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pearl-tarotist · 2 years

Text

PAC: PAST LIFE, who were you in a past life?

“Everything will be clear to you in time. But you must have a chance to digest the knowledge that we have given to you already.”(Brian L. Weiss, Messages from the Masters)

This PAC will answer: 1) Who were you? 2) What did you do? 3) What challenges did you face? 4) How did you die? (In your past life)

If you do not reasonate with any of them, do not worry, it may not be for you (these situations are specific). The reading is done with the “Past life” Oracle Cards of Brian Weiss. Obviously, TW: death and sensitive topics.

¡Disclaimer! Even if my words sound somehow hard, have in mind, that I am not trying to put any pressure or view on anyone. Do not change if you do not want too, I’m just trying to advice you.

Masterlist: Other readings.

P1-P2-P3

P4-P5-P6

PILE 1 – TW: slavery, religion.

Who were you? “Spirituality and Religion”

In your past life you were someone that was truly into religion (possible spiritualism). I got the “biblical” card at the back of the deck too. These two cards tell me that in your past life you were someone religious, someone that almost devoted their life to religion. This experience has surpassed your past death and it still inside of you. As you were present in the time of Jesus and of Moises, you do feel inside of you the truth. And I think you won’t agree with the actual religious texts because you know it did not happen like that. You my have felt an opposition to actual religion because it lies.

With the next point on the reading, I will explain the suffering this brought you and why you may reject religion.

What did you do? “Imprisonment and slavery”

This card tells me that you were persecuted and imprisoned for your believes. I think you were in a period where your religion was not accepted. I’m feeling the beginnings of Christianism in the Roman Empire. You could have possibly been a slave or suffer a really dark life that still has a hold on you. (I kind of feel a pressure on my hearth, do you suffer from anxiety or fear the dark and small rooms? It may be related to your past life). You were mostly always in a dark room, not just because of slavery but because you could not practice your religion in freedom. I think religion has brought a lot of pain to you, but its time to reconnect with this part of your life and stop with your opposition. Try to connect with spiritualism and religion in a deeper way. No one can hurt you nowadays.

What challenges did you face? “Trees”

The trees card in my opinion, is a clear reference to freedom. The trees just want to go up and up. Free from the trunk that unites them to the earth. For some of you, I think this also has to do with religion (the Celtic one). These trees tell me that even if you were in such a religious ambience, you were not able to communicate with the trees (the religious people) or express your believes. Someone was holding you from that life, from being able to communicate spirituality, with God even. Clear reference to the imprisonment that you suffered.

How did you die? “Mother” TW: not for sensitive people.

I have two options for this pile:

1) You died while giving birth. If this is your case, one way to end it is that you must stop being scared to children or motherhood, creating a family is not that bad.

2) Your mom caused your death indirectly. I feel that somehow all this energy of being locked up in a place could be your mom’s fault as in she did try to protect you but failed. She was too protective of you and thought that your ideas were not right. Her pressure took a toll on you.

Little annotations: It’s kind of funny how the pic that you and I choose without knowing represents the situations of being locked up.

Other readings. Let me know if this reasonates thanks!

PILE 2

Who were you? “Atlantis”

Wow, this is intense. You were someone from Atlantis, someone close to the Greeks. You were from an old civilization close to the sea. Atlantis have always reminded me to the Minoans. I think that sometimes you feel the pull to the ancient eras and think about how marvellous it would have been to life in a city like Atlantis. It’s possible that in this life you suffer from phobia to the sea or that you love it, no middle term. You were also peace lover, so you may be a pacifist or someone that moves a lot for social causes. You were an idealist.

This follows the connection to the second card of the reading.

What did you do? “Boats”

I think you were a sailor, someone that investigated the sea. You were someone free and clever. The sea has this pull on you. Maybe you even get random dizziness from time to time, to remember your soul a boat’s movement. At first, I got the idea that you went into the sea to trade and to kind of explore new territories, the world was still new at that time. And you met a lot of foreigner civilizations, even the Egiptians.

What challenges did you face? “Monk”

The idea that I get from this card is that you put yourself trough a lot of vows. Self-vows that tied you up on a lot of things that you wanted to do. In the past, to get on ships, sailors had a lot of rules (nautical vows) as “do not let women get in the ship” or “my life belongs just to the sea” or something like this. I think it will relate to every person reading this in a different level, but I think, that in general, everyone was just to focused on the sea life to try to construct a life outside of it (no spouse, no kids, no family). To try to break these vows you just must reject them in your head or out loud. Reject it in all dimensions. Follow your past life dreams now that you can.

How did you die? “Forgiveness”

You did not want to forgive. You clung to anger and madness. You died like a true pirate. I think you died while being angry at someone. This madness is represented in this life trough possible hypertension, falling into addictions and insomnia. I think that with the past cards you could possibly suffer from vertigo disease. You need to forgive in this life too. I think you could have died in the ship from thirst. Lost in the sea and looking at the sky, a few birds following the ship to rest from long trips.

Little annotations: It’s kind of funny how the pic that you and I choose without knowing represent some of the cards that I got (mostly the bird wings).

Other readings. Let me know if this reasonates thanks!

PILE 3

Who were you? “Karmic relationship”

This card does not truly answer the question but there’s an obvious story going on. You are someone that has reincarnate a few times. In recent past lives you have always reincarnated with the same people (it has happened at least once). Your job had something to do with being a healer or a witch (working with energies). You were a lover, a tragic lover, someone who had not a reciprocated love (maybe, not because the other person did not love you).

What did you do? “Unrequited love”

I think someone tried to bring both of you apart. There was a betrayal that you still have to heal, a love-relationship that you still have to live. This has affected your actual life and you must not have had a lot of relationships. You do not trust in love, you do no trust in yourself. There’s insecurity in love. You are afraid of love and trust and confidence. You would rather be alone that to try.

What challenges did you face? “Galactic”

This is really interesting!!! This card is telling me that in this past life could have been the first one in Earth, that your past life was the first in Earth. Your soul has lived outside of this Earth and dimension. That’s why you had so many problems with love and marriage, you were just not used to it. You must have thought that humans were violent and aggressive creatures. You were confused about how humans worked, and you did not see compassion or friendliness in them. Your soul work in this life is to trust in them and in their love.

How did you die? “High priestess”

I think people around you did notice that you were not someone from Earth, that you were a witch or a worker of some type. You were “galactic”. I think you will be really inclined toward astrology and the stars. I think you tried to teach them what you knew, what was carved and printed into your soul. They did not like it, I’m sorry. I think you died from loneliness or at hands of some maniac. Your soul work in this life is to enjoy humans and their ways, to live and feel love. I’m pretty sure you have your soul family, your soulmate, and your karmic soulmate around there. You have all reincarnated together to learn and enjoy. Good luck!

Little anotacions: it could be that your genders were changed in the last life (example: if you are a woman, you were a man) or that this relationship is LGBT.

Other readings. Let me know if this reasonates thanks!

PILE 4 -TW:self-harm

Who were you? (Phobias)

This card is telling me that you are kinda blocked in the sense that’s not easy to reach your past lives for others, you may have a lot of phobias related to past lives that do not leave me get in. However, I’m inclined to say that this aura is medieval. You were someone that was not in complete control of your life, that scares you nowadays. You have no confidence because of certain events that happened in the past.

What did you do? (Vows)

In your past life, you were someone that I think, was forced to adopt a lot of rules and vows, I think it’s a more religious ambience. Such as vow of poorness, abnegation, even selflharm (I will explain in the next section). It’s like you were summered into some cult; it may not even be a cult but a really extreme and strict society. Oh, wait, maybe you were close to some of the holy wars (crusades). The Knight templars. It was a really hard time to be alive.

What challenges did you face? (Medicine-man/ witch-doctor)

I think that the challenges you had to pass were related to your health. You were never attended; your scars did not matter at all. Health was not important at that time, but what I think it’s the worse is that some of you could self-inflict some of the pain or the scars. As if it was a divine punishment or a way to show your value and discipline.

“The Knights Templar They had all joined taking three vows: poverty, chastity, and obedience for they were monks: warrior monks, dedicated to the protection of pilgrims in the Holy Land…”. www.addall.com/books-in-order/knights-templar-mysteries/

How did you die? (knightage)

This has correlations to the other cards, your death was caused due to the holy wars, due to the Knight templars. I think one of the knights may have killed you or that you were moved out aggressively of your house. This has to do with a knight, a cruel medieval war.

Little annotations: A few cards have a hood on them, I don’t know if you have any mark in your face that you try to hide or you don’t like people looking at you. It could be related to this past life.

Other readings. Let me know if this reasonates thanks!

PILE 5

Who were you? “Live in community”

I think this past life was your first life in Earth, before it you were just living in the spiritual realm. You were a “galactic”, a spirit of some sort. You were born in a lovingly family, (somewhere around the ends of the 19th century for some of you). I see old houses and mansions. It was a really close community. You were just a baby; I think you were kind of the spoiled one in the group.

What did you do? “Baby”

I think you did not have the chance to take a lot of important decision, you were just worried about eating and sleeping. You did not develop your senses enough to be able to take decisive choices. I kind of see this vision of someone looking at a window, at the sky in a peaceful way, as if I was a baby in a crib looking up. Somehow, discovering for the first time what was around me.

