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saintsenara · 2 months

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Not from the ask list but the characters in ur fics as Irish counties and why?

anon, this has absolutely sent me. i have genuinely never seen something more up my alley.

let's start with characters we can pull from the series for ireland's six superior counties, shall we...

antrim = oliver wood

a county full of lads who've never met a spivvy tracksuit they don't think is the height of fashion, and who have a vastly inflated sense of their success at sports.

armagh = tom riddle

armagh has a [deservedly] bloody reputation. he could settle down in the murder triangle. he'd like that.

down = draco malfoy

people who live in co. down really like thinking they're better than the rest of us just because it's easy for them to get to belfast [lads, how's that something to boast about?], so they have to be the series' whiniest flop.

fermanagh = rubeus hagrid

fermanagh is full of docile lads who build things, in my experience.

londonderry = ron weasley

canonically gorgeous, gorgeous girlies live in this fine county - by which i mean, of course, that i do. we deserve to be represented by the series' most gorgeous girly. and a ginger sweetheart with six siblings [so you know which side of the sectarian divide his parents are on...] would go down a storm with our mams.

tyrone = harry potter

my brother once had his nose broken in a pub in strabane, which doesn't sound particularly interesting until you realise that my brother is a priest. by which i mean - a county filled with people who are reckless, quick-tempered, and always ready to throw hands? it can only be represented by one man...

---

and then the rest...

carlow = quirinus quirrell

the most interesting thing there is a big rock.

cavan = percy weasley

everyone i've ever met from cavan has been really boring and really tight. so there's that.

clare = ginny weasley

because it's gorgeous, in a not like other girls way.

cork = albus dumbledore

look at this canon line and tell me dumbledore's not a cork man... "In fact, being — forgive me — rather cleverer than most men, my mistakes tend to be correspondingly huger.”

donegal = sybill trelawney

always away with the fairies up there... and always drunk too.

dublin = walburga black

everyone you've ever met who lives in dublin is genuinely shocked to discover that the rest of the world exists beyond the m50. it's not not giving "has never set foot in muggle london and would die before she did".

galway = arthur and molly weasley

galway is the home of the nation's sophisticated [and, apparently, sexually adventurous] culchies - which fits two people from clearly quite distinguished backgrounds who nonetheless live the way they do...

kerry = gilderoy lockhart

you will never see american tourists get scammed more glamorously than in kerry.

kildare = regulus black

considerably less interesting than - and devoid of identity in comparison to - its neighbour, dublin.

kilkenny = charlie weasley

all they do is have red hair and hurl.

laois = daphne greengrass

on account of her irrelevance.

leitrim = sally-ann perks

on account of her irrelevance.

limerick = bellatrix lestrange

limerick used to be known as "stab city". she'd fit right in.

longford = mungundus fletcher

gombeen men abound.

louth = myrtle warren

because they [by which i mean the two people i know who were born there...] are always fucking moaning.

mayo = remus lupin

perpetually mopey, unless they reckon they're great at something.

meath = cormac mclaggen

they wish they were as class as the lads in dublin.

monaghan = cuthbert binns

genuinely couldn't locate it on a map.

offaly = grawp

i mean, who fucking knows? the entire place is a bog.

roscommon = aberforth dumbledore

you can guess why...

sligo = fred and george weasley

wheeler dealers, the lot of them.

tipperary = fleur delacour

the home of gorgeous, gorgeous girlies with striking accents.

waterford = dobby

they love a good strike.

westmeath = hermione granger

not somewhere you'd expect you'd choose to live if you were a bit of a know-it-all. and yet.

wexford = neville longbottom

they love to bang on about the soil.

wicklow = marge dursley

she drives a range rover and looks down on anyone who farms, change my mind.

[other answers from this ask game]

#asks answered #very normal fic writer asks #northern ireland posting #republic of ireland posting #why have i done this

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the-pessimists-paradigm · 2 months

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Diminuendo of You

As dawn settled in the Devildom, lighter shades of black filtered in through rectangular windows, their sectarian structure reminiscent of his time as an angel. Lucifer sighed as the view glared at him, piercing his surroundings, and illuminating the pile of paperwork. The sheets with language that became more opaque as he read, fine print that drudged on, forms for new exchange students, and even some bills (from THE Mammon) in the stack as well.

The bags under his eyes only sunk deeper as time walked on. He grumbled, slumping over his desk. Annoyingly enough, just as he was about to rest, his D.D.D. went off. It was 5 AM on a Friday. It will be your anniversary in 2 days. Your 30th anniversary. He smiled as he reminisced on the adventures you had with him and his brothers. Exploring old archives, annoying a reaper, and going to concerts. As he took you on more escapades through time, you became wearier.

Memories became bittersweet, joy at how happy you both were, but anguish for your eventual passing. He was already seeing signs. Waves of gray in your hair, forming at the roots, preparing for a tsunami. And as a tsunami wrecks a city, it brings damage to the survivors. Your smile, once adorned with dimples, had the accompaniment of wrinkles. Gentle lines formed at the edges, like grasses near a pond.

Day by day, subtle changes were a reminder of your time. Mobility became limited, and your once flexible muscles became frail. On hikes through beautiful waterfalls and well-trodden paths, you sighed as you took another step. Although you smiled, he knew the facade immediately, as he'd practiced it to not break his expectations of appearing and behaving immaculately. His grip on you became stronger as he held an arm around you.

As a demon, he was practically immortal. He knew humans couldn't live as long as he could. He expected this and knew it would happen, even as denial overtook him. Frantic searches online, asking Solomon, even considering begging Barbatos to alter the timeline. Through many unique potions and spells, this wasn't going to change. You would still pass, sending a shockwave through his core.

His study was nearly silent except for the vinyl crackling as you were sprawled around the couch. A cursed vinyl played as the doors were shut, celebrating your anniversary in peace. The windows were slightly open, allowing a light breeze between you. Wine-red velvet fabric embraced you as your eyes shut, traveling into the afterlife.

A quiet death, painless and bound to happen. He never anticipated it as he stroked your hair, hoping you were alive. "Are you well?" Your cold skin, clammy to the touch, told him the truth. Tears fell as he cradled you in his arms. Unsteady shallow breaths filled the air, as he observed the scene around him. The vinyl came to a slow stop, imprinting your passing in his mind.

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edspear · 1 year

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More trinkets from Decima's adventures in The Wilds Beyond The Witchlight. Taffy and candy have been a big feature in Thither, arriving at the Saltwater Inn, we've been clued into the sectarian violence erupting between the forces of Peppermint and Spearmint.

And Decima has found her new favorite flavor.

