millennium persecution of Christianity increased with the threat of Byzantium.

In 970 a competing dynasty, Fatimids, conquered Palestine beginning a new era of continuous warfare and conquest by foreign powers. In the beginning of the new millennium Palestine was conquered by the Turco-Persian Seljuk empire for a couple of decades, recaptured by Fatimids for only a year, until the Crusaders took Palestine in 1099. During the next two centuries Palestine exchanged hands several times between the Crusaders and the Egyptian Ayyubid Sultanate. After internal struggle the Ayyubid dynasty was overthrown by the mamluk military caste and them in lead, the Sultanate secured Palestine. First they repelled the invading Mongol empire in 1260 and by 1291 they had defeated the remnants of the Cusaders and their Kingdom of Jerusalem. The period was devastating to the Palestinian populations, cities and economic life. The Crusaders especially committed numerous massacres against non-Christians and under Muslim rule Christians were persecuted and forcibly converted. The next two centuries under the Mamluk Sultanate were peaceful and Christian and Jewish communities were afforded some self-governance and relatively high religious freedom for being recognised as People of the Book again. The state had a more contentious relationship with Christians as the wars with the Crusaders were still looming between Christians and Muslims, and at some points Christians faced persecution and forced conversions.

Ottoman Period (1516-1917)

The Ottoman Empire gained dominance in western Asia over the Mamluk Sultanate during the late 15th century and conquered Palestine in 1516. It became a great imperial power in Asia and Europe for two centuries and in the 18th century started a slow decline, eventually becoming the "Sick man of Europe". The Ottoman Empire was very decentralized and under it Palestine was at first ruled by three Palestinian families semi-autonomously. The Ottoman state didn’t pay much attention to economic development, as they considered it contrary to their chivalric culture, so they instead attracted foreign businesses with the capitulation system. Capitulations were treaties between Ottomans and a foreign power by which the citizens of that foreign power were under their jurisdiction inside Ottoman borders. This guaranteed safety and religious freedom for non-Muslim merchants and exempted them from any additional taxes applying to foreigners and non-Muslims, which encouraged them to build businesses in the Ottoman Empire. Ottomans also intentionally attracted European Jews, who faced persecution and pogroms, and had built effective international trade networks through the tight knit diaspora communities. Jews and Christians had quite well secured position in the empire as People of the Book, but Samaritans were persecuted after they had sided with the Mamluk Sultanate against Ottomans and later for being considered "pagans". City elites adopted Turkish culture, while in rural areas peasant villages and Bedouin clans remained Arabic. The rural areas were very much self-governing as both villages and Bedouin clans were fairly self-reliant with their own political structures. Villages consisted of clan-like family groups, hamulas, and the village lands were distributed between their collective ownership.

In the 19th century the Ottoman Empire was leaving behind European imperial powers in economic and military development. With the rise of the international capitalist markets, capitulation approach, which had worked well for the empire in previous centuries, was extended to markets as a very laissez faire economic policy. This did not lead to hoped economic growth however, but rather deindustrialization. The Ottoman Empire opened itself to markets it couldn’t compete in and its resources were then easy to exploit by stronger economies. The other powers, such as the European powers, avoided this by first cultivating strong national industries with protectionist policies, and then opened to international markets. The capitulation system also became a political liability the way it interacted with the protégé system. The Ottoman Empire had agreed to allow some European powers to give their protection over certain minority religious groups (mostly Christian groups) in the Empire, allowing members of those groups to claim citizenship of their protectorate nation. This had allowed those Ottoman citizens to claim the benefits of the capitulation system and cultivated trade and business for the Empire. In the 19th century the European powers, notably France, British Empire, Germany and Russia, turned their interests towards Levant which was important for their access to their colonial interests in Asia and Africa. They had a vested interest in the continuing power of the weakening Ottoman Empire, which they believed they could control through economic dominance and the protégé system. It became a competition on who could gain the most influence in the Ottoman Empire. In Palestine this led to a change in class dynamics. Christian protégés of European imperial powers were given tax exemptions from the increasing taxes, which were implemented to balance the national deposit, and better opportunities to gain wealth from international trade, turning the urban Christian Arabs into elite.

