#socio-political factors

[green-scrub-chronicles]

Progression vs Plateau

What is hope? Is hope the illusion that keeps us in faith, fingers crossed, breath-held, waiting for change to knock at our door?

Take this journey with me through the OT student lens in community practice, digesting the lived realities of communities versus sustainable development goals (SDGs). In 2015, the United Nations established the seventeen global goals with an understanding of the interrelatedness of the social, economic, and environmental factors that affect everyday life and aim to alleviate inequalities, poverty, climate change, and ecological unsustainability by the year 2030. The goals were adopted from the Millennium Development Goals, hoping to overcome the gap in what was not accomplished in 2015. When poverty is considered, it is vital to include the interconnected links to the vicious cycle of hunger, crime, disease, inequalities, and a harsh standard of living. The person's understanding in exercising their human rights to accessibility, equality, fairness and opportunities.

Picture retrieved from:(The Global Goals, 2022)

One of the key projects we are running at Kenville is the KITE project. It incorporates vocational rehabilitation and gender inequalities eradication. It aims to upskill women in entrepreneurial skills while providing financial support. Consequently, it promotes the value and voice of a woman in a household, with the ability to provide for herself and her children. It eliminates the patriarchal influence and power dynamics of a male figure being the sole provider. It challenges the projection of the societal norms of gender roles. The project's success over the years has enriched the seller's lives, proving its effectiveness and the goals of eradicating gender inequality among women, children, and hunger. Sustainable development goals two and five strive for gender equality, no hunger, and nutrition and food security. Hence, this project aimed to tackle the social barriers in the social determinants of health to promote social equality and ensure inclusion, a positive support system, and a source of income. Additionally, the provision of affordable clothes assists in meeting the community's needs and fundamental human rights to dignity and self-image through the eyes of the community.  The implication into practice is to be transformative as therapists, highlighting the need to be intentional in acquiring the challenges and barriers the community faces. Consequently, relevant projects must be established to meet the needs and multifactorial influences consisting of cultural and personal factors to ensure sustainability. Below are numbers of grant-dependent homes in South Africa, retrieved from (Statistics South Africa, 2023)

Goal two is significantly impacted by the climate conditions South Africa is subjected to. The aftermath of the floods in KwaZulu Natal left the vulnerable communities in crisis regarding food prices and housing. Therefore, it magnifies the issues perpetuating poverty and poor living conditions in communities. For example, in Kenville, one of the creches is being closed due to health hazards, instability, and the high possibility of the informal settlement falling over. Therefore, it has detrimental effects on the livelihood of the owner, parents, and children, with the owner losing a source of income, which is an obstacle for the parents in the support system in raising the child. At the same time, they work, and a lack of stability for the child to explore, learn, and grow within the environment. Our role in working towards the sustainable development goal is to bring services to the children, providing opportunities for growth and learning, diversifying their skills development, and shaping their behaviour and livelihood.

SDG 3 ensures healthy lives and well-being by promoting accessible and quality healthcare services. This incorporates universal health coverage, including essential services that include health promotion, disease prevention, rehabilitation, and palliative care. Hence, it encompasses the goals and principles of the National Health Insurance Plan. The lack of immunization and resources in clinics depicts the regression toward reaching this goal by 2030. Therefore, vulnerability to preventable diseases and infections for both mother and child contributes to the high maternal mortality rates of 86 deaths per 100,000 live births in 2018.

We, as OTs, contribute to this goal through comprehensive primary healthcare services that encourage community participation, economic building, and poverty eradication. In community practice, we conduct daily health promotion talks with the clinic crowd to raise awareness of our services and role in the clinic and the community. The elaboration of the projects to support the needs of the community. The individual sessions contribute to providing healthcare services by ensuring mental and physical health and well-being. Furthermore, reducing the stigmatization and non-compliance of HIV and AIDS reduces the epidemic through education and psychosocial support. The goal further includes the prevention and treatment of substance use. I encountered three gentlemen who appeared to be under the influence. At that moment, the theory left me underprepared for the realities of communities with high drug usage and normalized. Education and insight-building seemed to impact treatment like water off a duck’s back. Therefore, alarmed by my unpreparedness and lack of ideas for bridging the gap.

Sustainable Development Goal four aims for equality in education, which, through the primary school project, can address the factors that limit equal opportunities in acquiring knowledge and learning. To support individual students in building academic tools to strive academically, targeting the learning difficulties and barriers that hinder effective participation in school-related activities and social environments. Furthermore, the target is to eliminate gender disparities in education to promote a non-violent and inclusive environment, including PLWD. We encountered a case of a mother reporting gender inequality and mistreatment that led to her child not attending school, which violated their constitutional rights to education. Therefore, highlights the setbacks in the transformation of our country and the lack of structures to protect the rights at a community level.  Unfortunately, a follow-up session was not conducted, leaving us with “what ifs”. A learning opportunity to understand the importance of treating the person as if it were their last session at a community level.

Combined with goals sixteen and five, they encompass gender equality and inclusivity in the community, fostering fundamental human rights and peace. George (2020) states that “Patriarchal culture and the historical precedent of inequality have exacerbated the inequality that exists between men and women in South African society.” An everyday tale in the context of our communities, women being stripped of their values and rights. Jewkes (2002) proposes the ideology that the driver of gender inequalities and gender-based violence is driven by cultural and societal norms that regard male superiority and reinforce gender roles and the hierarchy, with women being oppressed to low social value and power as expected. Therefore, the sustainable goal of equality for women and children is disputed. As observed in the community of Kenville, women object to the gender roles of carers and nurturers of life yet are incapable of making informed decisions. For example, a mother and child were screened, and upon assessment of the child, developmental delays were observed. Hence, occupational therapy services are needed to support the child's development. The mother and child are foreign nationals, so the mother detains vital information, including their names. Furthermore, the mother was hesitant and required permission from the spouse regarding a follow-up session but ultimately refused to share her number to make a follow-up session. Consequently, the encounter made me think about what I could have done more. We babbled about advocacy, but at that moment, I failed to advocate for the rights of that mother and child. The take-home was, where do I start when I have provided the education and risks? What now? How can I convince this mother about the need for occupational therapy to ensure positive health outcomes? Find out more about the staggering information on GBV in the link below:

Regarding personal growth, researching sustainable development goals has enlightened me to think about how a national problem can cause a huge ripple effect in vulnerable and marginalized communities with limited resources and a high burden of poverty. The experience has encompassed critical perspectives on the importance of comprehensive primary healthcare. Transitioning from only formulation solutions on paper to becoming the agents of change requires advocacy and internally driven principles in ensuring quality and holistic healthcare services. The experience is dotting but an eye-opener of the diverse hats we wear as Ots.

