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aoawarfare · 10 months

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Russian Colonialism in Central Asia 1860-1890

From 1860 to 1890, Russia conquered Central Asia. What started as crafting a strong border along their Siberian territories grew into the conquest of most of modern day Central Asia.

Russia and Central Asia have a long, intertwined history that altered between coexistence and conflict. The Russians didn’t start expanding eastwards until the 1500s and they didn’t ’t really consider invading the region until the 1700s and even then, it’s contained to the Steppe lands. We don’t really see engagements with major Central Asian powers until the late 1700s/early 1800s. Their approach isn’t systematic or well planned. The Russians are responding to events unfolding, both in the region and from the around the world, as much as they are trying to shape events to fit their own priorities. They don’t fully subdue the region until the 1880s and roughly 30 years later WWI begins. By 1917 the Tsarist Empire collapses, and Russia loses all control over their conquered territories, including Central Asia. It would be up to the Bolsheviks and the various Central Asian republics to determine what relations would look like during the rest of the 20th century.

Early Russian Incursions (1580s-1700s)

As we mentioned, Russia and the various peoples of Central Asia traded and interacted with each other for most of their early history. The Russians did not consider expanding eastwards until the 1500s, starting with the overthrow of the Kazan khanate in 1552 and Astrakhan khanate in 1556 (two main centers of trade for people from all over the world). In 1580, they overthrew the Khanate of Sibr, opening up Siberia and introducing Kazakh peoples to Cossacks and Slavic merchants, and officials.

Peter the Great

[Image Description: A colored painting of a white man with curly brown hair and a mustache leaning against a chair. Behind him is a grey sky. The man is wearing a dark blue military frock coat with a light blue ribbon and a golden and green metal at his thought. His collar and cuffs are a bright red. He holds a sword with his right hand and a map with his left.]

Up until Peter the Great’s reign in 1682, the Russians and Central Asians spent their time learning about each other and establishing centers of trade. Neither saw each other as a source of danger since the Central Asians khanates were more concerned about fighting each other and resisting pressures from Safavid Iran and China whereas Russia was establishing itself as a state.

It was Peter the Great who turned Russia into an empire and pushed into the Central Asia region, sparking conflict with the Bashirs, Astrakhans, Khiva Khanate, and even Iran. Peter ordered several forts to be built along the current Kazakhstan border and took the Volga and Ural lands, encircling Central Asia. Their first proper incursion into the region was within Steppe lands. The Russians tried to implement tribute and oaths of loyalty, but the Kazakh people either resisted or manipulated Russian demands to fit their needs. They often played the Russians against their other enemies such as China, the Zunghar people, and the different Uzbek Khanates. However, the more involved they became with the Russians, the more restricted their political freedom became and by 1730 they officially asked the Russians for their protection.

Kazakhs and Kyrgyz peoples 1700s-1800s

The first Tsarina to truly interact with her Muslim subjects was Catherine the Great. She chose a position of tolerance while enforcing methods of police control. Catherine believed that if she could use the Islamic hierarchy to manage the people, she could instill law and order in the region. As long as she controlled who was recognized by the state as a legitimate source of religious authority, she could control the people and bind Islamic ideals to the Tsarist system. She implemented this policy with the Muslims in Siberia, the Volga and Ural regions, and the Crimea, utilizing the indigenous Tatars. When Russia tried to implement this system with the Kazakhs they ran into issues.

Catherine the Great

[Image Description: A colored painting of a white, big woman with grey hair pinned up and held in place by a golden crown. She is wearing a tan furred dress and a silver necklace with ornaments in the shape of snowflakes.]

Lack of knowledge is a key component in the Russian rule, and they were aware of this. As they incorporated the land, they sent several expeditions into the region to understand the territory, the people, and the benefits they could reap from the area. Ian W Campbell’s book Knowledge and Ends of Empire goes into great detail how much the Russians didn’t know as they conquered the Steppe lands and the efforts, they went through to fill in their knowledge gap.

Since the Kazakhs were nomads, they did not practice a type of Islam recognized by the Russians, so they were unable to utilize any existing religious structure, like they did with the Tatars. Instead, they had to engage with the different tribal leaders and indigenous informers and spies to manage the steppe peoples and enforce a form of sedentary lifestyle (with mixed results).

In an effort to “bring civilization” to the Kazakh people the Russians abolished the hordes and reorganized the land along tribal lines into three regions. They implemented a heavy bureaucracy consisting of auls, townships, and districts. In 1844, the Kazakhs traditional courts were stripped of authority over serious criminal cases and subjected Kazakhs to Russian military courts.

Authority was maintained by the Ministry of Foreign Affairs and military governors, which tried their best to manage the theft and abuse the Kazakhs and Kyrgyz peoples experienced from Russians officials and the Cossacks. This abuse seems to have been driven by the lawlessness common to vast frontiers (one can think of the US’s own Wild West as an example) and because most Russians looked down on the Kazakhs and Kyrgyz as inferior people.

Uzbek Khanates 1800-1900

Driven by mistreatment, starvation, and fear of the Russians, many Kazakh peoples found shelter in the Uzbek khanates. By the 1800s, all three khanates were experiencing civil wars and intense rivalries with each other and either ignored or were disinterested in the Russian encroachment. They were vaguely curious about the increase of British visitors but didn’t seem to realize that it meant trouble for their people. To be fair, the British were notoriously bad at trying to enlist the aid of the khanates as can be seen with the Conolloy-Stoddart-Nasrullah affair.

Nasrullah, Khan of Bukhara

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Charles Stoddart was sent to Bukhara by the East India Company to win over the emirate, Nasrullah. Instead Nasrullah found him so insulting, he threw him into a bug pit for a few days. Stoddart remained in Bukhara for three years before the Company sent Captain Arthur Connolly to rescue him. Connolly traveled disguised as a merchant, but the Emirate was on alert since Britain was invading Afghanistan at the same time. Around the time Connolly was arrested, the Afghans organized a revolt that drove the British out of their country (only one British survivor made it back to India). Nasrullah wasn’t impressed and felt even more insulted by Connolly’s and Stoddart’s behavior, so he beheaded them when he caught them trying to smuggle letters to India.

Modern historians have poked several holes into the Great Game narrative, and it may be safe to say that the Great Game is more of a reflection of Britain’s own insecurities and fears than reality (with the Russians taking advantage of said fears). At the same time, Russia was feeling insecure compared to the other European states, had a need to make up for the humiliating defeat suffered during the Crimean War, were concerned about the security of their southern frontier, and held racist beliefs about the inferiority of the Central Asian peoples.

Their first attempt was to invade Khiva in 1839, but that ended in disaster. They would not try again until 1858, pushing southward, along the Syr Darya. By 1860 they had taken and established forts in what is modern day Almaty, Kazakhstan and Bishkek, Kyrgyzstan. In 1864 Colonel Mikhail G. Cherniaev finished the conquest of the land along the Syr Darya by taking the towns of Yasi and Shymkent. In 1865, he took Tashkent from Kokand, conquering the last bit of Kazakh land.

At this point, we can organize the Russian conquest around three major events: the subjugation of the Bukhara and Khiva Khanates, the abolishment of the Kokand Khanate, and the slaughter of the Turkmen people in the Ferghana valley

Conquering the Bukharan Khanate

However, conquering Tashkent dragged them into the rivalry between Kokand and Bukhara. The Russians wanted to turn Tashkent into a buffer state between themselves and Bukhara while Bukhara hoped the Russians would return the city to them. When Emir Muzzafar sent an envoy to embassy to the Tsar, he was arrested and Muzzafar was told he no longer had the right to speak to the Tsar directly. Muzzafar was stunned and furious so he arrested a Russian diplomat sent from Tashkent. The Russians attacked the Bukharan town of Jizza but returned from lack of supplies. The Bukharans responded by marching on Tashkent but were defeated by the Russians at Irjar. The Russians then took Khujand, cutting off communications between Bukhara and Kokand, preventing a coordinated resistance.

Konstantin Petrovich Von Kaufmann

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To neutralized Kokand, further the Russians a treaty with Kokand granting Russian merchants free trade rights in the khanate and vice versa in Russian Turkestan. However, since Russia’s economy was bigger, this made Kokand an economic vassal.

Bukhara tried to resist the Russians but because of a divided military, internal rebellions, and antiquated technology, Muzzafar was forced to surrender in June 1868. The treaty restored Muzzafar’s sovereignty but took Samarkand away, controlling Bukhara’s main water source. Russian merchants were allowed to conduct business in Bukhara with the same rights as local merchants and Bukhara had to pay a compensation for Russia’s expenses during the war.

While the conquest of the Syr Darya basin and Tashkent had been approved by ministers in St. Petersburg, the Bukharan conflict was decided by officers on the ground. They actually recalled Cherniaev in 1866 only for his replacement, Romanovskii to attack Khujand. In 1867, Romanovskii was replaced by Konstantin Petrovich Von Kaufmann (who was a bit of an asshole) who served as Turkestan’s first governor-general. Despite the fact that its military had gone rogue, the Russians could not tolerate retreating or returning the land. Think about how it would affect its standing amongst the European powers (sarcasm)

Kaufman called his conquered territory Turkestan and made Tashkent as its capital. Given its distant from St. Petersburg, Kaufman enjoyed remarkable independence and was more like an emperor than a civil servant.

Conquering the Khivan Khanate

By 1859, Russia had conquered the North Caucasus and created a port in modern day Turkmenboshi, Turkmenistan. This allowed the Russians to transport goods via the river, instead of making the long and dangerous journey from Khiva to Orenburg. This deeply hurt Khiva’s income and cut into the incomes of the Turkmen who protected or raided the traveling merchants.

That, combined with the Russian conquest of Kokand and Bukhara and Khiva was in serious trouble. Khivan Emir Muhammad Rahim, learned from Bukhara, released all Russian prisoners, and negotiated with Russia for peace. Kaufman, however, wasn’t interested in peace. Instead, he sent message after message to Alexander II to complain about Khiva’s insolence and the danger it posed to Russian merchants, finally getting his permission to launch a military campaign to punish Khiva. In 1872, Kaufman led an invasion of four columns, consisting of over 12,000 men and tens of thousands of camels and horses and attacked Khiva from three directions. The Khivans did not resist vigorously whereas the Turkmen fought viciously.

On June 14th, Muhammad Rahim surrendered and Kaufmen forced him to govern under a Russian led council while he ransacked the palace for personal prizes. On August 12th, 1873, Rahim signed a stricter treaty then the one Muzzafar signed. The treaty forced the khan to acknowledge he was an obedient servant of the Tsar, granted control of navigation over the river Amu Darya to the Russians, and granted extensive privileges to Russian merchants. They also agreed to pay Russian 2.2 million rubles over the course of twenty years.

The Turkmen

While Khiva was subdued, the Turkmen were as rebellious as ever and Kaufman jumped at the opportunity to expand his power and earn more “glory”. In July 1873, he required that the Turkmen pay 600,000 rubles with only two weeks to deliver, knowing it would be impossible to do. When they failed, Kaufman launched an attack on the Yomut, a Turkmen tribe. American journalist Januarius MacGahan reported the following:

This is war such as I had never before seen, and such as is rarely seen in modern days…I follow down to the marsh, passing two or three dead bodies on the way. In the marsh are twenty or thirty women and children, up to their necks in water, trying to hide among the weeds and grass, begging for their lives, and screaming in the most pitiful manner. The Cossacks have already passed, paying no attention to them. One villainous-looking brute, however, had dropped out of the ranks and leveling his piece as he sat on his horse, deliberately took aim at the screaming group, and before I could stop him, pulled the trigger. Fortunately, the gun missed fire, and before he could renew the cap, I rode up and cutting him across the face with my riding-whip, ordered him to his sotnia. - Januarius MacGahan

By end of July, the Turkmen agreed to pay and Kaufman extended the deadline.

Even though Russian conquered Kokand, they had a hard time implementing political control, having to deal with a still strong khanate and an angry populace. The death of the old khan, Alim Qul, allowed Khudoyar Khan to return to rule. However, his close ties with Russia inspired a revolt amongst the Kokandi Kyrgyz nobles who drove him out in August 1875. The Russians placed his son, Nasruddin on the throne, but another revolt drove him out as well and Russia was stuck with a region deep in civil war with no clear factions.

Kaufman, worried that Bukhara or the British would take advantage, launched another military campaign. This campaign was particularly bloody, with Major-General Mikhail D. Skobelev making it a point of murdering civilians to crush all future rebellions. Vladimir P. Nalivkin, a young officer serving under Skobelev wrote the following of an incident where Skobelev ordered his Cossacks to charge fleeing civilians while their divisional commander countermanded the order. He then told Nalivkin to chase after a Cossack bearing down on an unarmed man carrying his child. Nalivkin wrote the following:

“With a cry “leave him alone! Leave him alone!” I rushed towards the man (sart), but it was already too late: one of the Cossacks brought down his sword, and the unfortunate two or three-year-old child fell from the arms of the dumbfounded, panic-striken man, landing on the ground with a deeply cleft head. The man’s arms were apparently cut. The bloody child convulsed and died. The man blankly stared now at me, now at the child, with wildly darting, wide eyes. God forbid that anyone else should have to live through the horror I lived through in that moment. I felt as though insects were crawling up my spine and cheeks, something gripped me by the throat, and I could neither speak nor breathe. I had seen dead and wounded people many times; I had seen death before, but such horror, such abomination, such infamy I had never been seen with my own eye: this was new to me.” - Vladimir P. Nalivkin

The war ended in 1876 with the bombing of Andijan, which Skobelev described himself as a pogram. Kaufman abolished the Kokand Khanate on February 19th, the same day as the anniversary of Alexander II’s ascension to the throne. He renamed the region the Ferghana District and named Skobelev its governor.

Finally, the Russians finished their conquest by subjugating the Turkmen Tekke tribes who lived around the oases in the Qara Qum desert. The reason for the attack was geopolitical. The Russians had won a war against the Ottoman Empire in 1878 but the British prevented the Russians from seizing Constantinople, so Kaufman was ordered to march on India.

Kaufman sent three columns towards Afghanistan and Kashmir and a fourth column heading towards the town on Kelif on the Amu Darya. To get there, they had to march through Tekke Turkmen territory. The attack was called off a week later, but the Russians continued south to establish a line of forts on the border of Iranian Khurasan. These forts were vulnerable to Turkmen attack, so the Russians laid siege to the town of Gok Tepe.

Their artillery was devastating but the Russians were defeated by fierce Turkmen fighting when they decided to storm the town. Skobelev led a revenge campaign in November 1880, finally blowing up the walls of Gok Tepe in January 1881. He ordered the Cossacks to pursue and kill anyone fleeing. The total cost was 14,500 Turkmen killed, including many non-combatants, destroying the Tekke Turkmen for decades and finalizing Russian control over Central Asia.