In 1832 Egypt invaded Palestine, marking a point of more rapid decline of Ottoman rule. Egypt attempted to “modernize” Palestine, which was considered backward, but Egypt's policies, especially conscription, were considered intrusive. The local self-ruling clans and families were resistant to outside powers and with their sway over the population, they rose to a popular uprising after two years of Egyptian rule. The suppression of the uprising devastated many villages and Egypt still failed to enforce order and halt violence. In 1840 Britain intervened, returning its control back to the Ottomans. They didn’t yet have capitulations with the Ottomans and were concerned over the other European powers gaining influence over the aging empire, so in return for their military assistance, they gained capitulations and named Jews and Protestants as their protégés in Levant. Palestine rapidly opened to the international markets with the increase in capitulations combined with the laissez faire fiscal policies of the empire, allowing European powers to turn Palestinian cities, especially in the coast, to centers of trade. In 1858 the Ottoman Empire also attempted to privatize land ownership to increase agricultural production and profitability in order to help with their financial troubles. Most Palestinian land was public land, but in practice owned informally by the villagers cultivating it. As long as they paid taxes, they couldn’t be evicted, which rarely happened in those cases either, and their rights to the land were hereditary. The land reform codified and formalized land ownership and removed barriers to non-villagers gaining ownership of peasant land, laying groundwork for commodifying land. The Ottoman Empire also allowed foreigners to purchase private land. This didn’t immediately lead to large-scale transfer of land ownership, but increasing taxes impoverishing the peasantry and indebting them transferred land from its cultivators to urban absentee landlords. Peasants started to turn into landless tenants and a new type of large estates were established.

Birth of Zionism

The British pushed for more control over Levant, since they wanted to secure their access to India and their colonial ventures in Africa. They didn’t have much interest in colonizing Levant themselves, which is why they were interested in backing the Ottoman Empire and gaining stronger control over it via European Jewish immigrants. European Jews had been immigrating to Palestine in small numbers for a while for religious reasons, to escape persecution and to take advantage of the economic opportunities offered by the Ottoman Empire. The British though also had religious interests in supporting Jewish migration to Palestine. Since the early 19th century, there had been a growing religious movement of Christian Zionism, who sought to restore Jews into Palestine and then convert them to Christianity to cause the second coming of Jesus and the end times. As you do. They were considered fanatics, even lunatics, for their literal interpretations of prophecy, but they were enthusiastic imperialists and when they expressed the idea of restoration of Jewish Palestine in imperial terms, it gained popular acceptance in Britain. Some of the common talking points originating from Christian Zionism were Jews had the right to Palestinian land for Biblical reasons, the only way to not let the “underdeveloped” agrarian land go to waste was colonialism, and Jews would be a civilizing force in Palestine. While the end goal of Christian Zionists was conversion of Jews, they had Orientalist reverence for Jews, but among the wider imperialist support for these ideas there was in addition an explicitly antisemitic aspect. The imperialists' idea was that Britain, and Europe more broadly, could this way also get rid of the Jews.

The trouble was that at the time there was no wide interest at all among Jews to colonize Palestine. The Jews who were migrating there during the first half of the 19th century did so with all intentions of integrating to the Palestinian society. European Jews had since Enlightenment and the French Revolution gained unprecedented levels of social acceptance and equality (which still wasn’t very much), and liberal assimilationism had become the dominant ideology especially among Jewish elites. Assimilationist Jews considered Judaism a religious identity, not an ethnic one, and they rather identified with their nationality. In the latter half of 19th century Jewish socialism was contesting the liberal Jewish idea that antisemitism could be overcome with individualist approach and instead demanded structural change. During the century it became increasingly clear that the assimilationist approach couldn’t fix antisemitism as racial ideology and exclusionist ethnonationalism were gaining traction and fueling antisemitism, which culminated in the 1880s pogroms in Russia and 1894 Dreyfus Affair in France. These events certainly promoted socialist approach among many Jews, but the Jewish elite were certainly not interested in socialist solutions, where they would lose their elite status, even if for white Christians they were all second class citizens. So instead, like many elites facing the threat of socialism, they turned to nationalism. To the question of how to build a nation from a diverse diaspora, they found the answer from Christian Zionism. Jewish Zionism was distinctly secular, so while they did adopt many religious and biblical narratives and goals of Christian Zionism, they put them in nationalist terms. Their end goal was of course different from that of the millennialist Christians so Jewish Zionism was presented as a practical and rational alternative to utopian fanaticism, but they were still natural allies. Zionism was opposed in the European Jewish communities by both assimilationists and socialists, who both viewed it as countering the efforts of opposing antisemitism, which Zionists saw as an inherently impossible endeavor, and also by Orthodox Jews from a religious standpoint. Orthodox Jews denounced the secularization of the Promised Land, which according to them could only be bestowed by God and couldn’t be a state with secular power.