In conclusion, sustainable development goals are indicators of an evolving and transforming process overcoming historical inequalities and barriers to achieving liberation inequality in services and resources, aligning with human rights, and encouraging the participation of individuals in social, economic, and political structures. We, as OT, teach and equip communities to identify the socio-political and socio-economic factors that hinder the fullness of human beings, causing occupational injustices, and to understand the multifactorial influences of people’s context at play. Give them the tools to start their own gardens of knowledge and awareness to reap the fruits of choice and optimum well-being.

George, L. (2020, July). Gender-Based Violence against women in South Africa. Ballard Brief. https://ballardbrief.byu.edu/issue-briefs/gender-based-violence-against-women-in-south-africa

Jewkes, R. (2002). Intimate partner violence: causes and prevention. The Lancet, 359(9315), 1423–1429. https://doi.org/10.1016/s0140-6736(02)08357-5

Maluleke, R. (2019). Inequalities trends in South Africa: a multidimensional diagnostic of inequality. https://www.statssa.gov.za/publications/Report-03-10-19/Report-03-10-192017.pdf

Statistics South Africa. (2023). Sustainable Development Goals: Country Report 2023. https://www.statssa.gov.za/MDG/SDG_Country_report.pdf

The Global Goals. (2022). The 17 Goals. The Global Goals; Project Everyone. https://www.globalgoals.org/goals/

[relic-seeker]

i wonder what quirrel's job actually was

we get some snippets in game that yes, he was an apprentice of sorts to monomon & knows many things about hallownest in general -- but overall, we have no idea what actual things he may have researched

most fan interpretations of this i see make him very culturally aware in mostly a socio-economic-political way. like he's done some sort of political science degree. it makes sense due to his wide knowledge of the kingdom's intertwined politics and society.

however, he still seems to have some sort of appreciation for the physical landscape of hallownest? take the blue lake for example, him wanting to see the source of the rain or his comments on the hot springs.

everything could simply just be seen as a thirst for knowledge, but then again i think quirrel is much of an observer as he is as someone who just wants to learn: it's also much about experience to him.

therefore, putting everything i have together, quirrel simply must be:

a geographer

[howdoesone]

How does one assess the effectiveness of truth and reconciliation processes in addressing war crimes?

Assessing the Effectiveness of Truth and Reconciliation Processes in Addressing War Crimes Introduction Truth and reconciliation processes have emerged as important mechanisms for addressing war crimes and human rights abuses in societies recovering from conflict. These processes aim to uncover the truth about past atrocities, provide justice for victims, promote healing and reconciliation, and…

[transmutationisms]

being reductive here but i do think the covid pandemic has & continues to expose a very specific strain of techno-optimistic or utopian thinking wrt medical technologies in particular---this idea that you can simply solve a massive socio-technical problem (disease spread) through a solely technical intervention that thus requires no input or cooperation from the average person besides a vague sort of 'pro-science' stance. you see this first with the crowd who thought the 'post-vaccine world' was one in which things ought to immediately 'get back to normal' but you also see it with those who seem to believe that eg a risky recreational event (parties, bars, &c) would be magically transformed in a binary manner into a wholly 'safe' one if only people were to wear masks. in this sort of politics there is no real understanding of risk as being along a spectrum or varying according to numerous factors including people's social behaviours; instead it is a technical problem solved instantly by a singular technical intervention. there's no need then to engage in larger and messier conversations about things like capitalist de/valuation of biopower, or disabled people's right or ability to participate in society. you sidestep the whole issue because you have applied the right technical means to simply dispense with the political problem. obligatory i wear masks when i have to be in public and i am boosted and blah blah but i'm under no illusion this means i can't get or spread covid (or other diseases). but more to my point here, i think this mode of thinking has dangerous consequences for all manner of social theorising that's simply answered with a lazy appeal to technological 'development' or advance---assumed to be something we can magic away if we throw enough money at pharma companies or weapons manufacturers or whoever else. what this ultimately does is stifle political consciousness and bolster the power and epistemological authority granted to institutions tasked with producing and protecting hegemonic forms. and my point here is not 'anti-science' or techno-pessimistic either; again, i am profoundly grateful for many a technological intervention into my life and i will continue to avail myself of them, including medtech. however the fantasy that problems of political and social forms and arrangements can be solved by sufficiently advanced technology is both foolish and dangerous.

[lakemojave]

Fuck 2016 for starting the whole Cursed Year trend that makes us blame a bunch of societal problems and events on calendar years rather than materialistic economic and socio-political factors.

[canichangemyblogname]

Look. Because some of you need this spelled out for you.

Men are not oppressed for being men. That includes trans men.

Imagine this scenario:

A young boy skins his knee. He begins crying. His father tells him to suck it up because “crying’s for girls; boys don’t cry.” Later, they’re playing t-ball. Same father tells his son that he throws “like a girl” and no son of his is going to be a “sissy.”

Is that boy being oppressed for being a boy?

Spoiler: no.

Has he just faced misogynistic oppression?

Spoiler: no.