References

For Prophet and Tsar: Islam and Empire in Russia and Central Asia by Robert D. Crews Published by Harvard University Press, 2006

The Rise and Fall of Khoqand: Central Asia in the Global Age 1709-1876 by Scott C. Levi Published by the University of Pittsburgh Press, 2017

The Bukharan Crisis: a Connected History of 18th Century Central Asia by Scott C. Levi Published by University of Pittsburgh Press, 2020

Tatar Empire: Kazan’s Muslims and the Making of Imperial Russia by Danielle Ross Published by Indiana University Press, 2020

Russia and Central Asia: Coexistence, Conquest, Coexistence by Shoshana Keller Published by University of Toronto Press, 2019

Russia’s Protectorates in Central Asia: Bukhara and Khiva, 1865-1924 by Seymour Becker, Published by RoutledgeCurzon, 2004

Tournament of Shadows: the Great Game and the Race for Empire in Central Asia by Karl E. Meyer and Shareen Blair Brysac Published by Basic Books, 1999

#Season 2: Central Asia #Central Asia #Central Asian History #Russian Colonialism #Podcast Episode #Blog Post #history blog #queer historian #queer podcaster #Spotify

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trashworldblog · 1 year

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HEY YOU! YEAH, YOU! do you have something to talk about that youre super excited for? NOWS YOUR CHANCE!!

aka i want to listen to something and youtube isnt giving me any video essays so i would like to hear about friendsdays :D

ur free to save this ask for another day OR answer it with whatevers on your mind! :D

hellll yeahhhh

i love talking about the thoughts bumpin around my noggin

i just had my first week of classes so im mostly thinkin of those and the 2 im excited about are my rethinking meuseums class and a film class on chinese culture and history.

so i took this museum class cus 1) i had to fulfill credits, and 2) i LOVE meuseums. ive traveled a lot, and ive visited a ton of meusums, from the acropolis meuseum in athens, greece, to the jolly green giant museum next to the jolly green giant statue in minnesota. i love reading little plauqes and learning about stuff, especially if its hands on or art.

but this class is super cool because 1) we get field trips!!! i thought my field trip days were over, but now i get to go to museums for free durring class!! 2) we get to talk about colonialism and how that influences how our museums currently operate. from their layout, lighting, showcases, accessibility, intractivity, and other ways the art, artififacts, knowledge, and creators are presented (or not presented).

ive always been intrested in history and shown how events have caused domino effects and colonialism has a huge effect on the world we live in, and meuseums is a specific instance of that that ive been exposed to, and i really want to learn how to unlearn the ideas that has imposed on me, and show me the choices they are making that influence my opinions without me even knowing. (for example my home art meuseum, the art institute, has all the european classic art and modern art on the top floor, while the asian, african, and photography (which has a large collection showcasing black, queer, and womans issues) are on the first floor and basement. and how the work on the top floor is very well light, while the other floors have dimmer lighting.) didn't even think about that, and I've been in the art institute over half a dozen times the past 2 years!

also a ton of other people in my class are also passionate about this stuff so its nice to know im not gonna be the only one who cares about this class :D

also!!! ive met someone who likes the ghoul boys! i was reading my unsolved book during break and they struck up a conversation about them with me! so thats super fun :)

my exploring chinese culture via film class is gonna be amazing too becuase i know thats a huge blindspot i have in knowing about the world and i really want to change that. so i get to explore and learn about that while also watching films. im hoping this class isnt too hard work wise (watching documentaries takes up alot of time i dont exactly have) but the professor seems to be understanding that we have our major classes to worry about. (also! she gave us snacks for chinese new year :D)

the class is discussion based (the class time, luckily i dont really have to do discussions online). and the people in my class have really good thoughts and ideas! we have some film majors so they give insight on how some stuff is shot, and some literature majors are really good at unpacking what was said and have a ton of interesting angles about the inner complexities between the family in the documentary.

i honestly was nervous i was gonna dominate the conversation becuase i had alot of ideas and thoughts to share, but a ton of other people spoke up so it was nice to have all of us sharing opinions and takeaways.

so that was my two classes im taking for my liberal arts education. they arent for my major or minor but i appreciate them so much becuase i love learning about a ton of different topics, and i probably wont be able to be in an environment like this again so im making the most of it!! im hoping to get into learning about queer history soon, but because this is an arts school, that class fills up super quickly. picking my history class after that is gonna be stressful because theres so many good options 😰 womans history? the development of cities?? us history?? if i didn't have my ux minor, id think about minoring in history. There's so much to learn, lmao

#beth likes to talk #exposing myself as a huge fucking nerrrrdddd #im on this webbed site to be fair what else did you expect?

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toshkakoshka · 2 years

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im rambling but hey i felt sentimental a little haha

to all the black people out there,

thank you so much.

when i was a child i used to cut my hair all the time because i absolutely hated the way it looked, the way it didn’t look like every other girl’s and i thought all i was was just abnormal. i hated my big nose and my appearance, i wanted to change my skin color because i was “too dark” and i hated everything that had to do with my appearance up until i first saw black people.

there aren’t many black people that i know of in the philippines. of course when i got older i started meeting very different groups of people on the internet and some of them were black, but when i was a child that diversity was never accessible to me. filipinos were whitewashed and colonized by media, they all wanted standard east asian faces or eurocentric features like sharp eyes, straight sleek black hair and pale, pale skin. i wanted it too. instead i had big eyes, a big nose and a big puff of curly hair. i hated it. hated everything that i was. i can still feel the effects of colonial mentality wash onto me everyday, but i’m learning to fight that.

but as a kid i was surrounded by black-centric media when it used to run frequently on the kids’ shows. I never really knew the term “black” back then so it was always “africans” to me— but that’s really how i started to see black people as a kid. the culture black american media showed was as fascinating as they were beautiful. they were people with darker skin, bigger noses, curlier hair. they spoke different from white americans and it interested me even further. and i looked closer and realized some of them looked like me.

they looked like me.

now, i am not black. i don’t know if i’m of descent or partially aeta (southeast asia’s version of “Black”) but the sentiment still stays the same. my looks are still the same. as much as i’m 18 now i still feel like the child i was back then, mesmerized and star struck by the beauty of the american black community and how much it meant to me that they were represented to me as normal. i wasn’t “one of a kind” i wasn’t “weird” i was just… normal.

And it makes me upset to see that the representation has been lacking for black americans all the time nowadays. there are also children like me who will never get to see themselves as characters to be like, children who will never know what being seen is like, and have come to latch onto identities and cultures that don’t belong to them because they wanted to be seen as normal. It’s… part of the reason why I always wanted to invest my time in writing diverse characters. I want people to be able to find themselves the way I was able to find myself in. I want to be able to see the experiences of those I read about, their realities, be something that can be seen.

so i just felt like it was time for me to thank black people again for being the representation i never got to have anywhere else as a kid. you are all so important to me, and i want to thank you for a lot of it. thank you so much. thank you for making me feel normal. thank you for making me feel seen.

signed,

a sentimental filipino

#letra #black representation

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kael-writ · 3 months

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I honestly think (some) Irish citizens' gatekeeping of the right of people descended from Irish immigrants to associate with our heritage is kinda fucked up.

I've thought about it a lot and like, I get hating Americans in particular. I hate being American. I think mocking Americans is a great activity I myself enjoy.

But like, there just is something fucked about the idea that people should assimilate when they immigrate, right? The degree to which Irish-Americans (that hated term!) assimilated into whiteness is actually a really bad thing. The forgetting of history and debasement of culture sucks. It's kinda a good thing for people to rediscover our roots, particularly connecting with anti-colonialism and learning Irish Gaelic.

Americans who arent Native Americans (also Latines generally, who are migrants that tend to have some indigenous heritage) are all immigrants. With the exception of the descendants of slaves, these immigrants, particularly white people, are also colonizers, settlers.

Yet at the same time, people who came over from the famine (a genocide) in particular were desperate, they didnt necessarily wanna have to leave home, there's so many Irish immigrant songs and writing about not wanting to leave home, missing home, wanting to connect with "The Old Country". & while comparing it to Black American oppression is ridiculous, they did face hate.

Connecting with your heritage isnt about race. Whiteness is nothing. Irish people weren't even White at first because White Supremacy is made up bullshit. I dont think it's cool to wanna link your ethnicity as a white person to Irish roots you dont know shit about or whatever. And I will call out all day Irish-Americans and Irish-anyones who are racist, of which there are plenty on both and all sides of the oceans (Australia included ie).

But like, finding out who my great-(however far back it may or may not be) grandparents were, that's something, even if my ancestors were pricks. That tells me about my family, which tells me about myself.

I get hating the plastic patty shit. I hate it too. As an alcoholic I particularly hate Pattys Day being a drinking day. (eta Shit, I personally hate Catholicism. Fuck St Patrick).

Ive heard the same from Mexican-Americans about Cinco de Mayo. And btw heard the same about having their connection to their heritage dismissed from at least one friend.

idk how common this is to the second gen on immigrant experience in general but Ive certainly read lots from Asian people in particular about wanting to connect with a disconnected heritage, and how painful it is for Black folks to have had theirs stripped from them. Which is different for us with white privilege.

Also here worth noting being Irish is NOT about being White, many Black Americans and Black Irish citizens and in general people of color have Irish citizenship and/or Irish immigration heritage. Obviously for Black Americans that can have roots in slavery and that's fucked up and complex and not something I can tell you about.

Anyway, at the end of the day, talk shit (and better yet make jokes, lots to work with) all you want, a little shit talk is something I try to take in good humor, I dont wanna argue too much, I just wanted to put this out there.

I have a loud voice and I come from a family of obnoxious fucks, but I am sober and poor, and if I ever do get to go to Ireland I promise to do my best to not be tooo fucking obnoxious at the very least.

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makiruz · 1 year

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Wait, wait, "And then you go on say 'we', by which you mean gentiles, 'must be wary' of jews (red flag) who use Zionism- the understanding that our homeland is the levant- as 'a shield' against 'antisemitism' (red flag)"

I meant Nazis you moron! Nazis use Zionism as a shield to hide their antisemitism! Oh my god. Are you troll or you cannot read? And "we" was everyone, but sure, go off

Oh my god, and this is someone who clearly needs to learn the history of Liberia (you guys should look into it, it's very revealing)

Oh and since we're ranting, gotta love people trying to claim that because Israel is racially diverse it's not an ethnostate; like first off let's ignore the racism against black Jews in Israel, and then remember and I'm Latina so I know race and ethnicity aren't the same, like you can be white and Latinx, you can be black and Latine, you can be Asian and Latinx; so racial diversity doesn't change the fact that Israel is based on Jewish ethnic identity.

Shit, forget what I just said! They do mention Latin America! So they don't know who they're talking to; and what is this bullshit? "Does the state religion and mostly latino makup of every south american country, formed from actual imperial colonialism make them catholic ethnostates?" "mostly latino makeup"? What the hell is "latinx make up"? Like, being vaguely brown? a Mestizx? Mestizxs look like anything because genetics are funny like that! Like the triplets from Encanto, one is super white and red head, and the other 2 are notably brown and that's totally realistic (maybe not with triplets, but siblings); holy shit what the hell are you talking. And by the way, no country in South America has a state religion, some like Argentina and Peru recognize the Catholic Church's as important, but it's not the state's religion; the only country in America with a State Religion is Costa Rica (where I happen to be from, yay), which is in Central America (well, Dominican Republic, also in Central America, has Catholicism as "official religion", but no state church); and even here with our State Religion, the discrimination is de-facto not legal, you can't legally deny citizenship to someone based on their religion, and you can't legally give different rights to people based on their religion or ethnicity; which isn't the case in Israel.

The next part of this dumbass post is more "I don't know about Liberia" nonsense.

"'ancient' arab palestinians never existed" what?; it's KGB propaganda, apparently; and anyway, I don't give a fuck about "ancient", nobody cares about ancient, only Zionists trying to justify the oppression of the Palestinians care about ancient peoples; we care about the Palestinian people who currently live there as second class citizens and the Palestinian people who were already there 70 years ago and got ethnically cleanse; that's it, nobody care about ancient fucking times

"fact free opinions" that's why it's called a "rant" dumbass. And I never said that most Jews I run into are Zionists, that's projecting. Most Jews I run into here are normal, it's just that I have twice provoked the Zionists accidentally; but that's okay, I blocked everyone so it's not gonna happen again

#rants

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volkswagonblues · 4 years

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a lil guide to the Fire Nation for the ATLA fic writers out there

(aka. a no means exhaustive primer on east asia by an asian person)

This is a guide for fic writers want to write a canon-era story set in the Fire Nation, or featuring Fire Nation characters. A quick little primer on the tiny details of everyday life that you might not think about, but certainly stuff that would make me, an asian person, wince if I were to encounter it. BRUSHES, not quills. CHOPSTICKS, not forks.

(note #1: this was partly inspired by a chat with @elilim)

(note: #2: I originally intended it for zukka fic writers before realizing that other writers might find it useful. so apologies for a slight Zuko-bias for that reason)

(note #3: this is all stuff i was thinking about when writing firebender’s guide, in case anyone was wondering)

1. CLOTHING

Okay, I think the most straightforward way to describe what everyone’s wearing most of the time is “tunic”. They’re all just...tunics of different colours and varieties. Later when Zuko’s the Fire Lord he wears robes. The show provides a better visual guide than I could, here are a few notes to keep in mind:

a) Japanese people wear their collars LEFT crossed over RIGHT

I don’t think this would come up in writing as much as it would in art, but it’s considered bad luck to do it the wrong way because that’s only for dead people. Let my boy Zuko demonstrate:

b) There are no buttons

This is picky, but Wikipedia says “Functional buttons with buttonholes for fastening or closing clothes appeared first in Germany in the 13th century.[6] They soon became widespread with the rise of snug-fitting garments in 13th- and 14th-century Europe.” I kinda believe it. If you look closely, characters’ clothes are always tied together or wrapped in some way with a belt. If there are fasteners, they’re braided frog closures that go into a little loop, like the qipao-style dresses women wear in Ba Sing Se, or Zuko’s casual prince’s clothes in the topmost image. Anyways, I don’t think Zuko or Azula or the Gaang would technically button or unbutton anything when they’re changing clothes. Clothing is designed to be tied, not buttoned.

[so much more under cut]

c) This isn’t a real rule, but there’s something called koromogae, or the seasonal changing of clothing in Japan.

This is something I learned when I was writing firebender’s guide, and I just liked the fun detail about there being a strict calendar for when to wear something. I liked the idea of someone like Zuko, who actually spent most of his formative years outside of the Fire Nation, coming home and just suffering mutely through the summer heat because upper class etiquette says no changing into cooler clothes until August 15.

From My Asakusa:

And this website:

Generally, people change from thick, heavy, dark-coloured clothes for winter to thin, lighter, bright-coloured clothes for spring and summer. In traditional Japanese culture, particularly in formal settings such as tea ceremony, it is important to acknowledge the changes of seasons—in such circumstances, not only the patterns and colours of the kimono that are worn but also the utensils and furniture that are used are required to change. By changing their clothing, people notice and appreciate the change of seasons. [Japan Foundation]

Here are some visual guides from the official creators for clothes: (notice how it’s pretty much always left over right)

2.FOOD AND EATING

a) Traditional cuisine

It seems like the most common foods in canon are Fire Flakes and meat, to the point where poor Aang had to eat lettuce out of the garbage at some point.