Before Zionism was fully formalized as a movement, there were proto-Zionist movements in Eastern-Europe as a direct response to the pogroms, with the goal of settling Eastern Jewish refugees to Palestine from 1881 forward. This is considered to be the start of the First Aliyah, the explicitly Zionist mass migrations to Palestine. The funding was secured from the European Jews, and with it the Zionists bought land from the absentee urban landlords with large estates and evicted the tenants in order to form Zionist colonies. This raised concern among Ottoman officials, who had become vary of the European exploitation of their capitulation system, which increased European influence with the immigration of European Jews. They were also concerned about the rising Arab nationalism in Palestine provoked by the European economic exploitation and even more pressingly the peasant displacement. The Ottoman Empire was already facing massive difficulties with nationalist movements in different parts of the empire, like in Armenia. They attempted to restrict Zionist land purchases with legal restrictions and failed.

The 1880s settling to Palestine was still unorganized and leaderless until Theodor Herzl, who is considered to be the founder of Zionism, joined Zionist ranks in mid-1890s and began formulating a colonialist venture in earnest. The British were supportive of the Zionist project, but as long as the Ottoman Empire was in charge of Palestine and the British could extend control over it, they weren’t interested in establishing such a state themselves. So the Zionist movement with Herzl in the lead turned to the Ottoman Empire in 1901. He envisioned the Zionist colonial project as a land company, modeled after the British and Dutch East Indian Companies, which would under imperial blessing operate fairly independently and govern over colonized land. The end goal was to build an ethnonationalist Jewish state and expel the native population. There were even dreams of Jewish empire that would colonize neighbouring countries, “civilize” them and bring them “prosperity”. To persuade the Sultan, Herz proposed to pay for the Ottoman Empire’s depts with European Jewish investments in exchange for allowing the Zionists to settle and govern Palestine. The Ottoman government was well aware of Zionist movement’s end goals and their alliances with European Imperialism, rejecting their proposals.

The Zionists evaded Ottoman restrictions anyway and continued to settle Palestine with British backing. European powers then pressured Ottomans to abolish those restrictions allowing a new wave of Zionist colonialism. The violence and pogroms in Russia had convinced some of the Eastern European Jewish socialists that fighting antisemitism was impossible, so they created Labor Zionism and used the “untouched land” to experiment with utopian socialist communes. In the process they displaced indigenous peasant hamulas, which had often for centuries farmed the land in communal ownership. Mass migration and eviction quickly provoked a predictable opposition in the Palestinian population and spread of Arab nationalist thought. This second wave of Aliyah ended at the First World War, which was also the end of the Ottoman Empire.

[bcolfanfic]

What was the wedding like? I bet Curt was Bucky's best man? Was the bachelor party messy? Meatball was ring bearer??? LOL

#young vets au

first of all s/o to @swifty-fox who came up with a good chunk of these. i've been so focused on poor bucky's mental breakdown that quite honestly a part of the "they get married on paper and say they'll have a wedding...eventually" was me putting off figuring out that lore LOL. but here thee go.

they start planning it after bucky is out of the hospital and doing better. gale brings it up first- and bucky is so 🥺. obviously gale never asked for a divorce but, he still feels a little insecure about things/how much he put him through. so knowing gale *does* still want to marry him good and proper makes him a lil emotional. sweet boy.

they try to surprise each other with engagement rings and end up clashing with each others surprises bahaha. me thinks gale gets bucky a celtic eternity knot ring. bucky gets gale something like this.