Has he faced the negative consequence of a patriarchal ideology predicated upon the idea that women and men are fundamentally different with different “natural spheres” of behavior and norms? Yes. Has he faced the negative consequences of a patriarchal ideology that holds preconceived notions about women and believes them the “lesser sex” due to a myriad of factors like “being emotional” and “being weak?” Yes. Are his father’s words a reflection of his own misogynistic beliefs about women? Yes. He lives under a patriarchy, his entire worldview is constructed through misogyny. Is that boy being oppressed by an system that upholds male dominance and the domination of women? No. Is he facing misogynistic oppression? No.

Imagine a new scenario:

A TERF tells a trans man that he’s just a hysterical little girl who needs to be protected from predators trying to brainwash him into “trans ideology.” The TERF laments his “mutilation” of his “god-given” body and fertility, imploring him to become a mother and fulfill his “natural duty.”

Are the TERF’s words a reflection of her own reactive, reductive, and misogynistic ideas about women and girls? Yes. The TERF’s worldview under the patriarchy is also constructed through misogyny. Her ideas about everything— from race to queerness to women— is influenced by misogyny. Is the man being oppressed for being a woman? No. Is he being oppressed for being a man? Also no. He’s being oppressed for being trans. Has he faced a negative consequence resulting from a worldview that believes that men/males and women/females must be fundamentally separate and different and keep to their “natural” spheres? Yes. Is he being oppressed for being a woman? No. Is he being oppressed for being a man? Definitely not.

Do trans men face unique oppression because of the intersection of their queerness and their man-ness? Yes. Does that mean they’re oppressed for being men? Fucking no. Everyone has their own unique experience of privilege and oppression. Intersectionality is the study of how oppressions and privileges intersect at the socio-political level. It refers to the interconnectedness of social categories.

Trans men are not oppressed for being men; they simply face a transphobia different from that of trans women on account of how the privilege of being a man interacts with a trans man’s transness. They also aren’t oppressed for “being women.” When a trans man faces barriers to things like proper cervical care, it is for reasons different from why women face barriers in similar care. A practice or idea can be rooted in a misogynistic worldview under a fundamentally misogynistic system and society, but that doesn’t mean men face misogynistic oppression. It especially does not mean that men face oppression for being men under the patriarchy.

Transness and man-ness will also be affected by things like class, race, place of origin, immigration status, and even whether the man is gay (in the sense he likes men). Man-ness is complicated by various marginalizations. Man-ness (“being a real man”) under the patriarchy is defined very narrowly, designed in a way so that most people lose. Straightness is a feature of being a “real man” under the patriarchy, but we wouldn’t claim gay men are treated “like women” or being oppressed for “being men” when the definition of man-ness is weaponized against them.

This is not that hard to grasp.

Men are not oppressed for being men. That goes for ALL men. Misandry is not real. It has no political or societal consequences. The same goes for transmisandry.

[gothhabiba]

Maqlooba is uniquely Palestinian in that it is cooked throughout Palestine while being absent from other kitchens of the Levant, but that is not to say that there is a uniform Palestinian kitchen. The concept of a national cuisine is a by-product of the nation-state, or in the case of Palestine, its lack thereof. “Palestinian” cuisine rather is composed of numerous sub-cuisines, each influenced by geography, climate, ethnicity, religion and socio-economic factors.

yeah I mean obviously this is true of everywhere, and it's perfectly correct in general that the "nation state" is historically bounded and political in nature, but this being written specifically about Palestine and published specifically in HaAretz is ringing major alarm bells!! like, hm, why would an Israeli Zionist news outlet agree to publish something that puts "Palestinian" in scare quotes, do you think

[zhengzi]

you know i remember reading someone’s meta pointing out the casual racism in lena’s dialogue when you bring up the kind green ape and she reveals that she believes kim to be a completely separate species from the rest of them 

and up to that point, lena was shown to be a very loveable character and understandably everyone loves her (i do too) and so plenty of people would be caught off guard by her casual racism

i think when lena’s casual racist remarks came up in my playthrough, i was prickled and disappointed but i don’t think i would describe my feelings at the time as complete surprise. lena’s remarks were not dissimilar from the kinds of comments i would get about my own background and country of origin

although i never encountered rhetoric that was explicitly race science in its ideology that is evident in lena’s remark, all of the rhetoric i encountered dehumanizes my heritage and assumes that i wish to ‘ascend’ from my own home culture. for instance, many canadian queers i encountered would overly presume that i had suffered greatly due to my queerness in my home country when that is very far from my actual reality as a queer person existing here. they would ask if i had applied for asylum, when that isn’t really an option for me because i would have to prove that my life was in immediate danger, which is an experience i just do not have even though my home country is very queerphobic in its society, institutions and legal system. there exists a strong undercurrent of homonationalism that threads through a lot of my interactions with most queer people who are invested in first world countries as being inherently more lgbtq friendly than other countries, despite evidence to the contrary.

whenever i encounter the opinions of liberals on asian politics (both irl and online), they betray their actual convictions that view asian-ness as inherently ‘lesser’, ‘backwards’ or ‘barbaric’. they constantly refer to the asian immigrant narrative as one of realizing their liberal subjectivity and by extension their personhood via moving towards the first world liberal democratic countries and to shun and cut off ties to the homeland, with the implication that asian cultures and societies are inherently ‘sexist’, ‘homophobic’, ‘racist’ and ‘unenlightened’. this does the work of ignoring the historical, political and socio-economic contexts of issues within asian societies and instead attributes these problems to our own heritage and ‘backwards’ culture. liberal rhetoric frequently dehumanizes the people who still remain in our countries, framing the high population count as ‘swarms’ or ‘brainwashed masses’ and our prioritization of the collective over the individual as ‘authoritarian’. although many liberals i meet would pay a lot of lip service to being pro-asian, their actual words reveal their continued subscription to yellow peril tropes disguised as concern for the poor yellows in their despotic homeland.

lena’s casual racism couched in her benevolence is way more pervasive than the blatant racism espoused by the racist lorry driver and measurehead. lena’s disability also factors as i could never be free from the racism within other marginalized communities, my encounters with queer communities being a prime example

[ladymazzy]

This country (UK) is *consistently* so alarmingly, deliberately, obtuse and in denial when it comes to talking about race and racism. That a tory donor (who also has a number of NHS contracts because, of course), can talk about having a murderous hatred of Diane Abbott that is sufficiently strong enough to make him hate all Black women, and people are genuinely going 'it was rude, but was it racist?'... give me strength

MPs, commentators and donors will come out with the most vile, explicitly racist venom, and journalists will seriously entertain them saying 'I haven't got a racist bone in my body' or some such nonsense, all because people here have kidded themselves into believing that racism is strictly limited to a handful of Very Bad People™️, apartheid South Africa and the entire US Deep South.