#D&D #Decima #wild beyond the witchlight #Phyrexia #Taffy #Phyrexian #My art

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nicklloydnow · 7 months

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“The Turkish term millet (which now has the meaning of "nation") derives from Arabic millah, meaning a creed community or sect. The Ottoman Empire included Christians and Muslims of almost every obedience, together with Jews, Druze, and Alawites (the latter two being sects that grew out of Islam but ought now to be regarded as indigenous forms of post-Islamic religion). Each subject of the Ottoman Empire belonged to, or was allocated to, a millet, defined primarily by religious custom and confession. The millets (milletler in Turkish) were represented separately before the Sultan's throne, and rivalry between them was settled by adjudication from the Sublime Porte—in that sense there was an overarching territorial jurisdiction. However, the authority of this jurisdiction depended upon the dominant millet of Sunni Muslims and on the shari’ a as interpreted by the Mufti. When, during the nineteenth century, the Ottoman authorities attempted to modernize the law, as an instrument for administering the entire territory of the Empire, the resulting code—the Majalla, as it is known—was explicitly derived from the shari’ a: the first attempt, indeed, to codify Islamic law. The Majalla was preserved under the British protectorate of Palestine, and incorporated after independence by the State of Israel: a tribute to Islam that is not often remarked upon.

The Ottoman Empire was a territorial jurisdiction only in the sense that the dominant creed community asserted its overarching control over all local administration. In all matters relating to religious custom, marriage, family, and inheritance the millets were sovereign, and they dealt with conflicts by a system of appeals to the office of their respective religious leader—the Greek Catholic Patriarch in Antioch, for example, or the Greek Orthodox Patriarch in Constantinople. The ones who suffered most from the Sunni ascendancy were not the Christian minorities (although the Armenians were to pay a bitter price when the Empire finally began to disintegrate), but the Muslim sects judged to be heretical and therefore deprived of a religious leader and communal identity of their own—the Shi'ites being the principal example.

As the Empire declined, the rights and privileges of the millets were continually set aside by a central power that welcomed sectarian conflict as the best guarantee of its own survival. Increasingly, therefore, sectarian loyalties came to prevail over obedience to the Porte, and when, in the wake of the First World War, obedience was cancelled, the subjects of the Empire found themselves with no other lord than that which religious custom or tribal affiliation had bestowed on them. At the same time the Western powers— France and Britain in particular—were staking out their rival imperial claims in the region and dividing up the Ottoman territory into countries that had little or no identity beyond that required by administrative convenience and geopolitical strategy. Even where regions had achieved a kind of autonomy under Ottoman sovereignty—notably Lebanon and Egypt—the claims of history and local loyalty were largely set aside in the interests of imperial gain.

It is easy to blame the subsequent instability of the Middle East on the ambitions of the Western powers. However, it is important to bear in mind that, in a region of creed communities, none of which enjoyed a territory of its own, there was no alternative to empire. Without some kind of territorial jurisdiction imposed from outside, the communities themselves would have been bereft of all methods, other than war, of resolving the disputes between them. The Sykes-Picot accords, agreed between two adventurous diplomats charged with securing a postwar settlement for the region, therefore divided the Ottoman territories into geographical states, and endeavored to attach to each of them a sovereign who would command the common loyalty of the communities who resided there, and a legal system that would underpin the institutions required by political "progress."

These legal systems, derived as a rule by importing ready-made codes from the West, were intended to further the development of the territories as "nation-states," governed according to constitutional principles familiar from the European rule of law. Although they frequently paid lip service to the shari’ a, these codes harmonized badly with the indigenous legal traditions, and required knowledge and expertise that were not locally available. Hence the temporary imperial administrations under puppet sovereigns (some of whom had no previous territorial connection with the countries over which they nominally ruled) did not make way for genuine political government, still less for democracy in the Western mold, even in those countries— such as Egypt—where there was considerable indigenous support for Constitutionalism, and established interests wedded to the idea of a secular state. For the most part the regimes installed by the European powers crumbled before feudal despotism, hereditary monarchy, or the peculiar combination of gangster terrorism and Leninist one-party rule imposed through the Ba'th party by Hafiz el-Asad in Syria and Saddam Hussein in Iraq. And in place of Western ideas of secular government came the kind of raging ideological politics, influenced equally by Marxism and Islamic millenarianism, that finally gained absolute power with the Islamic Revolution of Khomeini in Iran.

The most telling exception was Lebanon, which had retained a kind of independence since classical times. Thanks to its mountainous hinterlands, Lebanon had been able to protect itself from enemies (including the Sultan), and to survive as a semi-autonomous emirate, offering refuge to the more adventurous tribes of Asia Minor and the Fertile Crescent. And thanks to its Mediterranean harbors, Lebanon had enjoyed a freedom and respect for law that are the natural concomitants of maritime trade. Its Christian (largely Maronite) community (probably a majority at the time when Lebanon became a French protectorate) had evolved a territorial claim, a European sense of secular jurisdiction, and a commitment to freedom of conscience made necessary by its many sects.

Bordered by a despotic Syria, occupied by armed refugees from Palestine, invaded by the Israeli and Syrian armies, and beset by a rebellious and growing Shi'ite underclass and an Iranian-backed Shi'ite militia intent on bringing chaos to the countryside, Lebanon was doomed to destruction. Nevertheless, its model constitution and laws, its "national pact" (which distributed the offices of state according to the confessions), and its democratic procedures under a French-style presidency so distinguished it, during its years of relative peace, from every other Arab state as to bear witness to the real and deep difference between a Christian and a Muslim political culture. Territorial jurisdiction takes natural root in the first, but not in the second, and the one remaining example of a Muslim country in which secular jurisdiction and democratic procedures survive—Turkey itself—is notable for the fact that religion is expressly banished from the law, from the offices of state, and from the public life of the country, and that the edict of banishment must be constantly remade by a vigilant and secularized army.

With hindsight it is difficult to see the destruction of the Ottoman Empire as anything other than a disaster—a disaster whose consequences threaten to match those of the Russian Revolution and the rise of Hitler. So it is described by David Fromkin, for example. The tragic history of the post-World War I settlement, however, is less relevant to today's world than the enduring failure of the Middle Eastern states to acquire territorial legitimacy. In this they contrast starkly with the successor states of the Austrian Empire, where nationalist aspirations had preceded the breakup of the Empire by a century or more, and where loyalties were already shaping themselves in the nineteenth century according to territorial rather than religious or tribal ideals.

(…)

It is true that there has been a concerted attempt, beginning with the Ottoman reforms of the nineteenth century, to introduce ideas of national rather than religious unity into the Middle East. The philosophy of "Arab nationalism" was designed to facilitate modern forms of government, with the territorially defined nation (qawm) replacing the Islamic umma as the focus of loyalty. The Arab nation was invented in order to provide a pre-political order suitable to the emerging sovereign states, and "arabism" (‘uruba) became a nationalist ideology designed to repair the religious and sectarian divisions among the Arabic-speaking peoples. It is perhaps significant that Michel Aflaq, the most influential modern proponent of Arab nationalism and co-founder of the Ba'th Party, was not originally a Muslim but a Paris-educated Syrian of Greek Orthodox extraction, who used nationalist rhetoric in order to uphold the claims of a "Greater Syria" against Lebanon and Israel." When Aflaq, in later life, converted to Islam, it was because he saw this as the logical consequence of his Arabist ideology, rather than the other way around.