HOWEVER, the Fire Nation seems to basically a big subtropical archipelago, so I would guess that seafood and rice are common. If you want to write about characters eating, a. quick google for “traditional japanese cuisine” would help you come up with a menu really quickly.

Wikipedia says:

The traditional cuisine of Japan, washoku (和食), lit. "Japanese eating" (or kappō (ja:割烹)), is based on rice with miso soup and other dishes; there is an emphasis on seasonal ingredients. Side dishes often consist of fish, pickled vegetables, and vegetables cooked in broth. Seafood is common, often grilled, but also served raw as sashimi or in sushi.

But before we get too serious, at one point the Gaang eats a “smoked sea slug” (Sokka’s Master)

Oh ATLA, never stop being you.

b) Utensils

One thing to keep in mind is chopstick etiquette. Someone like Zuko or Toph, for instance, would have completely internalized all of these.

Another thing is that there are no glasses. Cups and bowls are made of ceramic or clay. Let the Gaang show you:

And another note: characters won’t eat “bread” in the European sense, ie. a baked lump of dough. Steamed buns, yes. Fried pancakes made from batter, yes. Flatbreads, okay I’ll give it a pass. Rice or noodles should be the most common carbs of choice.

3.ETIQUETTE

“In the homeland, we bow to our elders” - angry schoolmistress in The Headband.

Japan Guide has a list of etiquette rules for visiting Japan, which is interesting but not too necessary to read. In general, based on what The Headband tells us, Fire Nation characters would have been raised with a strong nationalist curriculum that values communal contribution over individualist expression. Even someone like Zuko, who openly rebels against that, probably couldn’t help but be affected by it. In general the Fire Nation seems to have an East Asian-ish set of values. It’s patriarchal, all the positions of authority are filled by men; there seems to be a strong emphasis on patriotism; there’s a sense of diffidence and respect towards one’s elders; and finally, there’s an emphasis on “knowing” one’s place in society and fitting into what’s expected of oneself.

I don’t really know how to describe it, but in China and Japan I sometimes feel like there’s rules for everything, and even people born and raised there acknowledge it could be stifling at times. You could go down a rabbit hole researching points of etiquette (for instance, rules on who has to sit where in group dinners...), but to me the most important thing is acknowledging that Fire Nation has a rigid system of etiquette, and also, they’re an imperialist power who’s pretty prejudiced against foreigners. Poor Aang/Kuzon gets called “mannerless colony slob” just for being slow on the bowing action (!!!)

(in firebender’s guide I had a lot of fun imagining the stupid microaggressions Ambassador Sokka has to face in the Fire Nation, so obviously I’m just biased)

4.WRITING AND DESKS

Characters would probably write on paper, with a calligraphy brush. Not quills or pens -- a brush. Technically, old Japanese and Chinese texts should be written top to bottom, right to left, but the show itself doesn’t do this, so I think you’re fine.

One fun thing about traditional calligraphy is that you don’t use bottled ink. You have something called an ink stone, and then you grind your ink yourself by rubbing the ink stone in a special little dish with a bit of water. In my (very few) encounters with this stuff in the calligraphy lessons of my youth, the ink stones can be plain or have beautiful designs on the side. It looks something like this:

ATLA is an East Asian-ish universe, so characters are likely to be kneeling at a table, not sitting. To demonstrate, here’s my boy Sokka doing his famous rainbow at Piandao’s:

and here’s the war chamber meeting when Zuko speaks out against a general’s plans to sacrifice some soldiers:

THERE ARE EXCEPTIONS: This is Zuko’s cute little setup when he’s writing his goodbye letter to Mai. In this case he’s writing in a chair and table. It’s possible that some furniture items, like a sitting desk and a bed in a bedframe (not a bedroll or futon) are special royal palace features. Normally in a private setting we see characters sitting on the ground or on a slightly elevated platform with a low table. Maybe Caldera is just different? Or rich people are just different: the Bei Fongs also have a sit-down dining table + chair setup.

(That little rectangular box is his ink dish!!)

5.A NOTE ON GENERAL CULTURE

It’s worth talking about a few general points of East Asian culture. I can’t claim to speak for ALL of Asia, and I don’t think I should. But I do think ATLA fic writers who want to set something in the Fire Nation should take a few moments to at least skim the wiki pages for filial piety and Nihonjinron (literally, "theories/discussions about the Japanese"). There’s a certain...vibe to...asianness... that I’m not sure I can explain without like, a doctorate degree in sociology.

It’s a bit like gender, I guess. There’s no definitive checklist to what is a woman and what is a man, and we can argue that gender is performative, that it’s a construct, but at the end of the day gender is still (tragically) real in the sense that it still shapes people and affects how we walk and talk and dress and think. Nationality is the same. Obviously, the Fire Nation is a made up place in a made up show, but out of respect to the cultures that inspired it, I do think it’s worth familiarizing yourself with some of these cultures’ codes and values.

Also, ahem, if I can direct you to war crimes in the Japan’s colonial empire. Again, worth remembering that the Fire Nation was an imperalist colonizer too.

I might do a continuation of this post and talk through my more abstract takes about Fire Nation culture - Is Zuko an example of filial piety gone right or filial piety gone wrong? Why I think Zuko’s flashbacks are like, at least part teenage melodrama bullshit (the reason is son preference), how someone like Sokka might be treated once he’s openly Water Tribe in the Fire Nation (probably with racism...), specific aspects of asian homophobia and racism, etc. We’ll see.

This is not a definitive guide. Comments and critique welcome.

If you think there’s a factual mistake, PLEASE hop in my asks and let me know. I also think there’s a huge blind spot in ATLA for South and Southeast Asian representation, so I acknowledge that I can’t speak for all Asians, and there is no such thing as a “pan-asian” identity.

If there’s something else you’re curious about, I’m not a historian or anything, but I like research. Ask me and I’ll try to answer the best I can.

And oh, one last thing, this is how I do research when I wrote firebender’s guide, in case anyone’s interested in learning more (LINK)

#Avatar The Last Airbender #zukka #atla fic #my fic #fire nation

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hussyknee · 3 years

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People who are like, "well Damian is Arab so English can't be his first language" have never met an upper or urban middle class Asian who lived in Asia. "Mother tongue" does not mean first language in a Previously Colonized Country. They can be the same, but plenty of people all over the world speak English as a first language and their native tongue as a second or third. English is a native language in most former and current colonies. Especially for people of the urban middle class, the generation brought up on the internet, and Christian minorities or minorities of mixed Eurasian ancestry. I can't imagine a rich brown kid who isn't a native English speaker. They wouldn't even need an English tutor.

That's what happens when you colonize most of the world, genocide the cultures and languages, and then build a world order dominated by Anglo British-American media, where you're only seen as a real person if you can speak English in a dialect that an American who's never left their house can understand.

And inferring that English isn't the character's first language because they have an accent is racist. What does that even mean?? Everyone has an accent! You have an accent! I have an accent! What accent are you talking about? Specify it. Even black and brown people with doctorates who have spoken English their entire lives have "thick" regional accents. You wouldn't hear a Scottish person's brogue and decide they're not native English speakers, but when the way a brown person speaks is a little hard to understand for you, you're all like, "oh they can't speak it very well". No, we're speaking it fine, you're just new to the accent/ dialect.

Culture, idioms, slang, nomenclature - these things can differ drastically from region to region, and it's quite normal to struggle with those. But anything you can hear when you turn on an American TV show or learn from Harry Potter (the real books, not the American """translations""") brown kids will know about. I've never had a Philly steak sandwich in my life, but I know what it is because it's literally everywhere in American pop culture. Half the time it's the brown kids explaining to the American ones that a "jumper" is British for "sweater".

English doesn't belong to the US and UK. The colonizers (who still continue to the present day) force us to adopt it if we want to get an education, find a job, travel abroad, use the internet or turn on the TV. They wrote it into our laws and constitutions and certificates and road signs and made it into a gatekeeping device for the elite. So now it's native to us, adapted for our use. Find ways to say "they don't sound like they're from around here" without defaulting to another tired variant of "your English is very good".

#linguistics #racism #colonialism #language #english language #writing #character meta #damian wayne #batkids #dc comics #dcu #batfic #knee of huss

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terubakudan · 3 years

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This may be an old article from 3 years ago, but these cultural aspects/observations still apply even today. And though this is strictly a Chinese perspective, a lot of these everyday life bits are observed in Overseas Chinese communities in countries such as The Philippines, Malaysia, Indonesia, etc. as well as countries heavily influenced by Chinese culture like Taiwan, Japan, and Korea.

I've always liked learning about other cultures and making comparisons between how things are done East vs West. Which probably stems from growing up with two cultures and Mom raising me on American movies xD

So the irony is if you asked me how many Chinese, Taiwanese, or Hong Kong actors I know, chances are I know as much as you do xD Like Jackie Chan, Andy Lau, and that's about it. But if you asked me about Western (specifically American and British) actors, then I have a useless brain dump of movie trivia and who was with who in what movie xD

Hmmm, both Taiwan and the Philippines are two distinct cultures but both look up to a certain country and are fascinated by that. In Taiwan's case, Japan and the US for the Philippines. In both cases, this is due to being under the rule of those countries in their history. Taiwan being under Japan for 50 years, and the Philippines being under Spain for 300+ years, followed by periods of American and Japanese rule. To put it simply though:

Taiwan is "mini-Japan with a very Chinese culture".

The Philippines is "former colony of Spain with lots of American influences".

But unlike the author, I've never set foot in any Western country, so my understandings are strictly what I've observed in media, which while it can be accurate, doesn't compare to actually experiencing the culture.

Some further elaboration on most points:

#1 We quite literally use chopsticks for everything. We use it to pick rice, viands, vegetables, fruit, smaller desserts, almost all the food you can think of.

But where do you put your chopsticks when you're not using them? Just put them on top of your bowl or flat on your plate. But do not ever stick them vertically. It's taboo, since it looks like incense sticks, which we use to pray for those who have passed, like our ancestors or during funerary services.

#3 The majority of Asia is obsessed with fair/white skin. In my time at the Philippines, I grew up watching all these Dove Whitening commercials and my classmates often commented on how fair my skin was, how they envied it etc. In Taiwan, girls often say they don't want to 變黑 (biàn hēi) 'become dark'. Japan and Korea too are not innocent of this either (if their beauty/skin products weren't a dead giveaway).

People here at Taiwan often mistake me for being from Hong Kong or Japan (as long as I don't speak Mandarin with my heavy accent xD). A Taiwanese classmate of mine joked that she often gets mistaken for being from Southeast Asia due to having a darker complexion. And while I laughed it off with her at that time, looking back, I now realize she was lowkey being racist. xD

And believe me Filipinas have mentioned literally being told 'your skin is so dark' here in Taiwan, or being given backhanded compliments like 'you're pretty despite having dark skin' and...*facepalms*

My point is, beauty is not exclusive to skin color. People who still think that are assholes.

#5 Not to say we don't have salt and pepper, but yes soy sauce and vinegar are the classic condiments you see on the table, be it at home or at a restaurant.

And if I may add, Taiwanese love their pepper. xD If you ever get to eat at a night market or a smaller "Mom n' Pop-style" restaurant here, some dishes/soups tend to add quite an excessive amount of pepper. Not like anthills, but quite liberally and way more than average. Enough that you see traces of pepper at the bottom of the food paper bag or swirling in your soup. xD

#6 I know this all too well from personal experience. In my years of studying at Taiwan, I always had roommates. 3 in my first school (I graduated high school in the Philippines pre K-12 so I had to make up 2 years of Senior High), followed by 2 in college, with the exception of 1 in freshman year.

My college did offer single person dorms but at around 9000 NTD ($324) per month compared to around 6000 NTD ($216) per semester. Because I wanted to save, the choice was obvious for me xD. But ah, this doesn't mean I don't value personal space, in fact I love having the room to myself, and since both my roomies would go home to their families every weekend, weekends were bliss for me xD

And you don't have to be friends with your roommates (that's an added bonus however), you just have to get along with them. I was quite lucky to have really great roommates all throughout my schooling years.

#9 In the Philippines, we do. Owing mostly to American influences and maybe being predominantly Catholic? xD

#10 *sigh* Chinese parents and parents from similar Asian cultures tend to put too much emphasis on grades, so much that kids could get sent to cram school as early as elementary. This is because what school you get into could literally affect your future job opportunities, and while that's not exclusive to any particular country/culture, I feel it's especially pronounced here in Asia. I'm really lucky my own parents weren't that strict about it. However, if your parents don't point the mistakes out to you, chances are you'll do it yourself, if you're an Asian kid like me anyway. xD It just becomes a habit.

#11 My family is an exception to this. xD We do say 'I love you' directly, but complete with the 'ah eat well ok?', 'don't scrimp on food', 'sleep well' and similar indirect words/actions of affection. We were doing 'Conceal, Don't Feel' before it became popular. xD

#13 I'm kind of confused about this but this has sort have changed over the years in which eye-contact is now more encouraged. But don't stare, especially at elders and authority figures. Sometimes it's just shyness though. xD And I've observed this with my own Taiwanese friend, especially when I'm complaining or ranting to her about something. xD I'm a person who likes to express my opinions strongly, which tends to scare/alienate some of the locals here, as doing so is kind of frowned upon. Thankfully, she does listen and offers her take on things.

#14 Ah this. xD In the Philippines, this is a common greeting known as beso-beso, and I freaked out too when an auntie did that to me. xD Needless to say, Mom lectured me later on what that was. ^^"

#16 Along with #3 another crazy beauty standard. In my view, people always look better with a little meat on them and when they're not horribly thin. Asia still has a loonng way to go with accepting different types of bodies if you ask me. This combined with modern beauty standards has made the pressure for women especially to 'look beautiful' higher than ever.

I know many people love them but please, starving yourself or glorifying eating disorders is never OK just to get this kind of 'ideal' body. I'm not part of the Kpop fandom, but even I think when idols get bullied just for gaining the least bit of weight among other insensitive comments, that's really going too far.

#17 'If you want to make friends, go eat.' <- I couldn't agree more. In the Philippines we have a greeting: 'Kumain ka na ba?' (Have you eaten?) . Similarly in Taiwan, we have 吃飯了沒? (chī fàn le méi), both of these can mean that in the literal sense but are often used as greetings instead. By then which invitation to having lunch/dinner together may or may not follow. Food really is a way for us to socialize and to catch up with what's going on in each other's lives. Not to say we don't have regular outings like going out to the mall, going shopping, etc. but eating together is a huge part of our culture, be it with family or friends.