And if they do manage to acknowledge that the most obvious explicitly racist rant is, indeed racist, they most certainly will not have the powers to reflect on their own behaviours to see if there's a pattern. Politicians and journalists playing fast and loose with 'culture wars' bs day and night, as if there'll be no casualties. And then falsely invoking concern over MPs' safety in order to sabotage a concensus vote against the genocide of Palestinians. Diane Abbott has been in the receiving end of the majority of the abuse faced by all MPs, and not only has she *never* received support from the likes of Dear Leader Keith, but the fucker actually gave her the boot for her troubles

And to think that Gove is currently presiding on a new definition of extremism to harass us with. Bitch, the call is coming from inside the house!

It's always been a problem that racism is so often framed as an individual making poor choices or being ignorant and 'doing a racism', rather than understanding it as being a fundamental factor in the socio political organisation of the world for some 500 odd years. Racism is seen as 'bad', but only in an abstract sense that absolves society at large of culpability and reduces it to a bothersome (but only if you - the individual- choose to let it bother you🙃), individual flaw

We've spoken up, written books, protested, 'debated', reminded the world that Black people did not invent or benefit from this racial hierarchy which now permeates everything and perhaps therefore cannot reasonablybe expected to be the ones to fux it, and yet here we are...

Meanwhile, an awful lot of people still seem convinced that because we have an Asian PM and the party in power is more ethnically diverse than snyone would have believed possible 20 years ago, we've got it sussed. Those people cannot begin to grasp that the entire tory party could be comprised of Black, Asian, muslim & women candidates, and it would still be upholding the white supremacist heteropatriarchy. When Sunak has to defend his dodgy premiership by invoking some 'protect our wimmin from dangerous migrants' like some retro NF dickhead, that should tell you everything you need to know if you have the range to understand

[nellywrisource]

A writer’s guide to art and civil construction: worldbuilding insights – #1 Early Christian art (Part I)

In this guide, which delves into the history of art and civil construction, my aim is to explore the cultural and anthropological factors that influenced the emergence of particular art forms within their respective historical contexts. The goal is to inspire and offer practical insights for those engaged in worldbuilding, especially in crafting art and urban environments that resonate with their chosen settings. Throughout the guide, I will analyze various historical periods from a cultural and historical perspective, providing inspiration rather than prescriptive worldbuilding advice. It's worth noting that the focus will primarily be on the Mediterranean and Europe (I'm Italian ✨ so my academic studies focus on Italy and its surroundings), spanning from the end of the ancient age to the contemporary age.

The emergence of stylistic elements in early Christian art is fascinating because it inspires envisioning the characteristics of religious buildings in a situation where two coexisting religions, one significantly older, shape the cultural landscape.

Diachronic excursus

Let's briefly summarize the historical context surrounding early Christian art to better understand the culture and motivations behind the stylistic choices in urban and rural settings, as well as the care or neglect of these environments. 

Two key points to focus on for understanding this historical reality through our chosen lens are:

Spread of Christianity

Germanic invasions (which we'll discuss in the next post)

The spread — not birth — of Christianity occurred gradually, beginning around the time of the Edict of Milan in 313 AD, issued by Constantine, which declared Christianity a religio licita, meaning that it granted freedom of worship. It was further established as the “state religion” with the Edict of Thessalonica by Theodosius I in 380, mandating worship.

While Constantine had political motives for issuing this edict (yes, the legend about Constantine’s vision is just that), our focus lies on the socio-cultural context in which an emperor favored a religion amidst a predominantly pagan Roman aristocracy.

Origins of early Christian art

In its early stages, before Christianity became the state religion, Constantine, who oversaw the construction of the first Christian places of worship, took into account the pagan sensitivities of the aristocracy. As a result, these early buildings exhibited the following characteristics:

Located outside the city center, where pagan temples were typically found (often situated beyond the city walls, as was the case in Rome);

Featuring a simple exterior, often constructed with common brick (laterizio) and lacking elaborate decorations;

Boasting monumental dimensions to accommodate the public liturgy of Christianity, inspired by the Last Supper, as well as reflecting Roman appreciation for grandeur.

The decision to depart from classical norms stylistically served both to avoid offending the aristocracy and to visually distinguish Christian structures symbolically from classical temples.

Types of buildings

Basilica

The basilica, which predates Christianity, emerged in Italy following the Second Punic War in the first half of the 3rd century BC. Originally serving administrative functions, it featured a rectangular layout with three naves (side corridors) and two apses (semicircular protrusions) on either side, with the entrance situated along the longer side.

The architectural design of basilicas was chosen for its spacious layout, although modifications were made to suit the needs of Christian worship. Unlike their original purpose, which varied, Christian basilicas typically adopted a longitudinal plan with three or five naves. They featured an entrance on one of the shorter sides, leading to a single apse opposite the entrance.

This adaptation involved repurposing buildings originally intended for other functions, driven primarily by practical considerations. An important detail regarding the structural elements is seen in the narthex and the quadriportico.

Narthex: a sort of rectangular entrance area.

Quadriportico: a large external four-sided portico attached to the entrance wall.

Both spaces were used to accommodate catechumens (the unbaptized) and penitents¹. Initially, the quadriportico fulfilled this role, but it was gradually replaced by the narthex between the 6th and 8th centuries.

This transition was prompted by changes in baptismal practices. As the custom of adult baptism declined, it became apparent that many individuals were already baptized, rendering the extensive space for catechumens unnecessary. Consequently, the need for a large quadriportico diminished.

