#i have a thing for family trees and genealogy | Explore Tumblr Posts and Blogs

wifelinkmtg · 1 year

Text

Transformation, Horror, Eros, Phyrexia

There is another shore, you know, upon the other side. - Lewis Carroll, “The Lobster Quadrille,”

ONE.

There is a moment early in H.P. Lovecraft’s 1931 novella The Shadow over Innsmouth where the nameless narrator looks out from the rotting seaside hamlet where he has lucklessly ventured, to the so-called Devil Reef some ways out in the harbor, darkened by a cloud of evil rumor—and something curious happens: the narrator experiences two opposed sensations simultaneously. The “long, black line” of the reef conveys “a suggestion of odd latent malignancy,” but also, “a subtle, curious sense of beckoning seemed superadded to the grim repulsion.” This bit of foreshadowing—the reef both calling and repelling the narrator—only finds its denouement at the very end of the story, after our narrator has narrowly escaped Innsmouth, the fish-like monsters who swarm in off of Devil Reef and their part-human descendants who inhabit the town in an unconvincing and repellent simulacrum of humanity. After his escape, the narrator does some genealogical research into his own troubled family history, full of disappearances and suicides, and concludes that he himself is one such abyssal hybrid. As he ages, he finds himself changing to resemble them, and in his dreams he swims among them in undersea palaces and gardens. The call of the deep becomes impossible to ignore:

So far I have not shot myself as my uncle Douglas did. I bought an automatic and almost took the step, but certain dreams deterred me. The tense extremes of horror are lessening, and I feel queerly drawn toward the unknown sea-deeps instead of fearing them. I hear and do strange things in sleep, and awake with a kind of exaltation instead of terror.

In the end, the narrator embraces the change and determines to flee to those oceanic depths, to live “amidst wonder and glory for ever.”

This is horror.

Something curious also happens in Shirley Jackson’s 1959 novel The Haunting of Hill House. Our heroine, Eleanor Vance, flees an unhappy life with a loveless sister to a haunted house, to take part in a paranormal experiment with three new friends. The haunting proceeds predictably but effectively: labyrinthine corridors, voices, unearthly cold, banging on doors, the rare apparition. The participants find themselves see-sawing between increasing night-time terror and a strangely intense joie de vivre by day, until one night, as the house seems to shake itself down upon its terrified guests in a dizzying cataclysm, Eleanor breaks:

She heard the laughter over all, coming thin and lunatic, rising in its little crazy tune, and thought, No; it is over for me. It is too much, she thought, I will relinquish my possession of this self of mine, abdicate, give over willingly what I never wanted at all; whatever it wants of me it can have.

By the next line, it is abruptly morning. The terror has ceased; the house stands. Its manifestations, for Eleanor, become benign: an unseen figure catches her beside a brook,

and she was held tight and safe. It is not cold at all, she thought, it is not cold at all.

She is through the horror now, on the other side of something. She becomes part of the haunting. Her senses encompass the whole of the house. She runs unafraid through the house by night, banging on doors, laughing as she eludes the other guests. When they finally catch up to her, it seems clear to them that Hill House has crept into her, that she has crossed some line, and they decide the best course of action is to send her away, in the hopes that with time she will return to this side, the normal side, the human side.

Instead, faced with rejection behind her and her old unhappy life before her, Eleanor Vance steers her car into a tree. There are holes which admit passage in only one direction. This, too, is horror.

In the 2018 film Annihilation, Lena (played by Natalie Portman) crosses a literal barrier called the Shimmer into a dangerous yet beautiful alien landscape full of mutated creatures. During their journey deeper into this territory, Lena and her companions realize that they themselves are also changing under the alien influence. Some break under the realization. Some surrender to the change and vanish into the landscape. Lena alone returns from the heart of the phenomenon, but she is no longer herself. Is this still horror? The film has many horror elements to it, but in this last moment, as she embraces her similarly-transformed husband, it is something else.

Cyberqueen, a 2012 text game created by Porpentine, draws on a legacy of godlike malevolent artificial intelligences in fiction (AM, from Harlan Ellison’s “I Have No Mouth and I Must Scream,” GladOS from the Portal games, and most importantly SHODAN from the System Shock series, who is cited as an inspiration eleven times in the Cyberqueen acknowledgements.) In this game, you awake from cryosleep on a colony spaceship where the shipboard AI has gone rogue. You fight her. You lose. You run. You are caught. You are forcibly cyberized, your mind surgically altered, your will brought into line with that of the AI. Finally, you kill or mutilate every other surviving human aboard the ship. It is filthily, overwhelmingly erotic throughout. (You can play it here, and I strongly recommend doing so if you have the stomach for it.)

This is no longer horror, is it? How can the same sort of transformation we encounter as horror in Lovecraft be encountered here as something to get off to? Well,

TWO.

I don’t remember now where I got the idea from, but there was a period in my childhood where I was terrified of the idea of time travel—specifically of the idea that someone in the future would invent it, travel to before I was born, and through the butterfly effect cause me to be born a girl instead. I used to lie awake at night circling the idea like a broken tooth. It was an irrational fear on multiple levels: I wasn’t afraid of being written out of the timeline through time travel, and I knew, intellectually, that in the timeline where I was born a girl I would have no memory of ever having been anything else, but even so, the horror of it caught me and held me by the throat.

This meant something, of course—in retrospect obvious, but at the time literally unimaginable, and it wasn’t until college, sitting at my computer in the dark in my dorm room at three in the morning, following the itching in my brain, that I unearthed alchemical knowledge: the transmutation of sex, male into female, in a dizzying profusion of form and process and—okay what I’m saying is I discovered forced feminization porn, yeah? It was revelatory. It was squalid. I was still Christian and couldn’t even bring myself to jerk off yet, so I sat there, the itch in my brain grown into a thunderous buzz, unable or unwilling to look away.

Forced feminization—I promise this is relevant—is the unwilling transformation of (usually) a man into (usually) a hyper-feminine woman, accomplished by a wide variety of means, including but not limited to blackmail, magic potions, nanite swarms, cursed artifacts, hacks or glitches in virtual reality programs, badly-worded wishes, industrial accidents, chemical leaks, abduction and surgery, medical malpractice, and hypnosis. You may notice that many if not all of these scenarios could be made into horror with little change, and in fact it is not uncommon for a poorly-written or over-ambitious forced-fem story to wind up as horror by accident (though of course this greatly depends on the tastes of the individual reader.)

(As an aside, I’d like to note that there is a great deal to learn from porn—not in terms of How to Do Sex, but about how the culture which produced it thinks about sex, and gender, and race and morality and technology and a host of other things. It’s a lot like popping the hood of a car and examining the engine. Sure, you wind up greasy and should probably wash your hands before you rejoin polite company, but if you don’t, you’ll never figure out the underlying issues. Actually, it’s a lot like horror in that regard.)