And while I'm at it, some memes that are way too accurate good to pass up xD

Parents, uncles, aunties alike will fight over the bill xD

Alternatively:

You just space out until your name is called xD

My parents are guilty of the last one. Logic how? xD

#18 True. xD I like giving compliments out to people but I have a hard time accepting them myself, though I've learnt how to accept them much more now than before. We're kind of raised to constantly downplay ourselves so we often say things like 'ah no no' or 'I'm really not that good'. The downside of this of course is that it can come off as somewhat fake. xD

Again from personal experience, that same classmate who made the lowkey racist remark, she was good, she was on the debate team, was a honor student, knew how to mingle with people, but she downplayed herself way too much, while praising me but I honestly thought that she never really meant it from how she treated me. She wanted to keep me around her yet make backhanded compliments at me and she didn't want me socializing with my other classmate who is now my friend. *sigh* It was only after discussing this with one of my roomies did I realize how this 'excessive downplaying' might come off to people like me who more or less grew up with a more 'Westernized' mindset. I'm not saying brag about your achievements but don't be overly humble about them either, which can also be a turn off.

#20 We do tend to be a lot more realistic on how we view things, neither entirely optimistic nor pessimistic. We try to think of things practically and often analyze things on pure logic. A downside of this however, is that Chinese people can be overly practical. Taiwanese for instance don't like to 'find inconveniences' and generally keep to themselves, meaning, they won't help you in your hour of need even when they do have the capabilities. Sounds really harsh I know, but in my 6 years of living in Taiwan, while this doesn't apply to all the people, a lot of them really do only find/talk to you when they need something.

So for some people saying Taiwanese are 'friendly', that's BS xD If you ask me, Filipinos are infinitely more friendly, and again while not all, generally make more of an effort to help you when you need it. I really felt more of a real sense of community during my years growing up in the Philippines compared to Taiwan.

#21 Children do tend to stay with their parents well into college and adulthood, since Chinese families are indeed very family-oriented, in a lot of cases, grandparents often live under the same roof as us as well! And it really does save a lot of money. I see there's a real stigma in the US when it comes to "living with your parents", but that's starting to change especially because of Covid and having more and more people move back in with their parents.

Housing unfortunately is pretty much hella expensive no matter where you go, and Taiwan is no exception. Steep housing prices and the very high cost of raising a child (schooling + buxiban fees, etc.) contribute to a very low birth rate and thus an aging population like Japan. It's not uncommon to see both parents working in Taiwan.

#23 I'm an overthinker myself, but I totally agree with the author that the best is to strike a good balance between these two. Which I guess is why I love drawing or any other related creative attempts, it helps me be more spontaneous or well, creative! I like to remain intellectually or artistically inspired.

#24 Is French high school really like that? xD My friend did watch SKAM France and more or less got a culture shock from what was depicted on the show. I can confirm however that most high schools both in the Philippines and Taiwan require students to wear a uniform, only in college is everybody free to wear casual/civilian clothes.

#26 Ah this is part of our Asian gift-giving etiquette xD We always open gifts later after the event/meeting and in private. Never open them in front of the person who gave it to you or in front of others. This is to prevent any 'shame/embarrassment' that may result both to yourself and to the gift giver. I know this may come off as something weird since some people may want a more honest response or immediate feedback when it comes to gift-giving, but that's just how it is in our culture. You're always free to ask us though (in private) if we liked the gift or not ^^"

#28 I want to say the same goes to drinking, partying, and drugs however xD Those are things which are still frowned upon in our culture. And to be honest, whenever I see those in movies, it does kind of turn me off xD It doesn't mean that we're "uncool" or "boring", we just think that there are much better or healthier ways of "having fun".

#31 Is this true in France?! Man I would kind of prefer that instead of people being on their phones all the time xD This kind of goes with #20 in that Chinese are overly practical or logical, and don't read fiction as much as nonfiction. My Taiwanese friend is an exception though, she's a bibliophile who loves the feel of paper books compared to e-books, and it's a trait of her that I like a lot. Both the Philippines and Taiwan however have a huge fanbase when it comes to manga and anime though.

I'm all for reading outside of "designated reading" at schools especially. Reading fiction improves your vocabulary too, and can be quite fun! It helps you imagine and really invest in a world/story, and if you ask me something that I feel Westerners are better at, they're more in touch with their emotions and creativity, and are thus much more able to write compelling or original stories. Believe me, I've seen a fair amount of Chinese movies that rip off Western movie plotlines xD

#33 Nothing much to add on here..except that since I'm a "weird" person, Mom often jokes that she got the wrong baby from the hospital. xD

#35 True. While I agree with the care and concern that your fellow community can give you, the downside of this is we tend to only hang out with our own people, e.g Chinese with Chinese, Taiwanese with Taiwanese, etc. I've seen too that it's especially hard to make friends in Japan and Korea as a foreigner. Not only is there the language barrier, but the differences in culture too. In a way, Asians can be pretty close-minded on getting to know other cultures or actually making friends with people from other countries. I know this all too well being half-Taiwanese/half-Filipino, being neither "Filipino" enough nor "Taiwanese" enough. xD It's more of people here being too used to what they're comfortable with.

#36 Oh this is something I feel that Chinese students and other students from similar cultures should really improve on. xD How will people respect you if you don't speak your mind?

I felt bad especially for my Spanish teacher in college, granted it was an introductory course (Spanish I and II) but the amount of times that our teacher had to prompt a student to recite/speak even with clear hints already made her (and me too) extremely frustrated. The thing is, these are college students, I personally feel they don't have any reason to be so shy of speaking and technically by not doing so they're slowing the pace of the class too much and a lot of time is wasted.

Unfortunately you can't always be very vocal with your thoughts and opinions in most Asian cultures. I would say strive for that, but at the same time, play your cards well, especially if you're in a workplace setting.

If you made it to the end, thank you for reading and here's a cookie! 🍪 I'm not perfect and there's bound to be something I missed so please let me know if you spotted anything wrong. Feedback/questions are very much welcome and please feel free to share about your country/culture's differences or similarities!

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myrskytuuli · 4 years

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Please share the receipts about Harry Potter being a colonial fantasy! Reading stuff like that is so interesting 🙈 have a good day

I’m glad you both asked!

This argument will be divided into threemain parts. The subject of magical creatures in the wizarding world, thesubject of humans other than English wizards, and the subject of Harry’scharacterization in the novels. But before I can discuss the novels andRowling’s (probably mostly unintentional) colonial fantasies, we must look atthe background information of those colonial fantasies. To do that, I willoutline and explain certain elements of the 1800-century cultural and politicalsituation, reflected in the literature of the time. (See! This is why you don’tdismiss history as the unnecessary boring subject Rowling!!!!)

(In this text, I use the word wizard akin tothe universal man, as in mankind. I do this, because Rowling herself does this,referring to unisex groups of witches and wizards as “wizards”.)

Racial thinking in the British empire was heavily influenced by pseudo-scientific theories like phrenology and race classification theory. Humanist sciences like sociology were heavily influenced by “hard sciences” and there was a strong demand to find a scientific justification for the existence of the empire. This justification came with race classification, that was divided into two different equally racist branches of theory. The idea that different human races were actually subspecies inside the human main species, and that these subspecies had evolved to fulfill different functions and behave in different ways. Roughly divided, the Anglo-Saxon subspecies had evolved into a rational thinker and a natural leader, the Asian subspecies into servile and effeminate role, and African subspecies into manual labourer. Now, in order for society to live in perfect harmony, that society has to be built in a way that each human species can follow their natural predilections and follow their species-natural behaviour.

The other branch of scientific sociology argued that all humans had the same potential for civilization, but that all human societies were also in different evolutionary stages. Human societies were seen to evolve in a neat line, from promiscuity-matriarchy-transitional patriarchy-patriarchy. All human societies therefore started from hunter-gatherer tribes and would eventually turn into enlightened British style modern societies. As the British already had reached the top of the societal evolution, it was also their right and burden to protect the societies that had not yet reached this top evolutionary form. It is very important to remember that while the British empire was filled with straight up hateful and vile racists that saw genocide as a fun past-time, there were equally many people who believed the science of the time and condemned the mistreatment of the empire’s subjects believing that the empire was in truth necessary in order to help their less-evolved human compatriots.

Another important note to make about the imperial mindset is how these rational leaders were created; in boarding schools. The future leaders of the empire were all sent to a boarding school, somewhere around the age of 10. These schools, rampant with bullying, pressure and straight up rape, were not places that a young boy was supposed to become a scholar or an athlete; his job was to make connections and learn to become charismatic. Doing too well in your subjects was not desirable, as a book-worm is not what the empire needed. Being good at sports was good, but not if you had to sacrifice time to practice too much. Sports and sciences were there to support the student’s growth into a proper English gentleman, not as an educational goal themselves. Debating, public speaking, and aggressive confidence were much more important skills to master for the future overseer of a colony. Your job as a student in, for example Eton, was to network and grow a stiff upper lip. A terrible educational system for sure, which caused damage to the British psyche that people today are still trying to understand; with Boarding School Syndrome and its consequences important when trying to understand the problems in British politics today

How do these facts then relate to Harry Potter? Well, let’s start working our way through from magical creatures. In the Harry Potter universe, the world is filled with creatures with human-sentience that however do not, at least in Britain, mix with the dominant human population. We know that there are house-elves, working as servants, goblins, working as bankers, centaurs, keeping away in their forest, as do merfolk in their lake. Dwarves were employed as cupids (entertainers) in Hogwarts by Lockhart, and there are veelas that work as exotic dancers in the quidditch world cup.

At first glance, you might think that Harry Potter and Dumbledore are on the side of the creatures. Dumbledore is noted for being a great advocate for non-humans when defending their right to exist, as opposed to the more genocide-minded goons at the ministry. Voldemort is happy to employ creatures that he deems “dark” and ignore the rest. At first glance it would even look like the narrative is advocating for tolerance, and it is, but it is not advocating for equalitybetween humans and non-humans.

The centaurs and the giants have lost their native lands to humans, and have been forced to live in reservations, as most notably pointed out by Dolores Umbridge in Order of the Phoenix. “Ministry of magic permits you certain areas of land.” (p.665) At the same time, the books do not take the time to portray either the giants or the centaurs in particularly sympathetic light from the point of view of our characters and this point of view is never questioned. Centaurs are shown to be violent and even unreasonable towards any humans who would want to have contact with them. Giants are shown to be stupid and hostile, killing themselves into extinction. (Order of the Phoenix p.377) Meanwhile, the races that do mingle amongst wizards all have something to offer to humans who allow them in their society. Goblins are useful to have around because of their hold over the banking industry and their superior metal-working. House-elves are useful as domestic servants. The creatures that wizards label as “dark” are all creatures that do not have any filled role that they can perform for the benefit of humans, (vampires, hags, werewolves), segregated from the wizarding society proper, and are therefore shunned as undesirables. Veelas on the other hand are blatantly fetishized, and they are only shown in two roles in the books. Either as entertainers or as married to wizards. The narrative does not even hint that a veela might have any non-sexual role in the society. It would seem, that all the magical races have either been pushed out of the wizarding community, or they fill some niche purpose in society that the wizards find useful, and that the wizards themselves do not want to perform.This structure of society, built upon the assumption that there will always be creatures fulfilling certain roles for the society, is not questioned by any of our heroes.

Dumbledore is happy to advocate for tolerance, but not inclusion. He is happy to create a dialogue between humans and centaurs- as long as it is not humans who have to make any concessions in their relationship. Same goes for merfolk. Dumbledore advocates for their right to exists in their own segregated patches of land, and in return they will help Dumbledore. Merfolk will allow themselves and their home to be used as obstacles in the tri-wizarding tournament and the centaurs will let wizards traipse through their forest.

Inside the centaur society, we are supposed to see territorial Bane as the “bad guy” and the meek Firenze, who argues that centaurs should take sides in a human war and make defer even more to the wizards. Firenze eventually accumulates into the human society by becoming a teacher in Hogwarts, but only after he has been banished from the Centaur society. Therefore Firenze becomes completely subserviant to Dumbledore, as his own people do not accept him anymore and Hogwarts is the only place he can go. He does not have the backing of his own community that could allow him to make demands towards his human peers, which makes him a good ally for Dumbledore. Firenze placed the needs of humanity above the needs of his own species and that makes him the ‘reasonable’ centaur.

The same happens with goblins. Their prioritization of their own people is at every turn equated with them being unpleasant, unreasonable, and impossible to work with, and when Harry Potter shows the bare minimum of respect- acknowledging that goblins have their own legal system that defines ownership of an object differently than a human would, it is framed as the greatest height of progressiveness that anyone could ever show towards a goblin, instead of the bare minimum. Never-mind the fact that the books explicitly mention that goblins are denied the use of a wand by the dominant human government, and actively have to fight for the rights they have even now, which is neither an interest nor a concern to any of our heroes.

Note of interest is also that most non-humans taking action against the status quo are antagonists. There are no creatures in the order of the phoenix fighting against the dark lord, (Remus Lupin identifies as a human with an unfortunate condition.) but there are several under the command of Voldemort. (Order of the Phoenix p.88) The most positive attitude towards non-humans comes from the heroes who show tolerance towards non-humans, but who also do not try to reach any deeper understanding about non-human experiences in the wizarding society.

The house-elves are the most blatant piece of yikes when it comes to the issue of creatures. The enslavement of house elves is explained away as a natural order of the world. At the end the series, even the protagonist Harry Potter accepts this natural order and becomes himself a master of the house elf Kreacher (Half Blood Prince p.55). Harry’s slave-master position is accepted,because we trust Harry to treat his slaves decently, there is never anyquestion what the condition of being a slave-master can psychologically do tothe master, or that slavery as an institution is too immoral to accept, nomatter the conditions. The reader is shown that the elves are not capable oftaking care of themselves without a master by examples of Dobby and Winky, the only freed elves shown in the books. Winky, after being freed, becomes an alcoholic. (Goblet of Fire, p.564) Dobby, while enjoying freedom, would be unable to support himself without the help of benevolent Dumbledore, to whom Dobby works in the same way as the other slaves in the castle, even if he is namely free. (Goblet of Fire p.400) (Both alcoholism and “frivolity” were anti-abolitionist talking points in the southern states in the antebellum era). Theimplication is that some races are simply born subservient, and the morally decent thing to do is to keep them in slavery but treat them kindly.

Hermione Granger, who in the books argues that slavery as an institution is by itself something that cannot be accepted, is presented with her views as ridiculous and misguided. On the other hand, those who argue for the institution of slavery appear as rational and reasonable. There is no way for anyone to think of her S.P.E.W badges as anything but childish and stupid, a phase for Hermione to grow out of. In Chamber of Secrets, the readers do see Harry freeing the house elf Dobby, after Dobby has personally helped Harry. However, the implication is that Dobby suffered from an unfit master, not from the slavery itself, and that his freedom came as boon after he had done a personal favour to Harry Potter. In the world of Harry Potter, slaves are happy to be slaves, as long as their masters are decent masters.

But if you stop and think of all this, it should not be rationally possible for a society like this to exist. If the giants truly are so stupid and violent that they are accidentally killing themselves to extinction, they should also not be sentient enough for humans to breed (and even create emotional bonds, as Hagrid’s family) with them. If these creatures have managed to create a society, it should not be possible for them to be unable to “understand complicated matters” or “kill anyone who uses too big words” (Order of the phoenix, 429).

