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emerals · 8 months

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basic info dumping about the lads

!not set in stone!

JUNIPER PASSERINE:

lesbian

she/her

greek/hispanic

adhd, asperger's syndrome, recovering anorexic

house wren

june 2nd, 2006 (gemini)

ISTP-A

phoebe (mother) + carmelo (father)

cape suzette

spunky, brutally honest, assertive

pink

into engineering

inspiration: nikki (camp camp)

VA: elizabeth maxwell

XIMENA AVIANTA:

bisexual demisexual demigirl

she/they

hispanic

anxiety

robin

may 14th, 2006 (taurus)

ISFJ-T

harper (mother) + alonso (father)

st. canard

quiet, strong, smart

orange

into chemistry

inspiration: varian/catalina (tangled: the series)

VA: ruby jay

OZUL "OZZY SWAN" FLOCKSON:

gay

he/him

black (dark-skinned)

anxiety, depression

black swan

october 7th, 2006 (libra)

ENTP-T

esther (mother) + major (father), rhys (step-father)

faith (younger half-sister by 15 years)

st. canard

laidback, loyal, sarcastic

blue

into pyromancy

inspiration: louis (telltale: the walking dead)

VA: vincent tong

KAMARA "DOTTIE ANGELS" CHAMNANCAT:

omnisexual aromantic

she/her

thai/ethiopian

depression, cptsd

ocicat

november 30th, 2005 (sagittarius)

chariya (mother) + negasi (father)

kimora (younger sister by 9 years)

st. canard

tough, short tempered, rude

black

into therapy

inspiration: cassandra (tangled the series)

VA: eden espinosa

ZEKE "HUNTER" GUNDOG:

pansexual asexual

he/him

irish

cptsd

irish setter

february 13th, 2006 (aquarius)

roisin † (mother) + finn † (father), noelle (adoptive mother) + blanca (adoptive mother)

conor † (older brother by 6 years)

duckburg

friendly, strong, trusting

white

into history

inspiration: glenn rhee (the walking dead)/tadashi hamada (big hero 6)

VA: cameron boyce

WHITTANY LOP:

pansexual

she/her

black (light-skinned)/danish

adhd, anxiety

black lop rabbit

september 23rd, 2006 (libra)

winterva (mother) + leonard (father)

giselle (older sister by 5 years), cashmere and ricky (older sister and brother by 4 years), myrene (older sister by 2 years), jocelyn (younger sister by 3 years), shawn (younger brother by 8 years), malina (younger sister by 11 years)

cape suzette

chipper, condescending, fearful

purple

into art

inspiration: pinkie pie (my little pony)

VA: haley tju

EVERETT MUSTELIDANTE:

bisexual

he/him

indian/german

anxiety, depression

sable ferret

january 24th, 2005 (aquarius)

edith (mother) + emerson (father)

cape suzette

independant, distant, nerdy

red

into music/film

inspiration: sakutaro morishige (corpse party)

VA: jeremy jordan

SYLVIA HONEYBERG:

straight/greysexual

she/her

swedish/white/italian

anxiety, bulimia

red-legged honeycreeper

june 25th, 2005 (cancer)

seek (mother) + nolan (father)

duckburg

preppy, insecure, adventurer

brown

into fashion

inspiration: porsha crystal (sing 2)

VA: abigail zoe lewis

MARSHALL "MARSHMALLOW" SNOWSHOE:

gay demiromantic demiboy

he/they

white/russian

adhd

canadian lynx

august 15th, 2007 (leo)

fanya (mother) + austin † (father)

masha (younger sister by 4 years)

st. canard

outgoing, flirt, sweetheart

yellow

into mixology

inspiration: william clockwell (invincible)

VA: bryce papenbrook

HAE-WON "ASH" FLIWIG:

nonbinary aroace

they/them

korean

osteoporosis, anxiety

yellow canary

august 31st, 2005 (virgo)

soo-ah (mother) + du-ho (father)

duckburg

sarcastic, reserved, logical

sea green

into writing

inspiration: violet (telltale: the walking dead)

VA: colleen o’shaughnessey

EMALINE "KIWI" PURRBORNE:

bisexual

she/her

native american

epilepsy, lupus

bombay cat

july 17th, 2005 (cancer)

janese (mother) + king (father)

mariana (younger sister by 4 years), olivia (younger sister by 6 years)

st. canard

goofy, selfless, optimistic

light blue

into baking

inspiration: sayori (doki doki literature club)

VA: mae whitman

ADEN FANG:

demiromantic, demisexual

he/him

japanese/korean

cptsd

dhole

february 27th, 2004 (pisces)

cho (mother) + hiroshi (father)

cape suzette

distant, distrusting, loyal

grey

into criminalistics

inspiration: bigby wolf (telltale: the wolf among us)

VA: adam harrington

SAIGE "NIX" RODENTIA:

pansexual

she/her

portuegese/egyptian

cptsd

gundi

february 1st, 2005 (aquarius)

leonor † (mother) + rodrigo (father)

protective, tired, edgy

dark purple

into jewelry

inspiration: kenny/lee everett/clementine (the walking dead)

VA: lauren ash

DEAN RODENTIA:

straight

he/him

portuegese/egyptian/white

cptsd, depression, anxiety, asperger's syndrome

capybara

october 20th, 2006 (libra)

nour † (mother) + seth † (father)

lackadaisical, smart, strong-willed

pastel orange

into astronomy

inspiration: dipper pines (gravity falls)

VA: michael sinterniklaas

VIVIAN "VIV" PYROAR:

lesbian

she/her

black/white

social anxiety, adhd

lioness

november 29th, 2004 (sagittarius)

frances (mother) + timber (father)

childish, witty, artsy

magenta

into culinary

inspiration: rapunzel (tangled)

VA: erica lindbeck

#ozzy swan #juniper passerine #ximena avianta #whittany lop #everett mustelidante #hunter gundog #dottie angels #vivian pyroar #kiwi purrborne #marshall snowshoe #sylvia honeyberg #nix rodentia #dean rodentia #ash fliwig #aden fang #dt emeralds #dt opals #dt emerald opals

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tanadrin · 1 year

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Biomes of Sogant Raha: The Mountain-Forests

[Above: Southeastern Altuum, with the larger Dappese biogeographical region in light green, and the “mountain-forests” in dark green.]