What challenges did you face? “Trees”

I think that your main challenge was that you were not able to grow. You did not get as tall as you must have. I think you were also, a curious kid (the majority of you were boys in this past life). I see you trying to stand up and run in a garden or in the shore of the forest. Getting close to some trees, you may feel an intense connection to nature in this life. You may feel really comfortable in it.

How did you die? “Wars and battles”

As it says in the card, I think you died in a war. I kind of see the idea of different tribes (more inclined to Celtic or native Americans) fighting between them. It’s not a direct injury of a gun, but maybe, as you were young your body was not able to endure the consequences of a war. But, I have to say that your first years were really happy and that you were a really loved child.

Other readings. Let me know if it reasonates, thanks!

PILE 6

Who were you? “Asia”

You were from the Asian continent!! Vietnam and the Tibet are really hitting my brain. I see you as someone that had to wear their typical clothes, yellow clothes. I think some of you could be attracted to this continent because of their culture ( I said culture, not just K-pop and Anime…). This connection has to do with their religion too, I kinda think your principles will relate to Hinduism (dharma), because you were like that in the past. It’s a fulfilling feeling of peace and spiritualism.

What did you do? “Arts”

You were someone that enjoyed music, I think you played a traditional instrument, something with cords. You had beautiful and fast hands (do you have any marks on them in this life)? It was traditional music, so so beautiful, I can kind of hear light and high notes. You did this for a life, I think you played in the street or in some bars/restaurants that hired you for a show. ( I have been investigating; the instrument could be a guzheng or a tibetan lute).

What challenges did you face? “Orphan”

I think you grow up without your parent’s help. You could have lost your parents at a young age, or they could have broken off their contact with you. I think you had to survive of your own. I think you had to panhandle in the streets. And you asked from house to house for something to eat. This way you met your soul family, people that adopted you and teached how to play these instruments. I see an old Asian man with a bit of a bear and wrinkles around their eyes, tan skin, so they may have been farmers.

How did you die? “Father”

I think it was the betrayal of your father, the one of bloodline. I feel that he was not a good father. He felt jealous of your good luck, of the fame you achieved while making music. He never saw you as his son?? I think he was a bad person, I think he did not trust your mother and did think you were not his son (like, your mom cheated on him). There’s a lot of work you have to do in relation to your parents, I think you have to forgive them for your own well-being.

Other readings. Let me know if it reasonates, thanks!

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the-ghost-king · 3 years

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wait Apollo isn’t originally greek? thats so interesting 👀👀

Where ever did you hear that? /ij

Definitely putting all of this under a read more, it’s a long one!

Cw: Greek statues, they're naked :/

But yeah, Apollo was actually an inherited god, it’s likely that because of this as well he was a blending of multiple different gods to some extent. It’s also good to note that Apollo’s name is unknown, meaning that nobody really knows what exactly Apollo means, which is pretty weird all things considered about the Greeks who placed such importance on the god’s forenames (ie, phoebeus, acestor, age’tor, etc).

"Though Apollo was the most Hellenic of all gods, he derived mostly from a type of god that originated in Anatolia and spread to Egypt by way of Syria and Palestine." (X)

There’s a couple of different things which point to Apollo being a Anatolian god (or being of, coming from him) named Appaliunas, and it is said they were on opposite sides of a war most beloved of their people during the fight. It’s important to note that it’s believed Appaliunas means “father light” and that he shows some level of importance over drafting peace treaties (which Apollo has some reputation in as the bringer of civilized order). We don't know too much about their connections however, because the documents are incomplete.

This theory also makes sense, because the name Leto (Apollo’s mother) is Lydian in origin, and there’s decent connections to her having been worshiped on the coast's of Asia Minor. And it is known the Greeks have adopted Anatolian gods into their religion before, see Cybele (sometimes called Cybele-Rhea), and the origin of Kore (later Persephone). There's stuff which points also to an Anatolian goddess called "Artimu" (Artemis) who is often confused to Cybele for some reason, and again this bears connections to the Lydians which worshipped Leto. There's information which points to Hekate being a goddess from Anatolia as well, which shows significance considering she is Apollo and Artemis's cousin (leading to my personal question of was Phoebe Anatolian in origin?). Apollo's divine number being 7 shows Babylonian or at least Mesopotamian Origin.

The Geographical location of these two places also bears similarities, they are close to one another, and it's known the Greeks had decent travel capabilities over water. There's also the fact that both of these lands border Troy, which is shown to have significant values in Greek culture and mythology, as well as the Greek belief that the Anatolian gods were present at Troy as well as the Greek gods.

(It's also notable the similarities in naming traditions, Alaksandu for one such example, does not sound too far off from the later Latin name Alexander, which came from the Greek name Aléxandros).

The other possible origin given for Apollo is Aplu (Apulu), a Hurrian god (of people who lived in Anatolia, Syria, and Northern Mesopotamia). Aplu and Apollo bear semblance to one another in more than name, Aplu was the god of plague (bringer of the plague more specifically) and he bears a large amount of resemblance to Apollo Parno'pius/Smitheus and Aplu's main story provides reasoning as to why Apollo may also be the god of healing and Medicine.

The story of Aplu involves the idea that the individual which brings the plague, must also be the one to banish it. This makes Aplu both bringer of plague(s) but also, protector from plague(s). From this we learn Aplu's name means "son of" (please note here Apollo's iconographic connections to "youth" and "sonship" among the Greeks, as the god of kouros), but the connection of "the son of" was a title granted also to the god Nergal (worshiped by many different people(s) across Mesopotamia) who is at least in part someone who holds power over the sun, and holds connection to Shamash (Utu).

Aplu is also often depicted naked (ya know) but wearing a laurel leaf, and part of a cloak... It's funny how these images are Apollo though:

Aplu is also symbolized by a staff and laurel a twig(s), while we know Apollo to be associated closely with the laurel because of Daphne, and Apollo having iconography related to staffs involves him giving his away to Hermes- which perhaps has to do with the caduceus being interpreted as the symbol for medicine, or the connection of Apollo to Asclepius and the rod of Asclepius.

Aplu isn't isolated necessarily either, there is also the Etruscan goddess Aritimi (Artume, Artames, or Artumes) and she oversees animals, human assemblies, and is considered a hunting deity. As well as scrolling through this list, you'll note more than one Greek/Roman mythological figure.

There's also a ton of stuff from Etruscan mythology (Hurrian mythology is just a subsect of Etruscan mythology) which overlaps with Greek mythology, some sources even state Etruscan -> Greek -> Roman mythology (I wont comment on that because I don't know well enough).

There's some other places Apollo's name might have come from, but those are probably the two most likely under the assumption that Apollo is a collective of many gods.

These are the specifics of the Anatolian god's Apollo may be born of/from, but there's a variety of things which point to him and mythology around him being of other origins as well (Minoan, Dorian, and Proto-Indo-European... yeah)

You may have heard one of Apollo's sacred animals is dolphins, Apollo Delphinios/Delphidios, this is because of a Minoan god named Paiawon (Paion) who was worshiped on Crete and also originated in Delphi. In the second part of Homeric hymn to Apollo, Apollo would transform his shape into that of a dolphin and carry the new priests to Delphi for the transfer of religious practices:

"Phoebus Apollo pondered in his heart what men he should bring in to be his ministers in sacrifice and to serve him in rocky Pytho. And while he considered this, he became aware of a swift ship upon the wine-like sea in which were many men and goodly, Cretans... Phoebus Apollo met them: in the open sea he sprang upon their swift ship, like a dolphin in shape, and lay there, a great and awesome monster, and none of them gave heed so as to understand but they sought to cast the dolphin overboard. But he kept shaking the black ship every way and making the timbers quiver. So they sat silent in their craft for fear, and... so they kept sailing on; for a rushing south wind hurried on the swift ship from behind... They wished to put their ship to shore, and land and comprehend the great marvel and see with their eyes whether the [dolphin] would remain upon the deck of the hollow ship, or spring back into the briny deep where fishes shoal. But the well-built ship would not obey the helm, but went on its way all along Peloponnesus and the lord, far-working Apollo, guided it easily with the breath of the breeze..." (X)

Apollo Delphinios was largely only worshiped by people of Crete and surrounding islands, but this is also largely where Paiawon was worshiped as well. There's also many things from early Grecian history which simply state Apollo to be Paiawon or of Paiawon, or at least doesn't bother to specify which god is being talked about.

In the earlier parts of Greek history, seventh-sixth century, there was distinctions made between the pair:

"and in Solon's opinion it is Apollo who makes a man a μάντις (soothsayer) but healers do the work of Paion" (X)

The whole thing with Apollo being descended from Paiawon however, is that Paiawon may not be Minoan but Mycenaean in origin, which means even if Apollo is originated in Minoan culture one of the gods who has influenced that origin wasn't even necessarily Minoan but taken in. Others believe Paiawon was Minoan or Aegean in origin but very far in the past, since his songs used a meter of pre-Greek origin.

You'll also not the commonalities between Paion (a spelling of Paiawon) and Paean (also spelled Paian), Apollo's original name according to Homer. It could mean a variety of things but "who heals illnesses through magic" and "pre-greek" are the most common translations of the word Paean, but it is also associated with music (most specifically a song sung by Thetlas who cured the Spartans) and is said to denote hymns for Apollo.