Same with the centaurs. Segregating an entire culture to a small reservation is not pretty, and it does not happen peacefully. Still there is never any indication that the wizards were actively doing anything to keep the centaurs in their reservation. Even though, overtly and less-overtly violent actions and policies are in reality always working to keep indigenous populations at check. No creature segregated in their little reservation wants to leave that reservation, choosing to rather waste away amongst their own kind than pushing for their species to either be integrated into the wizarding world, or gaining more land from the wizards. And assuming that the centaur population is too small and weak to do anything but accept their reservation, the heroes do not see anything wrong with this arrangement either. The mythical tale of the noble savage who quietly goes into the good night is real in the wizarding world.

Those creatures who do live and work alongside wizards are equally content with their narrow roles. No goblin wants to work anywhere else expect the bank, no house-elf wants to open a business, no veela wants to study in Hogwarts. Half-breeds might be allowed in, if the headmaster is eccentric enough, and as long as they are able to “pass” as humans. The fact that their creature parents would never have that change is not even acknowledged as the tragedy that it is. It is easy for the heroes to appear as progressive, when the only thing the creatures want is to be allowed to exist in their pre-ordained roles and be treated with the most basic decency.

We don’t know what Dumbledore’s answer would be if a young goblin wanted to apply as a student at Hogwarts. We don’t know what any of our heroes’ reactions would have been, if the centaurs demanded compensations for Hogwarts’ rights to use the Forbidden Forest. Or if Dobby would have started campaigning alongside Hermione for abolition. We don’t know, because the wizarding world is in perfect harmony, as long as the creatures are allowed to exist peacefully in their roles, without corrupt, dark wizards abusing them needlessly.

What about humans then. Not all humans are created equal either. We don’t really see about the state of the wizarding world outside of Britain, but we are given the implication that the political situation in Britain is equal to the fate of the world. Harry Potter is not fighting for a political cause in UK, he is saving the world. British politics are world politics. The international wizards we do see, are also almost as much stereotyped as the creatures are. The French boys and girls from Beauxabatons are vain and frilly, while the girls and boys from Durmstrang are brutish and coarse. And in the European stage, UK and France gets their own wizarding population, while the eastern Europe is apparently lumped together in a way that makes you suspect that the Soviet Union never fell in the magical world. (considering when Rowling was creating these stories, that is not impossible. Rowling started writing Philosopher’s stone a year before the Soviet Union was dissolved). In the world politics, these three are the only ones important enough to be included in the tri-wizarding tournament, (tournament that the British dominate easily), and therefore clearly hold the political cards of magical Europe. What we do know is that British wizards have no trouble finding work overseas, while we do not see any foreigners living or working in the British wizarding world. Britain’s importance as the centre stage of magical world politics is simply a given fact of the world.

(Note that I have decided to omit all nonsense that Rowling has added to Pottermore in her effort to world-build but rest assured that it makes the situation simply much much worse.)

There is also the clean divide between muggles and wizards. The wizards once again are honour-bound from their superior position to protect the muggles. The books make it clear that it was not for the safety of the wizards that the worlds were divided. It was simply that muggles in their ignorance kept burning other muggles during the witch-hunting times. The idea that muggles, if confronted with an existential threat like the death-eaters and their genocidal tendencies, were to win the fight, is not even floated as an idea. The moral implications ofkeeping the muggle world ignorant about a part of UK population that wants to kill them, and has succeeded in several terrorist attacks against the commonpopulation, is not discussed at all. The wizards simply have the right to sacrifice the lives of muggles in exchange of keeping their society hidden from the “common folk”. The wizards who do show any interest in muggles, do it in the most condescending way possible. Arthur Weasley, who has spent years working in the ministry of muggle-affairs, cannot pronounce the word electricity or know what a rubber duck is. How exactly does someone work for muggle-affairs if one is completely ignorant of said affairs? Why are muggleborn’s not automatically working for muggle-affairs? How is it, that muggleborns all simply choose to embrace the wizarding culture without there being any underground muggleborn culture running counter the pureblood establishment? Hermione Granger wants to be seen as one of the witches, not as someone whose cultural knowledge of muggles could in on itself be a strength. Rowling really wants you to believe that the British wizarding culture is naturally so desirable that no counter-cultures have born inside it, or that there ever could be any other problem expect that muggleborns are restricted from accumulating into it.

And then we come to Harry. Our hero. At first look, he appears to be the underdog fighting against the unjust establishment of the wizarding world. However, if one takes a closer look at the story, Harry Potter is not an underdog at all. In the beginning of the story, he acquires a great inheritance from his exceedingly wealthy parents. (Philosopher’s Stone p.85) In every other character exceeding wealth seems to be a negative trait, but curiously Harry’s status as an heir to a fortune is never properly addressed in relation to Harry’s moral character. Harry is also a son of esteemed and powerful magical parents, both highly regarded in the wizarding society. From his father’s side, Harry can claim a connection to an old pureblood house, giving him a claim to the pureblood wizarding establishment. Both the wealth and the bloodline inherited from the Potter family guarantees a place in the upper class of the magical society for young Harry. Even the extremely racist Draco Malfoy in the first book seems eager to make friends with Harry. (Philosopher’s Stone p.120). It is only Voldemort who has robbed him of his natural heritage and privileges and forced him into hiding with his brutish and cruel (muggle) relatives.

The story of Harry Potter is not of someone who fights for acceptance, but of someone who returns to his rightful place on top of the wizarding society. characters who do not naturally have this privilege, gain prestige by being helpful and loyal to Harry. It is a deliberate choice by Rowling to make Harry a heir to an prestigious family fighting for the rights of muggleborns and those lower than him in the wizarding societal ladder. He is the archetypical English gentleman hero, because he has both the privilege and the proper character to carry that privilege. Voldemort, Malfoy, and other “dark-siders” from the pureblood establishment have abused this privilege and are therefore unworthy of it.

Another important part of Harry’s character is that all his powers and abilities that help him champion against Voldemort are either inherited or inherent. Harry does no need to labour for his victory. His mother gives him “blood-protection”, his father and mentors give him magical items to help him on his journey, and he simply has skills that others don’t. His flying abilities making themselves known the first time he hops on a broom, and his inexplicable talent to resist the imperio-curse is never explained expect with “a strong will”. He even learns the patronus, a spell that for adult characters is explained as a very rare and impressive talent, in a matter of days. What he is good at, he doesn’t need to work for, and what he is not good at, he doesn’t need to improve on. If there is something he doesn’t have the innate talent for, he has friends who will do it for him. When Snape claimed that all of Harry’s successes were due to luck and more talented friends…he wasn’t wrong. And the kicker is, that that’s the point. Harry’s main strength is the fact that he is good at networking and having a brave heart. That is the ideal that thousands of young Englishmen tried to mould themselves into during the imperial days. Harry doesn’t need to be the “smartest wizard of his age”, he needs to be charismatic enough that others will follow him into the battle. He doesn’t need to be shrewd, or ambitious, or smart, or even kind, he needs to know how to apply his inheritance correctly and how to manage those in the lower position than him, in order to return the status quo of the wizarding world to what it was before Voldemort.

When both Harry’s already existing place in the magical society, and the question of how the books treat the magical creatures are considered, the main conflict in the book seems to be reduced to an inner struggle between the higher classes of wizarding society. Voldemort and the death eaters are evil because they misuse their power over the lower classes, and because they discriminate against other witches and wizards. Therefore, it is the duty of Dumbledore and Harry Potter to return the wizarding world to its former and rightful order. The narrative supports the idea that now that the proper people, the naturally noble-minded heroes, are once again in power all the social issues of the wizarding world will disappear. Those on the top of the social pyramid will treat those under them with tolerance, and those at the base of the pyramid will stick to their place.In other words, the world of Harry Potter has fulfilled the colonialist fantasy of the British empire, where everybody has their place in society, and the inferior races truly are without ambitions or nuances.

The wizarding world has the structures that the British empire had, but none of the problems that come with those structures. In the end, the wizarding world returns to peace. “all was well.” The house-elves are given laws that punishes a master that mistreats their slave. The goblins continue in their segregation. The centaurs and merfolk are given a promise of no genocide. The British muggleborns are promised a place in the dominant society, as long as they perfectly emulate their pureblood peers and don’t bring muggle culture (or values) with them. The superiority of British wizardingkind has been proven, and they benevolently reside over their less evolved subjects, making sure that they are allowed to fulfill their roles in the society, as they naturally desire, in peace. There are no troublesome creature-rights activists causing havoc on streets. There are no muggleborns who would wish to side with muggles against the wizards. There is no empire, there is only the natural order of things.

Bibliography

https://www.academia.edu/26667941/Crowning_the_King_Harry_Potter_and_the_Construction_of_Authority

https://www.lib.latrobe.edu.au/ojs/index.php/tlg/article/view/162/161

https://kb.osu.edu/bitstream/handle/1811/24083/H_and_F_book4print_final.pdf;sequence=1

https://www.verywellmind.com/what-is-phrenology-2795251

https://www.gresham.ac.uk/lectures-and-events/the-victorians-empire-and-race

https://en.wikipedia.org/wiki/Johann_Jakob_Bachofen

https://kenanmalik.com/2014/05/15/the-forgotten-roots-of-the-first-world-war/

http://historymatters.gmu.edu/d/5478

https://www.naturepl.com/stock-photo-tableau-to-accompany-professor-agassiz-opening-sketch-on-the-image01388344.html

https://until-darwin.blogspot.com/2012/09/darwin-slavery-species-question.html

https://www.britannica.com/topic/race-human/Scientific-classifications-of-race

https://www.vanityfair.com/news/2008/11/hitchens200811

https://newrepublic.com/article/151232/britains-boarding-school-problem

https://www.theguardian.com/education/2014/jun/09/boarding-schools-bad-leaders-politicians-bullies-bumblers

https://anotherwasteland.blogspot.com/2008/05/robinson-crusoe-colonialism-and.html

https://neoenglish.wordpress.com/2010/10/17/colonialism-in-victorian-literature/

https://www.pbs.org/wgbh/aia/part4/4h3141t.html

#harry potter #Anonymous #long post #literary analysis #ask and you shall receive much more than you ever wanted

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thevictorianghost · 4 years

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If you could rewrite legend of korra and make it your own(or just in general better) how would you do it? The villains would stay the same and korra and crew are the same(personalities you can definitely tweak a bit. I would definitely not have any love triangles and make korra and asami happen in the beginning) how would you do it with your ships being canon as well?

Okay so I’ve never actually watched LOK. I’ve heard A LOT about it through watching countless video essays on Youtube and reading Tumblr posts about it. I know the who, the what and the how, I just haven’t wanted to watch it because, even though it looks cinematically gorgeous, the story was written by Bry/ke and there’s a LOT of it, worldbuilding and storywise, that I just can’t bare to watch.

So here goes. This got long. Enjoy!

1) Remove the Decopunk world.

A Decopunk world is a world where technology is 1920s-ish, but very advanced. We have cars, tanks, radio, bobs and faux bobs, cloche hats, short skirts, nice suits, etc. I adore Decopunk. The 1920s are one of my favourite eras. An optimistic way of looking at the world, partying, illegal alcohol, the remnants of the Great War... I love it. I really do. But it doesn’t work in the pre-established world of Avatar. It brings elements that are far too imperialistic and colonial in nature (which prompted the comics to be imperialistic and colonial in nature, with the Northern and Southern Water Tribe, you can find many posts about that), which came along hand in hand with the Industrial Revolution, as this article puts it so well. Please read it, it’s awesome.

Why did they feel they had to denature Avatar’s world? They already had everything they could possibly want.

The Fire Nation could be more Steampunk, which is a little less advanced than Decopunk (First Industrial Revolution vs Second Industrial Revolution) because there were elements of Steampunk in the Fire Nation Army (such as the tanks, the navy and the dirigibles). But it could be for them only. It could show us how Zuko transformed the Fire Nation from a war industry to a steam-powered country. This could be the new way to channel firebending (and please, no more “anyone can do lightning bending”, you don’t need lightning bending to get electricity and it makes Zuko, Iroh, Ozai and Azula weak in the show!).

We’ve seen waterbending used in clever ways in the Northern Water Tribe. How could Katara’s waterbending and Sokka’s engineering influence the Southern Water Tribe to make them use waterbending more? Canals, waterfalls, waterways, etc.? In new and different ways? Could the Southern Water Tribe use hydroelectricity, but in a clean, sustainable way? Why does the Southern Water Tribe port look so... mundane?

The Earth Kingdom already had a working train system in Ba Sing Se. And the postal system in Omashu. Toph could have taught earthbenders how to follow the Badgermoles way and dug tunnels throughout a nation in peace. Then boom. Subways. But instead of machines pushing the people along, you can have benders do it. Instead of messenger hawks, the postal system could run through the entire kingdom instead of just Omashu and be much more efficient. The Earth Kingdom could be praised for its fast postal system that could, maybe, work as telegrams.

I’ll come back to the Air Nomads.

Those are just examples from the top of my head. I don’t mean “never allow technology to “””progress””” (I use that word veeeeery loosely because it has huge imperialistic undertones). I mean instead of trashing the fun parts of bending to make way for Decopunk technology that doesn’t need bending, work with it! Get creative! This worldbuilding feels... too easy. When Avatar: The Last Airbender was praised for its worldbuilding.

I adore Decopunk. I enjoy it far more than Dieselpunk and it’s much less known that Steampunk. But it has no place in the Avatar world.

2) That doesn’t mean “remove Republic City”.

First of all, it should honestly have a better name. It’s kind of like naming a city “Democracy City”. Which is way too on the nose. Harmony City sounds better, and that’s the first thing that came to mind. Anyway.

I really like the idea of a city being built in the spirit of Iroh and the White Lotus. To allow the Four Nations to live together in harmony in one city. But why is Republic City literally New York City with an “““Asian””” flair? What is up with that? I know New York is the MOST Decopunk city ever (you can’t encounter anything Decopunk without seeing New York, with its Art Deco buildings, the Harlem Renaissance, the Prohibition, etc.). But they do NOTHING with it! They just take New York, change some names, add some Asian flair, and call it a day.

I don’t want 1920s New York for Republic City. I want Zootopia.

What happens in a city where all the Four Nations are represented? How does Water, Earth, Fire and Air work together? Big cities tend to be quartered in neighborhoods, so each neighborhood could be a smaller version of their nation. We could have a Northern Water Tribe next to an Earth Kingdom next to... you know what I mean? Each neighborhood could be a small-scale introduction to the nation for Korra first, then you can send her to that nation afterwards!

Which leads us to this.

3) Have Korra follow a traditional Avatar’s journey.

I really don’t know why they decided that Korra would learn three elements before the age of sixteen (when that’s the age Avatars usually START their journeys) and then only have her learn Airbending during the entire show. Wasn’t the structure of each Book being about Aang learning one element at a time a good structure? Why go out of their way to NOT do that? Why was it the White Lotus’ prerogative to train the Avatar in the first place, too?

So let’s have Korra know waterbending first (and show Katara teaching her, please!), then she can learn Earth, Fire and Air. By going to the Earth Kingdom, to the Fire Nation, and to the Air Temples. This could help develop each nation and show us how they have grown through the years. And it could lead Korra and the audience to figure out that there’s not only Aang who has had children to represent the Air Nomads, but there were other Air Nomads who survived the genocide and we can actually see the Air Nomads as a thriving culture.

