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ripnevillestrevor · 1 year

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our fortress— chapter three

paring: jake sully × "reader/oc" x neytiri

summary: she sits for a moment before nodding, scooting over in the hammock until there's room for me. i step in, turning my body so it's facing her chest bringing my legs up to fit in between us. she wraps her arm around my waist pulling me closer until she can discreetly put her head in the crook of my neck.

warnings: child cuddling (not like that), child flirting, my bad writing, moat's blatant ass, fluff, the end gets more fluffy as you go, not proofread, LOWERCASE INTENDED

word count: 1,684

note: i write mostly about scenarios going to happen in my dr (haven't shifted yet), if you think it's weird, please either keep it to yourself or message me in private, there are actually people that like this type of content and i'm writing for them. btw comments/requests are open! this is also posted on ao3 under the same name, if you see this anywhere else. please tell me :)

important: i do not allow my work to be copied, republished, translated, or reproduced. please do not use this story on wattpad or on other platforms. respect the author's work <33

i learned the tulkun's name was payakan, i woke with a throbbing headache and a sore throat so sore, i barely wanted to speak. at dawn, i was awoken when payakan reached a small vacant island with lots of trees but also a lot of surrounding water.

he said he had to get back to my home island in order for the surrounding animals around awa'atlu to not think anything was out of place.

i walked around, got to know the trees, the island in general and found fruits and certain berries hanging on the trees.

i survived there for a couple of days before i gathered supplies and headed for the mainland.

the trip was long, almost 3 days at most, i kept track of the time/busied my mind by comparing everything on foot rather than on an ilu.

my trip to the mainland in the water was almost 3 days, on an ilu it would've been 1 day and at least 3 hours. collecting food in the metkayina clan was easy, one swing of a net and you had all the food to feed the entire village. collecting food on the island took at least a day, maybe more due to all the disinfecting i had to do with all the fruits. my mother taught me how to do that , i thought bittersweetly. we always shed the skin of all our fish, douce it in herb-treated waters, and cook it on a stick over a fire.

i began my adventure until i reached this island with a huge tree in the middle of it. the island looked like it was inhabited by na'vi so i prepared to get swarmed. the moment i dragged my tired, wet, and strained body onto the island, i was swarmed by large, darker-- darker than me, men on huge horse-like animals. the spoke in na'vi, something i was very well aware of and taught very well. they were discussing my looks and whether or not to bring me to their olo'eyktan- a term i also knew very well.

"you will come with us, the tsahlik of our clan will decide your fate," the largest man said in na'vi, he was a darker shade of blue than me, no extra skin on either his forearms or calf areas. he had darker blue shades of strips all over his body as well, they all did.

i nodded an okay and a group of other warriors came out from bushes, trees, and even jumped down from branches. they all carried large spears, pushing me forward. i walked behind the large trojan-like horses and it's warriors riding them. we walked across branches and with each of our steps the moss under our feet lit up like how the animals in the sea lit up each night after the sun disappeared from the horizon.

while we walked, i took the time to observe my surroundings. everything was glowing, at least as far as i could tell. there were these animals, all over. some of them were brave enough to actually come up to me and stiff the heels of my feet, some even going as far as to try and climb up my legs.

we walked and walked and walked until we came upon the tree in the middle of the island, it seemed to have levels, the main one was where all the clan was located at the moment. they all stopped and looked at us when entering their home, they all made some kind of path for us to pass through. making our way up front I saw the olo'eyktan standing tall and mighty, behind him i saw a girl my age hiding behind his legs, she slightly walked out behind to get a look at me and to present herself as tall and mighty as her father.

a woman came down the steps of the tree and to what i presumed, she was the olo'eyktan's mate, the tsahlik. she made her way to me in long, sharp strides.

"away, irayo," she spoke, her voice strong and willed, while also sweeping away her hands in a fashion that spoke, 'give us some space.' the people, including the warriors that brought me to their home stepped backwards.

she surrounds me, taking my arms into her hands and inspecting the extra skin of my forearms, she walks behind me, taking— more like grabbing— my tail in her hand and i resisted my hardest not to hiss but i do have the least bit of decorum considering all of what i've been through in the last week. my mother always taught me to never provoke the unknown.

she rounded back in front of me, bending her back down slightly so as to look in my eyes, she spoke, "what are you called?"

"ney'ite," i spoke, my voice; raspy though strong due to some... recent events.

"why have you come to us?"

"i became lost at sea, i swam here. i just need shelter," i explained. i assumed she knew the clan i came from, apart from my skin and extra skin flaps, she was the tsahlik.

she looked at me for a moment before turning around and making her way to the little girl standing beside the olo'eyktan.

"my daughter neytiri will teach you our ways, to speak and walk as we do." neytiri didn't seem to be happy, stomping her foot on the ground and protesting.

"why me? that's not fair! why not tsu--" she expressed her frustrations by hissing and pointing to another boy standing a little away from her, behind a couple of the warriors who brought me.

"it is decided!" the tsahlik boomed over her daughter in na'vi. neytiri subsides, turning to glare at me.

"you will learn well ney'ite, my daughter will teach you our ways. we will see if you can be taught," she turns to neytiri, her expression stern.

"she is your responsibility," neytiri nods, accepting, but she’s obviously not happy. she walks forward, grabbing my arm and pulling me roughly away.

neytiri leads me up the branchy staircase until we reach a level in which is covered in large hammocks, some residing children and their parents.

i saw the similarity between our homes, it was a nice change of pace. being out in the open, breathing forest air. made me feel just the slightest bit more free.

"what are you doing?" i asked as she lead me to what i assumed to be her hammock.

"do not speak," she ordered me. pulling something from the ground near the hammocks before hopping in, the hammock rocking slightly due to her weight.

"come," she pulled my arm unexpectedly, falling into her arms, i tripped over my own feet and landed in a heap on her lap.

she hissed and pulled me by my arms to sit in front of her before skinning the leaf she picked up and began applying it to the wounds i didn't even know i had. she was only my age but her eyes felt developed, wise. i could get lost in her amber, honey-colored feline eyes.

my mother taught me to never stare, but i couldn't help it. i always thought my clans complexion was the best complexion of blue for the na'vi. but now...

she paused her movements before slowly moving her eyes upwards to meet my smaller blue eyes.

i noticed a slight purple tint creep up her neck and meet the tip of her ears, she smiled shyly before returning to applying the fiber-based bandages.

she let me borrow one of her clans handweaved breasts covers and a new loincloth.

she leads me down the steps again to the second level of the tree where everyone was gathered for dinner. i make my way through the crowds of na'vi, they all looked up at me as i weaved my way through their tails and feet. although i think they could tell i was sorta uneasy in their presence as some smiled, a few kids even came up to me and offered to play with me tomorrow.

neytiri crosses in front of me to the cook pit and returns with several leaves heaped with food, she kneels next to me, placing the food in front of me almost pleasantly.

"what's your name?" i ask nicely. she looks at me defiantly, like i didn't already know her name. obviously i knew her name, i was just trying to make conversation.

"neytiri te ckaha mo'at’ite." she spoke.

"neytiri te ckaha mo'at’ite." i repeated a lot slower, "pretty," i commented.

she smiled lightly, pushing my food towards me slightly.

the sleeping level – i observed families nesting in groups on woven hammocks the size of trampolines. the hunters sleep along this thing neytiri calls spokes , it joins the inner trunk to the tree’s outer shell.

neytiri leads me to the hammock beside her, as she herself gets comfortable. i look over to see neytiri curled up in the hammock next to me in a fetal position. she looks at me for a moment with hooded eyes before turning over and grasping her hand around the strings of her hammock pulling them closer, almost like a blanket over her.

i step into the hammock opposite of her fiddling with my fingers before pulling back and walking over to neytiri's hammock. she feels my presence, her ears flip back into something i like to call airplane mode and she turns over, lifting the top half of her torso up until she's on her elbows, facing me.

"can- can i sleep with you?" i ask timidly. i really just need someone, i wanted to say.

she sits for a moment before nodding, scooting over in the hammock until there's room for me. i step in, turning my body so it's facing her chest bringing my legs up to fit in between us. she wraps her arm around my waist pulling me closer until she can discreetly put her head in the crook of my neck.

and that's how i fell asleep. in neytiri's arms. in hometree.

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#avatar cameron movies #avatar the way of water fanfic #jake sully #jake sully x oc #jake sully x oc x neytiri #jake sully x reader #jake sully x reader x neytiri #neytiri #neytiri x jake #neytiri x reader #ripnevillestrevor

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fitzs-space · 1 year

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Hello!!! I was wondering if we could get more Moblin stuff? I love the concept so much!

Also, would you be ok with people using Moblins and some of your other headcanons in fics and stuff?

I’ll be honest in saying the base concept of mobs that are more, human? In a sense, that base idea isn’t unique to me, and I’m pretty sure I got the word itself from an old Emerald Duo fic too.

BUT! If you want to use moblins and mandreds I’m how I write them, do know I will kill for you /pos. I always love when people incorporate my ideas into their works, and i want to see all of it so tag me when you do please. I’ll love whatever you create.

All my work gains inspiration from all the other artists and writers of the community, it’s only fair y’all can use me as inspiration too! [This goes for any of my ideas and designs, Just credit or tag me and I'll absolutely love you for it!]

But now on with the idea dump, it’ll be more of the base ideas of how things work. Will these ideas change in the future? Most likely! But it’s to be expected.

Alright so start off with the base vocabulary and ideas,

Moblins- more sentient mobs, includes both passive and hostile mobs. Be they very animal like, or the more “monster” type creatures one would find in the World.

Mandreds- most non mob like creatures, be it more human like, elven, fae, whichever else. Like testificates//villager/pillager types are counted here.

There is bound to be overlap of what is counted as a Moblin vs Mandred, the words are used more as umbrella terms then binary rules. Demonic like players may count themselves in either category if they see fit. It just depends how the player sees themselves sometimes.

Hybrids- self explanatory, a player who has multiple mob like, or Mandred like traits, can really be any mix and isn’t always just “X mob and human!”. Irl hybrids are a lot more compiled, and can rarely reproduce, but I ignore that science because fuck you this is fantasy and there’s a dragon, let me have fun

Shifters- players with the ability to shapeshift. There are some moblin shifters who can only go from their more Mandred like appearance to more of a moblin, as well as shapeshifters who can change to whatever form they can feasibly control.

Player- umbrella term that identifies all entities regardless of traits.

So what makes mobs so different from moblins then? Overall it’s just a higher form of sentience and being further along the line in evolution depending on the mob. Think humans vs monkeys vs fish I guess. It’s mainly that having the higher sentience leads to the world giving these creatures a proper player code so they can, exist, live life and create and love, and importantly, respawn.

And sometimes the definition of what higher sentience counts as, is weird, and it’s better not to question it too hard because it’ll make one’s head hurt. Brings up questions of “why can there be literally entity’s of void and gases that walk around” where the only answer is just “because this void learned there is love, and it was loved back”. The universe is very kind, and it will grant true life to those that know of the love it feels, it is just unfortunate the world is cruel.

That’s why the universe gives the sentinels and robots created by ancient builders as much love as they do. These are entity’s made for the sake of protection, and many of them were made with so much love, they themselves understood it. They were forgotten in time by those who originally built them, but the universe remembered and allowed them to breath. I count sentinels as Iron/snow golems, blazes, creepers, guardians, and though very aggressive, withers and the warden. Just all the Lil dudes who were originally made to protect.

There’s a question of how many animal moblins came to evolve, but that’s just evolution sometimes man, one day you just figure out how to walk on two legs and the body adapts. And in all fairness the ancient builders were way closer to what piglins are, so the more important question is how the hell humans came to be /j.

[//this section I’m kinda talking about death and corpses, quick warning if you need] But the undead moblins are a fun topic, because the idea of what happens to the player after respawn is fun to explore. Many of the undead mobs that wander the wild and attack players, are very much the result of players who died and respawned, but the body didn't disappear. They are just the left behind husks of body’s that move on pure instinct, they just don’t have any code or soul behind them anymore. The knowledge of Why sometimes a body may disappear after respawn and sometimes not, has never been figured out, just another weird code of the universe. Still’s always a little unsettling to be in a cave and see a zombie that looks just like your friend, just all rotted away and two seconds from attacking you. Worse when it’s yourself.