The narthex, too, began to decline in importance from the 7th century onward, reflecting a decrease in the number of unbaptized individuals attending services.

Another fascinating aspect illustrating the synthesis of paganism, Roman art, and Christianity is evident in the architectural feature known as the triumphal arch. Typically semicircular, the arch serves as a division between the central nave and either the presbyterial area.

The architectural concept of the basilica’s arch finds its origins in the Roman triumphal arch, a grand structure with one or more openings (fornix) traditionally erected to commemorate military victories. In Christianity, this symbol was reimagined to signify Jesus' triumph over evil and death. Moreover, the arch served a dual purpose as both a symbolic gateway between the space reserved for worshipers and that designated for the clergy (the presbyterial zone).

Now, I won't dive into discussing every single architectural detail of basilicas or the liturgical furnishings (although, if anyone desires, they can ask, and I'll gladly provide a glossary). Instead, let's briefly look at the different floor plans a basilica can have:

Latin cross: this design is longitudinal, with a shorter horizontal section intersected by a transept, either about ¾ along its length (immissa) or closer to the apse (commissa or tau).

Greek cross: here the transept intersects at the center, with arms of equal length to the nave. This layout was more prevalent in the Eastern tradition.

Circiform: this is a distinctive basilica design used for cemeteries, as well as for hosting specific masses like funeral banquets and an annual mass in honor of the titular saint's martyrdom. It lacks a transept and features a ring corridor intended for burials.

Baptistery

The baptistery was a centrally planned building², often octagonal, specifically designed for conducting baptisms, with the baptismal font positioned at its center. 

Was traditionally distinct from the main body of the church, it was commonly situated adjacent to or in front of the main facade, especially until the Gothic period, notably in Italy.

The octagonal design held symbolic significance; eight represented an eschatological number, closely linked with the Resurrection of Christ, who rose eight days after his entry into Jerusalem. Thus, the octagon came to symbolize the concept of eternal life conferred upon the faithful through baptism.

This architectural feature reflects influence from Roman traditions, drawing inspiration from thermal buildings, particularly the frigidarium, which the Romans referred to as a baptisterium (derived from the Greek, meaning “place where one receives enlightenment”). Hence, the origin of the term can be traced back to this context.

Martyrium

Another centrally planned building (circular or polygonal) prevalent in the 4th century, the martyrium (from the Greek “witness”) was erected on the site of a martyrdom or over the tomb of a martyr.

Over time, they also began to serve as repositories for the remains of martyrs, often located at the center of the building. The martyrium's origins lie in the cult of martyrs, which itself evolved from the more common pagan reverence for the dead. Its architectural design was influenced by classical mausoleums, grand tombs traditionally used to house the remains of significant individuals.

Images, iconography, and iconology

The influence of architecture extends to imagery as well; Christianity originally spread through pagan iconography and symbolism. Art served as a means of proselytism. Why? Because classical art had long been used to convey the divine, and Christianity also drew inspiration from Roman culture in this aspect. 

Even the artistic techniques bore similarities to those of the pagans:

Sculpture, as evidenced by sarcophagi.

Mosaics, widely employed for adorning basilicas (which in Roman art were mainly used for floors but eventually shifted to the apse — see subsection on the hierarchy of light).

It can be argued that from this classical influence emerged the conceptual link between wealth, splendor, and divine grandeur; gold symbolized divine light (indeed, numerous mosaics featured golden backgrounds) — a motif that would resonate throughout the Middle Ages — reminiscent of the portrayal of the deified emperor in the declining centuries of the Roman Empire. Pagan iconographies were thus reinterpreted, with scenes of apotheosis transformed into representations of the Ascension, pastoral imagery adapted to depict the Good Shepherd, and even the apostles portrayed akin to philosophers.

A clearer Christianization and a distancing from pagan iconography will be seen as we move forward in time, in the upcoming posts. If you're interested in a post focused on the various iconographies and their resemantization, lemme know!

Acheropite images

An intriguing outcome of the fusion between ancient cultural practices and evolving concepts of imagery is the phenomenon of “acheropite images”.

It's essential to understand that early Christians adhered closely to Jewish traditions, which forbade the creation of divine images to prevent the risk of idolatry. Moreover, due to the threat of persecution, early Christians concealed references to their faith in the catacombs through subtle allusions understood only by fellow believers, akin to a form of coded language.

The incorporation of images into Christianity, particularly in the Western world, occurred gradually, as apprehension about inadvertently creating idols spawned legends surrounding acheropite images - icons purportedly “not made by human hands”, but possessing a “miraculous” origin. These images were believed to be not products of human craftsmanship, but rather “revealed” through divine intervention, thereby attaining status as revered relics (e.g., the Shroud of Turin, the Madonna of Guadalupe, etc).

The hierarchy of light

Why do mosaics transition from the floors to the apse and, more broadly, to the walls?

We first notice this transition at the onset of the 5th century, exemplified by the apse mosaic of the Basilica of Santa Pudenziana in Rome. The driving force behind this change is light, or more precisely, the hierarchy of light. This hierarchy derives from the earlier discussed concept: the translation of divine light into the symbolism of gold and actual illumination within a basilica.

Light holds great significance in this context. It is strategically channeled through windows, particularly illuminating the apse (the sanctuary area closest to God, traditionally restricted to the clergy) and the central nave, with the side naves receiving less light. Mosaics, meticulously crafted with tesserae to reflect and enhance light, are placed in the apse to intensify this effect, emphasizing the hierarchical importance of light in this central space.

¹Penitents: in the ancient and medieval Christianity, penitents were faithful individuals who, after committing serious sins post-baptism, sought forgiveness from God. They publicly assumed a specific status within the community. ²Central plan: buildings where all parts are organized around a center are termed as having a central plan. This plan can take the form of a square, a circle, an octagon, or other regular polygons, such as a Greek cross. The centrality of space is usually emphasized by a dome.