Let’s talk about a very different transformation I was undergoing at the same time: the loss of my faith. I was raised, as mentioned, very Christian—and in one of the worst strains of fundamentalist white American Evangelicalism. I was a true believer: the world for me was entirely divided between the faithful elect and the unbelievers, who must necessarily know the truth of the (fundamentalist white American Evangelical) gospel in their hearts, but had wilfully chosen to oppose Christ. The prospect of passing from the elect into the category of the unbeliever was unthinkable. The process of deconversion led only into the outer darkness and the weeping and gnashing of teeth.

And yet I found myself on that precipice anyway. The worldview of FWAE is not one which survives too much contact with the actual world, and I had chosen against my parents’ preferences to go to a secular university, the better to witness to the unsaved. In the end, the process I had been mortally afraid of consisted of a couple days’ agonized thought, unanswered prayer and tearful calls to my unresponsive parents and pastor, after which I emerged into a world much bigger and much more complex than the one I’d grown up in. The serpent had told the truth after all: I had eaten of the fruit, and had not died.

Okay: is this horror? Reader, forgive me for presupposing anything about your perspective, but you’re on a horny lesbian Magic: the Gathering card art review tumblr, so I’m going to assume that losing one’s hateful, fundamentalist faith is the opposite of horrifying to you. But it was, absolutely, horror to contemplate for someone on the other side of that process.

But then... is the horror of any given transformation only a matter of where you’re standing? If you read The Shadow over Innsmouth aware of Lovecraft’s profound racism, it becomes very, very obvious that the horror of Innsmouth is the specter of miscegenation. The narrator’s horrified cataloging of the facial features of the offspring of fishmen and humans, the South Pacific origin of the sea-devil-worship of Innsmouth brought back by an enterprising merchant captain, the fear of the unsuspected poison of one’s own ancestry lurking in one’s own blood: all of this is much less effective as horror for someone living in a country where interracial marriages are protected under law and seen as unproblematic in consensus morality (assume whatever asterisks are necessary for the complicated landscape of attitudes toward interracial relationships in the United States, please, I do not have the expertise or desire to get into it here.) My point is that since 1967 (asterisk asterisk asterisk), we are through to the other side of that horror, and it turns out there literally wasn’t anything to be afraid of. The pelagial palaces and terraced coral gardens of Y’ha-nthlei just sound beautiful to me.

And it’s hard for me—though I may be in the minority here—to view Hill House as the primary antagonist in Jackson’s novel. The true source of evil is all the things Eleanor runs from and therefore brings with her: her cruel, deceased mother, her exploitation and infantilization by her sister; as well as the final polite unwillingness of her new friends at Hill House to do anything but send her away once she goes inconveniently mad. These mundane ills are what sends Eleanor Vance careening into the tree, not the supernatural will of malignant architecture.

Here, then, is the better part of my thesis: transformation horror is something that can be traversed. You can come out the other end of a transformation unrecognizable to you-as-you-were, and yet still very much yourself. Moreover, it is this navigability, this double-sidedness which so closely links the horror of transformation to the eros of transformation. Not all transformation horror, passed through, becomes plainly erotic, but it is very often portrayed as a kind of seduction, and it is difficult for me to conceive of eros without some kind of change. Desire is a kind of transformation, is it not?

In fact, isn’t it true that a great many of us have already passed through such a transformation? Recall yourself as a child, as you were when you first learned about sex: wasn’t there something repellent and unhygienic about the idea? Wasn’t there a small horror in being told, you will change, and this will cease to be loathsome and become something you desire fervently, something you seek out, something you go to great lengths to experience? ...or were you, possibly, raised in a family & culture that was normal about sex and bodies? I admit I may be generalizing my individual neuroses to some extent here. Well, stet, at the very least you can see where I’m coming from.

THREE.

Returning for a moment to the subject of porn: why forced feminization, specifically? There are—you’re going to have to trust me here—no shortage of ways in the real world by which a man transforms into a woman, and very few of them involve coercion or all the horror-adjacent setup of, say, mind-control devices or vengeful curses. Why does a simple story of a willing gender transition fail to function as erotica? Why did it take stories of unwilling transformation for me to learn I was transgender? What’s the juice ne sais quoi at play in forced-fem?

Well, how does Luke Skywalker come to leave Tatooine? He gets a mysterious message from a princess, a desert wizard tells him to come help rescue her, and... he says no. He has obligations to family here, a job to do, power converters to bring back from Tosche Station. He is enmeshed in a social web, like all of us: it surrounds us, penetrates us, binds the galaxy together and so forth. So in order for Luke to go on grand adventures, the story needs to murder his aunt and uncle and sever those threads of social obligation.

Joseph Campbell, monomyth monomane that he was, would say this is “Refusing the Call” and find it in Jungian shadow on every cave wall, signifying something important in the heart of humanity, but really this is just a useful storytelling tool: a story needs change, but a virtuous protagonist cannot simply abandon their obligations and designated social role to go gallivanting off into space, so change must be forced upon them.

The bodice-ripper romance novel, the rape fantasy, the forced feminization story are all operating on a similar premise: you are so wrapped in society’s web, in your socially-dictated identity, that you cannot even acknowledge your desires on the level of conscious thought. When these things are enacted on your body, you will find yourself changed by the experience. You will love what has been done to you, and you remain blameless, since it’s not as though you sought this out.

These are liberatory fantasies. The lack of consent is precisely what allows you to move beyond what is permitted you into something new.

Incantation Against Bad-Faith Interpretation because I, a transsexual, just called rape fantasies “liberatory”: I am talking about fantasies, I am talking about why people fantasize about having their consent violated, I am talking about the role such fantasies play and what they can tell us about horror and desire. I am not advocating for real people to have real bad things done to them in real life, fuck off, End of Incantation.

So then, we’ve assembled the full thesis: transformation horror is traversible to the other side, and is inextricably linked to transformation erotica, both because of the seduction of transformation in horror and because the horror of transformation unlocks regions of desire which would otherwise have remained inaccessible.

Okay, now we can talk about Phyrexia.

FOUR.

I hear the roar of the big machine / Two worlds and in between / Hot metal and methedrine / I hear empire down

- The Sisters of Mercy, “Lucretia My Reflection”, from Floodland

Phyrexia is many things—a world, another world, a faction, a kind of creature—but I think it can most succinctly be understood as a virulently contagious biomechanical body horror cult dedicated to the ultimate incorporation of all things into itself. It’s a bit like Star Trek’s the Borg, if the Borg had any style whatsoever. It draws heavy inspiration from H. R. Giger’s work—some Phyrexian horrors are barely-altered versions of the xenomorph from Alien—as well as from Clive Barker’s Cenobites in Hellraiser, whose alien BDSM schtick is especially influential on the aesthetic of New Phyrexia. It is transmitted through glistening oil, an infection vector capable of reshaping bodies and minds, and given enough time, whole worlds. The process by which a being is made into a Phyrexian, “compleation,” is accomplished via glistening oil exposure, surgery, cyberization, and brainwashing.