Then what about the undead moblins themselves? that is what happens when the body is supposed to die, but the player refuses to. The body may start to rot away sure, they may become just bone and soul, but the player is still alive and kicking and the universe learns to accept that eventually. It happens most commonly when the player was meant to experience permadeath. Like times when the player succumbs to the infection and the world lets them die a final time, or the player continues on.

[ok we good!]

Am I forgetting some things? Probably, this was written over the course of a few days as I’m chillin on the bus. But a lot of my ideas will be born from canon things, or random hidden knowledge of minecraft lore. Also the fact I was a dnd kid feeds into this stuff a lot too probably. But I like to have fun with ideas and create worlds that I’ll eventually forget about, but now I’ve actually got an audience who’ll remember it.

#fitzs answers #headcanon dump #worldbuilding dump #hehehe mincraf lore #I love talking the abandoned ideas and turning them into actual personal canon #like the enderman that used to have green eyes is now part of how I’ll write em #and how villagers were first implemented as the players but a pig skin!#answering the thoughts

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marthacrijns · 8 months

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'The horse and the cow, the rabbit and the cat, the deer and the hare, the pheasant and the lark, please us better as friends than as meat. We wish to preserve them either as respected fellow-workers, or simply as companions in the joy of life and friendship.'

Men of such high standing in hygiene and biology having made a profound study of questions relating to normal food, I shall take good care not to display my incompetence by expressing an opinion as to animal and vegetable nourishment. Let the cobbler stick to his last. As I am neither chemist nor doctor, I shall not mention either azote or albumen, nor reproduce the formulas of analysts, but shall content myself simply with giving my own personal impressions, which, at all events, coincide with those of many vegetarians. I shall move within the circle of my own experiences, stopping here and there to set down some observation suggested by the petty incidents of life.

First of all I should say that the search for truth had nothing to do with the early impressions which made me a potential vegetarian while still a small boy wearing baby-frocks. I have a distinct remembrance of horror at the sight of blood. One of the family had sent me, plate in hand, to the village butcher, with the injunction to bring back some gory fragment or other. In all innocence I set out cheerfully to do as I was bid, and entered the yard where the slaughtermen were. I still remember this gloomy yard where terrifying men went to and fro with great knives, which they wiped on blood-besprinkled smocks. Hanging from a porch an enormous carcase seemed to me to occupy an extraordinary amount of space; from its white flesh a reddish liquid was trickling into the gutters. Trembling and silent I stood in this blood-stained yard incapable of going forward and too much terrified to run away. I do not know what happened to me; it has passed from my memory. I seem to have heard that I fainted, and that the kind-hearted butcher carried roe into his own house; I did not weigh more than one of those lambs he slaughtered every morning.

Other pictures cast their shadows over my childish years, and, like that glimpse of the slaughter-house, mark so many epochs in my life. I can see the sow belonging to some peasants, amateur butchers, and therefore all the more cruel. I remember one of them bleeding the animal slowly, so that the blood fell drop by drop; for, in order to make really good black puddings, it appears essential that the victim should have suffered proportionately. She cried without ceasing, now and then uttering groans and sounds of despair almost human; it seemed like listening to a child.

And in fact the domesticated pig is for a year or so a child of the house; pampered that he may grow fat, and returning a sincere affection for all the care lavished on him, which has but one aim — so many inches of bacon. But when the affection is reciprocated by the good woman who takes care of the pig, fondling him and speaking in terms of endearment to him, is she not considered ridiculous — as if it were absurd, even degrading, to love an animal that loves us?

One of the strongest impressions of my childhood is that of having witnessed one of those rural dramas, the forcible killing of a pig by a party of villagers in revolt against a dear old woman who would not consent to the murder of her fat friend. The village crowd burst into the pigstye and dragged the beast to the slaughter place where all the apparatus for the deed stood waiting, whilst the unhappy dame sank down upon a stool weeping quiet tears. I stood beside her and saw those tears without knowing whether I should sympathise with her grief, or think with the crowd that the killing of the pig was just, legitimate, decreed by common sense as well as by destiny.

Each of us, especially those who have lived in a provincial spot, far away from vulgar ordinary towns, where everything is methodically classed and disguised — each of us has seen something of these barbarous acts committed by flesh-eaters against the beasts they eat. There is no need to go into some Porcopolis of North America, or into a saladero of La Plata, to contemplate the horrors of the massacres which constitute the primary condition of our daily food. But these impressions wear off in time; they yield before the baneful influence of daily education, which tends to drive the individual towards mediocrity, and takes out of him anything that goes to the making of an original personality. Parents, teachers, official or friendly, doctors, not to speak of the powerful individual whom we call “everybody,” all work together to harden the character of the child with respect to this “four-footed food,” which, nevertheless, loves as we do, feels as we do, and, under our influence, progresses or retrogresses as we do.

It is just one of the sorriest results of our flesh-eating habits that the animals sacrificed to man’s appetite have been systematically and methodically made hideous, shapeless, and debased in intelligence and moral worth. The name even of the animal into which the boar has been transformed is used as the grossest of insults; the mass of flesh we see wallowing in noisome pools is so loathsome to look at that we agree to avoid all similarity of name between the beast and the dishes we make out of it. What a difference there is between the moufflon’s appearance and habits as he skips about upon the mountain rocks, and that of the sheep which has lost all individual initiative and becomes mere debased flesh — so timid that it dares not leave the flock, running headlong into the jaws of the dog that pursues it. A similar degradation has befallen the ox, whom now-a-days we see moving with difficulty in the pastures, transformed by stock-breeders into an enormous ambulating mass of geometrical forms, as if designed beforehand for the knife of the butcher. And it is to the production of such monstrosities we apply the term “breeding”! This is how man fulfils his mission as educator with respect to his brethren, the animals.

For the matter of that, do we not act in like manner towards all Nature? Turn loose a pack of engineers into a charming valley, in the midst of fields and trees, or on the banks of some beautiful river, and you will soon see what they would do. They would do everything in their power to put their own work in evidence, and to mask Nature under their heaps of broken stones and coal. All of them would be proud, at least, to see their locomotives streaking the sky with a network of dirty yellow or black smoke. Sometimes these engineers even take it upon themselves to improve Nature. Thus, when the Belgian artists protested recently to the Minister of Railroads against his desecration of the most beautiful parts of the Meuse by blowing up the picturesque rocks along its banks, the Minister hastened to assure them that henceforth they should have nothing to complain about, as he would pledge himself to build all the new workshops with Gothic turrets!

In a similar spirit the butchers display before the eyes of the public, even in the most frequented streets, disjointed carcasses, gory lumps of meat, and think to conciliate our æstheticism by boldly decorating the flesh they hang out with garlands of roses!

When reading the papers, one wonders if all the atrocities of the war in China are not a bad dream instead of a lamentable reality. How can it be that men having had the happiness of being caressed by their mother, and taught in school the words “justice” and “kindness,” how can it be that these wild beasts with human faces take pleasure in tying Chinese together by their garments and their pigtails before throwing them into a river? How is it that they kill off the wounded, and make the prisoners dig their own graves before shooting them? And who are these frightful assassins? They are men like ourselves, who study and read as we do, who have brothers, friends, a wife or a sweetheart; sooner or later we run the chance of meeting them, of taking them by the hand without seeing any traces of blood there.

But is there not some direct relation of cause and effect between the food of these executioners, who call themselves “agents of civilisation,” and their ferocious deeds? They, too, are in the habit of praising the bleeding flesh as a generator of health, strength, and intelligence. They, too, enter without repugnance the slaughter house, where the pavement is red and slippery, and where one breathes the sickly sweet odour of blood. Is there then so much difference between the dead body of a bullock and that of a man? The dissevered limbs, the entrails mingling one with the other, are very much alike : the slaughter of the first makes easy the murder of the second, especially when a leader’s order rings out, or from afar comes the word of the crowned master, “Be pitiless.”

A French proverb says that “every bad case can be defended.” This saying had a certain amount of truth in it so long as the soldiers of each nation committed their barbarities separately, for the atrocities attributed to them could afterwards be put down to jealousy and national hatred. But in China, now, the Russians, French, English, and Germans have not the modesty to attempt to screen each other. Eyewitnesses, and even the authors themselves, have sent us information in every language, some cynically, and others with reserve. The truth is no longer denied, but a new morality has been created to explain it. This morality says there are two laws for mankind, one applies to the yellow races and the other is the privilege of the white. To assassinate or torture the first named is, it seems, henceforth permissible, whilst it is wrong to do so to the second.

Is not our morality, as applied to animals, equally elastic? Harking on dogs to tear a fox to pieces teaches a gentleman how to make his men pursue the fugitive Chinese. The two kinds of hunt belong to one and the same “sport”; only, when the victim is a man, the excitement and pleasure are probably all the keener. Need we ask the opinion of him who recently invoked the name of Attila, quoting this monster as a model for his soldiers?

It is not a digression to mention the horrors of war in connection with the massacre of cattle and carnivorous banquets. The diet of individuals corresponds closely to their manners. Blood demands blood. On this point any one who searches among his recollections of the people whom he has known will find there can be no possible doubt as to the contrast which exists between vegetarians and coarse eaters of flesh, greedy drinkers of blood, in amenity of manner, gentleness of disposition and regularity of life.

It is true these are qualities not highly esteemed by those “superior persons,” who, without being in any way better than other mortals, are always more arrogant, and imagine they add to their own importance by depreciating the humble and exalting the strong. According to them, mildness signifies feebleness : the sick are only in the way, and it would be a charity to get rid of them. If they are not killed, they should at least be allowed to die. But it is just these delicate people who resist disease better than the robust. Full-blooded and high-coloured men are not always those who live longest : the really strong are not necessarily those who carry their strength on the surface, in a ruddy complexion, distended muscle, or a sleek and oily stoutness. Statistics could give us positive information on this point, and would have done so already, but for the numerous interested persons who devote so much time to grouping, in battle array, figures, whether true or false, to defend their respective theories.

But, however this may be, we say simply that, for the great majority of vegetarians, the question is not whether their biceps and triceps are more solid than those of the flesh-eaters, nor whether their organism is better able to resist the risks of life and the chances of death, which is even more important : for them the important point is the recognition of the bond of affection and goodwill that links man to the so-called lower animals, and the extension to these our brothers of the sentiment which has already put a stop to cannibalism among men. The reasons which might be pleaded by anthropophagists against the disuse of human flesh in their customary diet would be as well-founded as those urged by ordinary flesh-eaters today. The arguments that were opposed to that monstrous habit are precisely those we vegetarians employ now. The horse and the cow, the rabbit and the cat, the deer and the hare, the pheasant and the lark, please us better as friends than as meat. We wish to preserve them either as respected fellow-workers, or simply as companions in the joy of life and friendship.

“But,” you will say, “if you abstain from the flesh of animals, other flesh-eaters, men or beasts, will eat them instead of you, or else hunger and the elements will combine to destroy them.” Without doubt the balance of the species will be maintained, as formerly, in conformity with the chances of life and the inter-struggle of appetites; but at least in the conflict of the races the profession of destroyer shall not be ours. We will so deal with the part of the earth which belongs to us as to make it as pleasant as possible, not only for ourselves, but also for the beasts of our household. We shall take up seriously the educational rôle which has been claimed by man since prehistoric times. Our share of responsibility in the transformation of the existing order of things does not extend beyond ourselves and our immediate neighbourhood. If we do but little, this little will at least be our work.

One thing is certain, that if we held the chimerical idea of pushing the practice of our theory to its ultimate and logical consequences, without caring for considerations of another kind, we should fall into simple absurdity. In this respect the principle of vegetarianism does not differ from any other principle; it must be suited to the ordinary conditions of life. It is clear that we have no intention of subordinating all our practices and actions, of every hour and every minute, to a respect for the life of the infinitely little; we shall not let ourselves die of hunger and thirst, like some Buddhist, when the microscope has shown us a drop of water swarming with animalculæ. We shall not hesitate now and then to cut ourselves a stick in the forest, or to pick a flower in a garden; we shall even go so far as to take a lettuce, or cut cabbages and asparagus for our food, although we fully recognise the life in the plant as well as in animals. But it is not for us to found a new religion, and to hamper ourselves with a sectarian dogma; it is a question of making our existence as beautiful as possible, and in harmony, so far as in us lies, with the æsthetic conditions of our surroundings.