big crowds/travel is still a bit of a rough spot for bucky, so it's in wyoming. in my mind they have a hugeee backyard. so cutesie homey backyard wedding it is.

curt is 1000% bucky's best man. that's his best friend and curt (this hasn't really been explored a great deal yet but it will be) quite frankly did about as much for him during his big ol breakdown spiral as gale did.

hmm idk who gale's is. choose your own adventure, its whoever you want it to be.

wearing their air force dress uniforms comes up briefly but bucky hates it so it’s tabled. gale asks the guys not to wear theirs either.

all the guys come into town, of course they do. they're *so excited* not just because it's their buddies getting married but bc this is the first time all of them except for curt and kenny have seen bucky in person since his attempt. so seeing him so happy and doing better makes them happy.

demarco does indeed bring meatball.

i think since they essentially share all the same friends they have a joint pre-party a few days before. maybe the first night everyone is in town. a reunion party of sorts.

i need to do a hc list explaining all the curt/kenny lore as it exists in my head but this is maybeee the first time everyone is seeing the two of them since they aren't (badly) trying to keep that they're involved on the downlow. which everyone gets a kick out of just as much as they do bucky and gale.

both of them cry during their vows.

and, my favorite thing @swifty-fox and iame up with last night:

i know its hinted at in a few of the phone povs about bucky wanting to get sober but in my mind that's closer to when they have josie. so when they get married there is alcohol abound (lol). and gale, because hey it's his fucking wedding after all- partakes this time.

he sees bucky playing with croz's kids in the yard and gets so emotional because he just loves him so much, wants that with him and now they *can* have that together even after everything they've been though.

curt sees this and is like awww, i see that look buck! and sweet drunk gale just starts blabbering about how he's gonna put babies in him- he's gonna figure it out, JSTOR hasn't failed him yet.

to demarco, who is running around with his camera, this is the best moment of his life.

asks gale to run that by him one more time with the camera in his face.

"i said, you see my husband over there?" gale says seriously into the camera, holding himself up on curt with one arm around his waist and gesturing to where bucky is deep in drunk conversation with kenny "'m gonna figure out how to put babies in him. JSTOR hasn't- hasn't failed me yet. gonna figure that shit out and we're gonna have more kids than- than croz n' jean."

[comradekatara]

where do you see piandao fitting into your ever-expanding modern highschool au? he's honestly one of my favourite minor (non-gaang) characters to be honest

i mean obviously piandao is some kind of mentor figure to sokka. i think he sort of fills the hole hakoda leaves in his absence (which is its own complicated thing that i don’t have time to get into rn). they would meet earlier than in canon. he’s probably an english teacher.

at first he thinks sokka is plagiarizing his papers because what kind of middle schooler knows how to cite articles they accessed from jstor, but eventually he realizes that sokka is simply not receiving enough enrichment in his enclosure and offers to give him personal classes where they’ll read more challenging books. and sokka agrees on the condition that he’s allowed to bring yue (because they’re codependent and do literally everything together) because he knows that she could also use more enrichment in her enclosure. so the three of them meet every saturday morning in the library to discuss paradise lost and the like every week for years.

and then yue dies, and sokka loses all interest in showing up to the library on a saturday morning when he could sleep in until 3 pm. and he kind of loses touch with piandao, because he’s in high school now, so he no longer sees him in the halls or has time for their extracurriculars. and piandao doesn’t really know how to make sokka feel better about his girlfriend/best friend in the entire world dying, because even if he may feel like it sometimes, he is not actually his father. so they just lose touch for years.

sokka goes to college, moves away, meets new people. but then one day, sokka is back home for a holiday or something, and he runs into piandao at the jasmine dragon (they’re both friends with iroh). and he’s just elated to see him again, there’s none of that awkwardness or despair that permeated all their interactions after yue’s death. they’re just happy to get the opportunity to catch up after all this time.

sokka’s like “i can’t believe you put up with me, i was such a dumb kid” and piandao doesn’t have the heart to tell him that the first essay sokka ever wrote for class was so brilliant that he assumed sokka had just straight up copy pasted the entire thing from a publication because sokka is still going on about how “english was always my worst subject, i’ve always been way more of a stem guy, katara is the real writer of the family, she’s actually a freelance journalist now, i’m so proud of her” blah blah blah “it was nice of you to humor me, though. i know yue really loved our sessions.”

at which point piandao bravely resists the urge to take sokka by the shoulders and shake him, and instead simply asks him, “so how’s grad school?”