Dappese: dap khu, “true forests;” Larian: gobale, “big forests;” Seqqel: hovalla, “great forests;” Masari: shinsen, “god-forests;” Toschek: dirkabiyar, “green fog mountains”

Outside of the (now greatly reduced) region of xenogrowth, almost all biomes on Sogant Raha have some kind of terrestrial analogue, dominated by endobiota not much different from those common on the Earth when the Exiles departed millennia ago. One unique region, however, are the the forests of Dap Mbeki and Dap Ngara, home of the Dappese people. Much of the surrounding region is subtropical woodland and forest, watered by warm prevailing winds from the southwest that bring masses of moist air up from the southern sea. The most common plants in this region are deciduous trees and shrubs, and the climate is warm, and exceedingly good for agriculture along the rivers that carry rainfall and snowmelt down from the surrounding mountains. But at the heart of this region, the geography shifts suddenly: in the distance, rising thousands of feet above the lowlands, great peaks are seen, their flanks shrouded in fog. These are not wooded slopes of isolated hills or volcanic remnants: these are living trees, the size of mountains.

The key to the history of this region, and to the nature of these immense forests, lies with the Dappese themselves. Sixty thousand years ago[1], the people of the Ammas Echor arrived in orbit of the planet and began their colonization efforts in what is now western Altuum. These were the first and the most significant group of Exiles to reach Sogant Raha early in its history, but not the only ones. More than ten thousand years later, a second vessel, called by its crew the Sanardur-nasandaburkant followed in the footsteps of the Ammas Echor; and what they found when they arrived disturbed them greatly.

[1] Taking, for the sake of convenience the Conn sacking of Presh as marking roughly the beginning of the “present era” of Sogant Raha, and using our measurement of the year rather than the local one.

The Sanda, as they called themselves at the time, were of a very different branch of the Exile than the Janese of the Echor. The ancestors of the Janese had sighted Sogant Raha long ago via the orbital transit method, which had shown them a world rich in water and oxygen, with many signs of an active biosphere, and they had reengineered their entire culture and their civilization in the hopes that their descendants would one day reach this world. In comparison, the Sanda were latecomers; their ancestors had detected planets around Kdjemmu (which they called Nakarriban) via the radial velocity method; the numerous small worlds around the star intruiged them, especially the one in the relatively clement circumstellar habitable zone, but they did not expect a world rich in liquid water and breathable air, and they certainly did not expect a world already peopled by humans.

The Sanardur-nasandaburkant was a small ship by the standards of the Exile, but a very technologically advanced one. Unlike the Janese, the ancestors of the Sanda had never lost the universal cell technology; indeed, they had been fortunate enough to occasionally invest time and energy in improving it, and improving their biotechnology generally. What they did not have, however, was a complete copy of the Great Record: an ancient schism had caused theirs to be lost to them, and compared to the millions of species of endobiota contained in the Ammas Echor’s Record, they had data on only a few thousand, much of which was incomplete. They had made much use of this information to hone their understanding of genetics and biology, and that expertise they had used to further adapt themselves to life in difficult environments–the Sanda were a hardy people, with a striking range of phenotypes very different from baseline humans, able to endure microgravity environments and radiation far better than baseline humans.

Only in the last years of their approach to Kdjemmu did the Sanda realize that the planet hosted a biosphere, a discovery as momentous to them as it had been to the Janese. In the course of the final breaking maneuvers used to enter orbit, it also became apparent that the Sandese were not the first humans to reach this world; and this information troubled them greatly. With their long memories, even if the earliest origins of mankind in Paradise were a hazy memory, that humanity in the Exile was a pale shadow of its former self. True, our species endured. On many worlds we even approached something like prosperity. Enough that, from time to time, some of those worlds could afford to build new ships, to crew them with new explorers, and to hope that somewhere out in the great darkness there could be a life less balanced on the precarious knife-edge of survival. But compared to the first few hundred thousand years of our species existence, in the lush springtime of of the world in which we were born, the amount of spare productive capacity that could be put to ends other than survival–that could be used for innovation, or creativity, or expansion–was paltry. So why, arriving at a planet as perfectly suited for human life as Paradise had been, did the Sanda find only silence?

Careful exploration of the surface was conducted; it was soon evident that some terrible catastrophe had befallen the first colonists on this world, and they had lost a great deal of the technological knowledge they had arrived with. The nature of this catastrophe was impossible to discern–it was wrongly conjectured to be linked to the layer of ash in the soil near the surface, a remnant of the Burning Spring, and to the ruins of the large concrete and steel cities that by this time dotted much of Altuum, Vinsamaren, and Démora. In fact, what the Sanda did not realize was that the catastrophe was not one, but many; and that they were ongoing. As they explored the surface, the dreaming planetmind observed them; and she was, insofar as we might analogize her experiences with our own, afraid--these were, after all, newcomers of the same kind that she had already judged a threat, and which had already radically changed her environment.