In fact the whole idea of Arab nationalism verges on contradiction, being an attempt to shape a local, territorial loyalty from a language that had been spread around the Mediterranean on the wings of a militant religion, and to conscript the religious loyalty that echoes in that most enchanted of languages to a secular cause with which it is profoundly incompatible. The Egyptian case is instructive. The quasi-autonomous Egyptian khedivate under Mehmet Ali and his successors began the Europeanizing process that severed the country from the rest of the Ottoman Empire. British occupation excited local resistance, the most effective and committed of which was that of the Muslim Brotherhood. This was founded by Hassan al-Banna in 1928, initially as a religious charity offering support and comfort to the migrants who were crowding into the cities, but soon developing into a terrorist movement aimed at ridding Egypt of alien powers. Resistance to the foreigner, in other words, came into being as a jihad on behalf of Islam. When Nasser came to power in 1952 by a coup d'état staged by fellow army officers, so ousting the British client King Faruq, he wished to gain legitimacy for a secular government, and therefore preached the Arab nationalist cause. But he found himself in immediate conflict with the real pre-political loyalty of the Muslim majority. The Copts of Egypt, like the Maronites and Melkites of Lebanon, saw the benefits of a secular state and Western systems of law: such is the normal Christian response. Many of the Muslims did not.

Nasser moved quickly to suppress the Muslim Brotherhood, by means almost as brutal as those which President Hafiz el-Asad was later to use in Syria. Having taken a step in this Arab nationalist direction, Nasser found himself compelled by the logic of the case to declare a short-lived "United Arab Republic" of Egypt and Syria. If the Arabs really are a unified people, then they deserve and require a unified state. The immediate collapse of the UAR, however, made it clear that there was little more to Arab political unity than a shared antipathy to Israel. The real unity remains today what it was in the time of Muhammad: the unity of a creed community with a common language sanctified by a holy text. And the centuries of fragmentation into rival sects and tribes have ensured that this unity—the only unity that the people really believe in—is also an unrealizable fiction whose political enactment entails bloodshed, tyranny, and war.

Anwar Sadat, who succeeded Nasser as President of Egypt, recognized that the secular republic that Nasser had tried to create was unsustainable. Although the Muslim Brotherhood remained a proscribed organization, Sadat emphasized his own Islamic credentials and made apparent concessions to the mullahs, while at the same time urging a kind of local Egyptian nationalism—msriaha—the true basis of his political legitimacy. His assassination at the hands of religious terrorists was an especially vivid illustration of the fact that the most potent pre-political ideology to have captured the hearts of modern Egyptians has remained that of the Muslim Brotherhood. And it is to the Muslim Brotherhood that the atrocities of September 11 should ultimately be traced.” - Roger Scruton, ‘The West and the Rest’ (2002) [p. 26 - 35]

#scruton #roger scruton #ottoman #ottoman empire #the west #turkey #egypt #lebanon #syria #saudi arabia #israel

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ithostcreations · 7 months

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Yela to all of you out there, my name is Tanti Ulanga and I am your on the ground travel guide to the cold but picturesque world of Ithost. We have a lot of travelling to do in the coming months, so let's get started! Grab your heated underwear and your most trusted Yute, for there's much to see and almost as much to eat! The Gellis Department authorities seem to have ah, misplaced my visa so instead today we are stopping for one of the first provinces settled by the Gellish people- the Rikooct Department! The Rikooct Department is the second most populated Department in all of the Gellish Federation. Nearly six million Gellish folk myself included, call Rikooct home. It's also in my not so humble opinion, the most beautiful out of all the Federated Lands. The Department has been settled for so long, the records of its original founding have long been lost. For as long as I remember too, all folk have wanted to visit here, if only because the Strer Sea is so close. There truly is something for everyone up here in the North. Sure you have major cities like Volechevsk and Vsesov, but in between the populated areas you have places like the Vyshkin forest where the Lundeer herds migrate in the summer and the Kakunni flowers blossom and give off their chracteristic glowing red, and the Teslav river which you can ride all the way to the breast of the Great Mountain. The Rikooct Department has also calmed down a lot since I was a youth; after the defeat of the Order of the Night Sky, many immigrants moved to the area, especially from the Far East. Far from the sectarian violence of those places, Rikooct has become a place where everyone, from the mountain-borne Southlanders to the fishing folk of Sterz can get along. The food out here is just incredible too, even things as simple as the humble Kashen loaf are spruced up with all the exotic spices grown in the Chetsan outskirts. If you can only visit one Gellian Department, I highly reccomend that it is this one. Next time, we try to get my visa issue fixed and go to the Capitol Department. If that doesn't work, we're going to Ostlitsk to take a look at some of the biggest fishes this world has to offer. Until then, Ynag', and keep adventuring!

#writing #worldbuilding #furry art #alternate universe #cartography #flag art

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rockislandadultreads · 2 years

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PRIDE Picks: Selected LGBT Fiction

Young Mungo by Douglas Stuart

Growing up in a housing estate in Glasgow, Mungo and James are born under different stars--Mungo a Protestant and James a Catholic--and they should be sworn enemies if they're to be seen as men at all. Yet against all odds, they become best friends as they find a sanctuary in the pigeon dovecote that James has built for his prize racing birds. As they fall in love, they dream of finding somewhere they belong, while Mungo works hard to hide his true self from all those around him, especially from his big brother Hamish, a local gang leader with a brutal reputation to uphold. And when several months later Mungo's mother sends him on a fishing trip to a loch in Western Scotland with two strange men whose drunken banter belies murky pasts, he will need to summon all his inner strength and courage to try to get back to a place of safety, a place where he and James might still have a future. Imbuing the everyday world of its characters with rich lyricism and giving full voice to people rarely acknowledged in the literary world, Young Mungo is a gripping and revealing story about the bounds of masculinity, the divisions of sectarianism, the violence faced by many queer people, and the dangers of loving someone too much.

You Made a Fool of Death with Your Beauty by Akwaeke Emezi

Feyi Adekola wants to learn how to be alive again. It’s been five years since the accident that killed the love of her life and she’s almost a new person now—an artist with her own studio, and sharing a brownstone apartment with her ride-or-die best friend, Joy, who insists it’s time for Feyi to ease back into the dating scene. Feyi isn’t ready for anything serious, but a steamy encounter at a rooftop party cascades into a whirlwind summer she could have never imagined: a luxury trip to a tropical island, decadent meals in the glamorous home of a celebrity chef, and a major curator who wants to launch her art career. She’s even started dating the perfect guy, but their new relationship might be sabotaged before it has a chance by the dangerous thrill Feyi feels every time she locks eyes with the one person in the house who is most definitely off-limits. This new life she asked for just got a lot more complicated, and Feyi must begin her search for real answers. Who is she ready to become? Can she release her past and honor her grief while still embracing her future? And, of course, there’s the biggest question of all—how far is she willing to go for a second chance at love? Akwaeke Emezi’s vivid and passionate writing takes us deep into a world of possibility and healing, and the constant bravery of choosing love against all odds.