"PAEAN, that is, "the healing," is according to Homer the designation of the physician of the Olympian gods, who heals, for example, the wounded Ares and Hades. After the time of Homer and Hesiod, the word Paian becomes a surname of Asclepius, the god who had the power of healing. The name was, however, used also in the more general sense of deliverer from any evil or calamity, and was thus applied to Apollo and Thanatos, or Death, who are conceived as delivering men from the pains and sorrows of life... From Apollo himself the name Paean was transferred to the song dedicated to him, that is, to hymns chanted to Apollo for the purpose of averting an evil, and to warlike songs, which were sung before or during a battle." (X)

In regards to the possibility of Apollo having been of Minoan origin, one must consider not only his origins but the origins of the gods and goddesses around him and how they may have developed over time.

In this case Britomartis (Diktynna) is of particular interest, she was the Minoan "mistress of animals", she was a goddess (or sometimes nymph, or oread) of the mountains and the hunt. There's points to the name meaning "sweet maiden" or other similar things, but it is debatable.

Eventually Britomartis would become the goddess of nets in Hellenic myths, and would simply be closely identified with the goddess of Artemis. However, to the Minoans Britomartis wandered alongside a bow-wielding male hunter who's name has been lost, it is likely that aspects of this hunter were absorbed into Apollo; when the introduction of worshiping Artemis was brought to the island of Crete where Britomartis was also worshiped they were compared and quickly said to be of one another.

It is also said in some variations the myths of Britomartis that she was taken to the mainland in the nets of men after fleeing Minos, this seems like a euphemism for her as a goddess of worship being brought by fisherman to mainland and taken into their culture and worship, more so than it sounds like a goddess's story. Perhaps this led to her becoming Artemis, although most myths seem to agree Artemis gave Britomartis immortality... So who knows, but it's a point of particular interest for me.

Also I know I mentioned proto-indo-european origins for Apollo and I could analyze gods and goddesses relating to Apollo being a Minoan god like Aphaea, but I am not going to lie I am rather sick mostly of sourcing everything and I don't like to talk about stuff without stuff to back me up because I don't want to come across like I'm pulling information or ideas out of thin air because that's how misinformation spreads... But yeah, here's a somewhat simplified piece on Apollo's possible origins as a pre-Hellenistic god, and I hope you enjoy because I know you sent the ask a bit ago <3

#asks #glassamphibians #apollo #greek mythology #notpjo #apollo origins #historians please feel free to correct me

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script-a-world · 4 years

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(sorry this is long) I'm creating a fantasy matriarchal society that's a combination of like America post WW2 and like the amazons/valkyries crossed with magical girls. I could use some help figuring out the gender dynamics, since part of my goal is to use the swap to highlight some inequalities that still exist in our gender expectations today by flipping them. I'm trying to figure out if it's better to have the men be primary caregivers (1/?)

since there’s no reason to assume that the gender that gives birth has to be the caregivers) or if I should go the “matriarchal society would value childrearing above other jobs” route. Some thoughts I had: Women are the main magic-users in society (magical girl/amazons blessed directly by the god who rules the city with power)and that perhaps all young women are expected to go through military service of some sort before becoming matrons, politicians and doctors. (2/?)

Maybe women are associated with Life and Death and “important duties” that revolve around them, including duties regarding both killing and saving lives. So healing, leading armies, fighting, hunting, childbirth (possibly care?) and politics are feminine jobs, while “lesser duties” that revolve more around menial labor are relegated to men (manual labor, maintenance, ‘uneducated’ jobs, support jobs like scribe and secretary, cooking, cleaning, perhaps some jobs like fashion design or art). (3/?)

Do you think this is a good balance? What are some other ways I could divide gender roles? The world situation is a magical land with about early 20th century level tech (trains and private schools and like phones/radios).Also, what is the best way to objectify men in this society? I was thinking of making it so men are seen as useless/only for the purpose of providing sexual pleasure and siring children to women. (4/?)

They don’t’ actually create children or take the ‘important jobs’ (the poor dears just don’t have the brains for it, they’re too simple and direct, men don’t have the emotional maturity to handle serious issues, they lack empathy, they only want sex anyway so it’s not like you need to worry about their emotional needs, etc). I’d love some suggestions on how a society like this might work or if there are other ways to divide the gender roles, (5/?)

as well as some ways men might experience objectification in society. How would fashion be different, and how would this society put pressure on men to look or act in certain ways (and women as well). Any suggestions? Thanks, and sorry for the long question(6/?)

Mod Miri Note: If you have a question that requires multiple asks, please use the google form! That way there’s no risk of parts of the question being lost.

Tex: “Do you think this is a good balance?” No, I do not. I disagree with the notion that a group of people ought to be objectified, neglected, abused, pigeon-holed, or otherwise mistreated under the guise of inversion as a way to tout a certain prescription of thought. I think this methodology perpetuates stereotypes, and with stereotypes come all the -isms that are used as excuses to treat people poorly just because they’re different from the originating group.

I’m going to be radical and say “none of the above”. There’s a few reasons for my answer, but aside from the brief overview in the previous paragraph, let me go through and try responding to all of your points in a more precise manner.

Let’s start with American culture post WWII - and I’m going to assume that, because of this choice, you’re working from an American perspective. This is important! But I’ll handle that detail in a bit.

Post-WWII culture is heavily influenced by WWII culture. For women, this meant enlistment in the military, as well as filling the gaps in the domestic labor force left by men being shipped off (History.com, The Atlantic). Their service in the military - quite often voluntary - was as critical and crucial as their domestic work (Wikipedia 1, Wikipedia 2, Wikipedia 3). They usually received lower pay than men, true (though interestingly the women in the UK were often treated better; Striking Women), though governments of the time admitted that without women the war effort would have crumpled.

Rosie the Riveter is a popular piece of propaganda (where it was also considered patriotic for women to join the workforce and military service; National Women’s History Museum), but don’t let that dissuade you from thinking that women were not recognized for other types of work during the war. Many women in the US were recognized for their military service (USO), and other women’s histories endure today - Lyudmila Pavlichenko (Wikipedia), Vitka Kempner (Wikipedia), and Virginia Hall (Wikipedia). I’m going to toss in the official synopsis of Queen Elizabeth II’s involvement in her own military to round things out (The Royal Family), complete with a picture of her in uniform (Wikipedia).

Many women after the war went back to strictly domestic duties, and I think that parallels their wartime efforts - both situations are of the “all hands on deck” type, but the play of gender roles here means that the duties of a functioning society are divvied up by different functional spheres - and make no mistake, men and women relied on each other equally as much to cover the gaps, despite the sexism inherent in modern Western society. The difference between war and non-war time cultures was that the latter wasn’t necessarily cultivated by patriotism that could unite the different “factions”. The Oxford Research Encyclopedia of American History gives a thorough examination of this topic.

The following era - typified by the birth of the Baby Boomer generation - saw a marked increase in economic prosperity (Wikipedia). With that came increased social mobility for women (Citation 1), usually catalyzed by the actions of their fathers (Citation 2). This may typically be achieved by consistent, conscientious public policy formation (Citation 3). In short, many cultures - if they haven’t already - are realizing that it’s good for business to let women control how they participate in society and the flow of money.

In the US, this was precipitated by the boom of social development (American History; archived version). Aside from the Truman administration negotiating price fixing to prevent inflation, a significant factor was the passing of the Servicemen’s Readjustment Act of 1944 (AKA the G.I. Bill). This primarily benefited the Greatest Generation, though other pertinent legislation by the 79th Congress benefited the Silent Generation onwards: the Fair Deal, Revenue Act of 1948, Taft-Hartley Act, Employment Act of 1946, National School Lunch Act, and Hobbs Act.

It’s debatable how well this impacted long-term economic development, considering the almost immediate rise of McCarthyism in the US in 1947, which was heavily intertwined with the Truman Doctrine that precipitated the Cold War. The results of the war, at least economically, were… mixed (Wikipedia 1, Wikipedia 2). I have no doubt that this impacted the social mobility of women in all affected countries - which is all of them, but I’m sure hairs could be split on this if you wish.

Now that we’ve got that out of the way, let’s tackle the Amazons.

The modern, popular interpretation (that is slow to be shaken by archaeological evidence) is mostly mythological (Wikipedia). While some ideas are thrown in the way of a Minoan Crete ancestry to the myth, there are more similarities drawn to the Scythian and Samartian cultures on the Eurasian Steppe (CNET). It’s possible that instead of the equally-extreme pole end of the gender dichotomy that is patriarchy-matriarchy, the Scythians just scandalized the Athenians with a comparatively more fluid society (Smithsonian Magazine).

As for Valkyries… there’s been a revival of them in pop culture, probably as a net-casting to see what’s out there aside from Amazons. TVTropes covers the many, many ways media utilizes them as a trope, to varying degrees of mythological and cultural accuracy. As they state, valkyries are a form of psychopomp, as they decide who among the battlefield’s dead will go to Valhalla (ruled by Odin) or Fólkvangr (ruled by Freya). Freya seems to have assumed the “type” (as opposed to characteristics salient to a particular individual) of a valkyrie, as the female counterpart the warrior archetype. To wit, Freya herself may be a type (Wikipedia).

Here’s where the issue gets thorny - modern popular understanding of valkyries, and by extension Scandinavian women, is skewed through the modern lens.