The initial plan of the Sanda was to maintain a presence in orbit, and to establish a small colony on the surface; they hoped to make contact with friendly locals, to build a small industrial base, and perhaps within a few centuries send a small vessel, with news of their discovery, back to their people. They succeeded only in partially accomplishing the first two of these goals; since the days of the first arrival of humans on the surface, some species of tahar had made major adaptations to living inside of the human body, and the first visitors of the surface brought it back to the ship. Within a few months, confusion, hallucination, and heightened aggression set in among the Sanda; their ship was sabotaged by crewmen who could later not explain why they did it, and they were forced to flee to the surface.

They brought with them enough of their technology to understand a little of their enemy, though; and they were able to genetically modified themselves to make their bodies less hospitable to the tahar. They also maintained much of their technological base long enough to adapt endobiota to create a protective habitat, one which could protect them from hostile invaders, and which would not require redeveloping an entire agricultural civilization overnight to keep from starving. This was the beginning of the great forests: chimeric strains of trees, mixing together cell lines from several distinct species, and borrowing many of the signalling mechanisms used by the tahar itself to regulate the resulting symbiotic relationship. At first, they were a source of food, of building materials, and of shelter; soon, though, the Sanda began to refine them further, and they became much more.

The native Dappese word for these organisms now is karuda, “mountain-tree;” and though a karuda may begin life as a sapling or a bulb, once fully-grown it is not much like its mundane cousin. Most woody endobiota rely on a system of xylem and phloem to move moisture and nutrients throughout their tissues; capillary action, transpirational pull, and the solute pressure of sugars in the phloem help to transport water from the roots to the leaves; hydrostatic pressure moves sugar-rich sap back down to nourish the tissues in the rest of the plant, all ultimately through a central trunk. In the karuda, the vascular system is much more complex; water and various nutrients are moved through as many as four different kinds of vascular tissue, which use active transport methods that can reach much higher pressures. As a result, where most trees on Earth could only slightly exceed a hundred meters or so in height, the karuda may be as much as three kilometers tall.

At that size, the upper foliage collects an enormous quantity of sunlight; much of the energy collected in this way is used to support the vascular tissue. A karuda is more akin to an immense colonial organism than a single plant; it has thousands of trunks which wind together and branch apart, creating an immense open lattice beneath its upper foliage. It is in these spaces that most of the Dappese, the descendants of the Sanda and neighboring peoples, now live; they can shape them with pruning and twisting methods to create living enclosures, to modulate the movement of air, and–on large scales–even to alter local weather patterns.

A karuda is as much an environmental engineering project as a habitat: they draw immense amounts of groundwater up into their branches, and the transpiration of water in the upper foliage creates masses of moist air, warmed by sunlight and the metabolic processes of the vascular tissue, that support immense hanging gardens. At the forest floor, so little light reaches the ground that it is nearly night-dark; here, the temperature is constant, and the air is mostly still. Where the warm air of the upper foliage and the cool air at ground level mix, there is a thick, turbulent fog layer; here, another layer of growth captures the moisture that condenses and what little light makes it down to this layer, and various arboreal animals thrive that the Dappese hunt for food.

The Dappese of later generations are not much like their Sanda ancestors. Culturally and linguistically, they are a fusion of the Sanda colonists and friendly peoples they allied with when they were forced to the surface; their language is in fact principally Sogantine, though with considerable Sanda influence–the prenasalized consonants of mbeki (“north”) and ngara (“south”) are reflexes of the Sanda nasal prefix, seen in both Nakarriban (na-karri-ban, “target star, star to which we are going”) and nasandaburkant (literally, “the vessel our people are traveling in”). Without the ability to produce the necessary technical equipment, the Dappese have lost the genetic engineering technology and machine construction capacity of their ancestors. But they have retained a long oral and written historical tradition, and they remain excellent astronomers and mathemeticians; alone of all the peoples of Sogant Raha, they have never forgotten that this is not their original home, and that humanity originated in the stars.

They are also physically distinct; although their exact appearance varies as it does in any human population, the prototypical phenotype of the Dappese is gray-skinned, with feet almost as good at grasping as hands, a great deal of flexibility, and the ability to easily adapted to a more rarefied atmosphere, such as that found at the summits of the karuda. About half of all Dappese have a second thumb instead of a fourth finger, a relic of ancient genetic modification.

Politically, the Dappese are only loosely affiliated; the region has proven inhospitable either to state-formation or the intrusion of surrounding polities. In the woodlands and forests, foraging, hunting, and light agriculture predominates; most inhabitants live in small villages, with larger trading towns forming a network of settlements that is important for the diffusion of technological and cultural innovations. Among the karuda, comparatively high population densities are possible, thanks to the large amount of vertical space and the possibility of layered horticulture. There are no large cities, but the whole volume of the karuda constitutes something like a vast townland, and the karuda-forests have a population of around eight or nine million.

A single karuda is often regarded as an economic and cultural unit; there are dialectical differences between karuda, and differences in custom and tradition. Governance, such as it is, is commonly based around village leaders or small councils, with matters concerning the whole tree sometimes requiring vast assemblies to negotiate. The stability of the environment, the lack of competition for resources, and the slower growth of karuda-adapted populations have tended to reduce the amount of large-scale conflict, although wars, both internal and external, are not unknown.