So about Republic City. As I said, we could keep it. But now that Korra is going on a traditional Avatar journey, you could have, say, one episode at the beginning and one episode at the end of each season taking place in Republic City. To show us how each Nation’s neighborhood works and as an introduction to Korra before she actually takes the plunge to travel to that nation.

Please! Build upon the Avatar world at large more! Come on!

4) Stop it with the love triangles.

Many have talked about the Mako, Korra, Bolin and Asami love triangles. I’ve read once that they don’t exactly feel like friends, they’re only colleagues who share the fact they all dated Korra at one point. Which is sad. Knowing that the Gaang is so beloved because they’re such GOOD FRIENDS first!

So work to build strong, healthy friendships first, THEN start thinking about romance if you have to. And please, if you want a ship to be endgame, don’t have it so you have to confirm it on Twitter.

Don’t.

Oh! And also. Bolin and Eska’s relationship was unhealthy as all hell and treated as “funny” and “comic relief” because a woman was being emotionally abusive to a man. That’s terrible. Please don’t do that.

5) Don’t let Katara fall to the side like she did.

Many, MANY before me have talked about how Katara got the short end of the stick in LOK. Where’s her statue? Where’s her recognition as the Greatest Waterbender in the World? Why is she day in and day out in the healing hut, when she said “I don’t want to heal, I want to FIGHT”? Does she even have a waterbending school? Or is that completely fanon? Why does she allow Aang to take one of their children on life-changing field trips while leaving their other kids behind? Aren’t they also Air Nomads by birth??

It’s okay to worship the old Gaang because, well, we all love them! I do love Aang, even if I give him a hard time a lot, but I love the character. I just don’t like the way Book 3 Aang was written. But some characters shouldn’t have everything while others have nothing. Aang is LITERALLY THE STATUE OF LIBERTY. But where was Katara’s statue? And also, what happened to Suki?? What happened to Mai or Ty Lee, too?? Or even Sokka?? He died some time ago and... that’s it??

Which brings us to this.

6) Zutara, Taang, Sukka and Mailee.

I’ve seen that picture of Toph, Aang, Sokka and Katara being edited with Zuko and Katara next to each other, Toph and Aang next to each other, and a (suddenly alive!) Suki next to Sokka. I think that’s so good! It feels so healthy!

Not all relationships that started when people were kids work out. Sokka and Suki seem the strongest relationship at the end of the show and they’re probably the only ones I could see working out in the end. Sokka could become the Southern Water Tribe Chief and Suki could become his Queen when she’s retired from the Kyoshi Warriors.

Katara and Aang would be lifelong friends, of course they would be, but I don’t really see them lasting. Aang was twelve when they started dating. They’d date a few years, then they’d decide they want other things. That’s a good thing to show kids!

I’ve written many metas about Zutara, but Ambassador then Fire Lady Katara would show a changing world, where the Fire Nation, now no longer a war industry but a Steampunk country, is moving forward, with Zuko literally marrying a woman the Fire Nation tried to wipe out. They would be equals and leave an equal mark upon the world. Together.

Toph and Aang would be amazing together. They’d be a great team, working in the Earth Kindom, helping rebuild the old Temples when the Air Nomads came out of hiding, and bringing peace around the world. I don’t think they’d be a conventional relationship. They’d do their own thing for a while, find each other for a while, work together on some projects, then continue doing their own thing. Aang being the Avatar who travels the world and Toph teaching metalbenders and working with the King in Ba Sing Se and Bumi in Omashu and wherever she’s needed. I think Toph would be much more fulfilled than what we’ve seen of elderly Katara. She doesn’t have Katara’s abandonment issues (I’ve talked about them here) and she’s more independent, I believe.

I know I haven’t talked about them much yet, but I want Mai and Ty Lee together in the end. Badass ladies challenging their respective stereotypes and create a new world for themselves. Mai could find herself away from the Fire Nation court (I don’t know what she’d do, but circuses love people who throw knives, don’t they? She could be a circus performer for a while), and I think Ty Lee, in this version, could work at the circus and with Aang to rebuild the Air Nomads. I love the idea of Ty Lee being a descendant of the Air Nomads.

All of them should be shown creating Zootopia-like Republic City. Because of course they should be! They’re the Gaang!

So yeah, that’s how I would see the world of Avatar grow beyond the borders of the original show! :)

#atla #avatar the last airbender #anti-lok #anti-bryke #zutara #sukka #taang #mailee #darkcrowprincess

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xxshankxx · 2 years

Text

growing up with white beauty standards - a little brown girl's perspective

content warning: mentions of racism, colorism, childhood, insecurity, weight, eczema, self harm, medication, dysmorphia, conflict with family. also poor grammar lol. let me know if there's anything else worth mentioning

i started to feel insecure as i went through the timeline, which is nobody's fault other than the culture of comparing ourselves to others and how irrational our thoughts can be as a result of racist and patriarchal indoctrination. i see people who are pretty, petite, and pale. and i think, i am not pale, or petite. am i not pretty? without even thinking, comparisons and conclusions have been made and now i feel insecure.

so i'm taking a break from scrolling to sit with my feelings. and to think about where they come from.the following is just some reflection and rambling about my experience growing up as a brown girl. the racist, colorist, and colonial beauty standards i grew up with are still buried deep, and it'll take a lot of deconditioning to dig them out and learn to be content in my body.

when i was a toddler, i still lived with my grandmother. she would always praise how pretty and white my skin was compared to hers and my mothers. as i got older and my skin and hair grew more pigmented, i started to feel more insecure. was i still pretty, now that my skin was brown like my grandmas?

my grandmother would also weigh herself every day, and complain about how she's getting old and fat and ugly. i started to weigh myself because that's what my grandmother did, though i didn't understand the numbers yet.

i think about how when i was 7 years old or so, and i had really bad eczema. i had to take weekly "bleach baths," baths of cool water mixed with a cup of household bleach, to prevent my scratched up skin from becoming infected. i secretly hoped the bleach would lighten my skin and hair. it didn't, that's not how bleach works, but i didn't know any better at the time.

i remember thinking my nose was too wide for my face. i wanted a thinner, pointier nose, like my white relatives and my brother had. i remember sitting in the passengers seat of my mothers car, complaining about my nose as i looked in the visor mirror, when my mother told me she tried to shape my brother's nose by pinching it when he was a baby, but she didn't do that with me. i wondered if it was too late to start pinching my nose to change it's shape too.

when i was 10 years old, i would sit next to another asian girl named grace at the lunch table. we wouldn't eat lunch, instead comparing the sizes of our thighs, saying "i'm so fat! my thighs are bigger than yours" / "no, you're not fat! you're beautiful! my thighs are bigger." we were both very skinny. i know i was underweight, and i looked it too. i sometimes wonder how grace is doing, and if she still thinks her thighs are "too fat."

in middle school, i would never wear white, and i avoided wearing light colors as much as i could. because i didn't want to look darker in contrast. i had also heard that dark colors make you look thinner, and light colors make you look fatter.

this was also around the time i started developing symptoms of my affective/mood disorder. so i was a stereotypical depressed kid wearing black on black, hating myself, listening to angsty music about anger and sadness and death. at least my scars are pale, i thought, maybe that's the color i'm meant to be.

i think about how in high school, i'd get anxious going out on a sunny day for fear of tanning and becoming darker than i already was.

i came out as a lesbian in high school. the first girl to ever ask me out told me, "i don't like dark-skinned people, but you're not too dark." was that supposed to be a compliment? i wasn't flattered. we didn't date.

high school is also when i took the mood stabilizer that made me gain 50lbs in 5 months--maybe helped along somewhat by puberty, who knows. i went from skinny, petite, technically underweight, as i'd been my whole life up until that point, to mid-size, as i am now, outgrowing all of my old clothes and developing body dysmorphia when my body changed faster than i could adjust to it. it was so rapid, and for the first time, i felt real insecurity and anxiety about my weight. my doctor was proud of me for gaining. my mother relentlessly reminded me that i'd gotten fat and i needed to eat less and exercise more.

i never lost all the weight i gained on that med. my thighs are fat and my girlfriend loves it. i'm darker now than i was a few years ago. and i still have lots of pale scars. i wear sunscreen regularly, but to protect against sun damage, not against tanning. i definitely grew into my nose, i usually quite like it. and i bleach my hair because i love dying it pink, not because i hate looking brown. i'm not afraid to wear bright colors anymore, and i only avoid white because it's easier to stain. my mother and grandmother still have a lot to say, but i do my best to ignore them. on a good day, i'll ask them, what's wrong with my gaining weight? what's wrong with me getting dark? i got my looks from you. and i don't think you should hate your body so much. it's done so much for you. it's accomplished many things. it deserves respect and compassion and love regardless of how it looks. if you don't want to see me, you can close your eyes or i can leave. but my body isn't the problem.

and it doesn't have to look like the pretty people i see online. and pretty doesn't have to be one look. yes, flowers are lovely, but so are stars, and doves, and trees, and rainbows, and you, and me. all different, and all lovely. anyways i'm done being moody and reminiscent for now. i don't feel as insecure anymore. thanks for being here to process those feelings with me.

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postmodernbeing · 3 years

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Shingeki no Kyojin headcanons: 104th training corps (College AU)

Hello, Postmodernbeing here. This time I wanted to write about things that I actually know, since I’m a college student and I’m studing History and Social Sciences I found myself wondering about what would the 104th training corps focus their studies on if all of them had chosen humanities as their career. I hope you find this funny and at least a bit accurate.

IMPORTANT: I do not own Shingeki no Kyojin, only these HCs are my own. // Might contain a few spoilers from the manga. // English is not my first language and I study uni at Latin America, so scientifical terms/words/concepts may vary. Anyhow, I thank you for reading and for your patience.

Eren Jaeger

He’s passionate about Military History, not to be confused with history of army. Eren’s rather focused in strategies, weapons and semiotics involved in military speech.

First started with books about great wars in modern era. The use of certain weapons took him by surprise due the technological development.

Then he took classes about discourse analysis, semiotics and such, and felt inspired by the discourse reflected in emblems, uniforms, flags, etc.

Eren doesn’t really have a preference between occidental or oriental, North or South, Modern or Ancient settings. He would simply devour all the books that deal with military strategy and warlike conflicts. Although he has more experience and information about great wars in modern era.

He’s fascinated with the inexhaustible human desire of freedom and the extent that it can reach. This fascination might not be very healthy, he concludes.

Also, finds a cruel beauty in violence when showed in freedom and ideals are protected over one’s own life. But he won’t tell his classmates or professors. He knows is a controversial opinion for he’s still aware the implications of massive conflicts and the abuse of power.

One thing led to another, Eren is now taking classes and reading about philosophy in war and anthropological perspectives about violence through time.

He’s so into social movements besides his main interest in college: “No one’s really free until all humanity is”, that’s his life motto pretty much.

Due his readings and researches he decided it was important to develop a political stance about the world’s problems. Eren strongly believes all lives worth the same, but systems and nations had imposed over others and vulnerated other human's lives.

Yes, Eren is anti-capitalist and anti-imperialist.

Mikasa Ackerman

Asian Studies Major / History Minor.

She thinks by studying these degrees, she pays honor to her heritage. Specially to her mother. Her family is the proudest for Mikasa is also the best student in her whole generation.

Mikasa received a scholarship thanks to Azumabito family, who are co-founders of an academic institution dedicated to Asian historical and cultural research. She might as well start working when she graduates.

Although she’s passionate about Japan’s history, she has written a few articles and essays about Asian Studies themselves and the importance of preserving but also divulging by means of art and sciences.

In her essays and research work, she likes to employ tools from many disciplines since she strongly believes all humanities and social sciences serve the very same purpose at scrutinize the social reality all the same. Might as well use demographics, ethnology, sociology, philosophy, anthropology, archeology, and so on. For it proves to bring light into questions that history by itself could answer unsatisfactorily (in Mikasa’s opinion).

Even her professors wonder how she manages to organize that much information and pull it off successfully. She might as well be more brilliant than a few PhD’s students.

Armin Arlert

Prehistoric studies / Archeology

He’s so into the studies about the prehistoric humans and routes of migration.

Passionate about the ocean and natural wonders since kid, Armin believed his career would be environmentalist or geoscience related.

That was the agreement he had with his grandad since middleschool, until he read Paul Rivet’s “The Origins of the American Man” book and captured him thoroughly. The way the book explained logically the diverse theories about global migration and enlisted the challenges of modern archeology -for there are numerous mysteries- simply devoured his conscience.

He knew from the books he’d read that most evidence of the first settlements are deep under dirt or far away in the ocean whose level has risen over the centuries leaving primitive camps – and answers – unreachable.

That’s the reason he is so eager to study and give his best to contribute both archeology and history disciplines. Also, he’ll forever love the ocean and nature, just leave him do all the fieldwork, please.

Jean Kirstein

History of industry / Industrial heritage / Historical materialism

Jean first started interested in capitalist industries and production development in first world countries. Kind of rejected other visions and explanations since he’d read about positivism studies.

His interest in such matters started when he was a just boy. He often found himself wondering how things were made and that question captured him ever since. As he grew up, he realized that machines and industrial processes were highly involved in the most mundane objects creation.

Nonetheless, he learnt that not always the best machinery was used, nor the best work conditions were available for mass production. From that moment he’d started to read about the First Industrial Revolution and his mind just took off with questions. Invariably, he learned about labour struggle and the transforming power due workforce.

Between his readings and university classes, he’d knew more about labour movements, unions. And in the theoretical aspect, he'd learned about historical materialism analysis.

One could say that Jean possesses a humanistic vision of the implications in mass production under capitalist system along history and nowadays.

Marco Bodt

Royalty's history / Medieval Studies

I wanted to keep his canonical fascination to royalty and the best way to do that was including Medieval Studies.

Marco would study since the fall of Roman Empire until the latest gossip of royal families all across Europe.

Might get a bit of Eurocentric with his essays but in real life discussions he’s always open to debates about decolonization. He has even read Frantz Fanon books and possesses a critical thinking about colonial countries and their relations with the so named third world.

Nevertheless, Marco finds a strange beauty in the lives of monarchs and he’s interested in study from their education, hobbies, strategies, relationships, everything.

I’d say that his favorite historical period is probably the establishment of the descendants of the barbarian peoples in the new kingdoms such as the Visigoths, Ostrogoths, Franks, Vandals, Huns, Saxons, Angles and Jutes (holy shit, they're a lot).

Because this would transcend as the beginning of his favorite matter of analysis.

Sasha Braus

History of gastronomy, development of cooking, antropology and archeological studies.

Sasha’s interested in the history that shows human development of food and cooking. She finds wonders when she inquires into cultural aspects from the first farming till modern artistic expressions that would involve food.

Such as gastronomy. But her attention got caught in literature’s food representation too, with its symbols and allegories, also in paintings that belong in still life movement, but also Sasha finds interest when food is used as rhetorical devices (for example: the apple in Adam and Eve’s myth).