@fjorn-the-skald has a lovely series called Viking History: Post-by-Post, or An Informal Crash Course & A Historical Guide to the Vikings, that typically focuses on medieval Iceland. In his post “Lesson 13.c - Women in the Viking Age, Part III: Were Women “Vikings”?”, discusses the particular penchant of modern times to romanticize and/or skew history to their own biases - in this instance, how medieval Icelandic women functioned in their culture, as well as how valkyrie myths play into this.

The TL;DR of that is: “viking” women were a societal anomaly, the battlefield was a male domain (and they were expected to die on it), a woman’s prowess of the domestic sphere was highly respected to a level often equivalent to men, and the domestic sphere was the sphere of commerce. Scandinavian culture prized strong women, just as they prized strong men, and their culture rested upon the concept of different genders having their own distinct, complementary, and equal domains.

Fjörn builds upon this history in an ask about gender roles outside the usual dichotomy of male-female. Valkyries, and shield-maidens, may be classed as a third gender in medieval Scandinavian culture, because women were temporarily occupying the male role in their society. While valkyries are of divine origin, shield-maidens are not, though they seem to have taken on a supernatural bent by performing feminine qualities while living in the male sphere (something that they can literally wear, by the donning of their armor).

That probably comes across as distasteful to, especially, a modern American perspective, but many ancient cultures are like that. There’s a footnote on that ask about links to a contemporary perspective of same-sex relationships, as well, to round out that talking point.

With those historical and mythological details discussed, let’s move on to magical girls.

Interestingly, the genre and trope derive from the American TV show Bewitched (Nippon.com). Its evolution reflected Japan’s changing tone about female sexuality, focusing on girls. Magical Girl doesn’t seem to be intended to attract the male gaze in a sexual light - and in fact was generated as a form of female empowerment by by way of growing up (TVTropes), but it seems to happen anyways (TVTropes).

Magical girls, as a genre, originated in the 1960s - the archetypical Sailor Moon encompasses not only magical girls, but also the kawaii aesthetic. Kawaii, incidentally, followed after the magical girl trope, and plays upon women performing as girls in society.

As magical girls are intended for young girls, a demographic known as shōjo, it is considered a subgenre of the target audience. Please note that shōnen'ai (Fanlore) and yaoi (Fanlore) are also subgenres of shōjo.

For some context, the adult female target audience is known as josei, the young adult men is known as shōnen, and adult male audience is known as seinen. Many manga and anime are often misattributed to the wrong category, so it helps to know which is which, and why.

Kumiko Saito argues (through an unfortunately paywalled article that I’m more than willing to disseminate to those without JSTOR access) that magical girls reinforce gender stereotypes as well as fetishize young female bodies. She argues this point more eloquently than I can, so I’ll be quoting a few sections below.

Page 148 (7 of 23 on the PDF):

The 1960s “witch” housewife theme waned quickly in the United States, but various cultural symbolisms of magic smoothly translated into the Japanese climate, leading to Japans four-decade-long obsession with the magical girl. Bewitched incorporated the concept of magic as female power to be renounced after marriage, thereby providing “a discursive site in which feminism (as female power) and femininity has been negotiated” (Moseley 2002, 403) in the dawning of Americas feminist era. Japans magical girls represented a similar impasse of fitting into female domesticity, continued to fascinate Japanese society, and came to define the magical girl genre. In direct contrast to the American heroines Samantha and Jeannie, however, whose strife arose from the antagonism between magic (as power) and the traditional gender role as wife or fiancée, the magical girls dilemma usually lies between female adulthood and the juvenile female stage prior to marriage, called shõjo. In other words, the magical girl narratives often revolve around the magical freedom of adolescence prior to the gendered stage of marriage and motherhood, suggesting the difficulty of imagining elements of power and defiance beyond the point of marriage. In fact, these programs were broadcast exactly when the rate of love-based marriage started to surpass that of miai (arranged marriage),4 which implies that the magical girl anime, founded on the strict ideological division between shõjo and wife/mother, may have been an anxious reaction to the emergent phase of romance.

Page 150 (9 of 23 on the PDF):

The combination of magical empowerment and shõjo-ness framed by the doomed nature of transient girlhood naturally created ambivalent, messages in Akko-chan as well. In the societal milieu in which Japan was undergoing the politically turbulent era of Marxist student movements at the largest scale in the postwar era, Akko-chan’s super- human ability to transform into anyone (or anything) is quite revolutionary, implying a sense of women’s liberation. Despite this potential, her metamorphic ability never threatens gender models, as she typically dreams of becoming a princess, a bride, or a female teacher she respects. The use of magic is also largely limited to humanitarian community services in town. Akko-chan’s symbolic task throughout the series focuses on how to steer her power to serve her friends and family, leading to the final episode in which she relinquishes magic to save her father. Akko-chan embraces the cross-generic mismatch between the radical idea of empowering a girl with superhuman ability and the hahamono [mother genre] sentimentalism idealizing women’s self-sacrifice. All in all, the new setting adopted in this series, that a mediocre girl accidentally gains magic, became a useful mechanism for the underlying theme that the heroine is foredoomed to say farewell to magic in the end. This rhetorical device transforms latent power of the amorphous girl into the reappreciation of traditional gender norms by equating magic with shõjo-hood to be given up at a certain stage.

Saito discusses the thematic shifts in the magical girl subgenre in the 1980s to a more sexualized view, and the according rise of both an older audience and otaku fans, the latter of whom, she clarifies, make a habit of recontextualizing canon to categorize characters into stereotypes that are stripped of the majority of their original context.

On pages 153-154 (12-13 of 23 on the PDF):

The conventions of the magical girl genre transformed significantly against this paradigm shift. Both Minky Momo and Creamy Mami originally targeted children, recording a decent outcome in business and eventually leading to the revival of the genre. Because the plots are directly built on the genre clichés, however, the jokes and sarcasm of many episodes appear comprehensible only to adult viewers equipped with the knowledge of the Töei magical girls. The intrigue of these programs largely lies in the way they parody and mock the established genre conventions, especially the restrictive function of magic and the meaning of transformation. The genre is now founded on the expectation that the adult viewer has acquired a diachronic fan perspective to fetishize both the characters and the text’s meanings.

Creamy Mami presents the story of fourth-grader Yū, who gains magical power that enables her to turn into a sixteen-year-old girl. Yū’s magical power is more restrictive than Momo’s, for her superhuman capacity simply means metamorphosis into her adult form, who happens to become an idol singer called Mami. Given that the magic’s ability is self-oriented cosmetic effect and bodily maturation, the heroine’s ultimate goal by means of magic is to grow old enough to attract her male friend Toshio, who neglects Yū’s latent charm but falls in love with the idol Mami. The series concludes when Yū loses her magic, which correlates to Toshio’s realization that Yū is his real love. Mami’s thematic messages teach the idea that magic does not bring much advantage or power after all, or rather, magic serves as an obstacle for the appreciation of the truly magical period called shõjo. The heroine gains magic to prove, although retroactively, the importance of adolescence preceding the possession of “magic” that enables (and forces) female maturation.

It’s noted in the article that the 1990s-2000s period received criticism for showing a physical maturation of girls, so codified euphemisms via garment changes such as additional frills and curled hair were used instead. This “third-wave” magical girl challenged standing norms of its predecessors by doing things such as likening adult responsibilities (“childrearing and job training”) as a sort of game, as well as the transformation implying that the character’s power is in being herself, something that juxtaposes previous norms.

Due to shifting power dynamics and other changes in Japan’s culture, it became more common for boys to become magical girls as well, further separating the magical girl concept from a strict reflection of gender roles. As such, Japanese culture - insofar as my English-based research can guide me - no longer immediately implies a direct and distinct correlation between magical girls and the female gender.

An analysis of Puella Magi Madoka Magica (PMMM) by Tate James (2017; PDF) discusses an additional dimension of the magical girl genre. Two pertinent points of the piece is that 1.) PMMM dismantles archetypes pitting women against girls, and 2.) PMMM reinforces the gender stereotype that the best type of girl is a passive girl.

Now for the issue you’ve raised about who ought to be the primary caregiver of children.

Consistent, immediate, and continuous interaction between a mother and her child benefits both of them (Citation 4, Scientific American 1, Live Science, Citation 5, Scientific American 2, UNICEF, WHO). Mothers have a distinct neurobiological makeup that predisposes them toward caring for infants (Citation 6), and likewise infants have a predisposed preference to their mother’s voice and heartbeat (Citation 7). I would like to think that is sufficient evidence as to why nearly all cultures encourage mothers as the primary caregivers.

This said, cultivation of a father-child dyad is immensely beneficial to the child (Citation 8, Citation 9), and can alleviate the effect of maternal depression on the child (ScienceDaily). Partnered men residing with children have lower levels of testosterone but a higher risk of cardiovascular disease and adiposity (Citation 10). It’s interesting to note that higher prolactin levels in the mother’s breastmilk has a correspondingly higher level of sociosexual activity with their partner in cotton-top tamarins, which stimulates pair bonding (Citation 11), as well as in other species (Citation 12).

Paternal postpartum depression is recently recognized in fathers, to severe and reverberating deleterious effects on themselves and their family (Citation 13). Screening tools for detecting depression in Swedish fathers is not sufficiently developed, and many men may be passed over despite reaching cut-off suggestions in other criteria for depression (Citation 14).