The most severe conflict which occurred in the history of the Dappese was in fact very recent: a generation ago, the nascent Conn empire sought to extend its dominion over southeastern Altuum. They made it all the way to the eastern coast, conquering numerous wealthy states in that region, but the Dappese forests presented a major barrier to expansion south, especially to the nearer parts of the Windlands. Initial forays using Conn cavalry into the forests were disasters; heavy infantry from the northeastern states, organized under Conn commanders, were more successful, but they had no useful tactics for penetrating the karuda, which the Dappese were far more capable of fighting in anyway.

The solution to continued resistance was simple: fire. By damaging the lowest levels of the karuda with oil-driven fires, the trees could be wounded, their upper layers could be deprived of water, and, as the wood dried, eventually the fire would spread to the upper levels. A series of unusually dry summers worked further in the favor of the Conn; within ten years, most of Dap Mbeki and large portions of Dap Ngara had been destroyed. One karuda was the work of dozens of generations of careful gardening; the Conn, in their hunger for conquest, destroyed thousands. Millions of Dappese died in the war; others fled south and west, trying to stay ahead of the rapidly expanding frontier of Conn conquest.

The consequences of this war were disastrous for the world as a whole. There was an immense loss of Dappese science and culture, of course; but the smoke plumes from the fires rose high into the stratosphere, and soon blanketed the world. The amount of ash released was equivalent to many Krakatoas, and it took decades to clear. The global temperature fell sharply, resulting in crop failures, famine, and disease; unknown to the Conn, this worked even further to their advantage. Famine and the resulting conflict in the west greatly weakened the states of Oethiam and Nebressa; Presh’s volume of trade declined, resulting in a small regional economic collapse. Twenty years later, when the Conn armies appeared on the horizon, there were few states positioned to resist them, and many princes were willing to turn on their neighbors in exchange for a favorable position in the post-conquest order.

Eventually, after the collapse of the Conn empire and the return of many Dappese refugees, the process of rebuilding the god-forests began; there has even been talk of planting new karuda to the east, to found a new forest: Dap Tassama, “the forest of rebirth.” It may be many centuries before the lands of the Dappese return to their former prosperity; but the Dappese are patient, and are already looking forward to a future that is even brighter than before.

#tanadrin's fiction #sogant raha

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foodreceipe · 10 months

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From Fish to Bacon, A Ranking of Animal Proteins in Order of Healthfulness

Turkey is leaner than chicken, bison is leaner than beef.

As an average consumer, you probably have a vague awareness of the nutritional value of your animal proteins — fish being better than red meat, for example. The issue can be complicated, because all animal proteins have pros and cons, research can come up with conflicting results, and studies can surprise us. For example, research suggests that in terms of cholesterol alone, eating white meat chicken is as bad for you as eating beef.

Still, there’s a generally agreed upon hierarchy of nutritional value when it comes to animal protein and small shifts in your diet might have greater effects than you realize. In a study of the Danish population, researchers found that Danes could gain more than 7,000 years of healthy life annually if they ate the recommended quantity (12 ounces per week) of fish, while at the same time replacing red and processed meats in their diet.

“It’s important to note that there is no one-size-fits-all healthier diet or meat per se,” said Janese Laster, a physician nutrition specialist in the District. Also crucial? “There are differences in farming practices, so throughout the United States, each person is getting different risks and benefits from the meats.” Keeping that in mind, here are some conclusions that can be made about different categories of animal protein, starting with the good.

A cut above: Fish and poultry

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High-Protein Alternatives to Meat

#Animal Proteins

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churchwine9 · 1 year

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Some Known Facts About Nutritiongov.

After we spend the holiday period binging on Christmas biscuits and very hot cocoa, “consume healthier” is commonly at the best of our New Year’s settlements checklists. It is worth a shot because this year is perhaps the greatest for my body weight loss in one means or another. Nevertheless, it additionally implies that that if we continue the pattern of consuming much more fatty tissue, much less well-balanced and fewer healthy and balanced foods, it are going to in fact decrease our body weight.

But generating and sustaining a much healthier diet at times really feels like throwing spaghetti at the wall structure and viewing what sticks. A really good instance in one of my very own beloved Television shows, "House of Cards.". The series is loaded with individuals strolling about along with nothing but a bottle of a glass of wine. There's regularly something taking place. Occasionally the red or white wine is a tip of sweets, but other opportunities, the red wine is nothing additional than a heavy mix of harsh water and sugar which is little by little ending up being a lot less of a strong, even strong, flavor. This year, established yourself up for effectiveness and take note of the observing nourishment suggestions coming from pros on the Forbes Health Advisory Board. 5. Consume 100 calories a day – one oz of healthy, entire wheat or grain and corn dish + 100 grams of entire grains + 20 grams of vegetables + 250 milligrams of calcium, a serving of chick or fish each day, and one extra gram of carbohydrates This is a massive quantity of fat for the physical body and your center decreases the procedure down considerably. Whether you’re appearing to boost your immune system body with the foods items you consume or take control of your intestine wellness, their recommendations will definitely assist you move into the brand new year on solid footing. When Do We Eat Bad Food? What can be carried out? There are actually some foods that can improve your levels of vitamin C and Folate in your gut, but there are additional than one-third of the foods items we consume that will certainly take away coming from the vitamins. Begin Small “The best piece of recommendations when it happens to New Year’s settlements, whether your goal is to eat healthier, drop weight, exercise much more or worry much less, is to shed the all-or-nothing way of thinking,” states Melina Jampolis, M.D., an internist and board-certified doctor nutrition expert. When talking about diet, Jampolis claimed, it is perhaps extra necessary to start along with two factors at a time. “Specified much smaller interim goals or turning points on the road to your much larger goal (and write them down in a diary to look back on your results for additional incentive), and don’t let a few misfortunes toss you totally off track.‮ Bear in mind we are not asking you to be good.‮ We are only inquiring you to placed those difficulty on the desk (and to operate together to accomplish your much bigger objective). Small, efficient adjustments over opportunity truly do include up to huge results.” Janese Laster, M.D., who’s board-certified in internal medication, gastroenterology and being overweight medicine and a physician nourishment professional, shares comparable assistance. In the past times, she has sought advice from on being overweight and eating disorders as an teacher, a board member for the U.S. Department of Health and Human Services and medical advisory panel. “When seeking to modify your diet plan, take it one measure at a opportunity. It's like altering your life! It suggests you are not going out with your eyes finalized and not seeing that something's going to require to change for you. It implies you are in command of your emotional states, but not always your eating habits. To be accurate self-dividing vegan, first you need to recognize what your diet regimen, lifestyle and lifestyle options are. Don’t make an effort to alter everything overnight—it’s a recipe for calamity,” says Dr. Laster. When it comes to cooking with vegetables, this recipe goes significantly beyond the everyday kitchen area to feature every particular from incorporating all the substances to the dish to cleaning and serving, to the baking in purchase. Some components are currently in the recipe, consisting of garlic, sugar, and salt, along along with seasonings; that doesn't indicate it need to have to be changed later. healthy food list Give yourself one every week objective to develop on each week. Every week, you'll be awarded with factors. This can easily be accomplished either through racking up your upcoming play, or through improving your skill-set level. You acquire encounter points to purchase points that provide you aspects (upgrades, unlocks, or whatever) which at that point offer you take in you can easily use to get even more, or merely to update your stats. These are pretty much points you could possibly pick up for you for any of the other journeys.