Moon Witch, Spider King (The Dark Star Trilogy #2) by Marlon James

In Black Leopard, Red Wolf, Sogolon the Moon Witch proved a worthy adversary to Tracker as they clashed across a mythical African landscape in search of a mysterious boy who disappeared. In Moon Witch, Spider King, Sogolon takes center stage and gives her own account of what happened to the boy, and how she plotted and fought, triumphed and failed as she looked for him. It's also the story of a century-long feud--seen through the eyes of a 177-year-old witch--that Sogolon had with the Aesi, chancellor to the king. It is said that Aesi works so closely with the king that together they are like the eight limbs of one spider. Aesi's power is considerable--and deadly. It takes brains and courage to challenge him, which Sogolon does for reasons of her own. Both a brilliant narrative device--seeing the story told in Black Leopard, Red Wolf from the perspective of an adversary and a woman--as well as a fascinating battle between different versions of empire, Moon Witch, Spider King delves into Sogolon's world as she fights to tell her own story. Part adventure tale, part chronicle of an indomitable woman who bows to no man, it is a fascinating novel that explores power, personality, and the places where they overlap.

The House in the Cerulean Sea by T.J. Klune

A magical island. A dangerous task. A burning secret. Linus Baker leads a quiet, solitary life. At forty, he lives in a tiny house with a devious cat and his old records. As a Case Worker at the Department in Charge Of Magical Youth, he spends his days overseeing the well-being of children in government-sanctioned orphanages. When Linus is unexpectedly summoned by Extremely Upper Management he's given a curious and highly classified assignment: travel to Marsyas Island Orphanage, where six dangerous children reside: a gnome, a sprite, a wyvern, an unidentifiable green blob, a were-Pomeranian, and the Antichrist. Linus must set aside his fears and determine whether or not they’re likely to bring about the end of days. But the children aren’t the only secret the island keeps. Their caretaker is the charming and enigmatic Arthur Parnassus, who will do anything to keep his wards safe. As Arthur and Linus grow closer, long-held secrets are exposed, and Linus must make a choice: destroy a home or watch the world burn. An enchanting story, masterfully told, The House in the Cerulean Sea is about the profound experience of discovering an unlikely family in an unexpected place—and realizing that family is yours.

#Fiction #lgbtq books #lgbtq characters #Books for Pride #PRIDE #Pride month #to read #tbr #library books #reading recommendations #Book Recommendations #book recs #booklr #booktok #adult fiction #fantasy #contemporary fiction

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blueheartbooks · 3 months

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Unraveling Humanity's Foibles: A Journey Through Gulliver's Travels

Jonathan Swift's "Gulliver's Travels into Several Remote Nations of the World" is a literary masterpiece that takes readers on a captivating voyage through the eccentric and fantastical realms of satire and social commentary. Originally published in 1726, Swift's novel presents the extraordinary adventures of Lemuel Gulliver, a ship's surgeon who finds himself shipwrecked on four distinct and peculiar lands, each inhabited by beings with their own peculiar customs and ideologies. Through Gulliver's encounters with the Lilliputians, Brobdingnagians, Laputans, and Houyhnhnms, Swift employs biting satire and biting wit to critique various aspects of human nature, society, politics, and religion.

The novel's first section, set in the land of Lilliput, offers a scathing commentary on the pettiness and absurdity of human politics and power struggles. Through Gulliver's experiences as a giant among tiny inhabitants, Swift exposes the folly of war, bureaucracy, and the arbitrary nature of authority. The absurdity reaches its peak with the absurd ritual of Lilliputian politics, including the infamous "Big-Endians" versus "Little-Endians" dispute, which serves as a thinly veiled critique of religious schisms and sectarianism.

In contrast, the second section of the novel transports Gulliver to the land of Brobdingnag, where he becomes a miniature among giants. Here, Swift shifts his focus to a critique of human vanity, arrogance, and the flawed nature of humanity itself. Through Gulliver's observations of the benevolent yet morally repugnant Brobdingnagians, Swift highlights the inherent depravity and moral corruption of human civilization, challenging readers to confront their own flaws and shortcomings.

The third section of "Gulliver's Travels" takes Gulliver to the floating island of Laputa, a realm inhabited by impractical intellectuals and absurd scientific endeavors. Through biting satire and absurd scenarios, Swift lampoons the folly of intellectualism divorced from practicality, as well as the dangers of unchecked scientific experimentation and technological hubris. The Laputans' obsession with abstract theories and impractical inventions serves as a cautionary tale against the pursuit of knowledge at the expense of humanity's moral and ethical obligations.

Finally, in the fourth section of the novel, Gulliver finds himself in the land of the Houyhnhnms, a society of rational, equine beings who govern themselves with reason and virtue. Through Gulliver's interactions with the Houyhnhnms and their brutish human-like counterparts, the Yahoos, Swift offers a stark critique of human nature itself. The Houyhnhnms' rationality and virtue stand in stark contrast to the base instincts and moral degradation of the Yahoos, leading Gulliver to question his own humanity and the nature of civilization itself.

In conclusion, "Gulliver's Travels" is a timeless work of satire and social commentary that continues to resonate with readers today. Through Swift's masterful storytelling and biting wit, the novel offers a profound exploration of human nature, society, and the follies of civilization. By presenting readers with a series of fantastical yet eerily familiar worlds, Swift challenges us to reflect on our own flaws and shortcomings, making "Gulliver's Travels" a compelling and thought-provoking read for audiences of all ages.

Jonathan Swift's "Gulliver's Travels into Several Remote Nations of the World" is available in Amazon in paperback 16.99$ and hardcover 22.99$ editions.

Number of pages: 344

Language: English

Rating: 9/10

Link of the book!

Review By: King's Cat

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blueheartbookclub · 3 months

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Unraveling Humanity's Foibles: A Journey Through Gulliver's Travels

Jonathan Swift's "Gulliver's Travels into Several Remote Nations of the World" is available in Amazon in paperback 16.99$ and hardcover 22.99$ editions.

Number of pages: 344

Language: English

Rating: 9/10

Link of the book!

Review By: King's Cat

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cromwellrex2 · 6 months

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Montrose Betrayed: ‘We require and authorise you therefore to proceed vigorously and effectively in your undertaking;’

Charles Throws in his Lot with the Covenanters

Charles II of England c1653. Source: Wikipedia

THE MARQUIS of Montrose, probably one of Charles I’s most steadfast supporters had, after his extraordinary campaigns in Scotland in 1644-45, fled to the continent following his ultimate defeat at Philiphaugh. There he toured the courts of Europe, feted as a defender of monarchy and the ultimate cavalier general. The execution of the King hit the fervently Royalist Montrose particularly hard and the Marquis, vowing hot vengeance on the Commonwealth who had carried out the vile deed, immediately offered his unconditional support to the new King Charles II at his court in Breda in the Dutch Republic. Charles accepted the offer and made Montrose Lieutenant-Governor of the Royalist forces in Scotland in February 1649.