She’s curious about primitive systems of irrigation, cultivation, food distribution, adaptation of wild species; as well as the domestication of animals, the diversification of the diet and its link with sedentary life, as well as the subsequent division of labor once the need for food was assured in humanity’ first cities.

Sasha’s convinced that alimentation is the pilar of civilization as we know it. For it involves cultural, artistic, economic, emotion and social aspects. Food is a microcosm of analysis of humanity.

Sasha hasn’t a favorite historical period or setting. But she definitely has a special fascination for first civilizations and their link with alimentation. Also, she likes to study the development gastronomy in occident world around different regions, social classes, and time.

Although, let’s be honest, Sasha would devour (lol, couldn’t help it) ANY book about agriculture, cattle raising, cooking or gastronomy.

Connie Springer

Micro-history / History of everyday life.

Connie loves his hometown, has a deep respect to his family and traditions. That’s why he finds himself wondering about the most ordinary events that developed in his dear Ragako.

The book “The Cheese and the Worms” by Carlo Ginzburg changed the way he used to understand history and capture him into meaningful discussions about what he learned was called micro-history.

His favorite quote from that book is: “As with language, culture offers to the individual a horizon of latent possibilities—a flexible and invisible cage in which he can exercise his own conditional liberty.”

Once deep into studying the Italian historians and their works, he decided to give it a try, and ever since he’s mesmerized with the mundane vestiges craftsmen that worked in his village left behind.

Connie’s parents are so proud of him and his achivements, but mostly because he became a passionate academic over human and simple matters, (so down to earth our big baby).

His attitude towards his essays and research works truly shows his great heart and humility. Connie is aware that academic works have no use if they are not meant to teach us about ourselves too and current times.

Empathy and hard work, that’s how one could describe the elements that integrate his recently started academic career.

Historia Reiss

Political History / Statistician

Her father’s family pressured Historia since she was a little girl into studying History just like his dad. For he’s a very famous historian that had made important researches and books about the greatest statesmen of Paradis.

She thought in numerous ways that she could sabotage her career or study any other career without her family’s consent and end with her linage of historians. But she ended up enrolling in tuition and so far, she is trying her best in her studies. Historia swears this is the right path for her.

But don’t let the appearances fool you, even thought she studies her father’s career and the very same branch of history’s discipline, she has her own critical sense and she’s so talented on her own, very meticulous with her research papers.

Definitely wants a PhD about women, power and politics. We stand a Gender Studies Queen.

Her complementary disciplines are Political Sciences. Historia also has a talent for philosophy and owns a diary with all her thoughts about them. She hopes one day she would write a book or a manifesto about an innovative methodology for research and teaching History of Politic Thinking.

Ymir

Religion’s History / Theology

Just like Historia, Ymir was pressured into studying History. And if she’s totally honest, she still has some doubts about it. Even if she couldn’t imagine herself studying anything else.

Anyways, Ymir thought that she could build her career around topics that she enjoys. So, she finally chose theology for unusual reasons.

Her classmates had grown up in religious families or had experience studying the doctrines they practiced. But she, being an agnostic, found satisfaction in unraveling belief systems in different cultures and time periods.

Albeit she studies in Paradis’ University, she currently has the opportunity of taking an academic exchange at Marley’s University. This only made Ymir more conflicted about her future, for she wants to stay (near Historia) but she’s aware that Marley would offer her more academic opportunities for her specialization.

Nowadays she’s working in some collaborative research paper with some people from Mythological Studies from the Literature department. She’s nailing it, writing some historical studies about titans in Greek mythology and its impact in shaping neoclassical poetry. Her brains ugh, love her.

Reiner Braun

Official History / Biographies of heroes and great wars.

His mother convinced him with numerous books about great national heroes, but mostly because she knew that would mean sure job to her son. All political administration in every level requires of an official chronicler.

When he started his college courses, Reiner felt motivated and he was actually convinced that he had the vocation. But the more he read the less sure he felt that the academic world was for him. He wondered if he made the right choice. If he did it for him or for his mother.

Stories and myths about heroes have always cheered him up. That gave him purpose and consoled him when feeling down. Or at least it was like that when younger. Reiner truly didn’t feel like himself when regretting his choices, but he couldn’t help it for he was changing in more than a way.

That’s why he decided to experiment with other disciplines and with time he would find joy in historical novels. He would analyze them just as good as a litterateur and research about historical context in the written story AND study the artwork’s context itself.

His favorites theorical books are: “Historical Text as Literary Artifact” by Hayden White and Michel de Certeau’ “The Writing of History”.·

Heroes stories would always accompany him, just differently now.

Bertolt Hoover

History of mentalities / Les Annales

Intimate relationships, basic habits and attitudes. / Culture

Bertie has always been a much reticent and shy guy. As he grew up, he consolidated his sullen personality, but maintained a friendly attitude towards anyone who needed him. That’s why he thought that the priority in his studies was to be at the service of his classmates.

So, although he was passionate about research and was a fan of the French Les Annales current, he considered his mission to be in the Archive. As a cataloger, organizer and curator of ancient documents.

But the ways of History are always mysterious, and Doctor Magath showed him that other way of being was possible. Before Bertolt picked his specialty, he met Theo Magath, a professor who recently had finished writing a book: “The Idea of Death in Liberio’s Ghetto in Marley During its War Against Eldia (Paradis)” (long-ass titles are historians specialty btw). After Magath ended his book’ presentation, Bertolt reached him. They talked for hours and finally, he felt inspired into pursuing his true passion. Magath gifted him “The Historian’s Craft” by Marc Bloch as a way to reminding him his way.

By the time Bertolt took History of Mentalities as optional class, he already had some basic notions about Les Annales, Lucien Febvre, Marc Bloch, Fernand Braudel, Jacques Le Goff and such.

Being the gentle giant he is, Bertolt finds joy in reading about different lifestyles in diverse cultures. He constantly wonders about the origin of social constructs and the way they shape thinking as much as identity.

This boy is a wonder, he might not be the best in oral presentations or extracurricular activities but sure as hell he’ll graduate with honors.

Annie Leonhart

Oral history, about institutions. Particularly, police and justice system in early XXs.

Albeit she got into the same University than Bertolt and Reiner, even shared classes and hopes, Annie regularly felt disconnected from her studies. With time she realized it wasn't due her career itself but rather because of the currents that her professors had suggested her taking. Until now.

Talking with Hitch and Marlow about their doubts concerning subjects and departments it came up the topics of history and present time but also oral history. She’d never heard something like that before. So, that very same week, Annie started searching for information about that.

She ended up with more questions: is it all of this just academic journalism? Or maybe sociology? When we can talk about regular history and when it starts being present time? If she introduces interviews due oral history, then that makes it an interdisciplinary work? Which are the best systems for analyzing data? Definitely, she’ll need help from anthropology and sociology departments if she wants to keep going.

Contrary to her initial prognostic, philosophy and history of historic writing became her new allies, and the text “Le temps présent et l'historiographie contemporaine” (Present Time and Contemporary Historiography) by Bédarida among others, provided Annie another perspective.

Regarding her favorite topics, she wouldn’t say that she selected them freely. They were just practical preferences. For institutions own extensive archives and numerous functionaries. One way or another, she ended up tangled in judicial system and police issues.

With new tools and object for studying, one could find Annie having a blast as detective too. Even if her academic essays focus on institutions’ history and configuration, she’s also working in corruption and more. She doesn’t do it because she believes it’s the right thing, but besides, the thrill of the tea is spicy. Although she won’t admit it.

#shingeki no kyojin #attack on titan #aot headcanons #snk headcanons #eren jaeger #mikasa ackerman #armin arlert #jean kirstein #marco bodt #sasha braus #connie springer #historia reiss #ymir #reiner braun #bertolt hoover #annie leonhart #modern au #college au

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meichenxi · 3 years

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Dear ‘White guy speaks perfect X and shocks Y!’ language YouTubers: STOP

A rant about every single fucking video by Xiaomanyc and similar YouTubers all titled things like CLUELESS WHITE GUY/GIRL LEARNS [INSERT NON-WHITE LANGUAGE HERE] AND SHOCKS [INSERT PLACE].

Disclaimer: I am white British, and I am also very often a moron. I'm trying to inform myself more, and would like to learn. So let me know if there is anything I should change, anything I’ve got wrong or any terminology I can change.

So this evening I opened YouTube to get some quality Hikaru no Go content, and saw yet another video recommended to me about Xiaomanyc called Clueless white guy orders in perfect Chinese, shocks patrons and staff!!!!

Really? Really. Ok, his Chinese certainly is good - but it isn't great. And it isn’t necessarily any better than people I've seen in the higher levels of a class at university who have spent some time in China. It's solidly intermediate. That's not an insult - that level of Chinese is hard to attain, and definitely worth celebrating!! Hell, I celebrate every new word I learn. But while it may be unusual, it doesn't forgive the clickbait type videos like 'White guy speaks perfect Chinese and wows [insert place]'.

These kind of clickbait titles rest on a number of assumptions. Before I say any more, I just want to make a note about terminology. Note that ’majority’ and ‘minority’ are not necessarily helpful labels, because they imply both a) a higher number of speakers in a certain place, and b) socially prestigious in some way. Of course a language like standard Mandarin is not a minority in China, but it might be in Germany. Talking about ‘minority’ languages that have a large speaker base outside of the country, like Chinese, is also not the same as talking about languages that have been systematically surpressed by a colonising, dominant language in their original communities, like indigenous languages. In many communities, especially in colonial and post-colonial situations, the language spoken by the majority is not one of prestige at all. Or some languages may be prestigious and expected in oral contexts, but not written - and so on. I use these terms here as best I can, but don't expect them to work 100% of the time.

So let’s unpack these assumptions a little.

1) That there is something inherently more ‘worthy’ in somebody who learns languages because they want to, rather than because they have to: and that, correspondingly, the people who want to are white (spoilers: much of Europe is multilingual, and white immigrants in majority white countries also exist, as well as discrimination against them e.g. Polish people in the UK), and that those who have to learn are not (spoilers: really? There are plenty of non-white monolinguals who are either happy being monolingual, don’t have access to learning, or don’t have to learn another language but are interested in it).

2) That everybody from a certain background automatically speaks all ‘those’ languages already, or that childhood multilingualism is a free pass - spoilers, it isn’t. Achieving high levels of fluency in multiple languages is hard, especially for languages with different writing systems, because no matter how perfect your upbringing, you’re still ultimately exposed to it maximum 50% of the time of monolingual speakers. Realistically, most people get far less exposure than 50% in any of their languages. Also, situations of multilingualism in many parts of the world are far more complex than home language / social language. You might speak one language with your father and his father, another with your mother and her family, another in the community, and another at school. Which one is your native language then? Monolinguals tell horror stories of ‘both cups half empty’ scenarios, but come on - how on earth do you expect a person to have the same size vocabulary in a language they hear only 25% of the time? Also, languages are spoken in different domains, to different people, in different social situations: just because someone hears Farsi at home doesn’t mean they can give a talk on the filing system at their local library. If something is outside of a multilingual person’s langauge domain, they might have to learn the vocabulary for it just like monolinguals. There’s no such thing as the ‘perfect bilingual’.

3) That learning another language imperfectly for leisure is laudable, but learning one imperfectly for work or survival is not. If you’re a speaker of a minority language, learning another language is necessary, ‘just what you have to do’, and if you don’t do it ‘properly’, that’s because of your lack of intelligence / laziness etc. It’s cool for the seconday school student to speak a bit of bad Japanese, but not so cool for the Indian guy who runs her favourite restaurant in Tokyo.

4) That majority speakers learning a minority language is somehow an act of surprising benevolence that should not go unrewarded. Languages are intrinsically tied up with identity - and access to them may not be a right, but a gift. Don’t assume that because you get a good reception with some speakers of one language that speakers of another will be grateful you’re learning their language, or that everyone will react the same. One of the reasons these videos are possible at all is that many Chinese speakers, in my experience, are incredibly welcoming and enthusiastic to non-natives learning Chinese. Some languages and linguistic groups have been so heavily persecuted that imagining such thing as an ‘apolitical’ language learner is a fundamental misunderstanding of the context in which the language is spoken, and essentially an impossibility when the act of speaking claims ownership to a group. Many people will not want you to learn their language, because it has been suppressed for hundreds of years - it’s theirs, not yours. We respect that. Whilst it’s great to learn a minority language, don’t do it for the YouTube likes - do it because you’re genuinely interested in the language, people, culture and history. We don’t deserve anything special for having done so.

5) That speaking a ‘foreign’ (i.e. culturally impressive / prestigious) language is much more impressive and socially acceptable than speaking a heritage language, home language or indigenous language. There are harmful language policies all around the world that simultaneously encourage the learning of ‘educational’ languages like Spanish, and at the same time forbid the use of the child’s mother tongue in class. And many non-majority languages are not foreign at all - they were spoken here, wherever you are, before English or Spanish or Russian or, yes, standard Mandarin Chinese. Policies that encourage standardised testing in English from a very young age like the ‘No Child Left Behind’ policy in the US disproportionately affect indigenous communities that are trying to revitalise their language against overwhelming callousness and cruelty - they expect bilingual children to attain the same level of English as a monolingual in first grade, which in an immersion school, they obviously won’t (and shouldn’t - they’ll get enough exposure to English as they grow up to make it not matter later down the line). But if the schools want funding, their kids have to pass those tests.

There’s more to cover - that’s just the tip of the iceberg.

Some people’s response to these videos and why the titles are ‘wrong’ would be: does it matter that he's white? Shouldn't it just be 'second language learner speaks perfect Chinese'? This is the same sort of attitude as ‘I don’t see race’. I think it does matter that he is white - because communities of many languages around the world are so used to them having to learn a second language and colonial powers not bothering to learn theirs. You wouldn't get the same reactions in these videos if he were Asian American but grew up speaking / hearing no Chinese - because then it would be expected. You also wouldn't get the same reaction if he were an immigrant in a Chinese-speaking community from somewhere else in Asia.

It also implies that all white people = monolingual Americans with no interest in other cultures. While we all are complacent and complicit in failing to educate ourselves about the effects of historical and modern colonialism, titles like this perpetuate a very harmful stereotype - and I don't mean harmful as in 'poor Xiaomanyc', but harmful in that it suggests that this attitude is ok, it's part of 'being white', and therefore doesn't need to change. The reaction when someone doesn't engage with other cultures and isn't willing to learn about them shouldn't be 'lmao classic white guy'. That not only puts the subject in a group with other 'classic white guys', but puts a nice acceptable label on what really is privilege, a lack of curiosity, ignorance, and the opportunity (which most non-white people don't have) to have everything you learn in school and university be about you. If you're ignorant - ok. We are all about many things. But you don't have any excuse not to educate yourself. The 'foreigner experience' that white people get in places like China is not the same as immigrants in a predominantly monolingual, predominantly white English speaking area. As we can see in those kind of videos, white foreigners may be stared at, but ultimately enjoy huge privilege in many places around the world. It's not the same.