#top 10 healthy foods #how to eat healthy food everyday #balanced diet #healthy eating facts

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pionia-milly · 1 year

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Watch "70년 전 용산구 미녀를 행복하게 만든 것은 무엇일까요?" on YouTube

You think kotean is your janese or Vietnamese or chinese or Manchuria? They are different peoples haha. I heard from n I t smart mother told me Korea is Vietnamese when nazis were crazy about China and Japan said yes china said yes so I fought w that woman for my kid lol. True nazi's gd is Vietnamese and Indonesian manchurian Polynesians from Pacific and white males breed too and nazi talk about their gf dna to Korean? Your gf is short and looks no bone creatures except manchurian mixed are over 170 cm tall. Anyway that veitamrs and Koreans confused on purpose who was so short and low level mind if you are not pro-korea please don't come to Korea. Korea is the Love haha

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thichreviewbarclub · 2 years

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MOCKTAIL TẠI NATRIX BAR CÓ GÌ ĐẶC BIỆT MÀ ĐƯỢC CHÀO ĐÓN ĐẾN VẬY

Mocktail hoàn toàn không có cồn, chất tạo màu và tạo hương vị thường chỉ là trái cây tươi, sữa, trà, cà phê, trứng, hoặc đồ uống đóng hộp và đóng chai như nước trái cây, nước ngọt, siro, nước chanh, v.v.). Vì vậy, mocktail thường được phụ nữ, trẻ em và người già ưa chuộng.

Một vài món Mocktail có mặt tại Natrix bar như:

Janese colada (Yuzu, Coconut, Pineapple),

Bery Bae (Apple, Raspberry, Banana),

Elsa At Natrix (Fresh mint / Citrus / Carbonates).

#topquanbar #barquan1 #topbarhcm #topclub #topkaraoke #toplounge #natrixbar

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janese898 · 2 years

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Shop Avon with me today through my online store, and see all the latest products you love; Beauty, Skincare, Fragrance, Fashion, Home, and more!

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fumettomania-web-magazine · 2 years

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Domani (28 agosto) è per gli appassionati di fumetti statunitensi il Kirby day, 105 anni fa nasceva l’indimenticabile Jack Kirby, il co-creatore dell’Universo Marvel!

Agosto è anche il mese del primo fumetto di Spider-Man (Amazing Fantasy #15) e su questo sito stiamo pubblicando dall’1 agosto uno Speciale Comics Tribute di dedicato proprio ai 60 anni dell’Uomo Ragno; Agosto è anche il mese di un altro importante character della Marvel Comics, e cioè del Potente THOR.

Ed ecco che l’immenso Dario Janese ci propone oggi, per festeggiare Jack Kirby e THOR, questo bell’articolo.

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kimjanese · 3 days

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What Is Red Light Therapy?