It has been observed that while human mother and fathers have the similar oxytocin pathways, the exhibit different parenting behaviours when exposed to elevated levels of oxytocin - primarily that fathers will react with high stimulatory behaviour and exploratory play (Wikipedia).

Men being socialized in a culture of stoicism and an encouraged reaction pattern to violence have poor mental health that can culminate into death and other long-term effects (Citation 15). Suicide in the US is currently the leading cause of death at time of posting this response, that the total suicide rate increased 31% from 2001-2017, and in 2017 male rates were nearly four times higher than females (NIMH).

On the topic of magical culture: it’s incredibly difficult to research because it’s a component of overall culture, and one that’s not typically available to strangers/foreigners/the uninitiated. As such, a lot of authors default to what they already know. It’s not a bad thing, but if someone wants to reach outside their comfort zone, they’re going to have some trouble.

I’m going to go off the three, four-ish, cultures you’ve already come to us with: American, Scandinavian, Scythian/Samartian, and Japanese just to round things out.

For a very, very rough overview of America, we have:

Native Americans of the contiguous US

Hawai’i

Alaska

Whatever the colonizing peoples brought over (including, but not limited to, English, Scottish, Irish, Norwegian, German, and Italian)

Whatever the myriad cultures of Africa brought over as slaves

Hispanic

NB: I’ve put Hawai’i and Alaska as separate items because they’re not part of the contiguous US.

European settlers were of a few groups:

The merchants working on charters

Indentured servants from the merchants’ homelands

Slavs

Immigrants in post-colonial eras

This is an important distinction because 1.) contemporary culture matters a lot politically, 2.) how people came to the US determined how they and their family were treated, and 3.) the contemporary job culture determined their social class.

(Slavs, as a note, are the origin of the English word “slave”, something that Western Europeans historically liked to propagate.)

I’m not going to go into the details of everything the US has to offer in terms of cultural diversity aside from a nudge in the direction of Santería. What you pick up to research is up to you.

Scandinavian folk magic is known as “trolldom” (Swedish-language Wikipedia), and the region was known for their cunningfolk. Please note that klok/-a, klog/-e, and related words relates to the English word cloak, and these people are so named because wearing one was an integral part of how they interacted with the supernatural.

The InternetArchive has a book (albeit in Swedish) about the history of magic in Sweden, which is available in multiple formats. If you’d prefer to have something in English, you can either buy this book, or inform your library you’d like to them to buy it for you.

I’m a little surprised you hadn’t mentioned either the völva (Swedish Wikipedia, English Wikipedia) or seiðr (Wikipedia), as they’re quite a well-known part of Scandinavian folk culture. Fjörn, as always, is my first stop for this area of research, with the post “Lesson 7 - Viking Spirituality”, the Víkingabók Database, the tag of Old Norse words, and the post “Norðurbók: A List of the Tales and Sagas of Icelanders” as incredibly good starting points. I encourage you to peruse them, especially because the words you learn will help you be more precise during research.

The Scythian culture is quite far reaching, as they had occupied most of the Eurasian Steppe during the Iron Age, and much of this area can be found in modern-day countries such as Russia, Iran, and China, among others. Because of how far their peoples spread out, the Scythians intermixed with their neighbors, and as such there are sub-groups to the culture.

The Sarmatians were more Russian, as that’s where a large amount of their territory laid, and were absorbed into early Slavic culture. Both their and the overall Scythian language group is eastern Iranian.

In order to help you orient yourself, here’s a map from Wikipedia:

Description: Historical spread of Iranian peoples/languages: Scythia, Sarmatia, Bactria and the Parthian Empire in about 170 BC (evidently before the Yuezhi invaded Bactria). Modern political boundaries are shown to facilitate orientation.

Japanese magical culture is intrinsically tied to their religion, and as such it would be beneficial to read about Shintoism and Japanese Buddhism. The wiki for Japanese mythology is a thorough primer, though if you get stuck, then I’m sure @scriptmyth would be glad to help you on not only this culture, but others.

As for the jobs you’ve proposed - I’m going to jump right into scribes because the irony of that is it’s historically a male-dominated job, and is the progenitor of jobs such as “public servants, journalists, accountants, bookkeepers, typists, and lawyers”. It is, with even greater irony, European women that are noted in Wikipedia, and that medieval women are increasingly thought to have played an integral part in manuscript writing (New Scientist, Science Advances).

I’m not the best person to ask for medieval culture, unfortunately, so you’ll need someone more knowledgeable than me on the subject to direct you to the finer points.

The wiki for women in war links to a lot of lists, so I would suggest poking around for historical references by era (that will likely lead to by culture) to orient yourself on how women have participated in war in the past. There’s quite a bit of mythology to be found there, as well, so if you pick up some specific goddesses you get stuck on, then pop over to @scriptmyth.

Likewise, the wiki for women in government is an interesting read, as is women in positions of power. Since both are primarily modern-times oriented, I would suggest looking at the list of queens regnant for a more historical perspective. I would have difficulty giving you more than that, as you would need to pinpoint your reference cultures first.

As history often neglects women’s contributions to society if they weren’t a ruler or similarly powerful ruler - and, frankly, that frequently applied to men as well the further back you go - I’m going to toss a couple of starting points at you for the area of medicine:

Women in medicine § Ancient medicine - Wikipedia

Women in medicine - Science Museum: History of Medicine

One thing to keep in mind is that as goalposts changed for medicine - the standardization of knowledge and the need to attend a medical school to be legally allowed to perform medicine - the availability of women to participate went down.

Another is that medicine, historically, relied upon herbal medicine, and Wikipedia itself notes that there’s a heavy overlap with food history - something that’s traditionally a domain of women. This abstract by Marcia Ramos‐e‐Silva MD, PhD, talks about Saint Hildegard von Bingen, and the first page available tells you that medieval women were in charge of quite a lot despite not being allowed to participate in the male-dominated sphere of war. The Herbal Academy dips briefly into not only the saint, but other historical aspects of herbalism that might interest you.

The wiki of women in the Middle Ages, along with that of Hildegard of Bingen, nicely rounds out this particular topic.

I need to bring out the fact that Ancient Egypt was and is well-known for the equality and respect afforded to their women - in the interest of staying on subject, particularly in the field of medicine (Ancient History Encyclopedia). Isis was well-known as a goddess of healing (Wikipedia), an aspect she has in common with goddesses in many other cultures (Wikipedia). As an added side-note, Merit Ptah in her popularly-known context has been concluded to be an inflated misunderstanding - and misconstrued interpretation - of a historical figure with significant fabrication (LiveScience, Oxford).

The presence of women in medicine fluctuated in every culture, an in ancient times often shared some correlation with the use of magic (Citation 16). Healing, historically, has a high correlation with the supernatural - and if you care to look, women are usually responsible for the domain of the supernatural. (Or at least the feminine part, which was complementary and complemented by the masculine part.)

I’m going to hop back to politics real quick to bring up abbesses, particularly the social power they exercised as women heading religious orders. An article by Alixe Bovey for the British Library gives the TL;DR of medieval women and abbeys, though if you’d like something with a bit more detail, Medieval English Nunneries c. 1275 to 1535 by Eileen Edna Power is also available.

Abbeys, with their rise and fall, are important to modern American culture. Midwives, to be even more particular, have the most direct impact. In Western Europe, a midwife may under certain circumstances perform baptisms. This was a debated topic of its time, as baptisms were rituals of the Church, and the Church had strict regulations allowing only men to perform their rituals.

During the 1500s - and up to the 1800s, in some cases - midwives were defamed to be witches. You’ll notice that this corresponds to a standardization of medical knowledge, with its corresponding legal restrictions on who may practice medicine. For the Church, the politics playing behind the scenes of midwifery and female physicians fluctuated with their observations about women’s power relative to their own (Citation 16).

Malta is an excellent case study of this phenomenon (Citation 17), and encapsulates the movement of witchcraft accusations that took place throughout this period - something historians noted as corresponding to the rise of Protestantism (ThoughtCo). There’s some debate that the increasing orientation to wages in contemporary economy facilitated this adverse behaviour against women, as well as various other social pressures as politically mitigated by the Catholic Church (Wikipedia).

As the practice of medicine was segregated according to sex - male patients to male physicians, female patients to female physicians - there were proportionally fewer men in trades such as midwifery than women despite the medieval shift toward male encroachment of territory (Wikipedia). This corresponding money- and thus male-oriented intrusion into the female sphere of medicine can be seen with the invention of the obstetric forceps (JSTOR). The rising culture of appropriation constituted the witchcraft trials that, incidentally, influenced American culture during their colonization years.

A pertinent name to remember for American history of the witchcraft trials is Margaret Jones, a Puritan midwife and the first person to be accused of witchcraft in the trails taking place in the Massachusetts Bay Colony (Wikipedia).

The Salem Witch Trials, as an offhand note, could well be an anomaly due to ergotism (Citation 18).

One thing I’m willing to bend on - a little bit - is manual labor, but mostly because you’re describing something very similar to what’s already been invented: corvée labor. There’s plenty of other forms depending on what culture you’re going for, though unlike what you’re proposing, does not necessarily imply the direct and permanent subjugation of people.

I will absolutely quibble with the idea of “uneducated” labor equating to “less valuable” labor - universities offer non-vocational degrees, typically in the areas of research and/or religion, and guilds were created as a means of quality control (that unfortunately got out of hand and committed crimes such as rent-seeking). Women in guilds were a thing, vulnerable to the same fluctuations as their other occupations outside the house.