[inky-duchess]

As we all know Wikipedia isn't a great resource for historically accurate research. Do you have some recommendations of alternatives/good history websites with a good range of content about different countries and time periods?

(Context: I need to do some serious research for my novel, but don't know where to find good and accurate information online)

Primary sources are your best friend and failing that, secondary sources that are written and researched by those who have studied the primary sources. Here are just a few good websites:

JSTOR

National Archives

This website from Queens University Belfast (https://libguides.qub.ac.uk/history/onlineresources)

New York Public Library

The Labyrinth

[blackcrowing]

Blackcrowing's Master Reading List

I have created a dropbox with pdfs I have gathered over the years, I have done my best to only allow access to documents which I found openly available through sites like JSTOR, Archive.org, or other educational resources with papers available for download.

That being said I ALSO recommend (I obviously have not read all of these but they are either in my library or I intend to add them)

📚 Celtic/Irish Pagan Books

The Morrighan: Meeting the Great Queens, Morgan Daimler

Raven Goddess: Going Deeper with the Morríghan, Morgan Daimler

Irish Paganism: Reconstructing Irish Polytheism, Morgan Daimler

Ogam: Weaving Word Wisdom, Erynn Rowan Laurie

Celtic Cosmology and the Otherworld: Myths, Orgins, Sovereignty and Liminality, Sharon Paice MacLeod

Celtic Myth and Religion, Sharon Paice MacLeod

A Guide to Ogam Divination, Marissa Hegarty (I'm leaving this on my list because I want to support independent authors. However, if you have already read Weaving Word Wisdom this book is unlikely to further enhance your understanding of ogam in a divination capacity)

The Book of the Great Queen, Morpheus Ravenna

Litany of The Morrígna, Morpheus Ravenna

Celtic Visions, Caitlín Matthews

Harp, Club & Calderon, Edited by Lora O'Brien and Morpheus Ravenna

Celtic Cosmology: Perspectives from Ireland and Scotland, Edited by Jacqueline Borsje and others

Polytheistic Monasticism: Voices from Pagan Cloisters, Edited by Janet Munin

📚 Celtic/Irish Academic Books

Early Medieval Ireland 400-1200, Dáibhí Ó Cróinín

The Sacred Isle, Dáithi Ó hÓgáin

The Ancient Celts, Berry Cunliffe

The Celtic World, Berry Cunliffe

Irish Kingship and Seccession, Bart Jaski

Early Irish Farming, Fergus Kelly

Studies in Irish Mythology, Grigory Bondarnko

Prehistoric Archaeology of Ireland, John Waddell

Archeology and Celtic Myth, John Waddell

Understanding the Celtic Religion: Revisiting the Past, Edited by Katja Ritari and Alexandria Bergholm

A Guide to Ogam, Damian McManus

Cesar's Druids: an Ancient Priesthood, Miranda Aldhouse Green

Animals in Celtic Life and Myth, Miranda Aldhouse Green

The Gods of the Celts, Miranda Green

The Celtic World, Edited by Miranda J Green

Myth and History in Celtic and Scandinavian Tradition, Edited by Emily Lyle

Ancient Irish Tales, Edited by Tom P Cross and Clark Haris Slover

Cattle Lords and Clansmen, Nerys Patterson

Celtic Heritage, Alwyn and Brinley Rees

Ireland's Immortals, Mark Williams

The Origins of the Irish, J. P. Mallory

In Search of the Irish Dreamtime, J. P. Mallory

The Táin, Thomas Kinsella translation

The Sutton Hoo Sceptre and the Roots of Celtic Kingship Theory, Michael J. Enright