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[krugkorien]

Happy New Year everyone! Today I want to show you my main setting: the Divine World. It’s a dark fantasy world that combines both epic (gods, monsters, magic, saving the world) and mundane (death, decay, bigotry, oppression) aspects of the genre. Worldbuilding and lore is a very important part of DW, to a point where if I could write everything I want about DW it would be one of the biggest books in the history of mankind. But this is an introductory post, so I’ll try to keep it brief!

1. While I’m not going to get into any unpleasant details here let’s still get some trigger warnings out of the way first. As I said DW is dark fantasy, and it’s so dark that Marena came up with the name Macabre Fantasy in order to emphasize how dark DW is and how the aforementioned themes of death and decay play a huge role in it, as well as many other sensitive topics. Aside from what has been already mentioned there's also a lot of cruelty & violence (both interpersonal & socio-political) and also topical problems: sexism, nazism, colonialism, etc. All of this, of course, is not for the sake of being edgy, but to make a lot of important points.

2. The inhabitants of the Divine World are appropriately called Divine Humans [1], aka Homo Mirandum. While they look a lot like regular humans, there are a lot of differences between us and them! They have horns, claws, different hair textures and skin tones, three spinal cords instead of one and are also bigger than us: it depends on a lot of factors and the shortest men are actually not that big, being only 166 cm tall, but the tallest women can go up to 350 cm! And yes, you’ve read it correctly, women are taller! Divine sexual dimorphism is somewhat flipped compared to ours and Divine women are tall, muscular and hairy, while men are short, thin and mostly hairless. Meanwhile their voices are pretty similar and androgynous, and also have a metal (as in material not music) vibe to them.

Physically Divine humans are, for the lack of better word, monumental: they are strong, capable of surviving wounds that would kill a regular human ten times over, have a great memory, but are also stiff and slow, both physically & mentally, for physiological reasons as well simply because they can afford to be — their lifespans can be measured in multiple Earth centuries. However Divine humans rarely enjoy their longevity to its full extent. Outside dangers aside, their illnesses and disabilities are just as monumental as they are. For example, Divine albinism means fully transparent flesh which in turn means complete blindness and high vulnerability towards radiation (levels of which are very high on Mirabilis).

Divine souls are just as physical as anything else. They are also Aetheric in nature, and are another example of Divine sexual dimorphism: white souls belong to men and black to women (with rare exceptions). This plays a huge role in Divine society and became one of the reasons why most Divine societies are patriarchal: men, despite being physically weak, can literally mind-control women when needed. It doesn’t help that too much contact with an aether opposite to your soul can lead to death.

While Divine humans are technically the only race of Mirabilis, thanks to magic they can turn into many various creatures: Demons, Angels, Chorts (lesser Demons, roughly speaking), Bieses (lesser Chorts), Beatas, Vampires, Turnskins (Divine equivalent of werewolves), Beasts, Chimeras, Nocturnals, Urials, Cadavredaxes and so on, many of them having sub-types (for example vampires being living and undead).

4. Technology & society-wise Divine civilization can be compared to 19th century Earth: imperialism and nationalism are at their peak, proto-industrial society, recently invented trains & electricity. However Divine civilization also possesses traits more associated with our Middle Ages: religion being the most important social institute, no concept of humanism, plate armor & melee weapons still being main tools of war.

5. Like Divine humans themselves Mirabilis looks somewhat Earth-ish but is actually very different. For starters, when I say that DW is a dark and oppressive world I mean it a bit literally! Mirabilis has high atmospheric pressure (~8 higher than Earth), it’s a much colder and wetter planet, and most noticeably — it has no sun. Despite this, Mirabilis still has light and heat, even if not as much as we do, all that thanks to the White Aether (a very important magic substance) that fills the space around the planet. A Sun’s fire isn’t the only kind Mirabilis lacks — due to the low oxygen level of 15% fire simply cannot exist in normal conditions on Mirabilis.

If the word “normal” can even be used towards Mirabilis — all of the planet’s flora are technically mushrooms and much closer to the meat-side of things, so stuff like bleeding human-eating trees isn’t exactly shocking to Divine humans. Animals are technically the same as on Earth but with a huge caveat — their appearance is based on the medieval depictions of them which means animals like hyperagressive fishes with limbs, talking horses with human teeth, owls with human faces, giant non-arthropodic insects and so on.

While Mirabilis is bigger than Earth, it has only one continent that is sliced in half by the so-called Black Wall —an  impassable wall of Black Aether. The stories I write take place on the western half of the continent, and its inhabitants can’t just cross the ocean to explore the East because of the atrament — a deadly substance that fills the sea and is so dangerous only two western races out of twelve have any level of resistance to it.

The explorers of Mirabilis would be very upset about this if not for the Remnants, mysterious ruins that are both more ancient than anything they have ever seen yet more advanced than anything they could dream of. Exploring Remnants is an incredibly dangerous, often illegal job, but what’s that compared to a chance to learn more about the world? More materialistic folks are attracted by the artifacts that are capable of granting incredible miracles and, of course, even more incredible horrors.

And I think that’s pretty much it for the introductory post! From now on I’m going to repost the stuff I’ve previously posted on my Twitter before but now with all kinds of lore tidbits. There’s other projects we’ll talk about, especially Neon-23, Marena’s cyberpunk setting (that has a crossover with DW we made for fun!) but that’s it for now. Thank you for reading all this! And thanks to @goldporces & ippoteq @ Twitter for beta-reading this text!

[1] — In Russian I call them Дивнолюди, based on an archaic Russian word for “miracle” — диво. “Divine” is a very lucky translation because it sounds similar to the original word and also points at the, well, divine nature of the Divine Humans.

[phenakistoskope]

The first step towards the crystallisation of what we today call Hinduism was born in the consciousness of being the amorphous, subordinate, other. In a sense this was a reversal of roles. Earlier the term mleccha had been used by the upper caste Hindus to refer to the impure, amorphous rest. For the upper castes, Muslims and especially those not indigenous to India, were treated as mleccha since they did not observe the dharma and were debarred from entering the sanctum of the temple and the home. Indigenous converts to Islam also came under this category but their caste origins would have set them apart initially from the amorphous Muslim. Now the upper and lower castes were clubbed together under the label of ‘Hindu’, a new experience for the upper castes.