What Is Red Light Therapy? https://kimjanese.net/what-is-red-light-therapy/ Innovative techniques continually emerge in the quest for radiant skin, offering promising solutions beyond conventional skincare routines. Red Light Therapy (RLT), a non-invasive treatment gaining traction in the beauty industry, holds significant potential in rejuvenating skin and addressing various dermatological concerns. Red Light Therapy harnesses the power of low-level wavelengths of red light to penetrate beneath the skin’s surface. This gentle yet effective light energy stimulates cellular activity, promoting healing and regeneration. Unlike ultraviolet (UV) rays, which can be harmful, red light therapy utilizes wavelengths ranging from 620 to 700 nanometers, making it safe for regular use. One of the primary benefits of RLT is its ability to stimulate collagen production. Collagen, a protein responsible for skin elasticity and firmness, naturally decreases with age, leading to wrinkles and sagging. By stimulating collagen synthesis, red light therapy helps combat signs of aging, resulting in smoother, more youthful-looking skin. Moreover, RLT boasts anti-inflammatory properties, making it a valuable tool in managing various skin conditions. Studies have shown its effectiveness in reducing acne lesions by minimizing inflammation and promoting faster healing. Additionally, it can alleviate symptoms associated with conditions like rosacea and eczema, relieving those with sensitive or irritated skin. Another notable advantage of red light therapy is its role in promoting wound healing, enhancing circulation, and accelerating tissue repair, which aids in the recovery process for cuts, scars, and other skin injuries. This makes it a beneficial adjunctive treatment for post-surgical care and minimizing the appearance of scars. Furthermore, RLT has shown promise in improving overall skin tone and texture. Its ability to increase blood flow to the skin’s surface enhances nutrient delivery and oxygenation, resulting in a revitalized complexion. Whether used as a standalone treatment or in conjunction with other skincare modalities, red light therapy can help achieve smoother, more radiant skin. Incorporating red light therapy into your skincare routine is convenient and accessible. At-home devices like LED masks and handheld devices allow for convenient self-treatment sessions. Alternatively, professional-grade treatments are available at dermatology clinics and med spas, providing tailored solutions under the guidance of skincare experts. While red light therapy offers numerous benefits, consistency is critical to maximizing results. Regular sessions, typically ranging from a few minutes to half an hour, can yield noticeable improvements over time. However, individual responses may vary, and you must consult with a skincare professional to determine the most suitable approach for your skin concerns. Red light therapy represents a groundbreaking skincare approach, harnessing light’s power to promote healing and rejuvenation from within. Whether targeting signs of aging, managing skin conditions, or enhancing overall complexion, its non-invasive nature and promising results make it a valuable addition to any skincare regimen. Embrace the illuminating potential of red light therapy and unlock the secret to radiant, glowing skin. The post What Is Red Light Therapy? first appeared on Kim Janese | Lifestyle.

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awutar · 2 years

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Hiroshima remembers its atomic tragedy with an eye on the war in Ukraine and the G7

Seventy-seven years after the atomic bombing of Hiroshima, this western Janese city is seeking to convey its tragic history to a new generation of world leaders amid concerns over the Russian invasion of Ukraine and escalating tensions in Asia. Hiroshima, the first city to be bombed with nuclear weonss on August 6, 1945, it will host the G7 meeting in May of next year, and from there it seeks to…

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emerals · 5 months

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parent occupations

more worldbuilding i guess

Alonso - professional baker

Harper - paramedic

Rodrigo - gas station cashier

Leonor - high school teacher

Pheobe - transcriptionist

Carmelo - auto mechanic

Nour - accountant

Seth - college professor

Soo-Ah - secretary

Du-Ho - software developer

Esther - real estate agent & store manager

Major - freelancer

Finn - dentist

Roisin - stay-at-home mom

Noelle - veterinarian

Blanca - childcare worker

Negasi - writer

Chariya - editor

Emerson - lawyer

Edith - classic-wear fashion designer

Winterva - luxury fashion designer

Leonard - carpenter

Fanya - supermarket cashier

Austin - delivery driver

Cho - receptionist

Hiroshi - security guard

King - professional photographer

Janese - marketing director

Frances - event planner

Timber - mason

Seek - nurse

Nolan - reporter

#dottie angels #ximena avianta #aden fang #ash fliwig #ozzy swan #everett mustelidante #hunter gundog #juniper passerine #whittany lop #nix rodentia #sylvia honeyberg #marshall snowshoe #dean rodentia #vivian pyroar #kiwi purrborne

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tanadrin · 2 years

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The Nine Intolerable Crimes

The Varonar Period, which in its most expansive definition runs from about 50-49.5 TYA, was the last era in which we can speak of an approximately global civilization on Sogant Raha, at least until the rise of the Issaranian mercantile empires millennia later. Although many histories frame it as the last gasp of the post-Settlement civilization, the Varonar period was also a renaissance. Though marked by major ideological conflict and war, especially in southern Vinsamaren, trade routes linked all major regions of human settlement (all in Vinsamaren and Altuum at that time), smaller states were rapidly federating into larger polities, and, at least until the Burning Spring, the global population boomed.

Two major impulses dominated international politics in this era. The first was the continuation of the Settlement legacy. Although the form of the institution had radically changed, the spiritual descendants of the Archive still did their best to maintain intellectual and historical continuity with the inheritance of the Exile, and were influential in both political and academic circles. This strain of thought positioned Varonar-period states as inheritors of a rational, humane, and pluralist tradition. The foundational texts of this tradition were the Settlement Agreements that brokered peace between the Instrumentalists and Renewalists, the collectd works of the Kirkana College theorists, and--though by then at a very great remove--even the prophetic texts of the Janese, which included fragments from earlier in the Exile that are possibly more than 75,000 years old. That age is important, because even though knowledge of the Exile and the earlier phase of human civilization was scarce in the Varonar period, the authority of the Settlement legacy came in part from its antiquity, and in part from the technological marvels of the Settlement period ancestors that now seemed to be out of reach. Under this legacy, the collective human presence on Sogant Raha bore with it certain collective responsibilities, ecological, social, and moral.

The second major impulse that dominated this period I will call for the sake of convenience the "sovereignty movement." While hierarchical political organizations with statelike characteristics were not at all new on Sogant Raha, under the Settlement legacy they were framed as self-determining communities that were themselves part of a larger human community, whose autonomy was limited both by responsibility to members and by responsibility to the rest of human civilization. Parodas Tsi has argued convincingly--and I agree--that this viewpoint was essentially an extension of the Exile. In the hostile planetary environments of the Exile (to say nothing of life in deep space!), where interdependence was high, absolute self-sovereignty of either the individual or of any community within the interdependent whole, was impossible. Certainly some societies that enshrined these values during the Exile did exist; equally certaintly, none of them survived long, and they either transitioned to a different mode of existence, or perished. At the same time, though, conformity could not be enforced through overly authoritarian means. Killing dissenters would waste valuable manpower in an environment where every life was precious; simple exile, of course, was impossible. Thus, these societies developed elaborate conflict-resolution and deescalation techniques, many of which survived as part of the package of social technology which the people of the Ammas Echor brought with them to Sogant Raha, and which were maintained as valuable tools for centuries after.