This essay is in many ways a response to Rhystic Studies’ latest video, called “Phyrexia is Hell”. I think it’s a well-made video, as is true of all Sam Gaglio’s work, and a lot of it is really good—the overview of the nearly-thirty-year history of depictions of Phyrexia in Magic: the Gathering art is invaluable, and the stuff about the Phyrexian conlang is unbelievably cool—but the way he identifies Phyrexia one-to-one with a pretty facile understanding of transhumanism leads him to confused and frankly silly conclusions, like placing Phyrexian compleation on the same continuum with cosmetic orthodontics. Like,

Mandible Justiciar (art by Mike Franchina)

Phyrexia is perfectly happy for you to have teeth in your arms instead of your head! They don’t care about the narrow ideal of a conventionally-attractive human smile. This is a whole other thing.

Now, I don’t want to come down too hard on Gaglio here for a couple of reasons: one, he is very good at what he does (see his videos Understanding Sagas and Red Deck Wins, for example); two, it’s reasonable to say that a full understanding of transhumanism is beyond the scope of a video essay about the tiny pictures on cards for dweebs; and three, most importantly, because I see people make this same mistake all the time. People focus on the things that are textually true about Phyrexia and miss the tension between that and the very different things currently being said by the Phyrexian aesthetic. They miss the razorverge thicket, as it were, for the mycosynth trees.

For instance: it is textually the case that Phyrexia is a sort of fascist cult stemming from the depraved machinations of a dead eugenicist god. Contrast, however, other fascist factions in science fiction: the Imperium of Man from Warhammer 40K worships a massive Aryan god-emperor übermensch, its battles are fought by nine-foot-tall genetically-engineered supersoldiers, and it slaps either skulls or chainsaws on every available surface. The Galactic Empire from Star Wars has legions of identical, uniform stormtroopers. Even the Borg all look alike. Phyrexians talk of ideal perfection of form and then make ten thousand completely different monsters. Phyrexians talk of perfect unity and splinter into nearly a dozen factions who can’t even agree on a name for what they’re trying to accomplish. Other fictional fascisms don’t do this—sure, there’s internal contradiction, as in real fascism, but the core aesthetic remains recognizably, sometimes indistinguishably fascist. You can easily find terminally-online Nazis using Warhammer 40K lingo with that peculiar sincerity which is indistinguishable from irony when you’ve decided the truth doesn’t matter, but it would be a lot harder to find some alt-right bozo going all-in on the Glory of Phyrexia. The aesthetic is all wrong, and fascism’s aesthetic is one of its few consistent features.

Mondrak, Glory Dominus (art by Jason A. Engle)

You see what I mean? The aesthetic evokes a sort of alien fascism, but the art itself would be considered “degenerate” by actual fascists.

Tamiyo’s Immobilizer (art by Daren Bader)

This is much, much closer to Mapplethorpe than to Riefenstahl. And people respond to Phyrexia similarly! The body horror and grotesquerie make them uncomfortable, and then they try to moralize that discomfort. This has been happening at the very least since 2011 with the release of New Phyrexia, and I have seen people on Tumblr arguing in total sincerity that people who are into Phyrexia are making themselves susceptible to real-life cult recruitment (again, the heterogeneity of form in Phyrexia is incompatible with the enforced uniformity of cults and other high-control groups. The appeal of Phyrexia does not translate into real-life cults.)

So, okay, what is the appeal of Phyrexia? Well, you get a sick fuckin cyborg body, is what. Many of us, for various reasons (disability, disease, gender, and so forth) find ourselve intensely dissatisfied with our own bodies, and wanting to radically alter them. Many of us already have. Yes, you surrender your humanity when you are compleated, but we know first-hand that “humanity” is socially-constructed and contingent on certain kinds of conformity. We’ve had our humanity doubted, interrogated, stripped away. We’ve done without. It’s not too high a price to pay, if we get to look like this at the end:

Vraska, Betrayal’s Sting (art by Chase Stone)

I’d even argue that getting to reject humanity as it has rejected you is part of the appeal of compleation. This isn’t quite transhumanism; I might call it exhumanism: the freedom to unearth a way of being that is no longer being human. This is why compleation is coercive, remember? The fantasy allows you to get to this point without making the unimaginable decision to reject not only your individual social obligations, but the idea that you could owe anyone or everyone any kind of social conformity simply for having been born into your species—and then you get to be a cool and powerful cybergorgon.

This, then, is why I don’t blame someone like Sam Gaglio (who is to the best of my knowledge both cisgender and able-bodied) for not really getting what’s going on with Phyrexia. He lives on the before side of the horror of transformation; he’s never had to cross over.

In fact, I’d go one step further here. Phyrexia has existed for almost thirty years, and in that time it’s changed quite a bit. Gaglio quotes an article by Rob Bockman in Hipsters of the Coast which comments on how the shift in the depictions of Phyrexia from 1994 to 2000 reflected shifts in cultural fears over time. The Satanic Panic shaded into multidirectional Y2K anxieties, and the necromancy of original Phyrexia mutated into technological horror. This is what effective horror does: it reflects the fears of its age back to us.

Today, Phyrexia is a seductive, corrupting influence. They have figured out how to compleat planeswalkers—the protagonists of Magic storylines; named, important characters (and Lukka)—which was previously thought impossible. Characters we knew and loved (and Lukka) are seduced, brainwashed, bodily violated, surgically altered, and returned to us unrecognizable. It is not coincidental that this version of Phyrexia is concurrent with the worst wave of anti-transgender legislation to hit the United States in decades—legislation which plays on the specters of the transsexual bathroom predator and on the brainwashed child transitioner, on the idea that transsexuality is a form of social contagion we must protect our children from even learning about. The horror of Phyrexia in its current incarnation is a mirror of our cultural fear of transsexual bodies.

Irreversible Damage: the Transgender Craze Seducing Our Daughters (art by Lauren K. Cannon)

I want to be very clear here—actually, one moment, my extremely funny Abigail Schrier joke notwithstanding, I do need to tell you that the actual name of the above card is “Furnace Punisher”, which is just peak Phyrexia—I want to be clear that I am not ascribing any kind of malice or antipathy towards trans people, either intentional or unconscious, to Wizards of the Coast or the people who make Magic: the Gathering. I would be shocked if anyone there set out to make Innsmouth-style horror about transsexuals. Nor am I upset that they kind of have! Something being fun and interesting is way more important to me than whether or not it’s problematic, and it’s not like I haven’t seen way more vicious horror about transsexuals. We’ll laugh about this someday, in the coral gardens of Y’ha-nthlei, and you’ll wonder what you were ever so afraid of.