This in part accounts for the belief among many upper caste Hindus today that Hinduism in the last one thousand years has been through the most severe persecution that any religion in the world has ever undergone. The need to exaggerate the persecution at the hands of the Muslim is required to justify the inculcation of anti-Muslim sentiments among the Hindus of today. Such statements brush aside the fact that there were various expressions of religious persecution in India prior to the coming of the Muslims and particularly between the Śaiva and the Buddhist and Jaina sects and that at one level, the persistence of untouchability was also a form of religious intolerance. The authors of such statements conveniently forget that the last thousand years in the history of Hinduism have witnessed the establishment of the powerful Śankarācārya maṭhas, āśramas, and similar institutions attempting to provide an ecclesiastical structure to strengthen Brahmanism and conservatism; the powerful Daśanāmi and Bairāgi religious orders of Śaiva and Vaiṣṇava origin, vying for patronage and frequently in confrontation; the popular cults of the Nāthapanthis; the significant sects of the Bhakti traditions which are to be found in every corner of the subcontinent; and more recently a number of socio-religious reform movements which have been aimed at reforming and strengthening Hinduism. It was also the period which saw the expansion of the cults of Kṛṣṇa and Rāma with their own mythologies, literatures, rituals and circuits of pilgrimage. What defines many Hindus today has roots in the period of Muslim rule. Facets of belief and ritual regarded as essential to Hinduism belong to more recent times. The establishment of the sects which accompanied these developments often derived from wealthy patronage including that of both Hindu and Muslim rulers, which accounted for the prosperity of temples and institutions associated with these sects. The more innovative sects were in part the result of extensive dialogues between gurus, sādhus, pīrs and Sufis, a dialogue which was sometimes confrontational and sometimes conciliatory.  The last thousand years have seen the most assertive thrust of many Hindu sects. If by persecution is meant the conversion of Hindus to Islam and Christianity, then it should be kept in mind that the majority of conversions were from the lower castes and this is more a reflection on Hindu society than on persecution. Upper caste conversions were more frequently activated by factors such as political alliances and marriage circuits and here the conversion was hardly due to persecution. Tragically for those that converted on the assumption that there would be social equality in the new religion, this was never the case and the lower castes remained low in social ranking and carried their caste identities into the new religions.

When the destroying of temples and the breaking of images by Muslim iconoclasts is mentioned—and quite correctly so—it should however at the same time be stated that there were also many Muslim rulers, not excluding Aurangzeb, who gave substantial donations to Hindu sects and to individual brāhmaṇas. There was obviously more than just religious bigotry or religious tolerance involved in these actions. The relationship for example between the Mughal rulers and the Bundela rājās, which involved temple destruction among other things, and veered from close alliances to fierce hostility, was the product not merely of religious loyalties or differences, but the play of power and political negotiation. Nor should it be forgotten that the temple as a source of wealth was exploited even by Hindu rulers such as Harṣadeva of Kashmir who looted temples when he faced a fiscal crisis, or the Paramāra ruler who destroyed temples in the Caulukya kingdom, or the Rāṣṭrakūṭa king who tore up the temple courtyard of the Pratihāra ruler after a victorious campaign. Given the opulence of large temples, the wealth stored in them required protection, but the temple was also a statement of political authority when built by a ruler.

The European adoption of the term ‘Hindu’ gave it further currency as also the attempts of Catholic and Protestant Christian missionaries to convert the Gentoo/Hindu to Christianity. The pressure to convert, initially disassociated with European commercial activity, changed with the coming of British colonial power when, by the early nineteenth century, missionary activities were either surreptitiously or overtly, according to context, encouraged by the colonial authority. The impact both of missionary activity and Christian colonial power resulted in considerable soul searching on the part of those Indians who were close to this new historical experience. One result was the emergence of a number of groups such as the Brahmo Samaj, the Prathana Samaj, the Arya Samaj, the Ramakrishna Mission, the Theosophical Society, the Divine Life Society, the Swaminarayan movement, et al., which gave greater currency to the term Hinduism. There was much more dialogue of upper caste Hindus with Christians than there had been with Muslims, partly because for the coloniser power also lay in controlling knowledge about the colonised and partly because there were far fewer Hindus converting to Christianity than had converted to Islam. Some of the neo-Hindu sects as they have come to be called, were influenced by Christianity and some reacted against it; but even the latter were not immune from its imprint. This was inevitable given that it was the religion of the coloniser.

The challenge from Christian missionaries was not merely at the level of conversions and religious debates. The more subtle form was through educational institutions necessary to the emerging Indian middle class. Many who were attracted to these neo-Hindu groups had at some point of their lives experienced Christian education and were thereafter familiar with Christian ideas. The Christian missionary model played an important part, as for example in the institutions of the Arya Samaj. The Shaiva Siddhanta Samaj was inspired by Arumuga Navalar, who was roused to reinterpret Śaivism after translating the Bible into Tamil. The movement attracted middle-class Tamils seeking a cultural self-assertion. Added to this was the contribution of some Orientalist scholars who interpreted the religious texts to further their notions of how Hinduism should be constructed. The impact of Orientalism in creating the image of Indian, and particularly Hindu culture, as projected in the nineteenth century, was considerable.