There were of course no Royalist troops as such in Scotland, but the country remained contested. Hamilton’s Engagers had been ousted, but the Covenanter government that had resumed control under Archibald Campbell, Earl of Argyll, ultimately began to assume a similar stance towards the English Commonwealth and the new King, as had its predecessor. Despite the religious dispute that had led the Scots to take up arms against Charles I on at least three occasions, there was no support for republicanism in any part of Scotland. The Commonwealth, dominated as it was by the New Model Army, was viewed by the Covenanters as sectarian, radical and revolutionary and despite the wartime alliance with the English Parliament, as less trustworthy a partner than the new King. Therefore commissioners were duly despatched to Charles’ court in Breda to see if the young monarch could be persuaded, as had theoretically been his father, to adopt the Solemn League and Covenant across the Kingdoms in return for Scottish military help to overthrow the Rump Parliament.

As the Irish Rebellion began to falter, Charles did indeed begin to place more faith in a Scottish alliance as the means by which he could reclaim his father’s throne. Although this effectively meant leaving Ormrond to his own devices in Ireland, the spontaneous eruption of some small scale Royalist rebellions in the north of Scotland, quickly put down, made Charles realise he did not have to put all his eggs into one basket. Montrose was summoned and asked to gather a force of mercenaries to attack northern Scotland and seek to establish a Royalist presence there that could threaten Covenanter and Commonwealth alike.

In March 1650, Montrose landed in Orkney with a small force of 200 German and Danish mercenaries. He found a measure of Royalist support here but little in the way of meaningful military manpower or supplies. Montrose’s planned tactics were again to be the formation of a tough guerrilla force that could undermine Covenanter resolve and inspire a more general rallying to the Royalist cause. However, Montrose remained a figure of fear and hatred to Scottish Presbyterians due to the ferocity of his campaigning during the First Civil War and with negotiations with Charles proceeding, the Covenanters saw no reason to seek compromise with the cavalier Marquis. Unfortunately for Montrose, Charles would use his presence in Scotland as a bargaining chip in his negotiations with the commissioners and no more, and that that was the main value of the Marquis’ quixotic adventure to the King.

In the meantime the commissioners drove a hard bargain. Like the Engagers before them, they insisted that Charles sign the Solemn League and Covenant and in so doing, agree to the introduction of Presbyterianism throughout England. They also required Charles to renounce episcopacy, personally convert to Presbyterianism and ensure his children were raised in the Calvinist Protestant religion. Finally, the King should disavow the campaigns being fought in his name by the Irish Confederates and by Montrose’s small band of fighters in Scotland. Then and only then, would the Covenanter army be prepared to embark on a war to defeat Cromwell and the New Model Army, overthrow the Commonwealth and restore the monarchy in England. Charles hated these terms but he had to face reality: Cromwell had reduced the Irish Rebellion to no more than a series of sieges whereas Montrose’s campaign, although his forces had grown to over 1200 men, was never going to secure significant victory in Scotland. The Puritan Covenanters, anathema though they be to the Anglicanism of his father, offered the surest hope of military and political success in England. On 19th April, 1650, Charles signed the Treaty of Breda with the Scottish commissioners. From that moment, Montrose was on his own.

Whether he appreciated his isolation or not, Montrose continued to carry out his King’s wishes as he understood them. He landed his small force in the Highlands and raised the Royal standard. Montrose then traversed the Highlands trying once again to secure a rallying of clans to the Royal cause, but he was met in the main with indifference. The Marquis took his force further south, pausing near Carbisdale to await what he hoped would be reinforcements. However, a small Covenanter cavalry force, led by Colonel Archibald Strachan, a capable officer with experience of the Scottish civil conflict with the Engagers, attacked Montrose’s men. Although outnumbered, Strachan’s cavalry took Montrose’s inexperienced infantry force by surprise and routed them in a single charge. Montrose escaped from the battlefield and sought refuge with Neil MacLeod of Ardvreck, a former Royalist supporter who promptly handed him over to the Covenanters. Charles, on signing the Treaty of Breda, did send a letter to Montrose, instructing him to disarm, but it never reached him. Even if it had however, it was now too late.

Montrose was taken to Edinburgh in chains on 18th May and was put on trial the following day. The result was a foregone conclusion. Although Montrose defended himself by pleading loyalty to his rightful King, the vengeful Presbyterians were not interested and the Marquis accepted the inevitable sentence of death with a degree of equanimity. But it was an horrendous death: Montrose was hung, drawn and quartered, the fate of traitors and Papists, with his head displayed at Edinburgh and his limbs despatched to Stirling, Perth, Glasgow and Aberdeen, so all Scotland could see the fate of the man who had so infuriated and terrified his enemies. Montrose was an impetuous romantic, guilty of much brutality in the war he waged against the Covenanters in the 1640s, but his loyalty to his monarchs could not be doubted and he deserved better than to be deserted so casually by the King he had served so unstintingly. It was a poor end for the ultimate Cavalier.

As for Charles, his die was cast. In June he set sail for Scotland in fulfilment of his Faustian pact, and with this, his attempt to regain his father’s throne and therefore the commencement of a third civil war, were put in train.

#english civil war #Charles II #Earl of Montrose #civil war in Scotland #solemn league and covenant #Covenanters

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influencermagazineuk · 8 months

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Areas to Avoid in the UK: A Guide for Travelers

Traveling to the United Kingdom can be an exciting adventure filled with diverse landscapes, rich history, and vibrant culture. However, like any destination, the UK has areas that may not be as safe or tourist-friendly as others. In this guide, we'll highlight some areas that travelers should exercise caution when visiting to ensure a safe and enjoyable trip. 1. Some Parts of London: London is a sprawling metropolis with a wide range of neighborhoods, and while many are perfectly safe, others can be less so, especially after dark. Areas like Westminster, known for its iconic landmarks, are generally safe. Still, some neighborhoods, like parts of East London, may have higher crime rates, so it's advisable to research specific areas and exercise vigilance. 2. Moss Side, Manchester: While Manchester is a vibrant and welcoming city, Moss Side has, in the past, had a reputation for higher crime rates. The area has seen significant regeneration efforts, but travelers should remain cautious, particularly at night. 3. Some Parts of Birmingham: Birmingham is a diverse city with plenty to offer, but certain neighborhoods, such as parts of Aston and Alum Rock, have experienced higher levels of crime. Staying in well-known tourist areas is usually safer. 4. Certain Areas in Liverpool: Liverpool is known for its music, history, and culture, but neighborhoods like Kensington and Toxteth have faced social and economic challenges, resulting in higher crime rates. Tourists are generally advised to stick to the city center and waterfront areas. 5. Luton, Bedfordshire: Luton, located near London, has areas with higher crime rates. While the airport is a common point of entry for travelers, it's essential to exercise caution in some parts of the town. 6. Parts of Nottingham: Nottingham, famous for its history and legend of Robin Hood, has experienced higher crime rates in some neighborhoods, such as St. Ann's. Travelers are encouraged to stay in well-traveled areas. 7. Some Areas in Glasgow: Glasgow offers a unique Scottish experience, but certain neighborhoods, like Possilpark and Parkhead, have had safety concerns. Staying in popular tourist districts like the city center is advisable. 8. Parts of Belfast, Northern Ireland: While Belfast has made great strides in terms of safety and tourism, some neighborhoods, like the Ardoyne area, still face challenges related to sectarian tensions. Sticking to well-touristed areas is the best approach. 9. Some Areas in Cardiff: Cardiff is the vibrant capital of Wales, but certain neighborhoods, such as Grangetown, have reported higher crime rates. Travelers should be cautious, particularly when exploring less-traveled areas. 10. Some Parts of Leeds: Leeds, a city in West Yorkshire, has neighborhoods like Chapeltown that have faced higher crime rates. Staying in more central areas is generally safer. While it's important to be aware of these areas, it's essential to remember that the vast majority of the UK is safe for travelers. Practicing common-sense safety measures, such as staying aware of your surroundings, not displaying valuable items, and avoiding poorly lit or deserted areas at night, can help ensure a safe and enjoyable visit to this diverse and culturally rich country. Always research your destination thoroughly before traveling and consider local advice and guidance to make the most of your trip to the UK. Read the full article