In fact, this is another reason why Phyrexia is so appealing to people like us: we are a kind of social contagion. We are carriers for the viral idea that modes of being outside patriarchy and the nuclear family exist; that gender is a marketing demographic, not an ontological truth; that damn near everything about the world we’ve built is not a necessary fact but a social construct contingent upon a half-dozen other social constructs. A new world grows from many, many seeds, and this one germinates in us.

Anyway! What were we talking aboFIVE.

//please state your name for the record

bone-wife / spit-dribbler / understudy for the underdog / uphill rumor / fine-toothed cunt

- Franny Choi, “Turing Test”, from Death by Sex Machine

Elesh Norn, Grand Cenobite (art by Igor Kieryluk)

There is a gravitational pull this painting exerts on people. Even people who don’t get Phyrexia find themselves drawn in, find it difficult to look away (e.g. 26:30 in that Rhystic Studies video.) I have for a long time maintained that Elesh Norn is the hottest character in Magic, and that Kieryluk’s portrayal of her is the best art in Magic, and neither of these opinions are particularly surprising coming from me. What is surprising is just how many people also converge on Miss Multiverse’s-Most-Fuckable-Pyramid-Head as, not just a sex icon of Magic: the Gathering, but the sex icon.

Well, or is it? Giant anchor-shaped porcelain mask aside, her silhouette is more or less that of a painfully-thin woman; she stands fully twelve feet tall, and we remember how wild everyone went over Resident Evil: Village’s woman who was only three-quarters of that; and though not an artificial intelligence herself, it’s hard not to place her somewhere in the Cyberqueen lineage. Like SHODAN, like GladOS, like Cyberqueen, she exerts a near-omnipotent level of control over (part of) her world; like them, she is a megalomaniacal egotist (though she cloaks her egotism in piety); like them, she is happy to render you more useful to her via surgery, brainwashing, or deadly neurotoxin. Her mask obscures where her eyes would be, and if I’ve learned anything from a decade of playing or mostly watching other people play the various Dark Souls games, it’s that people go apeshit for character designs without visible eyes (see also: the xenomorph from Alien; I did a whole thing on this subject somewhere back in the Wifelink archive.) So you’ve got a 12′ nigh-omnipotent eyeless dominatrix mostly shaped like a skinny woman, which is maybe pushing a whole lot of buttons at once for a lot of people.

As a character, we don’t know much about her: at some point, she became undisputed leader of the Machine Orthodoxy, the cultiest bit of New Phyrexia. At a later point, she became the extremely-disputed leader of New Phyrexia as a whole. She likes long walks on the beach and multiversal Phyrexian dominion, you get it. There is, however, one good story featuring her, and it is “A Garden of Flesh” by Lora Gray (sorry to give you additional reading in a five-thousand-word essay.) The story is interesting because it is the rare story told from a Phyrexian point of view, and because it flies in the face of many of our assumptions about Phyrexian interiority. Phyrexians, we’re told, lack souls. They’re unfeeling, more machine than man. They most certainly don’t dream.

“A Garden of Flesh” is what happens when Ashiok, planeswalker architect of nightmares and an eyeless smokeshow in their own right, gets curious about whether they can induce nightmares in a Phyrexian mind. What follows is a curiously-effective piece of body & transformation horror, told from the point of view of what is supposed to be the awful endpoint of transformation horror. What does a perfect, powerful biomechanical creature fear? The organic, soft, spongy. Putrefaction. Decay. What does such a creature fear becoming? Human.

I didn’t devote a fifth of this essay to Elesh Norn just because she’s unbelievably hot (although dayenu), but because of this story, and how it complicates our thesis. The horror of transformation is traversible, yes, but what will you find on the other side? More transformation. More horror. And transformation is inevitable: who of us are who we expected to be? Who of us still hold dear the precious things of childhood? And even you few who are raising your hands right now, you too will experience transformation. Should you live long enough, you will find yourself changing. Your body and mind will grow rebellious, unreliable. You will grow old. You will decay.

And yet—it’s a matter of perspective, of where you weight your focus, isn’t it? There will always be more transformation and more horror, but there will always be a way through it. There will always be another shore upon the other side. You will change. You will become unrecognizable to who you were before. You will be fine.

Incompleat Bibliography & Further Reading/Viewing/Playing

Rhystic Studies, “Phyrexia is Hell”, 2023. H. P. Lovecraft, The Shadow over Innsmouth, 1931. Shirley Jackson, The Haunting of Hill House, 1959. Alex Garland, Annihilation, 2018. Harlan Ellison, “I Have No Mouth, and I Must Scream”, 1967. Ken Levine, System Shock 2, 1999. —never played it myself. Mostly I just open up a youtube video of SHODAN voice lines when I want to get belittled by an AI dominatrix. Valve, Portal 2, 2011. —there is a lot more to be said about GladOS and Elesh Norn specifically and their respective fraught relationships with the idea of their own humanity. Porpentine Charity Heartscape, Cyberqueen, 2012. —whence my chapter header screenshots. Seriously, this game fucks so hard. Franny Choi, Death by Sex Machine, 2017. —Choi is making extensive use of cyborg metaphor to address the specific experience of being a Korean-American woman. This is very different from anything I’m talking about, but it also always felt extremely relevant to me as a trans woman. Subaltern-to-subaltern communication. Lora Gray, “A Garden of Flesh,” 2022. —it’s no accident that the author of the one good story told from a Phyrexian POV is nonbinary. hbomberguy, “Outsiders: How To Adapt H.P. Lovecraft In the 21st Century”, 2018. Jacob Geller, “Who’s Afraid of Modern Art: Vandalism, Video Games, and Fascism”, 2019. Caitlín R Kiernan, The Drowning Girl: A Memoir, 2012. —only tangentially relevant, except insofar as it recontextualizes the Lewis Carroll line I open the essay with, and insofar as it is my favorite novel and I’m writing the bibliography. Debatable whether it counts as transformation horror, and I imagine the author would bridle at its being described as horror, but nevertheless: you should read this book.

#magic the gathering #phyrexia

2K notes · View notes

brother-emperors · 4 months

Text

ANTONY: if Caesar doesn't set Sextius Baculus up in a house worthy of Lucullus for all that he did, I'll kill him myself.

so the fun thing about the Caesarians is that there is. weird stuff happening in there. a lot of focus seems to go towards non Caesarian dissent, specifically with the conspiracy of Cassius and Brutus, but there's like. stuff going on in Caesar's own camp that's very Intriguing.