Just as our ancestors, becoming disgusted with eating their fellow-creatures, one fine day left off serving them up to their tables; just as now, among flesh-eaters, there are many who refuse to eat the flesh of man’s noble companion, the horse, or of our fireside pets, the dog and cat — so is it distasteful to us to drink the blood and chew the muscle of the ox, whose labour helps to grow our corn. We no longer want to hear the bleating of sheep, the bellowing of bullocks, the groans and piercing shrieks of the pigs, as they are led to the slaughter. We aspire to the time when we shall not have to walk swiftly to shorten that hideous minute of passing the haunts of butchery with their rivulets of blood and rows of sharp hooks, whereon carcasses are hung up by blood-stained men, armed with horrible knives. We want some day to live in a city where we shall no longer see butchers’ shops full of dead bodies side by side with drapers’ or jewellers’, and facing a druggist’s, or hard by a window filled with choice fruits, or with beautiful books, engravings or statuettes, and works of art. We want an environment pleasant to the eye and in harmony with beauty.

And since physiologists, or better still, since our own experience tells us that these ugly joints of meat are not a form of nutrition necessary for our existence, we put aside all these hideous foods which our ancestors found agreeable, and the majority of our contemporaries still enjoy. We hope before long that flesh-eaters will at least have the politeness to hide their food. Slaughter houses are relegated to distant suburbs; let the butchers’ shops be placed there too, where, like stables, they shall be concealed in obscure corners.

It is on account of the ugliness of it that we also abhor vivisection and all dangerous experiments, except when they are practised by the man of science on his own person. It is the ugliness of the deed which fills us with disgust when we see a naturalist pinning live butterflies into his box, or destroying an ant-hill in order to count the ants. We turn with dislike from the engineer who robs Nature of her beauty by imprisoning a cascade in conduit-pipes, and from the Californian woodsman who cuts down a tree, four thousand years old and three hundred feet high, to show its rings at fairs and exhibitions. Ugliness in persons, in deeds, in life, in surrounding Nature — this is our worst foe. Let us become beautiful ourselves, and let our life be beautiful!

What then are the foods which seem to correspond better with our ideal of beauty both in their nature and in their needful methods of preparation? They are precisely those which from all time have been appreciated by men of simple life; the foods which can do best without the lying artifices of the kitchen. They are eggs, grains, fruits; that is to say, the products of animal and vegetable life which represent in their organisms both the temporary arrest of vitality and the concentration of the elements necessary to the formation of new lives. The egg of the animal, the seed of the plant, the fruits of the tree, are the end of an organism which is no more, and the beginning of an organism which does not yet exist. Man gets them for his food without killing the being that provides them, since they are formed at the point of contact between two generations. Do not our men of science who study organic chemistry tell us, too, that the egg of the animal or plant is the best storehouse of every vital element? Omne vivum ex ovo.

Elisée Reclus / On Vegetarianism *1901

(translation Edward Carpenter)

#Élisée Reclus #edward carpenter #vegetarian #vegan #vivisection #beauty #friendship

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trashbunnysblog · 2 years

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Random thought before I go to bed.

So, we all know how most mobs reproduce in minecraft, from the livestock to the villagers we are made aware of how certain mobs may spawn with our help, mostly with the help of food, which got me thinking back into the "minecraft comes alive mod" where players and villagers could have a family with and among each other, like villagers can have kids eith other villagers and players and same goes to players with players.

Since it's a mod and Minecraft isn't really the sort of game where such a thing would ever be implemented, it got me thinking about how PLAYERS could reproduce In a vanilla world, no mods and all to boot, and comes Alive actually gave me a inspiration on how this could happen.

Here's the theory under "read more"

Inspiration for the theory

So in comes Alive, at least last time I played ir, in order to villagers to have kids, they need to be both married, have appointed spawns, and the village needs to have a certain amount of beds like vanilla villagers.

And the process is simple, the player can marry two villagers with iron rings, and later give them both a cake as a gift in order for a child to appear, which is a nod on how most mobs reproduce in the most simplest way, find the food that the species likes and give it to two mobs and thus a smaller version appears, and it seems that it happens regardless of the "biological gender", cause in some cases, players have given cakes to villagers of the same gender and yet a child appears, this tells me that in minecraft reproduction happens in another way.

Of course this is all a game mechanic and none of what I say is in fact what Jeb or who shall not be named wouldput in, but I thought it was a nice look at the lore of things.

The question of WHY mobs reproduce this way might be answered as it is something more supernatural or even, something only THE PLAYER CAN DO, as we have yet to see a animal breeder villager, and thus it begs the question as to why only the player can do this and could this process happen with OTHER PLAYERS AMONG EACH OTHER.

Well, I present to you a theory I have made, probably around the time I started to watch minecraft gameplays and listen to songs again.

What are players?

I think the PLAYERS are demigods, or even full Gods but I lean more towards demigod, as they might become powerful with time and be unstoppable but they have to earn it, so being able to make more of a species in their world for their own and even other people's sake.

So basically papa God was like "here's a cube world, catch!" And thus the player begins their journey.

Now here's my favorite part, if a player could reproduce with other players, how would it happen?

Well, after some thought I found my answer and it feels like real life made this easier.

How Players could have families in game

A item that, in most reproctuctive processes, in the game occurs because of it food items, but not just any food, it needs to be a food the mob is known for eating or even it's their favorite food, so I think in the same could apply to players, but instead of a favorite food being assigned to all players, the game could calculate which fold have you eaten the most or even a food you and your partner have in common.

So phaze one and two has happened, get two members of the same species of mob and give them the same food, now what?

Well, once you give mobs food they usually make a sort of...kiss animation? Or they are just nuzzling, which i think is more likely cause these are animals, most of them, and i doubt they would engange in a human tradition to display affection.

But now you might be wondering, the process is done, but how would the game determine how many kids two players could have, and that's where the villagers come into play.

Just how many kids are talking here?

In vanilla Minecraft, Villagers will have kids if the room available has enough beds, in other words, if near their spawn point there's enough spawn points availed to be claimed, so if there's a bed nearby left unused, or even multiple, that could determine how many baby players would spawn, so it would be interesting to see a mansion with rooms that were supposed to be for your friends but then you say "so me and my friend accidentally became parents to eight children? sorry, i'll try to be more careful next time"

#Minecraft #Minecraft Headcanon #Minecraft hc #Minecraft mod #Minecraft Comes Alive

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glngrbred · 4 months

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In my last post I detailed the process of my worldbuilding, but this time I want to both use better grammar and -less- spelling errors, as well as go over the actual world in my game. (also plz help me idk what to call it, the dev name is 'guarder' but that doesn't do much for me)

So today I'll go over the 6 main humanoid creature types. on a list we have

Goblins- Good aligned Elves- Law aligned Dorvs- Evil aligned Orks- Chaotic aligned Gnomes- Neutral aligned Humans- they exist

Goblins: The Gobish society is built around comunal needs, to each acording to abillity, to each according to their needs. the reasoning behind this societal structure is partially due to goblins inate need for large comunities physiologically. Before getting into the 4 parragraph anatomy of a goblin mess I've written, we can just say Goblins have 3, technically 4 sexes and a Animated plant creatures that are anteater like and eat mainly bugs and plants. For Goblins to reproduce they do need 1 Goblin of each sex to effectively create another goblin. The birthing sex goblin (Sepal, like a flowers Sepum [the bud]) can birth 4th sex goblins without the help of a female or male partner. These 4th sex goblins are actually just plants that grow into trees wich are functionally sepal sex goblins. Anyways, do to a comunal relience on eachother to preserve the Grove Cities they live in (goblins are small and fragile by nature) they have developed a society built on interpersonal reliance and Comunication, being predisposed to weild plant magics also helps them diplomatically as they are able to very cheaply produce produce. Goblins are Farmers, Diplomats, Protectors, and Lovers

Elves: Elvan society is ruled by a group of ancient undead elves that have payed off their dues to the celestials, now being *technically imortal* these Monarchic Oligarchs rule their nations with Good intentions, However, when you've been alive for more than 3 centuries it starts to become difficult to relate to your everyday subjects, especially when in your eyes keeping them "Living" through resurection is in their best interest. The elves themselves are 4 eyed mandibled insectoid? Hominids with a predisposition for comunal behavior, birthed as Larvae in the thousands, it's only natural for yound Elves to build large cities to protect their offspring. Culturally Elves find meaning in the schollarly works, as their is often no end to their lives, elves find it easiest to spend their time documenting every event in every elvish live, as to try to avoid being stuck in the missery of immortal and unending meloncolly. They are the Earth nation of this world, and being the most vast in numbers and wealth is but inevitable when you can resurect the masses at your whim. Elves are Scholars, Librarians, Soldiers, and Rebels

Orks: I've already written a bunch about Orks so you probably get alot of their culture already. Anyways, Orks have built their society on a Hedonistic Love of warmth, they are an increadably resilient and creative people, finding strength in the arts and magic, and also raiding other people's villages. These big ol' Reptilian Bros honestly just want to party, and while loosely organized into large tribal groups, they really aren't alighned with eachother outside of their shared love of warmth. Being a very broad general "Reptile" species they vary greatly in apearence. Additionally Orks are one of the two Humanoids to not have a direct connection to their extraplanar counterparts, and though they are technically alighned with Demons, they aren't evil, or poorly intentioned. their actions simply serve the Demons more than they serve themselves alot of the time. Orks are Bards, Mages, Priests, and Artists

Dorvs: The final of the aligned Humanoids, Dorves were born from Euna, a Godlike being from another plane who's immense magic corrupts the world and minds with "Oil" honestly I didn't know Phyrexians existed when I designed Euna, and Coincidentally Her story is really really similar to Yawgmoth from MTG. I think they are still very different but yeah :/. anyways, Back to Dorvs, I honestly toko alot of my design of them from MonsterGarden's Dwarf seiries, and the alchemically birthed Old Norse Myth inspired Beetle people was so perfect for what I wanted to do that I just took it. I wish I knew them personally but unfortunately I do not and can't really ask permission to use their design, so... Dorvs are Beetle like people birthed from Euna's corrupting force, while seperate from their original mother, the Dorvs have become stuck in a cycle of devastation that leaves their homes rid of recources and their people starving. they Irrationally beleive that power is the force of morality that rules the world, despite their constant search for it leaving themselves and their famillies poor and helpless while other exploitative few consolidate wealth and power withing their small groups. A practical dictatorship Rules the Dorvs, and their tunnel homes from old mines and drilling projects are the only ways they can afford to live. Creating beutiful immaculate cities on the surface world, while the poor and vulnerable fight for scraps in an underground hellscape of pollution, smog, and violence. Dorvs are Miners, Explorers, Executives, and Servants.

Those "X are X, X, X, and X" notes at the end of the parragraphs are the class types each race commonly is, not like their duty in society. its a gameplay feature for Tribal decks :)

The Final, Final, Humanoids I care to write about are Gnomes. Gnomes are not aligned with any group, being singly focussed on sciences and innovation, Gnomes often don't build or consolidate power between themselves, they just go out in search of Mystic stone to power their homes and lives, tinker with their machanical bodies, and build new gnomes as their children. While Not Purely Mechanical beings like the increadably dissimilat Automata of Autonoctan origin, Gnomes are Nearly fully Metal people of small stature and efficient design, their orgins are known to be Abberant, but they Have lived in this world for as long as any other humanoid. Look Up "Esper Sentinal mtg" and you'll get a pretty good idea of what a Gnome is meant to look like. Gnomes are Inventors, Scientists, Cooks, and Merchants

its hard to be entirely original with your Ideas, even my Orks aren't the first of their kind in Gaming or Fantasy, but Being able to still create unique iterperetations of these clasic Fantasy Peoples and monsters (we'll get to thos later :) Isn't Impossible, Hopefully these 5 Are likeable and fun so yeah enjoy.

also I know at least 5 people saw my last post and didnt get anyone else with it sooo. yall are still it.