Celtic Warfare, Giola Canestrelli

Pagan Celtic Ireland, Barry Raftery

The Year in Ireland, Kevin Danaher

Irish Customs and Beliefs, Kevin Danaher

Cult of the Sacred Center, Proinsais Mac Cana

Mythical Ireland: New Light on the Ancient Past, Anthony Murphy

Early Medieval Ireland AD 400-1100, Aidan O'Sullivan and others

The Festival of Lughnasa, Máire MacNeill

Curse of Ireland, Cecily Gillgan

📚 Indo-European Books (Mostly Academic and linguistic)

Dictionary of Indo-European Concepts and Society, Emily Benveniste

A Dictionary of Selected Synonyms in the Principle Indo-European Languages, Carl Darling Buck

The Horse, the Wheel and Language, David W. Anthony

Comparative Indo-European Linguistics, Robert S.P. Beekes

In Search of the Indo-Europeans, J.P. Mallory

Indo-European Mythology and Religion, Alexander Jacob

Some of these books had low print runs and therefore can be difficult to find and very expensive... SOME of those books can be found online with the help of friends... 🏴‍☠️

library genesis might be a great place to start... hint hint...

My kofi

[mishkakagehishka]

For a second jstor didn't wanna load and i felt heartbreak in that moment of thinking "is jstor down?!" i was so ready to post the most tumblrina-student-esquian post mourning my best friend jstor

[sarpedon]

related videos recommended on youtube = bad evil hate, but related texts recommended on JSTOR are my best friends

[qqueenofhades]

I'm gonna LOSE my academic access as of January and I was wondering, do you have any tips?

OH NO, TERRIBLE. I hung onto my PhD-university credentials as long as I could, since I had a faculty email as well as a student email, but eventually yes, alas, they took them away and then I had to suffer. So the occasion of once more being able to log in to full-text databases and free PDF journal articles today was one of great rejoicing. Obviously the best option for keeping academic credentials after student access expires is "get another academic/university job and get new ones," but as believe me, I know how hard that is, here are my best tips for surviving as a Scholar in Exile:

Make use of the free tools like Google Scholar, JSTOR, etc. I think JSTOR is still letting you read 100 free articles a year, which they started during the pandemic to support scholars working remotely/virtually. Project MUSE also occasionally has free full-text articles. Google Scholar doesn't necessarily give you the full article, but it is good for finding basic cites and making bibliography lists. Google Books also has a surprisingly decent amount of scholarly monographs with some texts/chapters available to read for free.

Likewise: Academia.edu can be somewhat hit or miss (and I'm sure you know that they will send you eighty billion emails every time someone so much as breathes in the direction of your profile) but there is some genuinely good stuff that can also be accessed there for free, and it's always worth looking.

Maintain your academic connections! I have occasionally hit up university friends to ask if they could get something for me, and I'm willing to do the same for you (and any of my other followers in a similar position). Especially since I know that we work on similar (medieval) stuff, if there's something you really need to have, DM me and I will send you a copy by email.

Likewise, you can also try the method of directly emailing a scholar and asking for a copy of their paper, if you can't find it for free. This has worked for me before, and as you know, academics are vain creatures who are almost always THRILLED to hear that someone actually wants to voluntarily read their stuff.

Join alumni/networking groups for your university, degree program, field of study, etc, on Facebook, LinkedIn, or wherever. People often keep in touch and post requests for documents or books, so it's always worth shooting a request out into the ether, as someone will usually be willing to help.

Anyway: obviously this can't replace everything, and it really sucks not to have access to whatever you want, but it is possible to keep working at a high level; I've had something like three or four publications accepted after I left my PhD university, and was mostly able to write and research them with the more limited tools I had available. So yes, with a little creativity, you can definitely do it.

[solradguy]

I'm kinda scared of saying I kin anything because I'm not sure how that works. if it's not too much trouble, could you explain it to me, please?

Ah man... It's complicated and the identity itself is massively decentralized so I'll do my best to kind of explain what I've been able to dig up and what it means to me. Most of this information was gathered from essays written by therians or animal/mythological beasts kin. There is not much information about or written by fictionkin, which is... a complex source of frustration for me.