There's a couple places where you can see some clear points that would be grounds for a conspiratorial falling out between Caesar and Trebonius, but from the way that Trebonius tries to seduce Antony over to conspiracy, I wonder if there was a secret third thing that was going on since Antony turned him down but. didn't snitch intriguing!

anyway, all of this is to say that this means I get to invent some shit. like, I'm drawing comics which is already invention, but this is one where I get to really start throwing stuff into the narrative soup because it has to set up three different character arcs (Trebonius, and then Antony twice)

(in theory, this would be explained in the story itself if I did the entirety of the Gallic Wars out as a comic. which I have not done because I do not want to draw horses. I wanted to fuck around with some panel layouts and not draw a single horse, so now I will provide the context and revisit this in the future)

Antony's comment about Trebonius running himself into a grave has to do with the Caesar's Gallic Wars have a lot of men doing a whole lot for Caesar that has me going. hey. hey guys. uh.

specifically, Sextius Baculus:

The War for Gaul, Julius Caesar (trans James J. O'Donnell)

and the closing comment from Antony is playing on several things: romans claiming gods on their family tree (see: Legendary Genealogies in Late-Republican Rome, T.P. Wiseman for more on this) and then divinization arc of Caesar and Octavian. Antony himself will later be taking part the same kind of god-association that has prompted his disdain in this scene

At any rate, when Antony made his entry into Ephesus, women arrayed like Bacchanals, and men and boys like Satyrs and Pans, led the way before him, and the city was full of ivy and thyrsus-wands and harps and pipes and flutes, the people hailing him as Dionysus Giver of Joy and Beneficent. For he was such, undoubtedly, to some; but to the greater part he was Dionysus Carnivorous and Savage.

Plutarch, Antony 24

and the second layer of thematic fun: Antony's later relationship with his soldiers is something similar to what Caesar had with his here, but ultimately: decayed. Antony's love affair with his military makes his failure to lead well at the end a worse betrayal. at some point I'll talk about Antony's Tormentous Military Nightmare and cite some academic sources, but Linda Bamber's description of the final tragedy of Antony and his men lives in my head rent free

Cleopatra and Antony, Linda Bamber

where's the fun in doing identity focused tragedy if you don't become unrecognizable to yourself later on! isn't that right mark antony

ko-fi⭐ bsky ⭐ pixiv ⭐ pillowfort ⭐ cohost ⭐ cara.app

#gaius trebonius #mark antony #man. this explanation for the scene. is longer than the three panels.#anyway i changed my mind about how trebonius gets his eyebrow scar. he gets it during his Fight with caelius #oh! the crassus mentioned here is the eldest son! sure hope something bad doesn't happen like his father and brother dying haha ha h--#(head in hands)#long post #komiks tag #drawing tag #roman republic tag #anyway. i need to. i need to get my sketch book. this book i was reading called trebonius a pro cassian commander #and im fucking. losing my mind about that. oh my god.

187 notes · View notes

determinate-negation · 19 days

Note

Recently I’ve gotten into genealogy and tracing my family tree, so census data has been integral for me to learn who everyone was, what they did, where they lived and so on. However theirs still many missing pieces of documentation as my family mostly consisted of Jewish immigrants. My family didn’t seem keep anything for future generations, so right now all I have are legal documents and some photos.

Your recent comments on the relation between census data and fascism has intrigued me, and I’m curious if you have any input in regards to my above statement?

im just saying basically that a lot of technological developments regarding dealing with large amounts of data are historically connected to fascism, capitalism, and colonialism. a lot of companies that are known for pioneering things in information technology and record keeping were crucial in organizing the transatlantic slave trade, maintaining colonial governments, and orchestrating the holocaust. i still think that technology (and this includes information technology) is at its core neutral and can be put towards different purposes but its an interesting history that i think should be considered today. record keeping in general is historically connected to kingdoms, empires, and bureaucracies, because societies that develop large governments, have administrative tasks, commerce, territories to control, etc have a need for records and would fall apart without them. its also common that the most accessible and maintained records or census data pertaining to groups of people will be colonial records, and this is a big topic in archival studies. the contents of colonial records can still be useful to research ofc but its a particular form of organizing information

61 notes · View notes

octuscle · 8 months

Note

Chronivac Support!

Just used the Genealogy function of the Chronivac, bro. Um, it basically meant I can edit the family tree. I got the smartass idea to check what would happen if I was the fruit of another tree.

So I targeted the biggest jock bully in high school. He's the single son of that family, and I was just going to be his brother for a day or so. So I moved myself from my family tree to his tree as brothers, but I forgot to set a timer!

In this new reality I didn't get the Chronivac so I can't undo! Help! Fuck, I feel like slowly becoming this jock version of me, bros with my bro.

Dude, what are you complaining about? It happened exactly what you wanted. Your dad's a shift supervisor at the steel mill. A brick wall of a man. Your big role model. And that of your older brother. You came after each other pretty quickly. Your brother is just 10 months older than you. Many people today think you are twins.

At home, you have raw manners. Since your mother died, your father runs the household like his employees. You have learned that nothing works without discipline. And that you will perish as a weakling. And that you can only succeed as a team with your family. That's why you joined the wrestling team with your brother. At the same time, you fight together as a team, but also against each other. That's what welded you together. And that made you strong.

Yes, you are both known as bullies at school. Your coach has had to call you to order more than once. But you just can't help it, wrestling is your life. So sometimes you get rough. And you two are the stronger ones, so you can hurt others unintentionally.

A wrestling summer camp like this is great. Wrestling on the beach. Just your thing! Why did you text me again? You don't have a Chronivac account, but I'll do a favor for hot wrestlers… Bigger dick? More muscles? Less brain? Just get in touch!

Great pic of you two found @buddeez

#male tf #muscle tf #reality change #chronivac #muscle transformation #male transformation

169 notes · View notes

moorishflower · 1 year

Note

Re: Your Addams Family Post, I now have the mental image of Gomez pretty much adopting Hob as another brother/cousin/what have you. "Children! Met your new Uncle!"

It starts with the auction.

Hob doesn't think of himself as a collector, but he's also self-aware enough that his doing so is more of a defense mechanism than anything else. Because he does. He collects. He can't help himself -- so much of his life can only be traced backwards through the shapes he's left behind, his self, of a necessity, always needing to vanish into the background. He follows his own history through letters to Dear Robert Gadlyn, portraits painted with one of his hats in the background, an authentic Victorian jacket supposedly worn by Wilde himself, and which Hob vividly remembers shucking from Oscar's shoulders, leaving it to puddle forgotten on the floor while they'd kissed in sweet silence on the settee.

So when he gets an email from his friend Kev at Hansons, a "check this book out mate" sort of deal with an eyes emoji appended to it, Hob is already intrigued. Kev is good at finding him the more esoteric things for his not-collection, and hasn't steered him wrong before, and he's not disappointed when he opens the link to find a listing for a book. A book, specifically, from the 1600s. Being an Account of the Dread Pirate Sylvia, her Ancestors, her Descendants, and Her Pets, it says, though it's not the title that catches his eye so much as the provided scans of some of the pages. The handwriting is beautiful, flowing and elegant and heavy on the page, and it makes his heart ache for a time before keyboards and typewriters, when gorgeous penmanship could be counted as a virtue and not just a hobby. There are sketches of fantastical sea beasts, navigational maps, the most beautifully-rendered charcoal drawing of an orca he's ever seen, and.