It also ignores, well, essentially the whole of Europe outside the UK and Ireland and many other places around the globe, where multilingualism is incredibly common - and where the racial dichotomy commonly heard in America isn't quite appropriate, or an oversimplification of many complex ethnic/national/racial/religious/linguistic etc factors that all influence discrimination and privilege. Actually many 'white guys' in Europe and places all around the world speak four or five languages to get by - some in highly privileged upbringings and school systems, yes, but others because they have grown up in a border town, or because they are immigrants and want to give their children a better start than they did, or because they want to work abroad and send home money. Many, like people all around the world, don't get a chance to learn to read and write their first language or dialect, which is considered 'lesser' than the majority language (French, Russian, English etc); many people, like Gaelic speakers in Scotland or speakers of Basque in France, have faced historical persecution and have been denied opportunities for speaking their mother tongue. My mother was beaten and my grandparents denied jobs for being Gaelic speakers. They are white, and they have benefited from being white in lots of other ways - but their linguistic experience is light-years from Xiaomanyc's.

It isn't 'white' to be surprised at a white person speaking another language - it's just ignorant. But the two ARE correlated, because who in modern America can afford to go through twenty one years and still be ignorant? People who have never had to learn a second language; people who have always had everybody adapt to THEIR linguistic needs, and not the other way around. People who have had all media, all books, centred around people who look like them and speak like them. And even in America, that's not just 'white' - that's specifically white (often middle class) English monolinguals.

I'm not saying everybody who doesn't speak a language should feel guilty for not learning one ( it's understandably not the priority for everyone - economic reasons, family, only so many hours in the day - there are plenty of reasons why language learning when you don’t have to is also not accessible to everyone). But be aware of the double standards we have as a society towards other socially/racially/religiously disadvantaged groups versus white college grads. You can't demonise one whilst lauding the other.

To all language YouTubers - do yourself a favour, and stop doing this. Your skills are impressive - that's enough.

tldr; clickbait titles like this rely on double standards and perpetuate harmful ideas - don't write them, and let your own language skills do the talking please.

#linguistics #lingblr #racism #sociolinguistics #languages #langblr #polyglot community #I don't really know what to tag this as #chinese #xiaomanyc #taking a break from my break to clearly post about two (2) things #hualian over on main and this here #meichenxi manages

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dwellordream · 3 years

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“...“Scythia” was a fluid term in antiquity. For the Greeks, “Scythia” stood for an extensive cultural zone of a great many loosely connected nomadic and seminomadic ethnic and language groups that ranged over the great swath of territory extending from Thrace (another fluid geographic term in antiquity), the Black Sea, and northern Anatolia across the Caucasus Mountains to the Caspian Sea and eastward to Central and Inner Asia (it is more than four thousand miles from Thrace to the Great Wall of China).

“The Greeks call them Scythians,” wrote Herodotus; the Persians called them Saka (Chinese names included Xiongnu, Yuezhi, Xianbei, and Sai). “Although each people has a separate name of its own,” remarked the geographer Strabo, the Scythians, Massagetae, Saka, and other nomadic tribes “are given the general name of Scythians.” Pliny named twenty of the “countless tribes of Scythia.” As Gocha Tsetskhladze, a historian of Scythia, points out, “We call them Scythians because the Greeks did.” There are more restrictive modern descriptions for “Scythians” based on ethnographic, geographic, and linguistic parameters, but the terms Scythia and Scythians, the names used by the ancient Greeks, are convenient catchall terms to refer to the diverse yet culturally similar nomadic and seminomadic groups of Eurasia to western China.

Modern historians and archaeologists use “Scythian” to refer to the vast territory characterized in antiquity by the horse-centered nomad warrior lifestyle marked by similar warfare and weapons, artistic motifs, gender relations, burial practices, and other cultural features. Scythia’s forests, grassy steppes, desert oases, and mountains were home to a multitude of individual tribes with their own names, histories, customs, and dialects but sharing a migratory life centered on horses, archery, hunting, herding, trading, raiding, and guerrilla-style warfare. Endless journeys over waterless prairies, invasions, plunder, wars, alliances, agreements, quarrels, more wars: “such is the life of nomads,” commented Strabo.

Lucian of Samosata (Syria) concurred: “Scythians live in a state of perpetual warfare, now invading, now receding, now contending for pasturage or booty.” Going by myriad names, waxing and waning in population over the centuries, continually on the move, the Scythian nomads, as described in ancient texts, had a history “inseparable from that of the nomadic and semi-nomadic tribes of the Eurasian steppes.” Their common material culture, the “Scythian Triad” of distinctive weapons, horses, and artistic “animal-style” motifs, is evident in archaeological artifacts in burials from the Carpathian Mountains to northern China. Grave goods demonstrate far-reaching trade among these groups.

Not all of these peoples wandered the ocean of grass under infinite skies, however. By the fifth century BC, seminomadic clans known as the “Royal Scythians” had come to reside in wagons or settlements clustered around the northeastern Black Sea–Don area, taking up agriculture and trade, facilitating exchange between Greece and points along the Silk Routes to Asia. It was mainly through the coastal trading colonies that the Greeks first came to hear of the many different tribes of greater Scythia. No aspect of Scythian culture unsettled the Greeks more than the status of women. Hellenes expected strict division of male and female roles. But among nomadic people, girls and boys wore the same practical clothing and learned to ride and shoot together. In small hunting and raiding groups where everyone was a stakeholder and each was expected to contribute to survival in an unforgiving environment, this way of life made good sense.

It meant that a girl could challenge a boy in a race or archery contest, and a woman could ride her horse to hunt or care for herds alone, with other women, or with men. Women were as able as men to skirmish with enemies and defend their tribe from attackers. Self-sufficient women were valued and could achieve high status and renown. It is easy to see how these commonsense, routine features of nomad life could lead outsiders like the Greeks—who kept females dependent on males—to glamorize steppe women as mythic Amazons. The opportunity for an especially strong, ambitious woman to head women-only or mixed-sex raiding parties or even armies was exaggerated in Greek myths into a kind of war of the sexes, pitting powerful Amazon queens against great Greek heroes.

…Despite their rich culture (which flourished from the seventh century BC to about AD 500), the Saka-Scythians, Thracians, Sarmatians, and kindred groups left no written histories. What we know about them must be gleaned from other oral, written, or artistic materials, chiefly from Greece and Rome but also non-Greek sources from what is now Iran, Armenia, Azerbaijan, Kazakhstan, India, China. The lifestyles of Eurasian nomads in later times can also contribute to our understanding of ancient life on the steppes.

Excavations of grave mounds (kurgans) began in the 1870s, and every year since then numerous archaeological teams are uncovering more and more evidence, much of it confirming ancient Greek reports and also revealing that Scythian culture was more sophisticated and complex than previously realized. By the seventh century BC, powerful Scythian forces were attacking, plundering, and exacting tribute in Thrace, the Caucasus, and Anatolia, penetrating south as far as Syria and Media, even advancing toward Egypt and moving eastward toward China.

The Scythians’ reach contracted again after defeats in the Near and Far East in the sixth century BC, but Scythians continued to dominate the Caucasus and Central Asian steppes. Scythians were horse people. They traveled extremely long distances by land, much of it harsh going. To reach Thrace or the mouth of the Danube or northern Greece, for example, they would follow a long southwestern arc down from the steppes. To reach Colchis, Armenia, Anatolia, and Persia from the north, they took one of two major migration routes used by nomads, traders, and invaders from time immemorial. These routes, first described by Herodotus, involved arduous journeys over or around the snow-clad Caucasus range. The Scythian Gates (or Keyhole) was a precipitous, winding mountain trail over the central Caucasus: the journey from the Sea of Azov to the Phasis River in Colchis took about thirty days. The ancient Persians called this narrow defile Dar-e Alan, “Gate of the Alans” (Daryal Pass), after one of the nomadic tribes of Scythia.

The other difficult and longer passage, sometimes called the “Caspian Gates” or the Marpesian Rock, was between the steep eastern end of the mountains and the Caspian Sea (Persian, Darband, “Closed Gates,” modern Derbent, Dagestan). From Pontus (northeastern Turkey) Scythians could cross west into Europe (Thrace) in wintertime over the frozen Bosporus Strait between the Black Sea and the Sea of Marmara. In about 1000–700 BC, Greeks began establishing colonies along the Aegean coast of Anatolia, where they became aware of local histories and legends about Amazons. Many towns in Anatolia claimed Amazons as their founders; grave mounds and other shrines were local landmarks linked with Amazons. By the eighth and seventh centuries BC, Greek adventurers began exploring the rim of the Black Sea, which they called the Euxine or simply Pontus (“the Sea”). At some later point “Pontus” came to specify the wedge of land between the Phasis River of Colchis and the Thermodon River of northeastern Anatolia.

By the sixth century, Greek colonies were sprinkled around the Black Sea, and by 450 BC more than a dozen Greek colonies were established on the northern Black Sea, from Tyras on the Dniester River to Gorgippia (ancient Sinda), south of the Taman Peninsula, and Tanais, a Scythian trading post at the mouth of the Don River on the Sea of Azov. Descriptions of barbarian societies of the north and east, many distinguished by a degree of gender role blurring unknown in Hellenic society, began to filter back to Greece as a few traders and travelers journeyed beyond the colonies on the Black Sea, venturing deeper into the lands of nomadic groups, on the steppes, the Caucasus Mountains, around the Caspian Sea, and eastward along the trade routes to the distant Altai Mountains, India, and China. As travelers pushed farther, the stories got stranger, but meanwhile the Royal Scythians who had settled near the Black Sea colonies were becoming more familiar to the Greeks.

Literary and archaeological evidence points to an uneasy relationship between Greeks and Scythians in the Black Sea region in the sixth and fifth centuries BC, followed by a period of lively trade and mutual integration in the fourth century BC. Many slaves in Athens came from Thracian and Scythian tribes, purchased at Black Sea emporiums such as Tanais on the Don (see chapter 6 on Thrace-Scythia links). Meanwhile Greek merchants and travelers carried out commerce and made marriage alliances with Scythian clans.

In the fifth century BC, Scythian soldiers and policemen were employed in Athens, but numerous vase paintings and inscriptions about Scythians and Thracians attest to Greek familiarity with their clothing, tattoos, and weapons by the midsixth century BC. Male archers and Amazons wearing Scythian-style costumes became favorite subjects on Athenian vases by 575 BC. Some archaic black-figure paintings (575–550 BC) show men fighting on the Amazons’ side against Greeks; scholars suggest that these could be either Scythians or Trojans.

Around 490 BC, the time of the Persian Wars, the popularity of male Scythian archers in art faded, perhaps because of their association with Persians (although Scythians were also enemies of the Persians). But female Scythian archers—“Amazons”—never lost their popular appeal in Greek vase paintings and other art forms. Archaeologists now know that “legends about Amazons are reflected in the grave goods of excavated Scythian tombs.” The accumulating evidence of female warriors buried with their weapons is leading classical scholars to acknowledge that some Greek beliefs about Amazons were influenced by women who shared the same activities as men in the nomadic cultures of Eurasia. But this “novel” insight from modern archaeology—that Amazons were Scythian women—was already obvious to the Greeks in classical times. Whatever psychological meanings the Amazon myths may have held in antiquity, a wealth of little studied literary evidence shows that Greco-Roman authors clearly associated the Amazons with historical, nomadic Scythians at an early date.

Greek writings about Amazons indicated several different Amazon “habitats” and zones of activity in Scythia. Some sources located Amazons in Thrace and western Anatolia; some placed them in Pontus on the southern shore of the Black Sea; still others put them in the northern Black Sea–Sea of Azov–Caucasus regions; and many writers mentioned more than one locale. Modern scholars have taken this apparent inconsistency as proof that the Greeks were simply making up ecological niches for imaginary beings.

In fact, however, this mobile “sphere of influence” for Amazons makes sense. Whether or not the ancient mythographers and historians realized it, the depiction of shifting environments around the Black Sea for the Amazons’ home bases, strongholds, migrations, and battle campaigns accurately captured the realities of nomadic life. There is no doubt that at various times in historical antiquity groups of Scythians were present in the various regions designated in classical texts as occupied by Amazons .

In Homer’s Iliad, for example, King Priam of Troy recalls seeing Amazons in northern Anatolia as a youth. At the beginning of the war with the Greeks, Priam musters his army at a man-made mound near Troy said to be the grave of the Amazon queen Myrina. Mound tumuli are scattered across Phrygia, Mysia, and Thrace, and Scythian tomb mounds (kurgans) of the seventh–sixth centuries BC exist near Sinope, Pontus. Priam’s ally Queen Penthesilea was a Thracian, but she led a band of Amazons from Pontus. The mythic quest of Jason and Argonauts for the Golden Fleece is at least as ancient in its origins as the Trojan War cycle. According to the Argonautica (the version of the myth composed by Apollonius of Rhodes, ca. 280 BC), Pontus and Colchis were occupied by three different tribes famed for women warriors (chapter 10).

In the mid-seventh century BC, the adventurer Aristeas (from an island in the Sea of Marmara) wrote about his journey east across Scythia to Issedonia and the Altai Mountains. His epic, Arimaspea (a Scythian word meaning something like “people rich in horses”), preserved only in fragments, was very influential in forming the early Greek picture of Scythia and Amazons. Aristeas said that Amazons wandered the ironrich territory around the Maeotis (Sea of Azov) and the River Tanais (Don).

Another lost work, by Skylax of Caryanda (sixth century BC), described the Maeotians, the Sinti (Sinds), and the Sarmatians as “people ruled by women.” Several authors referred to Amazons as Maeotides, “people of the Maeotis.” (Scythian tribes around the Sea of Azov included the Sinds, Dandarii, Doschi, Ixomatae, and many others.) Other ancient historians placed Amazons and their allied forces among the nomads beyond the Borysthenes (Dnieper) River on the steppes north of the Black Sea.

Pontus was the Amazon headquarters in another lost epic, the Theseis, about the Athenian hero Theseus, probably composed in the sixth century BC. In the fifth century BC the playwright Euripides located the Amazons in Pontus; so did the poet Pindar, who described Amazons “armed with spears with broad iron points.” The play Prometheus Bound (Aeschylus, ca. 480 BC) speaks of the “fearless maidens” of Colchis and the Caucasus and the “Scythian multitudes” to the north; it foretells that this Amazon host will “one day settle at Themiscyra by the Thermodon” in Pontus.

The fourth-century BC Greek historian Ephorus (from Cyme, named for an Amazon) reported that a faction of Scythians had once left the northern Black Sea and settled in Pontus, becoming the Amazons. The geographer Strabo (first century BC) located various Amazon tribes in the valleys and mountains of Pontus, Colchis, the Don region, and the Caucasus. Instead of evidence for Greek confusion about where to locate imaginary Amazons, these examples represented Amazons as people who roved around the Black Sea. Scythian culture was consistently recognized as the wellspring of the women warriors known as Amazons.”

- Adrienne Mayor, “Scythia, Amazon Homeland.” in The Amazons: Lives and Legends of Warrior Women Across the Ancient World

#the amazons #adrienne mayor #history #scythian #ancient #greek #classical literature

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