#writing #writers on tumblr #worldbuilding #my writing #mtg #fantasy

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kilopengineer · 2 years

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Kubo and the two strings theory

#Kubo and the two strings theory free

Kubo returns to revere his ancestors with the rest of his village. Yet this unwittingly nearly trapped his village in a fantasy of guaranteed success and secret chaos. He believed, therefore, that words create the world, as dreams seem to do. He believes his father was a man as good as his word: inside and outside corresponded. He had attempted to win the villagers over by making his inside like his outside. Glory answered his need, risking his sanity but keeping hope alive. He wanted to know his father, but could not brook disappointment. Kubo’s idealization forced his mother to feed him likely stories. Her vulnerability and anger correspond as realities to the fantasies of his idealized father. Kubo enacts this drama unwittingly, with his mother’s help, as he learns her scolding is part of her sacrificial love. The boy thus prepares to render his father unnecessary by becoming independent. Self-deceived, the boy conceives of man as perfect independent of fatherhood. This idealization tacitly severs the connection between them. Yet the boy does not know what makes a father perfect-the decision to protect his own. His father gives him the idea of the beautiful: a noble warrior.

#Kubo and the two strings theory free

He must enter the realm of shadows-poetry and the dead together, the world and his family in a myth-to free himself from the consequences of his mother’s helpless love. In offering something to answer his heart’s desires, the mother has trapped him in his father’s glory. Love’s offspring, the story, cannot satisfy. His father’s heroic story cannot explain his disappearance: the song always reawakens the boy’s love, the story always promises his father wins, but at the end of each day, the boy is alone. In their innocent belief is the seed of fatalism if events disappoint hopes. Kubo misunderstands his music because he does not know about regret and guilt. But the endlessly fantasized memory of his dead father might lead the boy to join him in death. His musical story fulfills his desire to have his father returned by articulating it with beauty. Story is a fake completion to life that truly reveals what life needs to be complete. How did Kubo end up trapped in his fantasies about his heroic father that he can never complete without learning about death? He thinks stories fulfill desires. He has to learn about grief before settling in the village. The music by which he moves their souls brings a pained awareness of our mortality. His art threatens the village with destruction through grief. Kubo and his mother, however, live in a cave by the sea. Practically, he plies his art to make ends meet in the village, with its life of crafts that protect and nourish the body. Kubo lives in a fantasy that might trap him: the plot. Night becomes the element in which our story takes place. He belongs in two different worlds and has two different ways of seeing. Hence the boy losing an eye to his evil grandfather, the Moon King. Moonlight allows us to fantasize: we concern ourselves with what’s inside us and we reshape the outside world accordingly. But our memory and imagination are still alert. By night, we cannot see the world properly and therefore cannot act as by day. Feeling rejected by his father, Kubo unleashes a family drama of cosmic proportions. He hoped to command a spirit to appear when needed. He performs his ritual, but nothing happens. He wants to pay homage to his dead father’s spirit. This kind of musical drama reproduces our own experience: we always start from appearances.īy night, Kubo again tries to join with the village and fails. The most beautiful suggestion of his musical powers is that the depth of the paper figures is all superficiality. Soul comes out of song, and Kubo’s audience sees with their eyes what we have to see with our minds when reading stories. He plays a three-string instrument that animates his paper figures, which animate the audience. Kubo’s musical art prepares the movie’s plot. Kubo will have to do his own fighting and in the proper realm of soul, night, which is private and secret. Fighting the Moon King by day would be fake. He wants to tell the story of his dead father’s war against the Moon King, but the sun sets before he can do it. The boy Kubo is grieving-not in psychological stages, but in song, threnody.

#Kubo and the two strings theory

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houstonaaacwildliferemoval · 2 years

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Feral Hog Attack Comes as Cinco Ranch Residents Worry About a Repeat of Last Year’s Destruction

Residents in Cinco Ranch are concerned that feral hogs will once again cause destruction in the area. These hogs were a problem last year, and residents are worried that they will cause damage again.

The hogs are capable of more than just destruction, as recently a woman’s dog was reportedly attacked and injured by a hog. Feral hogs often come into neighborhoods looking for acorns and grub worms, but their presence can’t be taken lightly. They are dangerous animals that can attack unprovoked.

During the previous fall, Cinco Ranch was dealing with a big feral hog problem. Resident Ryan Morone said it only took two nights for the hogs to tear up his neighborhood. He and a group of other residents hired trappers that we were able to catch 70 to 80 hogs but he said the hogs are smart and once they realize the traps are being set up, they move.

While the hogs have been relatively quiet since last fall, Morone said their ability to reproduce coupled with recent incidents indicate it’s likely not going to stay that way.

Wild Hogs

Wild hogs, also known as feral hogs, are a species of animal that is related to the domesticated pig. However, wild hogs are a different species than domesticated pigs and they are much larger in size. In fact, wild hogs can weigh anywhere from 100 to 600 pounds and they can be up to six feet in length. Wild hogs are typically brown or black in color and they have short, bristly hair.

Wild hogs can be found all over the world. They live in forests and other areas where there are lots of covers, and they eat things like berries, nuts, and insects. They also eat meat, and sometimes they will scavenge for food around farms and villages.

Wild hogs can be a problem for farmers and landowners. They are an invasive species that can damage crops and property, and they can also spread disease. In some areas, people have started hunting wild hogs because they are causing so many problems.

If you see a wild hog, it is best to stay away from it. They can be aggressive, and they may attack if they feel threatened. If you must go near a wild hog, make sure to wear protective clothing and make lots of noise so that the hog knows you are there.

Diseases Wild Hogs May Carry

Wild hogs are a problem for many landowners across the United States. They are also known to carry a variety of diseases that can be harmful to humans, domesticated animals, and wildlife. Some of the more common diseases associated with wild hogs include:

Salmonellosis - Salmonella bacteria can cause food poisoning in humans. Wild hogs can carry the bacteria in their intestines and shed it in their feces. The bacteria can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

E. coli Infection - E. coli is a type of bacteria that lives in the intestines of animals. Wild hogs can carry E. coli in their intestines and shed it in their feces. The bacteria can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

Leptospirosis - Leptospirosis is a bacterial infection that can be transmitted to humans through contact with the urine of infected animals. Wild hogs can carry the bacteria in their kidneys and shed it in their urine. The bacteria can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

Tularemia - Tularemia is a bacterial infection that can be transmitted to humans through contact with the blood or tissues of infected animals. Wild hogs can carry the bacteria in their bloodstream and shed it in their feces. The bacteria can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

Brucellosis - Brucellosis is a bacterial infection that can be transmitted to humans through contact with the blood or tissues of infected animals. Wild hogs can carry the bacteria in their bloodstream and shed it in their feces. The bacteria can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

Trichinellosis - Trichinellosis is a parasitic infection that can be transmitted to humans through contact with the flesh of infected animals. Wild hogs can carry the parasites in their muscle tissue and shed them in their feces. The parasites can contaminate food or water sources, and humans can become ill after consuming contaminated food or water.

As you can see, there are a variety of diseases that wild hogs may carry which can be harmful to humans. It is important to take precautions when handling wild hogs or consuming their meat to avoid contracting these diseases.

Preventing Wild Hogs From Your Property

Wild hogs can cause a lot of damage to your property. They can uproot your plants, tear up your lawn, and even destroy your fences. If you have wild hogs on your property, there are some things you can do to get rid of them:

Trapping is the most effective way to remove wild hogs from your property. There are several different types of traps you can use, including live traps and cage traps.

To trap a wild hog, you will need to bait the trap with food that the hog is attracted to. Once the hog is in the trap, you can then remove it from your property.

Exclusion is another effective method for getting rid of wild hogs. This involves creating a barrier around your property that the hogs cannot get through.

One way to do this is to install a fence around your property. The fence should be at least 6 feet tall and made of sturdy material that the hogs cannot damage. You can also add an electric fence to keep the hogs away.

Professional Wild Hog Removal Sevices

If you're dealing with a wild hog problem, the best thing to do is call a professional. Wild hogs can be dangerous, and they can cause a lot of damage to your property. A professional will be able to safely and effectively remove the hogs from your property.

At AAAC Wildlife Removal, we have years of experience dealing with wild hogs. We understand the best ways to remove them, and we have the equipment and expertise to do it safely. We'll work quickly and efficiently to get rid of the hogs so you can get back to enjoying your property.

Give us a call today to learn more about our wild hog removal services. We're here to help you take care of your wild hog problem.

The news is originally from: https://www.khou.com/article/news/local/feral-hog-problem-cinco-ranch-texas/285-5a893f2c-0dbc-4c3e-ae24-8d6b56780dd3#:~:text=Local%20News-,Feral%20hog%20attack%20comes%20as%20Cinco%20Ranch%20residents%20worry%20about,from%20tearing%20up%20their%20neighborhood.

Locally Published on: https://houston.aaacwildliferemoval.com/blog/feral-hog/feral-hog-attack-comes-as-cinco-ranch-residents-worry-about-a-repeat-of-last-years-destruction/

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honeyleesblog · 2 years

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apps information evolution com

The human being When speaking of human beings or simply of humans, we refer to our own species , scientifically called Homo sapiens (in Latin: “wise man” or “thinking man”). It is classified biologically in the order of the primates and the hominid family . Human beings are the creators of the civilization that today dominates and transforms the Earth .

Formerly the term “man” was used to refer to the whole of humanity , but given its similarity with the male individual of the species, this is in disuse. Today the use of “human”, “humanity” or “human” is preferable and acceptable, since these terms include both sexes of the species.

Although it may not seem like it, it is not easy to answer what a human being is. It all depends on the discipline that asks this question. There may be merely biological answers , which have to do with the functioning of our bodies or with our evolution . Other answers about the nature of the human being can be of the psychological order, that attend to our way of thinking or to the very fact that we think. Philosophical responses can link the human with a way of acting and thinking about ourselves.

The human being is a gregarious animal, that is, he likes to live among his peers . The family is the basic unit of society , through which it reproduces itself, and is directed by parents (father-mother) or by substitutes. One consequence of man’s social behavior was the development of language . Thanks to him, human beings have been able to communicate to reach agreements, defend themselves from other species and plan for the future.

Origin of the human being The origin of our species is not known exactly . However, there are various theories. Until the 19th century, the religious position clashed on the one hand and scientific theories on the other.

The Catholic Church defended a creationist theory , which proposes life (and therefore the human being) as the creation of a God . The scientific field, on the contrary, was based on the ideas of Charles Darwin of 1859, in his essay on the origin of species. According to this position, humanity is the fruit of millions of years of evolution of certain species of African primates. This theory is currently the only verifiable one and with an extremely high percentage of certainty.

Human evolution The human being is one species among many others of hominids related to the great primates , with whom we share a high percentage of our genome. It is estimated that our first ancestor was a type of African arboreal primate that, due to pressures of natural selection, must have descended from the heights.

Being on the East African plains required him to learn to walk upright , in order to have a broader vision. This posture allowed him to free his upper extremities and use tools by putting his intellect to use and making tools that made his life easier.

The development of tools began with objects without any modification, sharp stones or animal bones . Later on he created his own objects such as spears to hunt , clothes to dress, fire to cook his food and nourish himself better, and a long etcetera that caused a new model of life, already recognizable as human.

Today we know that we are the only survivor of several extinct human species , such as Homo Erectus (from 2 million years ago to 70,000 years ago), Homo heidelbergensis (from 600,000 years ago to 200,000 years ago) or Homo neanderthalensis ( 230,000 years ago to 28,000 years ago).