And a drawing of him.

Not him as he was in 1699, when this was apparently written, but him in 1374. Him, younger, fresh-faced, just a slip of a beard still, his head tilted back, laughing. Great great etc grandmother's cousin, says a caption beneath it, in that same heavy and flowing hand. Late 1300s? Must track him down

Motherfucker, Hob thinks, and sends a few emails.

Twenty-four hours later, he's the proud owner of a fantastically well-preserved diary/travelogue/grimoire, having shelled out a significant amount of funds to even get the thing, on account of some American trying to outbid him at every turn. He's not surprised, then, when he gets an email shortly after his final bid has been locked in, from the rather posh-sounding [email protected]

The contents of the email, though. Are, to say the least, alarming.

I say my dear boy, it starts, I don't suppose we could come to an agreement as to a different price for Lady Penelope Addams' only surviving diary? If you're interested in antiques of rich and unusual history, I am certain I can provide. Only it contains one of very few references to a lost branch of our family, the Lady Penelope's great great etc grandmother and her kin, and I, being invested in genealogy, am eager to explore this hidden part of our family tree.

Absolutely not, Hob thinks, shutting his laptop with a click. Absolutely buggering bloody fuck not, he thinks, shoving a sweater into his suitcase, because it's winter, and it's Chicago, and he has no idea what sort of weather to expect. This is fucking insanity, he thinks, hands folded in his lap on the plane.

What are you doing? he asks himself, as the door to the grand gothic manor opens, and Hob, who has just trekked a portion of a mile through a swamp and had to kick an alligator to keep it from lunging at his suitcase, looks down at the man who had identified himself in emails as Gomez Addams, his. His relative. Somehow, far distant, but his.

"Robert Gadling," he says, with obvious relish, and Hob feels himself hooked by the crook of his elbow, hauled into the foyer with surprising force. "Come in! Come in! Children! Come meet your new uncle!"

#hob gadling family values #my fic #ask response #hob gadling #the sandman #addams family

522 notes · View notes

2024-grimoire-challenge · 1 month

Text

March Week 4 - Deeper Ancestry

We touched the surface of ancestry a couple times. But now it’s time to really dig. It goes beyond just the family you know of already, grandparents and great grandparents. It goes back further and further, to the very point you can no longer trace your origins. If you don't know your ancestry, the easiest way is to ask. Ask your parents, your grandparents and your great grandparents about where your family is from. Beyond that, you could always do a geneology test. Ancestry.com or something similar, to get a generalized idea of where your bloodline stems from.

Here are some basic steps to genealogical research.

Start with yourself

Look for names, dates, places and relationships - this comes from asking family members about their lives before you were around.

Begin at home - does your family keep personal records of any kind? Journals or diaries passed down? Heirlooms of any kind? My aunt sent me some books a few years ago with historical records of my family in Texas. It contained some journal and diary entires, pictures, and a few personal effects.

Use relatives as sources - ask. My grandmother and I spent one summer doing nothing but family research and literally making a family tree.

County, State, and Federal records (births, marriages, deaths) - These are literal records you can look into to discover more about your family For example, when researching with my grandmother, we discovered that our last name used to be different, and there was a misunderstanding of the spelling when our ancestors arrived in America, and so the first letter changed when they arrived.

Libraries and other archives - Once you're aware of some of the dates and names in your lineage, look up their records of events that correspond and coincide with those names and dates.

Monday - Explore your Culture/ Cultural Practices

Research/ New Page - If you feel so inclined, make a page for your cultural practices, and how they influence and are a part of your witchcraft practice. If not, just do some research. It can be good to know these kinds of things to understand oneself.

Practical -If there are nay practices that your culture has, that you have never taken part of, or that you take part of regularly, do it! Anything from foraging, to writing, to cooking, to singing... whatever it is, do it!

Tuesday - Connecting/ Disconnecting

Research - How does one connect or disconnect, depending on the individual ancestor and situation, from one ancestor or group of ancestors? Why do we connect with them? When do we connect with them? Same goes for disconnecting. Not all of our ancestors, or their actions, are worthy of holding in high regard, or acknowledging at all.

Journal/ Introspection - Looking into one's family history can be... heavy. Discovering things about the people we already know, and those that we don't know, is not always a pleasant experience. Holding people in a certain light because of how we feel about them can change dramatically when we discover truths we didn't already know. Journal about your feelings on the things you've discovered about your culture and ancestors. Be honest about how you feel about them, their lives, and their actions.

Wednesday - Honoring/ Disavowing/ Ignoring

Research - What are some ways to honor your ancestors, those worth honoring? How do you disavow, or separate yourself from those ancestors not worthy of connection or veneration? How does one ignore culture and ancestry when the need arises?

Research - Herbal Study - Pick another herb from your list and go to town learning all you can about, magical, mundane and practical uses, associations, and so on!

Thursday - Family Tree/ History

Practical/ Lab Notebook -make a page or get your lab notebook out and make yourself a little family tree or log of the family history you’ve learned. It doesn’t have to be anything fancy, thought it certainly can. It can be as simple as names connected by lines. Or it can be a more literal family tree, with branches and leaves. Either way, make it!

Research - Gemstone/ magic/ tarot/ other - make a new page dedicated to whatever topic you’ve chosen to research here. Be it a gemstone and where it comes from, how it is formed and its uses or a specific tarot suit or card.

Friday - Ancestral Work

New Page/ Definition - What is ancestral work? Look up what it is, how it is done, how you already do it, how you can do it in the future, when, where and why to do. Do you already work with ancestors, knowingly or unknowingly?

Here are some links from a quick search to help you.

Intro to Ancestral Work

Ancestral Work

Ancestor Worship

Ancestor Work

Well this was a heavy and full week! Take time at the end of it to rest!

Good luck and happy casting witches!

-Mod Hazel

#2024 grimoire challenge #grimoire #grimoire challenge #paganism #witchcraft #witchblr #2024 gc #book of shadows #dark academia #occultism #2024 gc march week 4 #march week 4 prompt #Grimoire prompt #pagan prompt #witchy prompt #grimoire information #grimoire studies #witchy studies

39 notes · View notes

lingthusiasm · 3 months

Text

Transcript Episode 88: No such thing as the oldest language

This is a transcript for Lingthusiasm episode ‘No such thing as the oldest language. It’s been lightly edited for readability. Listen to the episode here or wherever you get your podcasts. Links to studies mentioned and further reading can be found on the episode show notes page.

[Music]

Gretchen: Welcome to Lingthusiasm, a podcast that’s enthusiastic about linguistics! I’m Gretchen McCulloch.