Those among these groups influenced by Christianity, attempted to defend, redefine and create Hinduism on the model of Christianity. They sought for the equivalent of a monotheistic God, a Book, a Prophet or a Founder and congregational worship with an institutional organization supporting it. The implicit intention was again of defining ‘the Hindu’ as a reaction to being ‘the other’; the subconscious model was the Semitic religion. The monotheistic God was sought in the abstract notion of Brahman, the Absolute of the Upaniṣads with which the individual Ātman seeks unity in the process of mokṣa; or else with the interpretation of the term deva which was translated as God, suggesting a monotheistic God. The worship of a single deity among many others is not strictly speaking monotheism, although attempts have been made by modern commentators to argue this. Unlike many of the earlier sects which were associated with a particular deity, some of these groups claimed to transcend deity and reach out to the Absolute, Infinite, the Brahman. This was an attempt to transcend segmentary interests in an effort to attain a universalistic identity, but in social customs and ritual, caste identities and distinctions between high and low continued to be maintained.

— Romila Thapar, Syndicated Hinduism.

[rhaenin-time]

This fandom has a huge problem with the willfully uneducated CHOOSING to start arguments that factor in critical literary theory and real-world socio-political issues, flaunting their ignorance, and getting angry when people point out that no, you can't just consider an "argument" equal when one side is woefully uneducated on and yet utterly confident in their 'understanding' of the matter. They'll cry that you're being rude for "implying they're stupid" and for not giving them the respect they deserve as some kind of "equal" debate partner as if it's not actually rude to demand a "debate" where their opinions based in inadequate education, often regarding either concrete literary theory concepts or real-world issues, are given equal weight.

Sure, people can whine that it sounds "arrogant" to claim that you're objectively and provably more educated on the matters at hand. But I'm pretty sure actual arrogance is required for the above demonstrated worldview.

fuck it. might as well actually call these people "too stupid to engage with" from now on, if that's all that they hear regardless.

[butts-bouncing-on-the-beltway]

The university protests are the result of so many complex socio-political and economic factors, and I genuinely don't want to minimize the presence of other influences

But at the same time, it is REALLY hard not to look at the liberal and republican response to college students exercising their First Amendment rights and hear the sound of decades of authoritarian parenting standing over you and yelling "look what you made me do!"

[politicalprof]

In which I "write" an editorial on Trump for the New York Times:

I asked ChatGPT to "write an editorial in the style of the New York Times explaining why people in a diner in Columbia, Missouri like Donald Trump." This is its nearly-instantaneous reply.

ChatGPT:

Title: The Trump Appeal in Columbia, Missouri: Unpacking the Allure in the Heartland

In the heartland of Columbia, Missouri, where amber waves of grain stretch as far as the eye can see and the pulse of America beats strong, there exists a palpable affinity for Donald Trump that might seem perplexing to some coastal observers. As the clatter of plates and the aroma of coffee fill the air in the local diners, one cannot help but wonder: What is it about Trump that resonates so deeply in this part of the country?

Understanding the Trump appeal in Columbia requires peeling back the layers of socio-economic, cultural, and political dynamics that define the region. This landlocked state, often overshadowed by the coastal metropolises, has been experiencing its own unique set of challenges and opportunities. It is in this context that Trump's message found fertile ground.

First and foremost, the people of Columbia, like many others in the heartland, appreciate Trump's no-nonsense, tell-it-like-it-is approach. Trump's communication style, characterized by directness and simplicity, resonates with a demographic that values plain-speaking and authenticity. In a region where hard work and straightforwardness are cherished virtues, Trump's unfiltered rhetoric strikes a chord.

Moreover, the economic policies pursued during Trump's tenure left a positive mark on the local economy. The emphasis on deregulation and tax cuts played well with small business owners and farmers, the backbone of Columbia's community. For many, the Trump era symbolized an effort to unshackle businesses from bureaucratic constraints and stimulate economic growth from the bottom up.

Columbia's demographics also play a role in the Trump support phenomenon. This college town is not a monolithic entity; it comprises a diverse tapestry of residents, including conservative-leaning individuals who may feel marginalized in the more liberal academic environment. Trump's unapologetic conservatism appealed to these voters, who saw in him a champion of values they held dear.

Furthermore, Trump's promise to challenge the establishment resonated with those who felt left behind by the currents of change. In Columbia, as in many parts of Middle America, there is a sense that the political elite in Washington is out of touch with the everyday struggles of ordinary citizens. Trump's outsider status and pledge to "drain the swamp" garnered him support among those who sought a break from the status quo.

However, it's crucial to recognize that not everyone in Columbia supports Trump, and opinions on his presidency are as diverse as the city itself. The diner conversations may include both avid supporters and passionate critics, fostering a vibrant discourse that reflects the democratic spirit of the nation.

In conclusion, the Trump appeal in Columbia, Missouri, emerges from a complex interplay of economic factors, cultural values, and a desire for political change. As the nation grapples with its political divisions, understanding the reasons behind Trump's popularity in places like Columbia is essential for fostering empathy and constructive dialogue. Only by appreciating the diverse perspectives that shape our democracy can we hope to bridge the gaps that sometimes seem insurmountable.

[georgescitadel]

Interviewer: The Battle of the Trident is a big personal confrontation but it's also a big socio-political confrontation when the Targaryen line seemed to be decaying…

George: Well, one of the factors here is, of course, that 300 years ago in Aegon's conquest the Targaryens conquered the Seven Kingdoms with dragons, but then, during the later civil war called the Dance of the Dragons, the majority of those dragons were killed and the few that survived that war died a relatively short time later or left the known lands of Westeros… So by that point the Targaryens were firmly established as the kings and had the power of tradition and legitimacy behind them. Generations had come up of age with the idea of the Targaryens as kings and that the rules didn't apply to them… That was also part of it, the Targaryens were interlopers from another culture and they had some unique factors that didn't necessarily fit into the mainstream of the other westerosi lords such as their traditional incest which was part of keeping the bloodlines pure so that they could better control the dragons… By the time Robert’s Rebellion comes around, the Targaryens have not had dragons for a long time, and, I guess, Robert and some of the other lords are starting to say “You know, we don’t really have to be afraid of these guys anymore, they can no longer just fly overhead and burn down our castles or entire cities.” and it's beginning to dawn into it that maybe the Targaryens are just people like other people and not an outside alien force with strange scaly superpowers… Of course, then Dany, well, you know (laughs).

- George R.R. Martin, 92NY Plus