But Sogant Raha was not like other planetary environments. Though alien and presenting its own unique dangers, it was possible in principle for independent human communities to exist. Humans did initially disseminate themselves widely over the planet, especially after the collapse of the initial colony and the destruction of the Ammas Echor. But as a mode of interaction, a degree of communitarian spirit continued to frame inter-community relations.

The sovereignty movement was the culmination of various philosophies of government that had sought for generations to elucidate an ethic of political independence, and which criticized or outright rejected the communitarian framework of the Settlement legacy. In the Varonar period, using philosophical justifications as diverse as democratic self-determination, utilitarian greater good, and divine right of princes, some states began to assert their fundamental sovereignty, under which view political power was monocentric, exclusive, ought to be free from outside interference or abrogation, and could be enforced by arms.

The opposition between these two perspectives dominated the course of the period, and was one of the fundamental axes along which the Continent-Archipelago conflict was formed. This opposition also created innovations in international law, by which I mean both the law governing relations between states, and the common understanding of law as shared between jurists in those states.

One very influential product of this period was an attempt by some sovereigntists to express certain Settlement-legacy ideas in a sovereigntist framework, both to provide a compromise position, and to assure their opponents that sovereigntism was not merely a plea for interstate anarchy. The Opali legal framework, which was very influential in the Varonar period, elucidated in particular "intolerable crimes," crimes which no state could permit and retain its legitimacy. By virtue of failing to prosecute these crimes, a state ceased to be a state, and thus its sovereignty ceased to function; and it became incumbent on other states to intervene for the common defense of human life and values.

The Opali laws do not survive in their complete form, but they became foundational to the customary law of many southern Vinsamaren societies after the Burning Spring and the Varonar Collapse. Many different interpretations of the concept of "intolerable crime" thus exist; one especially influential version was that framed by the Ghimali jurists, which was adopted throughout the Edayken coast region.

In translations of the Ghimali codes, the nine intolerable crimes are usually translated as murder, imprisonment, rape, arson, dikebreaking, well-poisoning, abjection, ostracism, and humiliation. None of these (except perhaps dikebreaking and arson) map neatly onto how we might frame these concepts, so some elucidation is required.

"Murder" in Ghimali is any act of taking human life. A terminological distinction between killing and murder was not observed by the Ghimali, which is not to say that in all cases was killing unlawful. Self-defense or defense of the community, especially against one of the other intolerable crimes, was legal. But the Ghimali were somewhat pacifistic in their outlook, prizing a principle of nonviolence wherever possible, and thus did not countenance official killing by the state: "lawlessness cannot answer for lawlessness" was a common Ghimali saying. "Imprisonment" covers all deprivations of physical freedom, including kidnapping, slavery, serfdom, or forced labor. Likewise, the word usually translated as "rape" in Ghimali was not particularly sexual in connotation and includes all violations of the physical body: torture, forced brands or tattoos, violation of the body with weapons, nonlethal poisoning, and so forth. These first three crimes together were the "crimes against persons," and important constituitive elements of other kinds of crime, even crimes which other legal philosophies framed as crimes against states or communities, like war and genocide.

Arson, dikebreaking, and well-poisoning were the so-called "crimes against property," and were different from the crimes against person in that intent was much less important. This is because these crimes derived their status from the fact that they endangered the community as a whole to some degree. Fire spreads from building to building, flooding covers all the low ground, and the contamination of a water source threatens all who rely on it. Since the perpetrator of these crimes could not realistically limit the damage they caused, and even if they caused no immediate deaths they were likely to cause suffering or death in the future, by virtue of depriving individuals of shelter, or by causing shortages of crucial goods like food and water. Thus, while what other societies consider "property crime" was mostly a civil matter, in Ghimali law, it was criminal, but it was restricted to crimes which contained one of these three crimes (or acts very similar to them) as fundamental constituitive elements. Although the Ghimali had a much smaller industrial base than their ancestors did, they did have some industry, and both pollution and monopolization of natural resources were prosecuted under these laws.

The last three of the intolerable crimes in Ghimali law were called "crimes against morals." We must be very careful when translating that phrase! They were not the equivalent of obscenity laws--the Ghimali had no such laws--nor were these crimes held to be crimes simply because they offended decent sensibilities or lowered the character of public discourse. A fundamental element of intolerability, as a class of criminal act, was and has always been an actual endagering of human life. The Ghimali word for "morals" is used in two distinct senses: one, akin to ethics or fundamental moral philosphy, and two, day-to-day conduct. In the sense used here, "crimes against morals" might be translated more aptly (but more verbosely) as "criminal matters which concern conduct [that might appear not to immediately endanger human life]."