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zeloan · 1 year

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𝐘𝐚𝐡𝐚𝐧𝐠𝐚𝐥𝐚 𝐌𝐨𝐮𝐧𝐭𝐚𝐢𝐧 𝐢𝐧 𝐒𝐫𝐢 𝐋𝐚𝐧𝐤𝐚

In Sri Lanka, Yahangala is a highly well-liked trekking location. Local visitors are more inclined to visit than tourists from other countries. This peak is known as "Bed Rock" by some. It stands at a height of 1220 meters above sea level and is another mountain in the Knuckles Mountain Range. The location is part of Kandy District's Udadumbara Divisional Sectarian region. Additionally, Kandy is 60.2 miles distant (it will take around 1 hour 44 minutes). For people who enjoy hiking, trekking, adventure sports, and camping, this is a fantastic location.

A huge flat region is covered by Yahangala's summit. One of Yahangala's wonders, according to locals, is the absence of large trees. The location is perfect for a campsite and offers breathtaking 360-degree views. From the peak, one can view the "Mahaweli River," "Kehelpathdoruwa," and all three of these landmarks. This object is known as a "yahangala" because of its bed-like appearance. Yahangala is positioned southeast of Knuckles. The topmost part of the Yahangala rock is around two or three acres in size. The entire mountain is exposed to the air, and you may travel both ways. There were no fountains or trees to be found; only broken pieces of stone covered the ground.

𝗥𝗲𝗮𝗱 𝗠𝗼𝗿𝗲:

𝗚𝗼𝗼𝗴𝗹𝗲 𝗠𝗮𝗽:

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urfavmurtad · 5 years

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It’s Ramadan.... what a blessed time to celebrate Mohammed’s own family getting repeatedly fucked over by the caliphate. Let us continue The Death of Crazy Mo.

CHAPTER 2: FAMILY MATTERS

There are three intertwining subplots at this point in the story. The first is the ongoing Islamic conquests, which are still happening but have been somewhat interrupted by the second subplot: not everyone brought into the loving embrace of Islam by Mohammed’s men wants to remain within its fold. There is a real possibility of the caliphate breaking apart before it even expands outside of Arabia. Actually, it’s not a “possibility”–it’s already happening.

Ibn Ishaq’s sira, written around 750 AD and the oldest text of Islamic history available to us, concludes with Mohammed’s death. It ends with two mourning poems, prefaced by this ominous note:

“I was told that the last injunction the apostle gave was in his words, ‘Let not two religions be left in the Arabian peninsula’. Aisha used to say: ‘When the apostle died, the Arabs apostatized and Christianity and Judaism raised their heads and disaffection appeared. The Muslims became as sheep exposed to rain on a winter’s night through the loss of their prophet until God united them under Abu Bakr.’"

These incidents of mass apostasy will come to be known as the Ridda (apostasy) Wars, and Abu Bakr will spend most of his time as caliph trying to get the lost sheep back in line. It is the first warning sign that the early caliphs will not actually enjoy their jobs very much.

The final subplot, bubbling under the surface, is the still-unresolved issue with the Banu Hashim. When we left our heroes, Abu Bakr had just been declared the caliph and Mohammed had been buried, in that order. So how do Ali & Friends feel about all this?

Well… not too happy, is the obvious answer. Upon learning that the issue of Mohammed’s succession has been resolved without their input, the Banu Hashim are rather sulky. A hadith describes Ali indicating his displeasure with the whole process to Abu Bakr a few months after this:

“We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the question of the rule and we thought that we have got a right in it because of our near relationship to [Mohammed]."

The same hadith says that Ali “had not given the oath of allegiance” to Abu Bakr for six months following Mohammed’s death, and another hadith states that the rest of the Banu Hashim also avoided pledging fealty to Abu Bakr. They weren’t openly agitating against his rule, but they also weren’t sanctioning it by giving an oath of fealty. The message was clear: Ali and the rest of the Banu Hashim felt robbed of their rights. Even if being related to Mohammed wasn’t enough to confer the right to rule, it at least conferred the right to decide on the ruler, in their eyes. And Abu Bakr and Umar denied them even that.

Given the delicate nature of the situation, Abu Bakr decides that it’s preferable to just leave the Banu Hashim alone to sulk, so long as they’re not openly opposing him. He knows that engaging in a PR battle (or worse: an actual battle) with Mohammed’s extended family literally immediately after his death is unlikely to positively impact his image. Abu Bakr does, however, feel entitled to the support of his own extended family. Nearly all of them support him already, but there are two holdouts named Talha and Zubayr, with the former being a member of Abu Bakr’s clan and the latter being Abu Bakr’s dumbass son-in-law via his other daughter, Asma. Al-Tabari’s account describes them neglecting to pledge allegiance to Abu Bakr and instead visiting Ali’s house, presumably to grumble about recent events for whatever reason. (As we will later see, both of these guys were opportunists–they weren’t loyal to Ali, but they were happy to ally with him if they thought they would get something out of it.) Umar responds to the situation with his usual tact and grace.

Talhah, al-Zubayr, and some of the [others were] in the house (with Ali). 'Umar cried out, "By God, either you come out to render the oath of allegiance [to Abu Bakr], or l will set the house on fire.” Al-Zubayr came out with his sword drawn. As he stumbled [upon something], the sword fell from his hand, so they jumped over him and seized him.

This story is highly dramatized by many sources, in which Umar actually does set the house on fire, or barges into the house and hurts Fatima in the process, or something similarly outrageous. Those accounts aren’t reliable, but the event itself is mentioned by authors who had no real reason to depict either Abu Bakr or Umar as evil, and Zubayr aligning himself with Ali is something found in strongly-sourced reports. So this may well have actually happened, and if it did, it certainly did not make the Banu Hashim any happier with the way things were going in the caliphate.

Another, more minor problem adds to the Banu Hashim’s sense of victimhood. Mohammed had owned many pieces of property, and now that he’s dead, his relatives want to inherit those lands. The properties are located in multiple different areas, but the prime land is in a Jewish-majority cluster of cities that had been conquered by the Muslims a few years earlier. It’s rich agricultural land, and it’s extremely valuable in Arabia’s desert climate. Some of Mo’s widows ask Abu Bakr for it, and their requests are denied. Both Fatima and Abbas also request a share of the inheritance. Abu Bakr rejects their petitions.