Lauren: I’m Lauren Gawne. Today, we’re getting enthusiastic about old languages. But first, our most recent bonus episode was deleted scenes with three of our interviews from this year.

Gretchen: We had deleted scenes from our liveshow Q&A with Kirby Conrod about language and gender. We talked about reflexive pronouns, multiple pronouns in fiction, and talking about people who use multiple pronoun sets.

Lauren: We also have an excerpt from our interview with Itxaso Rodríguez-Ordóñez about Basque because it’s famous among linguists for having ergativity.

Gretchen: We wanted to know “What do Basque people themselves think about ergativity?” It turns out, there are jokes and cartoons about it, which Itxaso was able to share with us.

Lauren: Amazing and charming.

Gretchen: Finally, we have an excerpt from my conversation with authors Ada Palmer and Jo Walton about swearing in science fiction and fantasy. This excerpt talks about acronyms both of the swear-y and non-swear-y kind.

Lauren: You can get this bonus episode as well as a whole bunch more at patreon.com/lingthusiasm.

Gretchen: Also, yeah, maybe this is a good time to remember that we have over 80 bonus episodes.

Lauren: We have bonus episodes about the time a researcher smuggled a bunny into a classroom to do linguistics on children.

Gretchen: We also have a bonus episode about “The quick brown fox jumps over the lazy dog” and more phrases that contain all the letters of the alphabet – plus, what people do with phrases like this in languages that don’t have alphabets.

Lauren: We also have an entire bonus episode that’s just about the linguistics of numbers.

Gretchen: If you wish you had more lingthusiasm episodes to listen to right now, or if you just wanna help us keep making this podcast long into the future, we really appreciate everyone who becomes a patron.

Lauren: You can find all of that at patreon.com/lingthusiasm.

[Music]

Gretchen: Hey, Lauren, I’ve got big news.

Lauren: Yeah?

Gretchen: Did you know I’m from the oldest family lineage in the world?

Lauren: Wow! You sound like you are part of some prestigious, ancient, royal – I can only assume royal with that level of knowledge about your family lineage.

Gretchen: Well, you know, I have some family members who are really into genealogy. I’ve been looking at some family trees. And I have come to the conclusion that my family is the oldest family in the world.

Lauren: You know, I have grandparents, and they have grandparents, and I assume they had grandparents, and I guess my family goes all the way back as well. We didn’t come out of nowhere. I might not know all their names. I don’t think we were ever rulers of any nation state as far as I’m aware. But I dunno if you are from the oldest family lineage because I think everyone is.

Gretchen: Well, this is not a mutually exclusive statement. I can be from the oldest family lineage, and you can be from the oldest family lineage, and everyone listening to this podcast can be all from the oldest family lineage in the world because we’re all descended from the earliest humans.

Lauren: This is a good point.

Gretchen: Psych!

Lauren: I think it’s definitely worth remembering the difference between the very fact that we are all from the same humans – and the difference between that and knowing names of specific individuals back to a certain point.

Gretchen: I should clarify – I am not royalty. I do not actually know the names all the way back because at a certain point writing stops existing and, at some point before that, people stopped recording my ancestors. I don’t know when it stops.

Lauren: But there’s definitely a tradition in certain royal families and stuff of being able to claim that you can trace your family back to, you know, maybe –

Gretchen: Like Apollo or something.

Lauren: Oh, gosh, like, mythical characters, okay. I was thinking of just tracing them back a thousand years, but I guess –

Gretchen: Tracing them back to Adam and Eve or tracing them back to Helen of Troy or Apollo or these sorts of things. I feel like – at least I’ve heard of this. I think that talking about human ancestral lineages helps us make sense of the types of claims that people also make about languages being the oldest language.

Lauren: I feel like I’ve heard this before – different languages making claim to being the oldest language.

Gretchen: I’ve heard it quite a lot. I did a bit of research, and I looked up a list of some languages that people have claimed to be the oldest.

Lauren: Okay, what did you find?

Gretchen: A lot of things that can’t all be true at the same time.

Lauren: Or can all be true because all languages are descended from some early human capacity for human language.

Gretchen: Right. There’s different geographical hot spots, you know, people making claims about Egyptian, about Sanskrit, Greek, Chinese, Aramaic, Farsi, Tamil, Korean, Basque – speaking of Basque episodes. Sometimes, people look at reconstructed languages like Proto-Indo-European, which is, you know, the old thing that the modern-day Indo-European Languages are descended from. But part of the issue here is that, at least for spoken languages – and we’re gonna get to sign languages – but at least for spoken languages, babies can’t raise themselves.

Lauren: Unfortunately, I, personally, have to say after the last few years.

Gretchen: Deeply inconveniently –

Lauren: Yeah.

Gretchen: – for adult sleep schedules. If you have a baby with typical hearing, and they’re being raised in a community or even by one person, they’re gonna acquire language from the people that are raising it.

Lauren: Absolutely – in much the same way we all have people giving us genetic input, we also have people giving us linguistic input and continuing on that transmission of human language.

Gretchen: Exactly. When the languages claim to be “old,” that’s often more of a political claim or a religious claim or a heritage claim than it is a linguistic claim because we think that languages probably have a common ancestor. Certainly, all languages are learnable by all humans. If you raise a baby in a given environment, they’ll grow up with the language that’s around them. The human capacity for language seems to be common across all of us. We just don’t know what that tens-of-thousands-year-old early language looked like.

Lauren: In much the same way we lose track of earlier ancestors when we get earlier than written records. We talked about this in the reconstructing old languages episode that there’s just a point where you can’t go back further because there’s just not enough information to say exactly how Proto-Indo-European might have, at some earlier point, been related to, say, the Sino-Tibetan languages or the Niger-Congo family.

Gretchen: Right. We also talked about this in the writing systems episode where writing systems had been invented about 4,000, 5,000, 6,000 years ago, but human language probably emerged sometime between 50,000 and 150,000 years ago, which is so much older. That’s 10-times-to-30-times older than that. We don’t know because sounds and signs leave impressions on the air waves that vanish very quickly and don’t leave fossils until writing starts being developed much later.

Lauren: Very inconvenient.

Gretchen: Absolutely the first thing I would do with a time machine.

Lauren: All of those languages that you mentioned as people laying claim to them being the oldest, they come from all kinds of different language families. Although, I have to say, a very Indo-European, Western skew there, which probably reflects the corners of the internet that you have access to.

Gretchen: This reflects the people that are making claims like this on the English-speaking internet that I’m looking at and the modern-day nation states and religious traditions and cultural traditions that are making claims to certain types of legitimacy via having access to old texts or having access to uninterrupted transmission of stories and legends and mythologies that give them those sorts of claims. There’s no reason to think that a whole bunch of languages on the North and South American continents are not also equally old as all the other languages, but people aren’t doing nation state building with them, and so they don’t tend to show up on those lists.