If we are defining “uneducated” labour as “menial” labour, then this set of occupations inherently varies by culture, as does its relative weight of importance. One example of this would be writing; it may be menial but important, whereas holding negotiations could be a “major” role but wouldn’t exist without the support of workers “less than” them.

Correspondingly, gender divisions may not necessarily mean an assignation of “lesser” or “greater” when compared against each other. In medieval Europe, at least, the creation of textiles was split along the general lines of spinning and weaving. Women held the former (hence “spinster”), and men held the latter. Spinning was often not formalized into guilds then, but it was an important cornerstone of the economy that could support entire families. A guest post on The Freelance History Writer’s blog seems to indicate that this gender division was due to influence by the Bible, which seems to corroborate with the history of both professions as detailed on Wikipedia - the further back we go, and also the less connected to Christianity, the more textile work women presided over. This granted them greater control over their presence in society, since the selling of textiles was useful leverage to support themselves and others.

A similar discrepancy can be found with agriculture. Hamer women in Ethiopia are traditionally the one to cultivate sorghum, a cornerstone crop to their diet, and they exhibit preferences in which varieties they grow according to criteria such as which is easiest to grind and long-term storage feasibility (Citation 19). Accordingly, there’s been an increasing orientation around the growing of crops rather than the pastoralist habits of their men, with trading standards occuring at one goat for one Dore (“pile of maize or sorghum”) (Citation 19).

A study examining the male sphere of hunting within a society discusses the various cultural implications of defendable vs non-defendable meat sharing, with respect to how the meat is distributed and its corresponding social range (e.g. immediate social circle vs entire community), something I find interesting given that the kilocalories obtained from meat is roughly equal to that of the female sphere-acquired agriculture/gathering (Citation 20). The division of labour along gender lines when it comes to food flow in a community seems, historically, to be both comparable and compatible to each other - a recurring theme with many of the topics I’ve already covered.

Gender roles in their historical perspective - especially the further back you go - are often complimentary to each other, and are an economical way to divide up the burden of maintaining a society to a functional level. There are plenty of exceptions to this (see: third genders), as well, and many cultures exhibit the idea that a productive person is good for society; their roles may look a little different from the person next to them, and not only is the work considered equal in terms of importance, but also with a bit of poking around, you’ll find that few cultures have harsh punishments for anyone “stepping outside” their predicted roles.

Men are already objectified plenty. That their treatment by society looks different than women’s, or other genders, is by no means an excuse to sweep things under the room and pretend that they have it best - or worse, purposefully ostracize them in a fictional work to further mock, ridicule, and isolate them. This contributes to the societal issues in your culture that you wish to address, and stems from a uniquely pervasive perspective from modern American culture that differs from many other cultures in the world.

TL;DR - The way you wish to objectify men is already being done, especially in American culture. It is harmful, and will have an impact that will reach further than you might anticipate. This approach is counterproductive to your goals, and the cultures/media you cite either directly contradict your beliefs of said sources or otherwise undermine your beliefs. It is vastly more productive to take a deeper look at the origins of the issues you wish to address in your writing, as well as the reference material that you wish to use. Learning perspectives outside your native culture will benefit you immensely, and the results could surprise you.

Citations

Citation 1 - PDF - Doepke, M., Tertilt, M., Voena, A.. (2012). “The Economics and Politics of Women’s Rights,” Annual Review of Economics, Annual Reviews, vol. 4(1), pages 339-372, 07.

Citation 2 - PDF - Fernández, R.. (2014). “Women’s rights and development,” Journal of Economic Growth, vol 19(1), pages 37-80.

Citation 3 - PDF - Duflo, E. (2012). “Women’s Empowerment and Economic Development”, Journal of Economic Literature, Vol. 50, No. 4: 1051-79.

Citation 4 - PDF - Crenshaw J. T. (2014). “Healthy Birth Practice #6: Keep Mother and Baby Together- It’s Best for Mother, Baby, and Breastfeeding.” The Journal of perinatal education, 23(4), 211–217. doi:10.1891/1058-1243.23.4.211

Citation 5 - Faisal-Cury, A., Bertazzi Levy, R., Kontos, A., Tabb, K., & Matijasevich, A. (2019). “Postpartum bonding at the beginning of the second year of child’s life: the role of postpartum depression and early bonding impairment.” Journal of Psychosomatic Obstetrics & Gynecology, 1-7.

Citation 6 - PDF - Bornstein, M. H., Putnick, D. L., Rigo, P., Esposito, G., Swain, J. E., Suwalsky, J. T., … & De Pisapia, N. (2017). “Neurobiology of culturally common maternal responses to infant cry.” Proceedings of the National Academy of Sciences, 114(45), E9465-E9473.

Citation 7 - PDF - Webb, A. R., Heller, H. T., Benson, C. B., & Lahav, A. (2015). “Mother’s voice and heartbeat sounds elicit auditory plasticity in the human brain before full gestation.” Proceedings of the National Academy of Sciences, 112(10), 3152-3157.

Citation 8 - PDF - Pan, Y., Zhang, D., Liu, Y., Ran, G., & Teng, Z. (2016). “Different effects of paternal and maternal attachment on psychological health among Chinese secondary school students.” Journal of Child and Family Studies, 25(10), 2998-3008.

Citation 9 - PDF - Brown, G. L., Mangelsdorf, S. C., & Neff, C. (2012). “Father involvement, paternal sensitivity, and father-child attachment security in the first 3 years.” Journal of family psychology : JFP : journal of the Division of Family Psychology of the American Psychological Association (Division 43), 26(3), 421–430. doi:10.1037/a0027836

Citation 10 - PDF - Lee T Gettler, Mallika S Sarma, Rieti G Gengo, Rahul C Oka, James J McKenna, Adiposity, CVD risk factors and testosterone: Variation by partnering status and residence with children in US men, Evolution, Medicine, and Public Health, Volume 2017, Issue 1, January 2017, Pages 67–80, https://doi.org/10.1093/emph/eox005

Citation 11 - PDF - Snowdon, C. T., & Ziegler, T. E. (2015). “Variation in prolactin is related to variation in sexual behavior and contact affiliation.” PloS one, 10(3), e0120650.

Citation 12 - Hashemian, F., Shafigh, F., & Roohi, E. (2016). “Regulatory role of prolactin in paternal behavior in male parents: A narrative review.” Journal of postgraduate medicine, 62(3), 182–187. doi:10.4103/0022-3859.186389

Citation 13 - PDF - Eddy, B., Poll, V., Whiting, J., & Clevesy, M. (2019). “Forgotten Fathers: Postpartum Depression in Men.” Journal of Family Issues, 40(8), 1001-1017.

Citation 14 - PDF - Psouni, E., Agebjörn, J., & Linder, H. (2017). “Symptoms of depression in Swedish fathers in the postnatal period and development of a screening tool.” Scandinavian journal of psychology, 58(6), 485-496.

Citation 15 - Pappas, S. (2018, January). “APA issues first-ever guidelines for practice with men and boys.” Monitor on Psychology, 50(1).

Citation 16 - PDF - Kontoyannis, M., & Katsetos, C. (2011). “Midwives in early modern Europe (1400-1800).” Health Science Journal, 5(1), 31.

Citation 17 - PDF - Savona-Ventura, C. (1995). “The influence of the Roman Catholic Church on midwifery practice in Malta.” Medical history, 39(1), 18-34.

Citation 18 - PDF - Woolf, Alan. (2000). “Witchcraft or Mycotoxin? The Salem Witch Trials. Journal of toxicology.” Clinical toxicology. 38. 457-60. 10.1081/CLT-100100958.

Citation 19 - PDF - Samuel, T. (2013). “From cattle herding to sedentary agriculture: the role of hamer women in the transition.” African Study Monographs, Suppl. 46: 121–133. [Alternate PDF link]

Citation 20 - PDF - Gurven, Michael & Hill, Kim. (2009). “Why Do Men Hunt?.” Current Anthropology. 50. 51-74. 10.1086/595620.

Further Reading

Harry S Truman § Domestic Affairs - Wikipedia

Marshall Plan - Wikipedia

Interstate Highway System - Wikipedia

Medieval Icelandic Law (The Grágás) – Women’s Rights: On Reclaiming Property during Separation. By @fjorn-the-skald

Fjörn’s Library

“Notes on Valkyries and the like?” by @fjorn-the-skald

Fjörn’s chronological tag on women

Epigenetic correlates of neonatal contact in humans - Development and Psychopathology

Feral: So, obviously, everything Tex just said- round of effing applause!

I do want to hone in on one specific part of your ask, “since part of my goal is to use the swap to highlight some inequalities that still exist in our gender expectations today by flipping them” and direct you to this blog post on Mythcreants specifically addressing the Persecution Flip Story and why it’s not a great idea from a social justice perspective.

Happy reading!

#pylons #matriarchal society #gender dynamics #deseretgear

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damienblackshaw · 5 years

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ECO-FRIENDLY TRAVEL, PART 3

As you can see it was quite windy on deck!

So we took the Minoan Lines’ Cruise Olympia from Patras, Greece, to Ancona, Italy. As I mentioned in the last post Minoan Lines are awful.

What was so bad? We left an hour late (no announcement) & customer service was generally poor, but the worst element of the short voyage was that there was no internet at all (so since we were at sea that meant NO internet/calls etc) & the swimming pool was closed.