So, at its core, otherkin is a spiritual identity. Nearly every essay I've read on it has very clearly stated in the opening paragraph that the author is fully aware that they are not physically the thing they are kin with. But there's this deep connection to the thing they kin ("resonance") that goes beyond it just being a way to say that character/animal/concept/etc is their absolute favorite. One essay I read ("We are spirits of another sort") that did touch on fictionkin a little described it as being an archetypal or metaphorical identity alongside being a spiritual one.

For example, with my relation to Sol, obviously I'm not actually physically him, he isn't real, and I wouldn't want to ever go through the things he's been through. But still it's uncanny how relatable he is and it's easy to sort of filter or explore myself through him, I guess. This is something I didn't realize I did with characters throughout my whole life until recently with Sol. It started as a bunch of jokes my friends made at my expense (lovingly, I promise) which made me look into otherkin stuff more and, yeah, that's apparently what this is.

To some people this identity can feel extremely real though. A sense that maybe in a past life they were the animal they have a connection to now as a human is a common one. Recurring themes in dreams too. Some others even get phantom limb sensations to varying degrees for limbs humans don't generally have (wings, tails, absent horns or antlers, etc). Not everyone gets these and those that do don't always experience them the same way. I get some of these but I'm not going to elaborate on them on this blog. This part of the identity specifically makes me wish there was a real scientific study done on it since there's definitely something neurological going on here.

I suppose if you see a lot of yourself in a character/animal/whatever then you might also be a type of otherkin too. I highly recommend looking for information on this identity outside of Tumblr though. Its meaning has been distorted a bit on here and there's a lot of weird drama around it with very little actual conversation. Making a private sideblog or journal to try to sort out your feelings and thoughts towards what you think you might be kin of has helped me a lot too.

There are essays on otherkin.net that I found useful in my initial dive into this in their featured articles tab:

For something slightly less anecdotal, "We are spirits of another sort" by Joseph P. Laycock was also informative. It's on JSTOR and you'll have to sign in to an institution to read/download it but I can upload a PDF of it somewhere tomorrow if you don't have a method of reading it for free.

A couple otherkin/therians have Neocities sites with essays on their experiences too. Doing a search for "otherkin" should bring them up. I'm replying to this on mobile or I'd link some, sorry...

Even if you read a lot about it or try applying the identity label to yourself for a bit and it doesn't work out, just remember that that's alright. It's good to test out and explore things and with something "open source" like otherkinity, there truly is no "wrong" way to identify with it. Just do what feels right or most comfortable to you.

Some briefer definitions:

Otherkin: This is a blanket term for all these kinds of identities but most often means someone kin with an animal, mythological beast (dragons, unicorns, demons, etc), or concept (weather patterns, inanimate objects). Conceptkin seem especially fringe.

Fictionkin: Otherkin with a fictional character or species. Formerly called "mediakin".

Therian: An exclusively animal-based identity. Almost shamanistic? The reincarnation aspect seems strongest with therians, with a feeling of an animal soul displaced in a human body.

[sag-dab-sar]

what is the best way to find real, genuine, information on various Deities? and, besides intuition, how can we know this info is true?

By vetting sources

Look for authors in the field that studies those ancient societies & religions (well if they are ancient and ""dead"") not random neo-pagan website that cite nothing. Pay attention to the age of the source and see if there are any other sources that agree or disagree with the claims. You can certainly use blogs & websites for modern pagans/polytheists but its about where they get their info and if they provide or are willing to provide sources.

Use the CITATIONS found on the wikipedia page of the deity and vet them to see if the info is reliable.

Internet Archive is your friend you simply need a free account and you can borrow books including old ones that have been scanned in.

JSTOR allows you to read 100 articles per month also with a free account.

Academia.edu is also useful and has a free version, again vet sources, especially authors for this website

Deepdyve is a website that isn't free but it isn't outrageously expensive for what it offers. If you have the spare money to put into this. Its how I found the article about Ereškigal and her throne or lack there of and also Mesopotamian household deities.

I also have this small post for info on Greek & Mesopotamian deities. I don't really rely on intuition when finding & vetting sources, thats more so what I do in my practice with the information I've learned.

Hope this helps 🤍

[mephistopheles]

my arthurian bitches on tumblr are my very best friends we are like [idea that is eligible to be written about in a publishable scholarly article the likes of which youll find on jstor] but in meme format