In this context, "abjection" (also translated "contempt" or "slander") is not merely to insult someone or lie about them. It is to speak of someone in a way that cuts them off from the common body of humanity or deprives them of fundamental dignity, and to do so 1) to a third party, 2) publicly, 3) forcefully. Insulting someone privately, or to their face, was never a crime in Ghimal. To say in public that someone ought to be beaten to death, however, was. Abjection was the verbal or written counterpart to "ostracism," which was not merely to refuse social association (again, private interpersonal matters were never considered a matter for Ghimali law), but any attempt to actually physically deprive someone of the material necessities of life, or access to the common public support. The easiest cross-cultural example would be actual exile; but as this is often a legal sanction rather than a forbidden, the analogy is inexact. Another example might be someone so reviled by their neighbors that all in the vicinity refuse to do business with them, to sell them the common necessities of life or to give them aid in times of hardship. But it must be emphasized that Ghimali law strongly preferred that crimes contain an active element. Simply passing by someone in need, however cruel, was rarely criminal. And while it might seem that, in a society like Ghimal, one would have to live in a small, poor, and isolated place indeed to make ostracism a serious crime, it was occasionally punished even in major towns. In practice, it seemed to function as anti-discrimination legislation, in commercial transactions, in the provision of amenities, and in employment, especially in contexts where the transactional association in question was in principle available to all.

The last of the interolable crimes was "humiliation." While abjection contains a third-party component (insulting someone to their face is not abjection), and ostracism contains a public component (refusing personal association is not ostracism), "humiliation" could in principle occur entirely in private. "Humiliation" was not merely deliberately embarassing someone, of course; nor was it generally verbal, except in extreme cases. Where abjection and ostracism involved portraying to others that someone was outside the common body of humanity, humiliation concerned trying to cause someone in themselves to understand themselves to be outside that body. It grouped together forms of torture that did not involve violating the body--sleep deprivation, for instance--acts of public humiliation, certain kinds of abuse of power, and domestic abuse. Physical abuse could be important evidence for prosecuting humiliation, but was not at all a necessary component of the crime. Harassment and intimidation were prosecuted under statutes against humiliation as well.

The crimes against morals were considered fundamental not only to certain kinds of social violence, like domestic abuse, but also to mass violence like pogroms and genocide. As dehumanization was understood to be an important precursor to violence in Ghimali culture, the existence and prosecution of these crimes was an attempt to fortify Ghimali society against these disasters. The closest analogue in many Varonar societies to the north might be laws concerning public discrimination, blasphemy, slander/defamation, and hate speech, but it is important to understand the difference between these categories of law and Ghimali crimes against morals.

First, slander and defamation, where criminal, were matters of individual reputation. Ghimali society was fairly egalitarian and individualistic, and thus did not have an elaborate concept of public status and honor; whereas the Estalese and Hastani laws on slander were an outgrowth of a hierarchical honor culture that eventually came to include dueling. In all known law codes which prosecute slander as a criminal matter from the Varonar period (none are extant for the following eras), an ironclad defense to the charge was that the victim had no public reputation to speak of, or was too low status to matter. Second, Ghimal had no established religion, and neighboring societies with blasphemy laws usually framed their blasphemy laws either as a defense of the truly sacred (only one privileged established religion which the law protected), or as a way to prevent violence in a pluralist socity. Ghimal, while fairly pluralist, considered freedom of expression a virtual absolute; occasional pushes by moralizers to criminalize blasphemy and obscenity usually broke on this shared principle. Third, antidiscrimination law (at least in the Varonar period) was usually legally constructed as principled exceptions to actions that would otherwise be legal (public association, public speech) necessary to maintain order; the crime was one against the dignity of the fellow citizen, or a nebulously conceived harm to public morals. In Ghimal, such legislation would have been shot down as far too wishy-washy. Ethnic, religious, or cultural discrimination, as regulated under the crimes against morals, were regulated for the obvious reason that they were a prerequisite to the shedding of blood, and that if not counteracted long before blood was actually shed, the momentum of mass violence would be too great to stop.

Parodas Tsi links the Ghimali crimes against morals to the tradition of dispute resolution from the Settlement legacy, and this is correct as far as it goes. The specifics of Ghimali statues and the various legal sanctions which were pronounced on offenders makes it clear that Ghimali jurists and judges clearly had elements of this legacy in mind when crafting these laws. But there were also practical reasons for the statues to be constructed as they were, and for the crimes against morals to be seen as a backstop against bloodshed. Ghimal, along with neighbors like Jaracoa and Sagna, experienced protracted economic contracton and was riven by major ethnic tensions in the aftermath of the Varonar Collapse, with refuges and long-term trends in migration causing conflict in the eastern border areas, and landowners in these regions attempting to exploit social upheaval to strengthen their political power. An attempted coup by a reactionary faction led to at least one major civil conflict in Jaracoa, with spillover into Ghimal. These laws had a solid theoretical underpinning in Ghimali culture, but they were developed in a practical environment, where a new balance had to be found as demographics shifted in the pluralistic Ghimali state.

The three principles foundational to Ghimali legal theory were the freedom of the individual, public safety, and equality before the law. Very many legal theorists and legislators linked these three principles to the three categories of intolerable crime: crimes against the person violated the principle of individual freedom, crimes against property endangered the community, and crimes against morals violated fundamental egalitarian principles. Together with the theoretical basis, the Ghimali law codes proved influential. After 49,250 TYA or so, variations on the Nine Intolerable Crimes are found throughout southern Vinsamaren, and occasionally beyond; eventually, a changing climate and several plagues led much of Southern Vinsamaren to become depopulated, but there is speculation, backed up by tenuous but intriguing evidence, that the Ghimali legal outlook influenced cultures furthern north for many thousands of years. Sura Rakaras argues that the long-term absence of slavery from eastern and southwestern Vinsamaren is a legacy of Ghimali law, and that this zone might have even extended as far north as the Plains region, before subsequent migrations moved the border back south.

--Ibadar Tarassi, Historical Developments in Law, University of Presh.

#tanadrin's fiction #sogant raha #plotless worldbuilding #ibadar tarassi

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