From a climate perspective there was a lot of plastic available (food wrapping, bottles etc) & there seemed to be no effort to restrict its use or remind passengers to be careful & we saw plastic just blowing into the sea.

Worst of all is that we lost even more time on the voyage, arriving 3 hours late. So we missed our train connection in Ancona completely. There were no announcements & whenever we asked crew members for updates they were completely unhelpful.

Nor did they arrange local transport to the station, so we had to run into the town & try to grab a taxi - unsuccessfully until a lovely local lady saw our distress & personally called a taxi for us. THANK YOU LADY! A perfect example of how helpful people often are.

We’re still trying to get a partial refund from Minoan for the tickets for the train that we missed…

And if you think I’m exaggerating about Minoan they have a 1.5 rating on TripAdvisor, from 366 reviews!

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Damien is the owner of The Real Los Angeles Tours and is on twitter: @damienblackshaw

#travel #ecofriendly #ecofriendlytravel #ecofriendlyliving #minoanlines #climatechange #climatecrisis

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gefdreamsofthesea · 5 years

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for the top 5: tarot decks and dnd classes

Oh wow top 5 tarot decks? You would do this to me??? Okay here I go:

5. Pearls of Wisdom Tarot

4. Crystal Unicorn Tarot

3. Mermaid Tarot (the one by Leeza Robertson and Julie Dillon)

2. Green Witch Tarot/Everyday Witch Tarot (for some reason these two are always linked in my mind I think because a lot of people compare them)

1. Starchild Tarot

Honorable mentions: True Black Tarot, Luna Sol Tarot, Ocean’s Voice Tarot, Next World Tarot, Dark Days Tarot, Dark Goddess Tarot, Minoan Tarot (both of them, but I like Ellen Lorenzi-Prince’s better), Tarot of the Crone, Mythical Goddess Tarot, Animals Divine Tarot

D&D Classes

5. Druid

4. Wizard

3. Paladin

2. Warlock

1. Bard

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ygoreviews · 6 years

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Hitotsu-Me Giant ———————————————— 'A one-eyed behemoth with thick, powerful arms made for delivering punishing blows.' ———————————————— Can Be Found In: Dark Beginning 1 (DB1-EN099), Legend of Blue Eyes White Dragon (LOB-EN002), Duelist Pack: Kaiba (DPKB-EN002), Started Deck: Kaiba (SDK-002)

As many games with constant releases and updates, power creep will soon or later happen and mitigate the efficiency of older cards. The card game started with a focus on Normal Monsters and a few effects to support them, but gradually Effect Monsters and several methods to Special Summon big creatures took over as years passed. Once a game about who summons the strongest monster in battle, nowadays is all about combining several effects and interactions to setup all sorts of goals in no time. And while classic cards still gain options to work along with current strategies, they'll mostly be found in casual play by fans of said cards.

"Hitotsu-Me Giant" is mostly known in the TCG by its few appearances in the original show, but at the time only the OCG existed it was the strongest monster in the game for a brief period of time. When the OCG started the very few cards available were Normal Monsters barely reaching the 1000 ATK except for high-level creatures like "Dark Magician", making "Hitotsu-Me Giant" virtually unstoppable as there was no other monsters reaching its status. Obviously when the TCG debuted "Hitotsu-Me Giant" was already dethroned by many powerful Normal Monsters, and as years passed this group of creatures became almost obsolete by the mass increase of Effect Monsters over the years. However, while "Hitotsu-Me Giant" had a moment of glory and nowadays is solely remembered by fans of the series, the compensation of Normal Monsters being effectless by granting them a variety of tools to work along with makes this creature still have a chance in several other purposes.

As the majority of Normal Monsters, "Hitotsu-Me Giant" gains access to a solid card pool to make its pressence constant from early to late game. As soon the game begins, if not brought by "Unexpected Dai" directly from our Deck "Rescue Rabbit" will do so by summoning two of its copies. As a Beast-Warrior "Hitotsu-Me Giant" gains a few more options to play along with, from "Minoan Centaur" tributing itself to summon two of them to a safer approach with "Fire Formation - Tenki" adding it to our hand. But Normal Monsters are mainly known for their strong support from the Graveyard and "Hitotsu-Me Giant" is no exception, with several options like "Swing of Memories" and "Silent Doom" constantly bringing it back to our field for any needs.

Although no longer one of the strongest monsters in the game, "Hitotsu-Me Giant" still keeps some prevalence in the game atleast among fans of the manga and anime. Thanks to the previously mentioned support, "Hitotsu-Me Giant" easily becomes a recurring material for all sorts of bigger summons we might need its assistance for. This can also cause some setups arround the card "Cattle Call", creating a shortcut for monsters from the Extra Deck to act as materials for even bigger creatures. While overall might not seem that different compared to other Normal Monsters, "Hitotsu-Me Giant" actually has a good chance to still face battles thanks to its position as a Beast-Warrior. Cards like "Horn of the Phantom Beast" and "Solidarity" grants "Hitotsu-Me Giant" the ATK boost needed to confront any monsters in battles, while the effects from "Enraged Battle Ox" and "Spiritual Forest" will grant additional abilities to keep a strong pressence on the field.

Known by very few as a meta defining card in the OCG for a brief span of time, "Hitotsu-Me Giant" arrived in the TCG as yet another weak Normal Monster already surpassed by many others in terms of strength. As pointed out several times only fans would play "Hitotsu-Me Giant", as when the TCG arrived monsters like "La Jinn the Mystical Genie of the Lamp" took over the game immediately. While nowadays things aren't better for this monster given the current status of the game and Normal Monsters in general, the many tools granted to its kind makes "Hitotsu-Me Giant" either a reliable material or an attacker able to stand out thanks to the options surrounding Beast-Warriors. Even if overshadowed by its counterpart "Cybernetic Cyclopean", "Hitotsu-Me Giant" might not be the strongest monster in the game yet still keeps some reliance no matter the approach we take.

Personal Rating: C+

+ Greatly supported in both summons and battle + Reliable material from early to late game

- Overshadowed by other Normal Monsters due its low stats - Might become dependant of other cards and effects

#yugioh #Yu-Gi-Oh #Yu-Gi-Oh!#yu gi oh #ygo #hitotsu-me giant #hitotsu me giant #cyclops #normal

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elhoimleafar · 4 years

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@MsLauraPerry #MinoanTarot 🌊 It is time to change and heal, but both ways start inside of you, just like the water trying to flow around the world, to clean and nourish the fields and woods 🌍

💫 Seven of Rhytons • the water comes to clean the roads, just as the rain comes to nourish the fields.

The lies tend to accumulate on top of each other like small rocks in a pond, as long as you don't let the water run from inside the water will not take long to get dirty.

In our environment we are seeing that the force of change is seeking to manifest itself in one way or another, but it requires your visualization, your real intention, and your actions to get it to flow like water, once you take action on those aspects of your environment that you are avoiding to move, the change will flow like the water that comes to clean, purify, beautify.

If, on the contrary, you sit and wait for everything to happen, you are going to be seriously disappointed, the change of a community depends on the specific actions of each of its individuals, like fishes in the pond waiting for new water.

💫 Sacrifice (XII) • everything comes for a reason, everything comes with a price.

Change is mandatory, change implies growth, understanding, evolution, sacrifice of those old patterns of behavior and thinking that are no longer useful to us.

The water nourishes the seeds in the fields to end up forming a great tree, as well as the water that nourishes, everything that comes into your life comes to nourish an aspect of you that needs to grow, and many times it also requires releasing, leaving to go. Sacrifice requires maturity, and sacrifice is made to bring something back.

Neither you, nor your environment, nor your country, will be able to change while you sit and wait for the change to occur. It is time to let go of the old belief that "change comes from outside and we must adapt to it", and seek ourselves to be the change we seek to see.

😌 let the change start from inside out, let the change flows, embrace the change, be the change, be the water that nourish the fields.

#minoantarot #minoantarotdeck #tarotcommunity #tarotist #tarotreader #tarottribe #divination #healingtime #healers

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gayleefiora · 4 years

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A recently discovered set of frescoes, still under restoration, from a Minoan-style house on the volcanic isle of Thera shows women out on a saffron hunt (fig. 4.7). A young girl has decked herself out in a handsome yellow bodice with blue edging and red tassels, a divided skirt with blue, yellow, and white flounces, gold hoop earrings, and gold and silver bracelets. Most of her head is lightly shaved (boys’ heads were treated similarly, and still are, in modern Greece, to cure or prevent ringworm). Only a forelock and a single ponytail have been spared. As she plucks the stamens from the lilies on the craggy lava rocks before her, she looks up toward an older girl, whose locks have just grown out but are not yet very long. The latter, in turn, keeps picking saffron with one hand while she carefully holds her collection pail with the other and glances back over her shoulder at her young companion. A third woman, a young matron with long coils of black hair, fancy necklaces, and a garland of flowers over her elaborately patterned dress, holds out a string of beads in her hand, while a fourth girl, with sprigs of flowers and greenery stuck into her hair, has sat down to rub a bare foot she stubbed on the jagged rocks. Her mouth forms an “ooh” of mild pain. Yet another girl empties her basket at the main collection point, while a sixth girl looks back, wearing a polka-dot veil over her head and shoulders. Her head is still partly shaved, but she has several long locks. It has been suggested that she is the cause of this scene, that the saffron hunt is part of her rite of passage to the state of womanhood, since saffron is not only a dye but is considered in the Greek islands even today a specific for women’s menstrual pain. The use as a dye for clothing is closely connected. In Classical Greek times, yellow apparel was considered appropriate for women only

re the MANY references to saffron robes in the orphic hymns

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aclimatecrisisactivist · 5 years

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ECO-FRIENDLY TRAVEL, PART 3

As you can see it was quite windy on deck!