Human history The history of our species is short in planetary times. It begins in prehistory , the period prior to the invention of writing , in which primitive humanity (the so-called cavemen, as they lived in caves) spread throughout the world. This period is usually divided into two:

Paleolithic (“Ancient stone”). In which humanity was essentially nomadic and hunter-gatherer. Its beginning is estimated 300,000 years ago. Neolithic (“New stone”). In which humanity settles in the first villages and the first technological and social revolution takes place, in which agriculture, livestock and metallurgy arose. This period begins about 12,000 years ago and is divided into the Copper Age, the Bronze Age and the Iron Age . Later, within what is considered History , the Ancient Age begins (3,000 BC to 476 AD) . Then the first human civilizations arose, with political-religious social organizations, which built the first great cities , the first monuments and fought the first wars.

In Europe , then began the Middle Ages : a period of 1500 years (5th to 15th century) of dominance of religion over the main human kingdoms. It was characterized by enormous conflict, with long and bloody wars. The Christianity and Islam , particularly, faced long.

With the Modern Age (15th to 18th centuries), man changed faith for reason as the engine of his existence and the feudal order of the Middle Ages was replaced by a society led by the bourgeoisie , instead of by the aristocracy and the clergy. The Scientific Revolution , along with the discovery of America , forever changed the world.

Finally, the Contemporary Age , which includes the 18th century to the present, is the stage in which humanity and the world have changed the most . The Industrial Revolution finished replacing the Old Order with liberal capitalism . Scientific advancement led to bloody wars but also to astonishing discoveries.

What does ‘being human’ mean? Throughout history “human being” has varied greatly in meaning, and there have even been entire populations that were not considered human at the time (and therefore treated like animals, or worse). For this reason, currently the only definitions of human being that can include us all are biological ones.

On the other hand, it has been observed that in all cultures, adult human beings have certain characteristics in common:

Being aware of your own existence and your own destiny (death). Possess a symbolic language and produce communicable signs with it, to understand each other with our fellow men. Being part of a cultural chain that is transmitted from generation to generation and that involves an idea of belonging, identity, tradition and values . Possess the ability to reason to formulate and answer various questions about the world in one way or another. Ethics of the human being The human being has built various philosophical, moral and ethical codes by which to be governed, throughout its history. These codes have been taught by religions, forcibly implanted or built together to solve conflicts that would otherwise be bloody or unnecessarily long.

The mind of the human being The human being has the most powerful mind on the planet, a unique tool capable of various modes of thought :

Imagination. Can envision events, objects or situations mentally. Abstraction. You can think in broad, non-specific terms, create categories, and mentally classify real or imaginary objects. Deduction . You can infer information from clues, similar events or lived situations, establishing complex relationships. Creativity . You may find novel solutions to your problems, or novel ways of expressing them. Memory . You can recall an enormous amount of lived events or information learned, as well as acquire new information over time in many ways. The human mind, however, is not 100% self-aware. There are dark corners, which psychoanalysis baptized as “the unconscious” , and where all our most instinctive drives, our intolerable thoughts and our unconfessed fantasies are found.

Biological characteristics The human being is a bipedal animal , with useful upper joints, capable of walking upright and with scant fur. It has bilateral symmetry and its reproductive organs in the middle, between the legs.

In his head are the main organs of the senses, of communication, his food route. Also in the head, inside the skull, is the brain , the most powerful organ in terms of information, creative capacity and reasoning.

The human being is a sexed species . Its reproduction implies 9 months of gestation and the birth of a new individual endowed with a new and unrepeatable genome, inherited from its parents. It is a mammal and a primate.

Cultural characteristics Our species is rich in cultures and ritual, social and expressive traditions . We are the possessors of verbal language, such a fascinating tool that allows us to explain the universe , name it, relate it and represent it through sounds and signs that we pass on to others.

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tatertotthethot · 3 years

Note

For your yandere requests, could I have a dragon hybrid Katsuki with an unhealthy fixation on his new mate (how he met the reader is up to you, be it through kidnapping, forcing himself on her or manipulation ext)

Pairings: dragon hybrid!Bakugou x fem!reader, ft. Dragon hybrid!Kirishima and Hawks.

Description: you get abducted by a dragon hybrid and must live in a cave with him, as his mate of choice.

Warnings/tags: THIS IS A SHORT SYNOPSIS TO A SERIES that will include yandere themes, HEAVY smut with noncon/dubcon elements, kidnapping & captivity, brief violence/gore, and hopefully enough fluff to make up for it all 🥰 (let me know if I miss anything major in the future)

| Synopsis | Part 1 |

18+, MINORS DNI!!!

(Requests are open btw)

It started as a rouge venture that Bakugo and Kirishima decided to take, wanting to break free from the tribal traditions.

The two males were born and raised within the same tribe that they, themselves, have helped withstand a notorious reputation for easily conquering any land in which they seek. They were easily the two best combative warriors amongst their tribe, and thrived on the sense of security that they were unstoppable.. until they outgrew their ignorance enough to see things for how they really were: actively participating in the senseless destruction that tribe-culture has come to be.

As Dragon hybrids of human decent are greedy and gluttonous creatures by default, there is no such thing as sharing a section of land with another tribe. Superiority complexes run deep in nearly every single one of them— and every group seems to think that the world belongs to them and only them, and will fight to their death before they form an alliance to peacefully co-exist amongst a region with another clan. This leads to battles that are more catastrophic than the active volcanoes they naturally flock to, and as a result, every piece of land that’s settled upon becomes more temporary, as it is only a matter of time before it becomes nothing but an obliterated wasteland, where more resources will be scorched in the act of territorial domination than used for the mere sake of survival. The two males know that eventually, there will be no more lands amongst the volcanic islands worthy of living, and once that happens, the rest of the world might be in for trouble.

That may take another century or so, but as for Kirishima and Bakugo— who are now at the fruitful age of 23– they simply have no interest in sticking around to help it progress. They don’t want to spend their entire lives laying waste to every corner of earth that they touch, and are fed up with never letting themselves get comfortable with a new location as it’s soon to be up rooted and stripped to nothing.

So, with the goal to broaden their horizons in search of permanency, they found that: with the exception of winter in higher altitudes, subtropical climates aren’t much different from the likes of home to them. They’re endothermic and omnivorous after all, and Mountainous regions with dormant volcanoes that haven’t been active in 10,000+ years are far more seclusive and thick with forestation, thriving with animal life and freshwater ecosystems that completely untouched by hybrids of their own kind. Not only that, but given that the females within their own species are against the innovations of their mini-revolution, they also found that Hybrids of human-descent can, in fact, mate and reproduce with those that are entirely human— without diluting the dragon’s primary gene in their offspring.

And so, after traveling halfway around the world and settling within a 50 mile of your village, it was easy for them to find two inhabitable caves of their own.. and took little to no time for Bakugo to run across you.. a lonesome little cottage girl who barely even knows that the likes of him and his kind even exists.

This is a story all about how your life got twisted upside down by an 8ft fire breathing dragon hybrid, who’s concept of love does not revolve around the key of your consent.

~•~•~•~•~•~•~

FOR THE TIME BEING, I AM ONLY POSTING FIC ON TUMBLR. If you come across it on ANY OTHER PLATFORMS PLEASE LET ME KNOW!

I’m so goddamn excited y’all :D

- BTW: although I’m sticking with the HC of Drakugo being 8ft tall, I highly recommend googling pictures of Kevin Hart standing next to Shaquille O'Neal and Yao Ming for a better reference to the size comparisons I’m aiming for lmfao. idc how tall you are, we are teeny fucking weeny compared to this big tiddie lizard boy

Part 1 coming vv soon 😌☝️

Comment if you wanna be added to a tag list!

#katsuki x y/n #dragon hybrid #yandere mha #yandere bakugou #bakugou x reader #bakugou x y/n #bakugou katsuki #dragon bakugou #katsuki bakugo x reader #monster bakugou #bakugou angst #bakugou smut #bakugou imagine #bakugou fluff #mha smut #mha fanfiction

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spookybias · 3 years

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reaction to getting rejected by their crush ‣ [ txt ] ✧

pairing: txt x gn! reader. genre: angst, non-idol au. warning: rejection, insults, rebounds. word count: 0.5k tagging: @scintillasofbeomgyu @iovtae

⌕ › choi yeonjun

yeonjun becomes upset and insecure at not having his feelings reciprocated, but he masks it with arrogance. he laughs it off to your face and deems you as someone with poor taste in men. every other time you see him afterwards are nothing but planned occurrences, as yeonjun wants to be seen surrounded by lots of people swooning over him in areas he knows you visit often. he always has his arms around one person on either side and shoots you a wink. deep down, yeonjun feels so insecure and stupid. you're the only person he has eyes for; he thought he made that clear. he hopes you'll become jealous enough to chase after him the way he was secretly chasing after you.

⌕ › choi soobin

soobin is pretty accepting, but still down in the dumps for the next few of weeks. he tries to distract himself from the heartbreak with snacks and entertainment, like playing animal crossing or reading romance novels. but every time a villager sends a loving letter or a character confesses, he tears up because he feels so pathetic and lousy. he's looking for validation in a fictional world, when all he really wants is your validation. soobin doesn't sulk for long, though, and eventually works up the courage to ask you if the two of you could still be friends. still, a small part of him longs every time your legs bump each other's while hanging out.

⌕ › choi beomgyu

beomgyu feels angry and humiliated at your out of the blue rejection. he has tears in his eyes when he accuses you of playing with other people's feelings, but his pitiful appearance in the moment doesn't stop him telling you that you're nothing but a loser who's going to end up alone. for the next few days his entire persona is, "who's ____? i've never heard of them before in my life" because he's embarrassed by not only getting rejected, but how he responded to said rejection. beomgyu asks you to meet up so he can apologize properly, and questions why don't like him, which does nothing but lower his self-estem. he just wants to be good enough for you.

⌕ › kang taehyun

taehyun refuses to accept defeat, and starts thinking of ways to make you want him. he decides to use the jealousy tactic, and although he feels guilty about using someone for a rebound, he's ready to dump his morals if it gets him closer to you. he even goes as far as to find a way for him and his "new crush" to go out for a meal with you. though, despite initially planning to make you regret your decision by pretending to like someone else, he finds himself treating you as if you were his date. he orders for you, pours the pitcher of water for you, checks if you're enjoying your meal. taehyun concludes that his idea was dumb, but he still won't give up, and plans to court you again and again until you say yes.

⌕ › huening kai

kai thinks he's done something wrong and quickly apologizes for asking you out. he acts like everything is fine and continues the conversation before feeling overwhelmingly awkward. kai doesn't think he could ever get over you, and he kind of doesn't want to. he still waves at you from across the street when he sees you and lends a helping hand with whatever he can without you asking him to. kai doesn't plan on moving on, at least not for awhile. he definitely checks your social media accounts to see what you're up to and to find out if you found someone yet.

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jbk405 · 2 years

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I just finished reading Crier’s War and Iron Heart, a fantasy duology where the struggle is between humanity and the Automae. Automae are artificial beings created through alchemy who overthrew humanity 50 years ago, and who now rule over the oppressed humans while aping human customs and institutions. They look human, all Designed to be beautiful and stronger than any normal person, but perhaps missing that spark which makes humanity more than just another animal. Then again, maybe they’re not missing that spark at all.

The story is told through two perspectives. Ayla is a human maidservant who works in the Sovereign’s palace, but is actually a member of the human Resistance who is plotting to kill the Sovereign’s daughter in revenge for the death of her whole family years ago when the Sovereign’s forces burned down her village. The other perspective is that very Sovereign’s daughter, Lady Crier, an Automa. Crier is something of a human-sympathizer, she even advocates for human representation in government, but she is very much naïve as to what their society is actually like and advocates from the White Man’s Burden perspective (’I oppose brutal oppression, but since we are better than humanity it is still right that we rule, we just need to be nice about it’ and so on).

Crier’s “father”, the man who commissioned her and helped Design her, is Hesod, Sovereign of Rabu. He claims to be Sovereign of all Zulla -- the continent they inhabit -- but the Varn region achieved independence years ago and Tarreen is ignored to the extent that it’s functionally independent without anybody in the capital quite realizing it. Hesod is a “traditionalist”, an Automa who feels that their society should continue human traditions and customs that were already in place at the time of the overthrow. Marriages to seal political alliances even though Automa do not reproduce sexually, feasts to celebrate momentous events even though Automa do not need to eat, etc. He is facing internal political challenges from Kinok, the leader of the Anti-Reliance Movement, which argues that since Automa are Superior to humanity in every way then they should not borrow anything from humanity. Kinok wants them to exterminate humanity completely, burn down all their cities and destroy every relic, and rebuild completely from the ground up with a new Automae society. To co-opt Kinok’s popularity and make him invested in the current system, Hesod engages him to Crier.