Fatima and Al-`Abbas came to Abu Bakr, claiming their inheritance of the Prophet’s land of Fadak and his share from Khaibar. Abu Bakr said, “I heard the Prophet (ﷺ) saying, 'Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ By Allah, I would love to do good to the Kith and kin of Allah’s Apostle rather than to my own Kith and kin.”

“So....” says Fatima.

“So,” agrees Abu Bakr.

“My father is dead.”

“It would seem thus.”

“It says here that when someone’s parents die, their children should inherit a significant portion of their wealth.”

“And?”

“And I am my father’s only surviving child?”

“...and?”

“........and I should inherit from him because of that??”

“Oooooh! Lol sorry I didn’t get where you were going with this. Look, that’s what it says in the Quran, you’re right. But the Amendments to the Quran state--”

“The... the fucking what? The Quran was supposed to have been created before humanity, and it has amendments?”

“Ma’am, I don’t make the rules. As I was saying, the Amendments to the Quran state that these rules actually do not apply if one’s father was a prophet. All the wealth and property owned by prophets is transferred to the state after their deaths, according to clause 5633§26. See?”

Fatima squints at Abu Bakr’s copy of An Idiot’s Guide to the Stuff Allah Forgot to Put in the Quran. In green crayon, someone has written “moe’s agricultural land belongs to the caliphate now -allah”.

This is evidently news to the Banu Hashim, and many of them plainly do not believe that this is what Mohammed actually would have wanted. Now they feel robbed in a political sense and in an economic sense.

On the face of it, this seems way less contentious than the whole succession thing, and it mostly is. But there is one detail that inflates its importance. Fatima is genuinely pissed off at Abu Bakr for rebuffing her, to the point that she holds a grudge against him and doesn’t even speak to him for the rest of her life.

So she became angry with Abu Bakr and kept away from him, and did not [talk] to him till she died.

This is not, as it turns out, a long period of time. Fatima dies around six months after Mohammed, probably of the same infection that killed him. Stress and a lack of self-care due to grief are sometimes also said to be the cause of her death, while some Shia traditions attribute it to miscarriage-related complications or (more dubiously) violence at the hands of Umar. No one really knows for sure, but the last of Mohammed’s children is now dead.

This might surprise non-Muslims, but the reality is that very little is said about any of Mohammed’s daughters in reputable sources. His middle daughters Roqaya and Umm Kulthum might as well not even exist for how little they’re mentioned; his oldest daughter Zaynab has a biography totaling perhaps two paragraphs. Even Fatima, the youngest and the only one who outlived him, is mentioned in only four or five anecdotes over the entire course of her life in reputable sources, one of which is the inheritance incident. They presumably played some important role in early Islam, at least among young Muslim women, but that’s never actually said.

But it is at least clear that Fatima was held in high honor by the Muslim community after Mohammed’s death, being his only surviving child and all. Also, Mohammed had specifically told people to never make her angry. (Funnily enough, this was prompted by something Ali did–he was considering taking a second wife and Mo said no because he didn’t want to upset Fatima, making poor Ali the only Muslim man forced into monogamy! ...well, ignoring his sex slaves, so... a-anyway...)

Fatima is a part of me, and he who makes her angry, makes me angry.

If you’re a Muslim who believes that everything Mohammed said was true, and you know that Abu Bakr made Fatima upset, then how can you avoid the conclusion that this situation would displease Mohammed? And by extension, how could you avoid thinking that something in the new caliphate’s milk ain’t clean? Even if you think Abu Bakr is the rightful caliph, and even if you’ve never really given any thought to the Banu Hashim’s temper tantrum, this still might give you pause. That perhaps explains why Fatima and the Banu Hashim’s refusal to swear loyalty to the empire’s new leader in a time of war–which is ordinarily insubordination, if not worse–was something that many people frowned at, but ultimately let slide.

But the sympathy train can’t last forever. And now that Fatima is dead, the Banu Hashim have lost their prophet-approved excuse for holding out on Abu Bakr. They have to rethink their strategy, and fast.

So after she dies, a clearly pissed-off Ali buries her by himself, without Abu Bakr’s involvement. It’s hard to tell that snub was due to Fatima’s own wishes or Ali’s. Regardless, keeping the caliph away from the funeral of the prophet’s kid is A Choice.

When she died, her husband `Ali buried her at night without informing Abu Bakr and he said the funeral prayer by himself.

This was essentially the end of an era for Ali. The day he put Fatima in her grave was the last day he could get away with feuding with the caliph, and he knew it. The above hadith continues:

When Fatima was alive, the people used to respect `Ali much, but after her death, `Ali noticed a change in the people’s attitude towards him.

Times are tense in Medina: the Ridda Wars are ongoing at this point, the caliphate has fallen apart, and this feud is no longer cute in the people’s eyes. The general population may have looked the other way when Fatima was alive, owing to Mohammed’s own instructions, but now she’s dead and people think it’s time for the Banu Hashim to grow the fuck up. The negative change in people’s attitudes is evidently immediate, so the Banu Hashim, deprived of what little support they had, effectively surrender.

So `Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. `Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet’s death and Fatima’s death). `Ali sent someone to Abu Bakr … So Abu Bakr entered upon them

Ali explains why he’d delayed swearing allegiance for so long and tells Abu Bakr how aggrieved the Banu Hashim have been feeling over everything that’s happened. Abu Bakr doesn’t apologize, but strikes a conciliatory tone, letting bygones be bygones.

And when Abu Bakr spoke, he said, “By Him in Whose Hand my soul is to keep good relations with the relatives of Allah’s Messenger (ﷺ) is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good”

Later that day, Ali finally publicly swears allegiance to Abu Bakr, ending the feud. The rest of the Banu Hashim follow him, and the people of Medina stop giving them the cold shoulder.

On that `Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this after noon.” So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of `Ali and his failure to give the oath of allegiance, and excused him, accepting what excuses he had offered; Then `Ali (got up) [and] praised Abu Bakr’s right …

On that all the Muslims became happy and said, “You have done the right thing.” The Muslims then became friendly with `Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr).

This is the end of the drama between the Banu Hashim and Abu Bakr. It is not the end of the drama regarding the Banu Hashim in general, and while they may have publicly forgiven Abu Bakr for “usurping” their rights, they certainly have not forgotten it. Ali himself may be playing nice for now, but he and Abu Bakr aren’t friends, and Ali isn’t friends with anyone in Abu Bakr’s circle, either. Especially not Aisha, who has loathed him ever since his involvement in a romance subplot straight out of a shitty show on The CW. These issues will all come to a head later on. The true beginning of the Shia-Sunni split, you see, didn’t happen right after Mohammed died. It happened years later, and it was an absolute disaster involving civil war, assassinations, and lots of tears. We will shortly see that the real Miracle Of Islam is that these people’s empire didn’t disintegrate due to their headassery.