So we took the Minoan Lines’ Cruise Olympia from Patras, Greece, to Ancona, Italy. As I mentioned in the last post Minoan Lines are awful.

We’re still trying to get a partial refund from Minoan for the tickets for the train that we missed…

And if you think I’m exaggerating about Minoan they have a 1.5 rating on TripAdvisor, from 366 reviews!

By Damien Blackshaw

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Damien is the owner of The Real Los Angeles Tours and is on twitter: @damienblackshaw

#travel #ecofriendly #ecofriendlytravel #ecofriendlyliving #climatechange #climatecrisis #minoanlines

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alexllove-blog · 5 years

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Many of the ferries to the Greek islands leave from Piraeus Port near Athens. Here's a guide to taking the ferries from Piraeus Greece to the islands.

Ferries from Piraeus Greece

Many people often ask how to get to the Greek islands from Athens. While some of the islands have airports, the vast majority doesn’t, and the only way to get there is by ferry.

In this article we are going to give you the definitive guide for ferries from Pireaus Greece to the Greek islands.

Where is Piraeus?

Piraeus municipality is on the coast, 10 kms away from central Athens. Piraeus has the biggest port of Greece, and also one of the busiest in Europe.

It is an interesting, self-contained area, though most visitors use it as a transit hub to go to the islands, and for others it is only a short cruise stop.

Many people refer to Piraeus as “the Athens ferry port”, though technically Athens has two more ports, Rafina and Lavrio.

Navigating Piraeus Port

The port of Piraeus is massive and chaotic. It has ten gates where boats depart from and arrive at, and two gates where cruise boats dock for a few hours.

If you are taking a ferry from Piraeus to go to one of the islands, you will need to know which gate you are departing from, and plan your time accordingly.

This link has a map of Piraeus port, and explains which gate you need to be at to get your ferry.

How do I get to Piraeus ferry port?

To get to Piraeus ferry port, you can either take public transportation or a taxi.

If you want to get to Piraeus from the Eleftherios Venizelos airport, you can take the Express bus X96. Tickets cost 6 euro, and the bus will take an hour to an hour and a half, depending on traffic.

Alternatively, you can take the metro or the suburban railway that will take about the same time and cost 10 euro. Remember to keep an eye on your belongings, as a few incidents of theft have been reported in recent months.

To get to Piraeus from central Athens, the easiest way is to get the green metro line from Monastiraki. It takes about 25 minutes, and will drop you off at Piraeus metro station, which is close to gates E5 and E6.

You will then need to walk to your gate, or take the free shuttle bus which runs inside the port.

Note that some gates are a good 15-20 minute walk from the metro station, so make sure you arrive with plenty of time, as the shuttle bus can often be quite full.

Taxis to Piraeus Port

An easier way to get to Piraeus, especially if you have to catch a ferry departing from a far away gate, like the Athens to Crete ferry, is to take a taxi. The taxi driver should know where to drop you off, but make sure you check your gate at the time of ferry booking.

Similarly, if you are looking to get from Pireaus to Athens, you can take either a taxi or the metro back into the centre.

More information: How to get from Piraeus to Athens.

Where do Greek ferries from Piraeus go?

Ferries depart from Piraeus port to most of the Greek islands, with the exception of the Ionian Islands on the west of the mainland, the Sporades islands on the east of the mainland, and a few islands in North Greece.

The main groups of Greek islands where you can get to from Piraeus are the following:

The Cyclades – a group of 33 islands and several smaller ones, of which the most famous are Santorini, Mykonos, Milos, Paros and Naxos

The Dodecanese – Rhodes, Kos, Patmos and other nearby islands

The North Aegean islands – Chios, Lesbos / Lesvos, Ikaria, Samos and Lemnos

The Argosaronic islands – Hydra, Aegina, Poros, Spetses and a few smaller ones

Crete, Greece’s biggest island

Kythira / Kythera, an island to the south of the Peloponnese

On most months, there are also cruise boats coming in and out of Piraeus on a daily basis. Those boats dock at a separate area at the far end of the port.

Which ferry companies operate from Piraeus port?

There are several ferry companies operating on a daily basis from Piraeus port. The biggest companies, that own the majority of Greek ferries, are Blue Star Ferries and their partner ANEK Lines, SeaJets, Minoan Lines and Golden Star Ferries.

An easy way to look at Greek ferry schedules, cost and time taken to travel from Piraeus to the Greek islands, is the Ferryhopper website. It's the one we use when planning trips to the Greek islands.

What are Greek island ferries like?

Greek island ferries vary a lot in terms of size, capacity, luxury, comfort and speed. There are bigger ferries that carry passengers and vehicles, and smaller, faster ferries that only take passengers.

Some of the above companies only have large ferries, while others have a combination of slower boats and highspeed ferries on different routes. There are also the so-called flying dolphins that might remind you of a bus or coach.

As an example, the Minoan Lines ferry Piraeus – Chania called Mykonos Palace is 214 metres long, and is one of the biggest and most luxurious ferries in Greece.

On the other hand, many of the Athens to Mykonos and Piraeus to Santorini ferries are smaller, high-speed ferries with no outdoors seating – but they get you to the islands quickly.

Greek Summer Ferries

As a general rule, faster boats are more expensive, and the faster and smaller the boat the bumpier the ride. If you really don’t like travelling by sea, your best option is to take the bigger ferries, but be prepared for a longer journey. For example, a ferry from Piraeus to Santorini can take anywhere between about 4.5 and 8 hours.

Another thing to note is that summer ferry routes are different from winter ferry routes. Service in summer is a lot more frequent and there is generally more choice, while many of the highspeed ferries stop running in winter.

Seats on Greek Ferries

Most ferries have various types of seating arrangements. In general, high-speed ferries might have one, two or three types of seats at different prices, offering varying levels of comfort.

The bigger boats that serve longer routes normally offer an unassigned seat (deck) option, an assigned seat option, and several types of cabins, which are ideal for overnight trips.

Not all cabins are the same. In general, try to choose the ones with windows, as the ones without might be a little claustrophobic.

If you are on a budget, you can just go for the deck option and sleep on the floor, like many locals do. Just bring a sleeping bag as it can get quite cold due to the air-condition.

In terms of entertainment, again it varies a lot between ferries. All of them will have TVs, cafes and restaurants and bigger ones will even have shops in case you’ve forgotten your sunglasses or sunblock. The best activity on a slow boat might be to sit out on the deck, watch people go by, and check out the ports before you arrive at your destination.

Ferry strikes in Greece

One last thing you should know: a few times a year there are ferry strikes, sometimes announced well in advance and sometimes announced last minute.

A word of caution: don’t plan to return to Athens on the day of your outward flight back home – or if you do, make sure you have travel insurance.

The 1st of May is always a strike for ferries in Greece, so don’t plan to travel on that day.

How much does it cost to travel to the Greek islands?

As you can imagine, this depends on your destination, type of ferry and type of seat. If you are on a budget, it’s best to do some research before your trip.

In general, the highspeed ferries are more expensive than the slower boats. For example, the Flying Cat ferry from Piraeus to Hydra, costs 59 euro return, for just an hour’s journey.

Another popular ferry, the Athens to Mykonos ferry called Worldchampion Jet, can reach a whopping 170 euro return, which makes it more expensive than a flight booked a couple of months in advance or a cabin in a slower boat. That said, if you are on a budget you might want to avoid Mykonos anyway – but that’s another topic altogether.

The slower boats are much better value overall. There are often discounts for children and students with an ISIC card, as well as for return tickets.

As an example, a return ticket on the ferry Piraeus to Crete starts from 52 euro per person. In fact, the Athens – Crete ferry price is quite low, considering that it’s several hours.

If you know the dates you are planning to travel in advance, you could check if any companies run any special offers.

These would generally be non-transferable and non-returnable tickets, but if you know that you are travelling on a certain day, there is no reason why you shouldn’t book them.

When should I book my ferry tickets to the Greek islands?

This depends a lot on where you are going, but also on what time of year you are travelling. If you want to catch the Piraeus to Mykonos ferry on a Friday evening in August, you should really book in advance.

If you are travelling off-season, or if you are going to any of the less popular islands, you might be able to find tickets last minute.

Remember, though, that some of the less popular islands might be on the same route with the most popular islands. All in all, if you know the exact dates that you want to travel, there is no reason not to book your tickets in advance.

Although a few companies offer the option to print your tickets online, this is unfortunately not possible for all routes.

In this case, you will need to pick up your tickets from the port before you depart.

Alternatively, if you book your tickets on Ferryhopper, they can deliver the tickets to your hotel in Athens for a small fee.

Greek Island Hopping

Would you like to find out more about Greek island hopping. Here's some of my most popular guides.

7 Day itinerary for Greece

14 day Greek island hopping itinerary

10 great 10 day travel itineraries for Greece

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