When Ayla accidentally saves Crier’s life, she is appointed to be her personal handmaid and so their two lives become suddenly intertwined.

I think the story made the wise choice of not making the society a metaphor or parallel for any particular real-life nation, revolution, or point in history. The Automae are physically stronger, faster, and in some ways (But only some) smarter than humanity, so trying to map that as a metaphor onto American Slavery or the British Empire would have fallen apart right away. It can condemn the oppression without saying “This is just like XXXX”, which I’ve seen a lot of other fantasy stories try to do and not understand why it fails or why it’s offensive.

I loved the examination of Traditionalism as a particularly cruel form of cultural appropriation, since it has no real respect for what it claims to be honoring. Hesod talks big about how they are learning from humanity, but it’s all surface-level. He’s the asshole dressing up in a costume of your people for Halloween and then insults you when you aren’t flattered. It’s clearest during one of the banquet scenes, where Crier actually hears Ayla’s stomach rumbling but knows she can’t eat anything because she’s a servant. The big feast is literally going to waste: Automa are physically capable of eating (Of putting food in their mouth, chewing, and swallowing) but they get no nourishment from food. So while the servants are starving, the Automae are pretending to eat.

The romance between Crier and Ayla -- I suppose this is technically a spoiler but come on you knew there was going to be a romance as soon as you learned Ayla became Crier’s personal handmaid -- I think sidestepped the big problem when it comes to trying to tell a romance between a member of the Oppressed and their Oppressor: It doesn’t happen while they are still the Oppressor. Crier is obviously madly in love with Ayla from the first time she sees her, and Ayla has got all sorts of confusion over these feelings she’s feeling for the girl she had been planning to kill, but she can’t get past the fact that Crier’s Kind are slaughtering hers wholesale. No matter how kind Crier is to her personally, no matter that she realizes that Crier is honestly ignorant of the worst parts of her father’s regime, she can’t get past that Crier is part of that regime. There’s one scene where Crier -- in a moment of panic and fear -- shoves Ayla and is immediately contrite and apologizes for possibly hurting her (Because she is so much stronger than her) and Ayla is enraged that she is apologizing for something so small and not, you know, killing her parents and working her people as slaves. At a different point in the story, Ayla explicitly points out that Crier cannot just be nice to one or two humans and have that make it all okay.

I’m reminded of that Doctor Who scene, that great scene I come back to as often as I can, where the Ninth Doctor points out that sparing a single life doesn’t counterbalance all the others. Crier isn’t as villainous as the Slitheen, but the principle is the same: Being nice to the servant who you have a crush on and giving her extra food and the day off work doesn’t give all the other servants a full meal or a rest from their backbreaking labor.

youtube

So, despite feeling Feelings, Ayla doesn’t stop fighting and resisting those Feelings until Crier has defected and started actively undermining Hesod and Kinok. When Crier tries to bring down the entire system. That’s when Ayla allows herself to Feel what she has already been Feeling.

Technically, I think Iron Heart was the better-written of the two novels. The timescale was all off in Crier’s War, with events way too rushed. After Ayla has just become Crier’s handmaid three days before, and she hasn’t even worked all of those three days, she states she has already gotten used to the feel of Crier’s eyes on her enough to identify her watching from the darkness. In the same timeframe Crier has noticed how Ayla’s behavior and mood as changed ‘lately’, when again she has only actually worked with her for like a day and a half. The same with Crier’s ever-evolving relationship with Kinok, rushing between tentative trusting to boiling hatred and halfway back again in a matter of days. I’m not sure if this was deliberate, maybe an attempt to show that it’s True Love or Love at First Sight by having emotions build so quickly, but it was awkward and drew me out of the story as I kept running into headfirst into “You don’t even know each other, calm down”. Spreading it out a bit more, writing “three weeks” instead of “three days”, would have changed the whole vibe.

I loved, absolutely loved, the final defeat of Kinok. Because it happened the way I thought it should happen, and which I thought the book wasn’t going to have happen. Towards the end it seems to be leading to a big climactic struggle for power between Kinok and the ARM versus the combined armies of Varn, the human Resistance, and some of Rabu’s forces as well, except that as this happened I was extremely confused as to how Kinok could rival this power. His most loyal followers were accidentally killed by his own efforts earlier in the novel, and he never had a large martial force in the first place, so where was his giant army coming from? It turns out he doesn’t have a giant army. He’s outnumbered by thousands, with barely 200 followers still with him, and even those remaining forces abandon him the second that they see an alternative. He doesn’t have one last glorious charge to die a martyr, he’s dropped like a hot potato and then killed by one of the human’s he spent years tormenting. Not Crier, not even Ayla, but Faye. It made sense, and was exactly what I wanted.

#Crier's War #Iron Heart #Literature #Crier #lady crier #Ayla

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fatehbaz · 3 years

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“[...] maps have been the weapon of imperialism [...]”

“[...] to read maps and, by extension, landscapes not as authoritative resources that provide objective scientific knowledge but as subjective means of expression is to expose their political, social, and cultural influence [...]”

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As Edward Said argued, [...], the struggle with geography “is complex and interesting because it is not only about soldiers and cannons but also about ideas, about forms, about images and imaginings” [...]. [V]arious actors (soldiers, geographers, etc.) used cartography and processes like mapping to exert control over geography, nature, and human inhabitants (often Indigenous peoples) who were regularly seen as expendable or an obstacle to some Eurocentric notion of progress.

In the 1800s British landscapists helped naturalize colonial conquest in Canada and the British West Indies by strategically highlighting and suppressing select aspects of the local geography. An aquatint from 1825 by the British engraver Thomas Sutherland after James Hakewill’s Spring Garden Estate, St. George’s [...], from A Picturesque Tour of the Island of Jamaica [...], for example, is one of only three prints (of a total of twenty-one) that represent the lucrative sugarcane crop in any detail, and one of only two images to depict enslaved people in proximity to their most normative work as agricultural field laborers. Yet the [...] prominent placement of the Great House, and the complete erasure of the “Negro village” [...] position the image as a work of proslavery fantasy.

Artist forays of this sort were a form of imperial intrusion, and the idea of intrusion is key. To consider Europeans as intruders is to challenge the ways in which they presented their colonial actions as natural and legitimate; it is to interrogate the very processes of colonization by recuperating the presence of Indigenous peoples and questioning the forced removal and transplantation of Africans as “necessary” supplements for their imperial designs.

Helpful here is the analysis of the geography and international studies scholar Matthew Sparke who looks at the coerced mapping of Newfoundland by Shanawdithit, the last known living member of the island’s native Beothuk people. Rather than reading her maps as supplements to a superior European geography or artifacts of Indigenous backwardsness, Sparke focuses on Shanawdithit’s ability to decipher and reproduce the conventions of European cartography while imparting her Indigenous knowledge, sense of geographic order, and embodied memory. For instance, in Captain Buchan’s Visit in 1810-11 at the South Side of the Lake, Shanawdithit simultaneously adopted a bird’s- or God’s-eye perspective of the lake and surrounding land as well as a face-on view that includes groups of erect human figures in deliberate motion, dotted lines marking their travels crisscrossing the water. The map [...] animates the maker’s recollection of past mobility. [...] The active nature of observing, seeing, and having a point of view -- attributes that imply insight, will, and agency -- underscores the colonial nature of landscape production (based in colonial Western thought on the idea of a white man’s “on the spot” visual encounters with and accurate representation of a place) and showcases a visual intelligence on Shanawdithit’s part that European and Euro-Americans arrogantly assumed to be theirs alone.

To read maps and, by extension, landscapes not as authoritative resources that provide objective scientific knowledge but as subjective means of expression is to expose their political, social, and cultural influence. These forms of visual culture produce and assert ways of knowing that are particularly dangerous and sinister [...] when deployed in the context of the colonization of “other” populations who (1) refuted these modes of knowledge, (2) could not “read” or decipher this knowledge (at least initially), and/or (3) had their own sophisticated geographic knowledge systems.

As Harley has succinctly stated, “As much as guns and warships, maps have been the weapon of imperialism.” Other types of landscape representation can be likewise positioned as “intellectual weapons” and forms of elite knowledge. The combination of these two powerful capabilities makes understanding landscape’s effects on those it marginalizes even more urgent.

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Charmaine A. Nelson. “Interrogating the Colonial Cartographical Imagination.” American Art. 2017.

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misc-hamefura-etc · 3 years

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WN Bonus story - Made by everyone

One of the bonus stories from the WN that wasn’t included in the LNs (yet). This was mostly machine translated. If someone has a better TL let me know and I’ll take this down.

Otherwise it’s another cute story of Bakarina and friends! XD

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Made by everyone

My name is Catarina Klaes, 10 years old.

The only daughter of the Duke's family, the fiancée of the third prince of this country ... and the villainous daughter of the maiden game "FORTUNE LOVER" set in this world.

One day when I was eight years old, I remembered the memory of my previous life when I hit my head, and realized that I was reincarnated as a villain daughter who has only a ruin flag in the world of otome games!

So, by the time I was fifteen years old when the game started, I was trying to avoid the ruin flag, but ... I've come here and a big crisis has come!

It was this morning.

As usual, I asked Anne to peel off the blankets and wake me up, and the weather was nice, so I was eager to go to the garden dashingly, saying, "Now, let's work hard on the fields."

It was a ruthlessly devastated field.

The crops that were growing are full of holes, and the ones that will fall on the soil and will bear fruit are similar. In addition, there are sticky white things all over the place.

It's been a few years since I started to make a field in the garden of the Klaes family, and it's a garden of an aristocratic mansion. But ...

A foreign enemy has appeared here.

The garden was surrounded by fences and so that wild animals wouldn't come in easily ... but they were coming from the sky.

The appearance of several birds singing cutely with chips was adorable in the garden with a feeling of "pretty".

Recently, I felt that the number of visitors I saw at home has increased since when i first regained my memories.

However, no way they would ruin the fields I made with great care like this ...

"Damn ~, those sparrows!"

I cursed.

When I approach, it escapes temporarily, but when I leave, it returns to the field and finally pecks the fruit.

Quite a few visitors? No, it's done by the number of birds, so it seems that the precious vegetables will all be eaten.

In addition, their poop is scattered everywhere, so it's sticky with white poop all over the place.

This is bad, I have to take some measures!

Chair Catalina Klaes.

Congressman Catalina Klaes.

Secretary Catalina Klaes.

Now, let's break through the current situation and open a strategy meeting to avoid the crisis in the fields.

"Well, everyone, please give us your opinion to protect the important fields."

"Yes"

"……Can I have a minute? 』\

"Yes, please Catarina Klaes"

"I understand that the fields have been devastated and I'm shocked, but do I need to bother to hold a strategy meeting for this project? 』\

"Well, what are you talking about! It's a critical situation because our important field has been devastated! This is a meeting project! 』\

"... But the fields have nothing to do with our doom flag ..."

"Well, I've been enjoying it as a hobby since I knew that it wouldn't be form of communication with the origin of my magic, but ... I mean, now I've set the doom flag aside and it's a field! 』\

"... No, it would be useless if you left it. The doom flag. It depends on Catalina's life. "

"Well, it's okay, because the countermeasures have been put in place ... Well, the snake toys are getting better, and the dirt bump isn't like it's getting higher. 』\

"The quality of snake toys has certainly improved, but I don't think the soil bump has improved at all since the first year ..."

"No, there are times when it feels a little higher, even though it's a few millimeters."

"... It's probably because of that. I feel that 15 cm is the limit. "

"Oh, we're doing a lot about the Doom flag countermeasures, and for the time being, we've gathered in this way, so let's talk about the field countermeasures now."

"Yes"

"Well, that's right."