Relatedly, you may have noticed that some of the people I listed in the cast of characters last time, namely the Banu Umayya, have been awfully quiet throughout all this inter-Quraysh drama. Where are they? Well… they’re around. Watching.

But for the moment, there are bigger issues, namely a bunch of people who have declared themselves prophets and amassed large groups of armed followers. What a bunch of lunatics, who would even think of such a thing??

#adventures in sectarianism #ramadan #history

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hyperions-fate · 4 years

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Virtual Orangism, the latest addition to our cybernetic hellscape.

#Adventures in Late Loyalism #Orange Order #Sectarianism #at least they're not sullying the streets

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violetsystems · 3 years

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#personal

It was a pretty quiet September 11th around the city for a change. I took the train downtown for coffee near the river. I was all over the place yesterday. On foot, on skateboard, on train. On the platform, a woman who had been seated with her son approached me. She asked me softly what book I was reading. It was William Gibson's "Pattern Recognition." I had been carrying it mostly because I saw a woman holding a bag a few days prior with the words "always carry a book." You get clues from society sometimes of how not to be a douchebag. You learn to read the court. Know when to fake. Know when to pass the ball. Know when to dunk on a motherfucker. This was one time where I had a chance to follow through on that wager. I told her it was science fiction but written too long ago so that it just seems like reality. The least complex way I could explain it was science fiction meets advertising. I could hear her son groaning presumably in the background. Probably at me. But it was a thoughtful conversation. We both agreed that carrying a book was about as neutral as it gets. If someone wanted to talk to you they'd have to reference the literature you were holding. It beat doom scrolling through the news which we both agreed is always different but never changes. We also agreed books put us to sleep. I said that was probably why I liked to read them in transit so I could tune out the world. The train approached as she wished me a good day and I continued my journey of minding my own business. Chicago lately feels a little less intimidated by culture as it happens. Particularly in communities of color where I spend most of my time and foot traffic in. I don't really feel all that comfortable or at ease around white people for the most part. They're all too scared to be real and talk about anything unless they're drunk. One of my favorite white basketball players was inducted into the hall of fame. He's a cracker for sure but a Croatian American which is one third of my nationality. He was called "the waiter" in which he was famous for waiting to pass the ball at the right time. He won a game for the bulls with five seconds remaining. He could dunk from the foul line and so on. And he played on a team of athletes where he was the minority and got his due. He did well enough to get inducted in the Hall of Fame when all was said and done. But he achieved that through team work not through domination. I have all these situations where it might seem from a certain vantage point that I alone saved the day. That I'm some superhero. And my only power is getting along in the environment I'm in. An environment that people constantly report is unsafe, in flux and horribly toxic. It is when you don't do anything about it to change it And then again people are smart enough and connected enough to figure out ways to cope. That is if they talk to each other. It's not like New York or Hong Kong where everyone is so used to living side by side. Chicago loves to have space and defaults to awkwardness. It's gasping for air sometimes in that respect. You need to wear your heart on your sleeve at all times. What better than a good book?

It seems like I write one every week. There's so much to reference and yet it all seems like chaos to organize. I can get lost in my head for any number of reasons. The people I care about most are far away in some ways and not so much in others. But it is still all so very vague. Small interactions at least keep me from feeling attacked and isolated. I think we're all looking for a balance to be able to express what we feel out in the open normally. Everybody is so focused on crystalizing it online one sentence at a time. They react to a feed that's been frankensteined together for an ulterior agenda. You read it on the news and it must be true. And year after year it is never about you. They've since taken the model of activism and made it a fucking reality show with Usher. The prize culminates at the G20 where you face the secret tribunal and receive funding for your cause through some bizarre sectarian ritual. I'm sure this is not the truth of it. But activism like reading should be a passively active goal. It should be your compass on the high seas of adventure in a city like this. The reward should be the conversations you unlock. The things you can reflect on and write about. How I don't really feel self conscious talking to people on the spot anymore. If a member of the opposite sex came up to you and asked what you were reading what impression would they leave you with? I'm already changing the world around me. And there's things that I've done in the past that are great trivia but don't speak for the real me. I was invited to see some people dj down in Chinatown last night. It was by the river in a park. I had just gotten back from Little Italy to get Hong Kong style Indian food at a restaurant called Siri. All of this is within walking distance if you don't mind shin splints. Everybody can tweet away how they're afraid to visit Chicago for fear of getting shot by the gangs. I am on foot ninety percent of the time. There's crime and then there's crime. And then there's what five media conglomerates owned by five billionaires have to say about it. This is why I listen to publicly funded radio. I hurried back, burnt my mouth on dal makini and jumped back on the bus to the park. Everybody was there that I knew from footwork and magic the gathering. An impossible mix of people who nonchalantly know you as violet systems moreso than Tim. I hung out for an hour and left around eight thirty. I took another long walk home over an empty bridge overlooking the city. I did this all alone. Aside from the people I run into from the neighborhood on the block. I was free to do so. And Chicago is still that place no matter how mad I get at it. And it isn't going anywhere.

Seemingly neither am I. For all the bullshit I write about how frustrated I am with things, people do eventually get the message. Would you rather have them understand it organically or force your perspective? You can repeat the same thing over and over again and it becomes tired. About how you are so progressive that nobody in your city has actually heard of you. About how you are doing all these things to fix the future but aren't living life in the present. All it really takes is letting the world know you are stable. Getting your own chaos in order and operating from there. Maybe you inspire someone along the way. Maybe you start a conversation that has nothing to do with you. But it all starts with communication. Knowing when you've said enough. Knowing that simply showing people another side of you may change the dialogue. Living by example and not just talking about it. Maybe understanding that it isn't constructive to be fighting with the universe all the time. Maybe the peace we seek to achieve on the global level starts with the conversations within ourselves and not the society trying to galvanize public opinion. If we could just help people feel normal again maybe we would all deserve normalcy. September 11th was a horrible thing caused by an outdated mindset across the board. It is twenty years later and we still cower in fear. Mostly of our own country's shadow if we are Americans. We have since thought of our freedom as something to be shaken out of other people. To rattle and provoke each other to show our true selves like a bull in a glass house. We don't start small. We get egged on and thrown in such a paranoid mind state that we think everyone is out there just to roast us. We constantly feel we have to prove our patriotism to a peanut gallery of billionaire funded social networks. We chase money in the present instead of investing in better futures. We don't know when it's our time to pass the ball. Working as a team, you fear you will be forgotten. That somehow you won't get your slice of the bloated pizza pie and unevenly distributed future of the American dream. But we all live here oblivious to the freedom we have to build it back better ourselves. The billionaires aren't walking on these streets. They're blind to how it really works. Maybe it just starts with a book and an honest question. What am I reading these days? I'm reading into all the signals and they're coming back clear. Whatever I've written in the past is just context for whatever I write about in the future. And the future holds less terror because I am less fearful of being misunderstood. I still wear that bright pink heart on my sleeve. It's the team I represent. I'm just waiting for the right time to dunk from the foul line. For now I pass it back to you all until next week. <3 Tim

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