"So, do you have any good ideas? 』\

"Yes. You should avoid birds in the field. "

"For example, avoid birds? 』\

"Well, uh, put a plastic bottles on the fence? 』\

"Isn't that cat counter measures? 』\

"That's right. Then, the grandmother of the previous life didn't say that you should smell the dog. "

"I think it was a measure against nyctereutees."

(TL Note: sorry i have no idea what shes trying to prevent here)

"Then, what to do to avoid birds? 』\

"... a scarecrow?"

"That's it. Scarecrow! Grandma had a scarecrow in the field! 』\

"Good nice. If you put up a scarecrow, it would seem like there are people and the birds won't come near. "

"Okay, let's make a scarecrow right away! 』\

"Yes!"

In this way, I decided to start making scarecrows ...

"In the first place, how should I make it, can I do it if I have a tree?"

When I was thinking about how to make it, my brother Keith said

"What's wrong big sister?"

He kindly asked me, so I talked about the fact that the field was in danger due to sparrows and I was thinking of making a scarecrow as a countermeasure.

"... Scarecrow to avoid birds ... It's amazing what my big sister thinks. I've heard of it, but I haven't seen it properly, so why don't you ask the gardener or someone who seems to know more?"

"I see!"

Let’s just ask the gardener Tom Ji-chan.

I immediately asked Tom Ji-chan how to make a scarecrow.

Tom Ji-chan, who knows a lot, knew how to make a scarecrow and told me how to make.

I had gathered the necessary materials as taught.

Then, with Keith helping me, "Now, let's start making scarecrows!” And started preparing in the garden,

"Catarina, what on earth are you trying to do this time?"

My fiancé Geordo, the third prince of the country, popped up and asked with a smile.

(Geordo comes into the mansion with a free pass, so he always comes suddenly)

"Oh, Geordo, I'm going to make a scarecrow from now on."

"What is a scarecrow?"

Oh, the prince doesn't know about Scarecrows, well, he's the prince.

"Scarecrow is a doll in the shape of a person in a rural field."

"Oh, I think I've seen it from a distance, but why make such a thing?"

"That's right ----"

I enthusiastically talked about the crisis in the fields caused by sparrows, so I decided to make a scarecrow! After he got over his shock, he lowered his head as his shoulder trembled. (this is a common Geordo habit).

"If so, let's help me together." he said.

Geordo is a super high-spec person who can even work in the fields smartly, so I'm grateful for his help.

I asked Geordo for cooperation, saying "please".

This time, Geordo's twin brother Alan and his fiancé Mary also came to visit.

When I explained to them that we were going to make a scarecrow,

Alain burst with laughter, "No, you're just in the field, but I'm wondering what it's like to make a bird ward."

Mary said "Please let me cooperate for Catalina's precious field."

However, if the number of people increased to this point, it would be better to make several Scarecrows rather than making one Scarecrow together, so it was decided to divide the team.

"I'll make it with Catalina, because I'm her fiancé."

"My big sister originally intended to make it with me."

When Geordo and Keith started say those things,

"Katarina-sama, I'm here to play."

"Apologies for the intrusion"

Sophia and Nicole, the Ascart siblings also came --- the number of Scarecrow-making members increased to seven in a blink of an eye, so I decided to make three.

At Nicole's suggestion, "Because it's a hassle to divide up, let's draw lots," the lots divided us into three teams.

"Now, let's do our best"

"Yes, Catalina, let's make a nice scarecrow."

"I like cute things"

Me, Mary, Sophia's girl team.

"I mean, what is Scarecrow? Nicole, do you understand?"

"Oh, I've seen it before when I went to visit a rural village."

Alan, Nicole's team.

"... Well, why do I have to work with you?"

"Geordo -sama, I will return the line exactly as it is."

Geordo , Keith's team.

In this way, everyone made a scarecrow for each.

Everyone helped me with the fields, but it was also fun to do different work together.

And three scarecrows were completed.

The three scarecrows in the garden, the materials themselves should not have changed so much, but each one has its own individuality.

Scarecrow made by our girl’s team is like a cute girl with long hair and fluffy clothes in response to Sophia's suggestion that "I like cute things anyway".

Nicole and Alan team are said to have faithfully reproduced what Nicole had seen before ... It seems that it had a very good male style ... The result was a macho male style scarecrow. ..

And the team of Geordo and Keith ... they created a very realistic human-like scarecrow.

It was a scarecrow like a work of art that brought together the power of Geordo, who can do anything, and Keith, who is dexterous.

However, the impression of everyone who saw such a scarecrow was:

"It looks like it's starting to move."

"It's too real and scary"

"Why did you make it so real?"

"..."

It was not good enough.

For that reason,

"I told to make a human shape, so I just did what I was told."

"... I haven't seen Scarecrow. I don't know what it is."

Geordo looked a little sick, and Keith said that he was a little embarrassed, but when I saw the Scarecrows, I was impressed. They could definitely deceive the sparrows!

"If it looks like a human, you can definitely deceive a sparrow! Thank you for the wonderful scarecrow."

When I said that and thanked them, they looked down a little in the same way.

"... No. There is nothing like this."

"... Yeah. That's right."

They answered.

When I looked closely at the two people who looked strange, their faces were blushing.

Oh, no!

It wasn't that hot yet, but everyone had to work outdoors for quite a long time, so they got hot flashes!

The two of them made a particularly elaborate work of art.

"I'm sorry I didn't notice it. It was hot. Let's go indoors and rehydrate immediately!"

I'm sorry that I'm mentally older than everyone else, but I'm not sure.

I hurriedly took everyone indoors and served tea.

The tea after work was exceptionally delicious, and we all made scarecrows, so we talked about that.

Geordo and Keith were also glad that when they had tea indoors, their hot flashes seemed to have calmed down and their complexion had returned.

And three scarecrows were placed around the field of the Klaes family.

Girls, Macho men, and real humans.

Occasionally, the servant I saw was mistaken for a person and made a surprised voice, but thanks to him, the sparrow seemed to be able to deceive him well and did not come near, so he was able to escape from the crisis in the field.

#otome game no hametsu flag shika nai akuyaku reijou ni tensei shiteshimatta #my next life as a villianess all routes lead to doom #katarina claes #keith claes #geordo stuart #mary hunt #sophia ascart #nicol ascart #alan stuart

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lightbluewisp · 3 years

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Yumi’s Cells ..... my beloved

I’ve just finished to binge-read Yumi’s Cells, a lovely slice of life korean comic which I started cause I found out it’s from the same author of Daily JoJo (check it out, it’s hilariously wonderful).

It took me severeal days to finish because more than 500 episodes are no joke, But it was worth it. I couldn’t stop, I love love love this webtoon.... and my heart is so full of it at the moment.

The drawing style changes and improves greatly over time, but what I appreciated the most it’s how the story flows organically without dwelling in useless drama and fillers and misunderstandings, like many webtoons and kdramas usually do. And don’t get me started with the 4th wall-like breaches hints from the future sent to the past by Telepathy Cell, never really spoilery. This makes me think the plot was all planned in advance, and appreciate everything even more.

Recently a drama has been produced. And even if I still haven’t seen it, I can already say, judging from the perfect casting, and from how they reproduced even the interior designs of the settings, that it will be extremely faithful to the source material. (seriously, look at Yumi’s bookshelves, or at Woong’s space rabbit shirt. They are IDENTICAL!!!)

I’m so happy that Asian entertainement still does adaptations, rather than the atrocious “reboots” so popular in the west, where there’s usually little left of the original story. (Yes Netflix, I’m pointing mostly at YOU!!). I’m okay with minor changes, but the excitement of live actions is to finally see your favorite characters in the flesh, not to get your hopes up to find a final product that reveals itself to be something else entirely.

The Cells, the Smurf-like creatures who live in Yumi’s brain, and their adorable Village are re-produced in 3D animation. I think it’s a good choice, I’ve only glimpsed at the pictures but I will be able to say more once I watch the drama.

And now some brief musings/spoilers about the love interests under the cut

The first and second Wook don’t count ... for obvious reasons.

And since the webtoon is on daily pass I couldn’t read commentaries and reactions past episode 32, so I don’t know which of the 3 main boyfriends is the fan-favorite. (It feels like Gilmore Girls all over again with its past shipping wars, I mean ... old GG, before the Netflix treatment).

Any way, I have no idea if it’s just my unpopular opinion... but I was actually unable to warm up towards Babi, I’ve always felt like something was off about him.

And while I think Woong is adorable and I’ve been so sorry for how things turned out for him...

...my favorite is definitely Soonrok. I feel this guy’s shenanigans at a spiritual level. Him and his recharge-bar which only rises at home and with his girlfriend. I think he’s definitely Yumi’s perfect match. Sorry Woong XD

And now I just wonder... which one could be my prime cell?

#yumi's cells #webtoon #slice of life #lee dong gun

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dwellordream · 3 years

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“...The domesticated horse is not native to the Americas. There is perhaps no more important fact when trying to understand how the horse-borne nomadic cultures of the Eurasian Steppe relate to those of the Great Plains. The first domesticated horses arrived in the Americans with European explorer/conquerors and the settler-colonists that followed them. Eventually enough of those horses escaped to create a self-reproducing wild (technically feral, since they were once domesticated) horse population, the mustangs, but they are not indigenous and mustangs were never really the primary source of new horses the way that wild horses on the Steppe were (before someone goes full nerd in the comments, yes I am aware that there were some early equines in the Americas at very early dates, but they were extinct before there was any chance for them to be domesticated).

Horses arrived in the Great Plains form the south via the Spanish and moving through Native American peoples west of the Rocky Mountains by both trade and eventually raiding in the early 1700s. Notably firearms also began moving into the region in the same period, but from the opposite direction, coming from British and French traders to the North and West (the Spanish had regulations against trading firearms to Native Americans, making them unavailable as a source). Both were thus initially expensive trade goods which could only be obtained from outside and then percolated unevenly through the territory; unlike firearms, which remained wholly external in their supply, horses were bred on the plains, but raiding and trade were still essential sources of supply for most peoples on the plains. We’ll get to this more when we talk about warfare (where we’ll get into the four different military systems created by this diffusion), but being in a position where one’s neighbors had either the horse or the gun and your tribe did not was an extreme military disadvantage and it’s clear that the ‘falling out’ period whereby these two military innovations distributed over the area was very disruptive.

But unlike guns, which seem to have had massive military impacts but only minimal subsistence impacts (a bow being just as good for hunting bison as a musket, generally), the arrival of the horse had massive subsistence impacts because it made hunting wildly more effective. But the key thing to remember here is: the horse was introduced to the Great Plains no earlier than 1700, horse availability expanded only slowly over the area, but by 1877 (with the end of the Black Hills War), true Native American independence on the Great Plains was functionally over. Consequently, unlike the Steppe, where we have a fairly ‘set’ system that had already been refined for centuries, all we see of the Plains Native American horse-based subsistence system is rapid change. There was no finally reached stable end state, as far as I can tell.

Though there is considerable variation and also severe limits to the evidence, it seems that prior to the arrival of the horse, most Native peoples around the Great Plains practiced two major subsistence systems: nomadic hunter-gathering on foot (distinct from what will follow in that it places much more emphasis on the gathering part) on the one hand and a mixed subsistence system of small-scale farming mixed seasonally with plains hunting seems to have been the main options pre-horse, based on the degree to which the local area permitted farming in this way (for more on those, note Isenberg, op. cit., 31-40). Secoy (op. cit.) notes that while there is some evidence that the Plains Apache may have shifted through both systems, being hunter-gatherers prior to the arrival of horses, by the time the evidence lets us see clearly (which is shortly post-horse) they are subsisting by shifting annually between sedentary agricultural racheirias (from the Spring to about August) and hunting bison on the plains during the fall.

...Bison hunting on foot required a lot of cooperation (so a group) and it seems clear that it was not enough to support a group on its own and had to be supplemented somehow, at least before the arrival of the horse. Some mix of either bison+gathering or bison+horticulture was required. Isenberg argues (op. cit.), that at this point the clear advantage was to what he terms the ‘villagers’ – that is the farmer-hunters who lived in villages, rather than the nomadic hunter-gathers. These horticulturists were more numerous and seem quite clearly to have had the better land and living conditions. Essentially the hunter-gatherers stuck on marginal land were mostly hunter-gatherers because they were stuck on marginal land, which created a reinforcing cycle of being stuck on marginal land (the group is weak due to small group size because the land is marginal and because the group is weak, it is only able to hold on to marginal lands). That system was stable without outside disruption. The horse changed everything.

A skilled Native American hunter on a horse, armed with a bow, could hunt bison wildly more effectively than on foot. They could be found more rapidly, followed at speed and shot in relative safety. It is striking that while pedestrian bison hunting was clearly a team effort, a hunter on a horse could potentially hunt effectively alone or in much smaller groups. In turn, that massively increased effectiveness in hunting allowed the Native Americans of the region, once they got enough horses, to go ‘full nomad’ and build a subsistence system focused entirely on hunting bison, supplemented by trading the hides and other products of the bison with the (increasingly sedentary and agrarian) peoples around the edges of the Plains. Many of the common visual markers of Plains Native Americans – the tipi, the travois, the short bow for use from horseback – had existed before among the hunter-gathering peoples, but now spread wore widely as tribes took to horse nomadism and hunting bison full time.

...We’ll come back to this later, but I also want to note here that this also radically changed the military balance between the nomads and the sedentary peoples. The greater effectiveness of bison hunting meant that the horse nomads could maintain larger group sizes (than as hunter-gatherers, although eventually they also came to outnumber their sedentary neighbors, though smallpox – which struck the latter harder than the former – had something to do with that too), while possession of the horse itself was a huge military advantage. Thus by 1830 or so, the Ute and Comanche pushed the Apache off of much of their northern territory, while the Shoshone, some of the earliest adopters of the horse, expanded rapidly north and east over the Northern Plains, driving all before them (Secoy, op. cit., 30-31, 33). Other tribes were compelled to buy, raise or steal horses and adopt the same lifestyle to compete effectively. It was a big deal, we’ll talk about specifics later.

Horse supply in this system could be tricky. Unlike in Mongolia, where there were large numbers of wild horses available for capture, it seems that most Native Americans on the Plains were reliant on trade or horse-raiding (that is, stealing horses from their neighbors) to maintain good horse stocks initially. In the southern plains (particularly areas under the Comanches and Kiowas), the warm year-round temperature and relatively infrequent snowfall allowed those tribes to eventually raise large herds of their own horses for use hunting and as a trade good. While Mongolian horses know to dig in the snow to get the grass underneath, western horses generally do not do this, meaning that they have to be stall-fed in the winter. Consequently in the northern plains, horses remained a valuable trade good and a frequently object of warfare. In both cases, horses were too valuable to be casually eating all of the time and instead Isenberg notes that guarding horses carefully against theft and raiding was one of the key and most time-demanding tasks of life for those tribes which had them.

So to be clear, the Great Plains Native Americans are not living off of their horses, they are using their horses to live off of the bison. The subsistence system isn’t horse based, but bison-based. ...In any event, the arrival of commercial bison hunting along with increasing markets for bison goods drove the entire system into a tailspin much faster than the Plains population would have alone. Bison numbers begin to collapse in the 1860s, wrecking the entire system about a century and a half after it had started. ...Consequently, the Native Americans of the plains make a bad match for the Dothraki in a lot of ways. They don’t maintain population density of the necessary scale. Isenberg (op. cit., 59) presents a chart of this, to assess the impact of the 1780s smallpox epidemics, noting that even before the epidemic, most of the Plains Native American groups numbered in the single-digit thousands, with just a couple over 10,000 individuals.

The largest, the Sioux at 20,000, far less than what we see on the Eurasian Steppe and also less than the 40,000 warriors – and presumably c. 120-150,000 individuals that implies – that Khal Drogo alone supposedly has. They haven’t had access to the horse for nearly as long or have access to the vast supply of them or live in a part of the world where there are simply large herds of wild horses available. They haven’t had long-term direct trade access to major settled cities and their market goods (which expresses itself particularly in relatively low access to metal products). It is also clear that the Dothraki Sea lacks large herds of animals for the Dothraki to hunt as the Native Americans could hunt bison; there are the rare large predators like the hrakkar, but that is it. Mostly importantly, the Plains Native American subsistence system was still sharply in flux and may not have been sustainable in the long term, whereas the Dothraki have been living as they do, apparently for many centuries.

Well, what about Steppe Nomads? The horse is native to the Eurasian Steppe – that is where it evolved and was first domesticated, though the earliest domesticated wild horses were much smaller and weaker (but more robust and self-sufficient) than modern horses. The horse was first domesticated here, on the Eurasian Steppe, by the nomadic peoples there around 3,700 BCE. It seems likely that the nomads of the steppe were riding these horses more or less form the get-go (based on bridle and bit wear patterns on horse bones), but the domesticated horse first shows up in the settled Near East as chariotry (rather than cavalry) around 2000 BCE; true cavalry won’t become prominent in the agrarian world until after the Late Bronze Age Collapse (c. 1200 BCE).

I wanted to start by stressing these dates just to note that the peoples of the Eurasian Steppe had a long time to adapt themselves to a nomadic lifestyle structured around horses and pastoralism, which, as we’ve seen, was not the case for the peoples of the Americas, whose development of a sustainable system of horse nomadism was violently disrupted.

That said, the steppe horse (perhaps more correctly, the steppe pony) is not quite the same as modern domesticated horses. The sorts of horses that occupy stables in Europe or America are the product of centuries of selective breeding for larger and stronger horses. Because those horses were stable fed (that is, fed grains and hay, in addition to grass), they could be bred much larger what a horse fed entirely on grass could support (with the irony that many of those breeds of horses, if released into the wild in their native steppe, would be unable to subsist themselves), because processed grains have much higher nutrition and calorie density than grass. So while most modern horses range between c. 145-180cm tall, the horses of the steppe were substantially smaller, 122-142cm. Again, just to be clear, this is essential because the big chargers and work-horses of the agrarian world cannot sustain themselves purely on grass and the Steppe nomad needs a horse which can feed itself (while we’re on horse-size, mustangs, the feral horses of the Americas, generally occupy the low-end of the horse range as well, typically 142-152cm in height – even when it is clear that their domesticated ancestors were breeds of much larger work horses).

Now just because this subsistence system is built around the horse doesn’t mean it is entirely made up by horses. Even once domesticated, horses aren’t very efficient animals to raise for food. They take too long to gestate (almost a year) and too long to come to maturity (technically a horse can breed at 18 months, but savvy breeders generally avoid breeding horses under three years – and the Mongols were savvy horse breeders). The next most important animal, by far is the sheep. Sheep are one of the oldest domesticated animals (c. 10,000 BC!) and sheep-herding was practiced on the steppe even before the domestication of the horse. Steppe nomads will herd other animals – goats, yaks, cattle – but the core of the subsistence system is focused on these two animals: horses and sheep. Sheep provide all sorts of useful advantages. Like horses, they survive entirely off of the only resource the steppe has in abundance: grass. Sheep gestate for just five months and reach sexual maturity in just six months, which means a small herd of sheep can turn into a large herd of sheep fairly fast (important if you are intending to eat some of them!). Sheep produce meat, wool and (in the case of females) milk, the latter of which can be preserved by being made into cheese or yogurt (but not qumis, as it will curdle, unlike mare’s milk). They also provide lots of dung, which is useful as a heating fuel in the treeless steppe. Essentially, sheep provide a complete survival package for the herder and conveniently, may be herded on foot with low manpower demands.

Now it is worth noting right now that Steppe Nomads have, in essence, two conjoined subsistence systems: there is one system for when they are with their herds and another for purely military movements. Not only the sheep, but also the carts (which are used to move the yurt – the Mongols would call it a ger – the portable structure they live in) can’t move nearly as fast as a Steppe warrior on horseback can. So for swift operational movements – raids, campaigns and so on – the warriors would range out from their camps (and I mean range – often we’re talking about hundreds of miles) to strike a target, leaving the non-warriors (which is to say, women, children and the elderly) back at the camp handling the sheep. For strategic movements, as I understand it, the camps and sheep herds might function as a sort of mobile logistics base that the warriors could operate from. We’ll talk about that in just a moment.

So what is the nomadic diet like? Surely it’s all raw horse-meat straight off of the bone, right? Obviously, no. The biggest part of the diet is dairy products. Mare’s and sheep’s milk could be drunk as milk; mare’s milk (but not sheep’s milk) could also be fermented into what the Mongolians call airag but is more commonly known as qumis after its Turkish name (note that while I am mostly using the Mongols as my source model for this, Turkic Steppe nomads are functioning in pretty much all of the same ways, often merely with different words for what are substantially the same things). But it could also be made into cheese and yogurt [update: Wayne Lee (@MilHist_Lee) notes that mare’s milk cannot be made into yogurt, so the yogurt here would be made from sheep’s milk – further stressing the importance of sheep!] which kept better, or even dried into a powdered form called qurut which could then be remixed with water and boiled to be drunk when it was needed (this being a dried form of yogurt, it would presumably be made from sheep’s milk, as mare’s milk wasn’t used for yogurt). The availability of fresh dairy products was seasonal in much of the steppe; winter snows would make the grass scarce and reduce the food intake of the animals, which in turn reduced their milk production. Thus the value of creating preserved, longer-lasting products.

Of course they did also eat meat, particularly in winter when the dairy products became scarce. Mutton (sheep meat) is by far largest contributor here, but if a horse or oxen or any other animal died or was too old or weak for use, it would be butchered (my understanding is that these days, there is a lot more cattle on Mongolia, but the sources strongly indicate that mutton was the standard Mongolian meat of the pre-modern period). Fresh meat was generally made into soup called shulen (often with millet that might be obtained by trade or raiding with sedentary peoples or even grown on some parts of the steppe) not eaten raw off of the bone. One of our sources, William of Rubruck, observed how a single sheep might feed 50-100 men in the form of mutton soup. Excess meat was dried or made into sausages. On the move, meat could be placed between the rider’s saddle and the horse’s back – the frequent compression of riding, combined with the salinity of the horse’s sweat would produce a dried, salted jerky that would keep for a very long time.

Now, to be clear, Steppe peoples absolutely would eat horse meat, make certain things out of horsehair, and tan horse hides. But horses were also valuable, militarily useful and slow to breed. For reasons we’ll get into a moment, each adult male, if he wanted to be of any use, needed several (at least five). Steppe nomads who found themselves without horses (and other herds, but the horses are crucial for defending the non-horse herds) was likely to get pushed into the marginal forest land to the north of the steppe. While the way of life for the ‘forest people’ had its benefits, it is hard not to notice that forest dwellers who, through military success, gained horses and herds struck out as steppe nomads, while steppe nomads who lost their horses became forest dwellers by last resort (Ratchnevsky, op. cit., 5-7). Evidently, being stuck as one of the ‘forest people’ was less than ideal. In short, horses were valuable, they were the necessary gateway into steppe live and also a scarce resource not to be squandered. All of which is to say, while the Mongols and other Steppe peoples ate horse, they weren’t raising horses for the slaughter, but mostly eating horses that were too old, or were superfluous stallions, or had become injured or lame. It is fairly clear that there were never quite enough good horses to go around.

The other major source of meat, especially when on campaign, but also when in camp, would be hunting. One might expect the mighty Mongols to only hunt the more fearsome game, but the most common animals to hunt were smaller ones like the marmot, although the Mongols would hunt essentially anything on the steppe, including deer, antelope, even bears and tigers. Mongol hunting practices are quite developed (especially the large group hunt known as the nerge, which we’ll talk about when we get to warfare). Hunting, especially hunting small game with a bow from horseback, was a skill a good steppe nomad learned very young; one source describes Mongol boys learning to ride on the backs of sheep and practicing their archery by shooting small game (May, op. cit. 42), which is both adorable and terrifying. Needless to say, a warrior who can drop on arrow at distance onto a marmot while riding at speed on a horse is going to be a quite lethal archer in battle.”

- Bret Devereaux, “That Dothraki Horde, Part II: Subsistence on the Hoof.”

#native american #the dothraki #history #bret devereaux #food #grrm critical #mongol

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