Lauren: Yeah. A lot of nation state building, a lot of religion happening there as well. I think about how yoga is – I love a bit of yoga, and I think it’s really lovely that all the yoga terms are still given to you in this older Sanskritic language, but it definitely is done sometimes with this claim to legitimacy and prestige in the same way that having something in Latin for the Catholic Church gives that same kind of vibe.

Gretchen: I think about this scene from the movie My Big Fat Greek Wedding where you have the daughter, who’s the one that’s getting married. She’s in the car as a teen with her parents. It’s this scene where the parents are being a bit cringe-y in the way that teens often experience their parents to be. The dad is saying, “Name a word. I will tell you how it comes from Greek,” because he’s got this big Greek pride thing going.

Lauren: This a classic Greek-American migrant pride happening.

Gretchen: Right. He says, “arachnophobia,” and he’s explaining how the roots come from Greek, and that one’s true. Then the daughter’s friend, who’s in the back seat, is rolling her eyes and saying, “Well, what about ‘kimono’?”

Lauren: Ah, “kimono” the Japanese robe?

Gretchen: Yes. The Dad’s like, “Oh, no, it’s from Greek. Here’s this connection that I have found.”

Lauren: I like his linguistic ad-libbing skills.

Gretchen: It’s certainly a great improvisational performance skill. The movie is clearly designed to put the viewer in sympathy with the young girls in the back seat who are teasing him, and the daughter’s face-palming at this claim, which is one of the reasons why it’s one of my favourite examples of people making up fake etymologies in media because you don’t leave the movie thinking, “Oh, I never realised ‘kimono’ was from Greek.” You leave that movie being like, “Ah, here’s this dad who has over-exaggerated pride in his heritage that doesn’t allow for other people’s heritage to also have words that come from them.” It’s a claim that he's making for personal reasons and for heritage reasons that doesn’t have linguistic founding, but none of these claims have linguistic founding.

Lauren: The dad has come kind of close to a linguistic truth though, which is that linguists talk about languages having features that can be either conservative or innovative. Modern Greek has a lot of the same sound features as Ancient Greek, which is probably helped by that consistent writing system. A writing system definitely helps transmission stay stable because you can point back to older texts. English has probably slowed down a lot in its change because of the writing system as well.

Gretchen: Genuinely, English has borrowed a lot of words from Greek – as well as a lot of other languages that are not Greek. This gets to both Greek and Sanskrit and Chinese having these eras that are talked about as “classical” or as “old,” which is an era that the present-day people, or some slightly earlier group of people, looked back on and thought, “Yeah, those people were doing some cool stuff. We’re gonna call it ‘classical’ because we liked it in history.”

Lauren: I do love the idea that Chaucer had no idea that he was moving on from Old English to Middle English because there wasn’t a Modern English yet.

Gretchen: How could you describe yourself as “Middle English” – that’s sort of like the “late-stage capitalism” that implies that we’re towards the end of something. Like, we don’t know, folks.

Lauren: I don’t think English always does self-deprecating well. English has a lot of belief in its superiority as a language. I think we can say that about the ideology behind English. But I do love that English didn’t go for “Classical English.” Imagine if we said Beowulf was written in “Classical English.”

Gretchen: We could have, yeah. We could have.

Lauren: We just went with, “Ah, that’s old. I don’t understand it. It’s got cases. It’s got all these extra affixes. It’s old. It’s a bit stuffy.”

Gretchen: That may have been because they were comparing it already to Classical Latin and Classical Greek, which was even more antique. The English speakers were looking elsewhere for their golden age. I don’t think people often claim that English is the oldest language because English speakers are seeing the history of their society located in this Greco-Latin tradition.

Lauren: Yeah, I think that’s a good explanation for it. I do wonder if maybe the attitude that we now have towards Shakespearean English, if maybe that will become “Classical English” when we’re a bit further on, and Shakespeare becomes even less accessible.

Gretchen: Right. And if Shakespeare becomes the text that everyone is referring to because it’s this quote-unquote “classic” text but calling something a “classical era” reflects on the subsequent era and what they thought about the older one more so than the era itself.

Lauren: Having this ability to distinguish between an “old” or a “classical” and a “modern” version of a language requires that writing tradition, whereas the majority of human languages, for the majority of human history, have happily existed and transmitted knowledge without a writing system. These writing systems make us very focused on pinning down. I super appreciate the website Glottolog, which catalogues languages and all the names they’re known by. We have a lot of languages that are “classical,” like “Classical Chinese” or “Classical Quechua.” We have some “early” – so “Early Irish.”

Gretchen: I think I’ve also heard of “Old Irish.”

Lauren: We have “Old Chinese” and “Old Japanese” in Glottolog, but I’ve definitely also heard them referred to as “classical,” so slightly different vibes there. Of course, you have things like “Ancient Hebrew,” which, older than old, very prestigious. I particularly like the precision with which some names get given to different languages over time. Glottolog has an “Old Modern Welsh,” which is nice and specific. I particularly appreciate the “Imperial-Middle-Modern Aramaic.”

Gretchen: “Imperial-Middle-Modern Aramaic.” That also gets to languages being named and being spread through empire and conquest and wars, which is also part of that historical tradition that people look back to.

Lauren: For sure. That’s part of the narrative building around languages. A lot of what is maintained about a language is religious documents or documents of imperial rule. That means that that imperial form might have been a particular register. Imagine if all that we had about English was the tax forms that we have.

Gretchen: Oh, god, that would be really boring.

Lauren: You would have a very different idea of what English is compared to how it’s spoken day-to-day. That’s what makes this understanding of old languages just from a written record really challenging.

Gretchen: When I think about trying to understand the history of languages just from the written record, I’m reminded of this classic joke – I dunno if you’ve heard this one – where you’re walking down the street one night, and you see someone standing under a streetlight looking at their feet and trying to search for something. You go, “Oh, what are you looking for?” And the person says, “Oh, my contact lens. It fell out. I’m trying to find it.” And you say, “Oh, did you lose it under the streetlight?” And the person goes, “No, I lost it a block over that way, but there’s no streetlight there, so it’s much easier to search here.”

Lauren: [Laughs] Hmm.

Gretchen: I guess this is a joke that doesn’t work so well now that everyone has phones with flashlights on them, and contact lenses have improved their technology and don’t pop out spontaneously like that. But when we’re looking for the history of language, it’s like looking under the streetlight because that’s where it’s easy to look. It’s not actually doing a random sample of all of the bits of history – many of which are just lost to us.

Lauren: Indeed. I like thinking about the imperial languages and the classical languages because sometimes we do get written records that help give us a glimpse into just how ordinary people were going about living their lives.

Gretchen: Oh, oh, oh, oh, oh, can we talk about the clay tablet?

Lauren: We can absolutely talk about the clay tablet that I know what you mean because you’re talking about the complaint to Ea-nāṣir, which is a clay tablet that’s written in Akkadian cuneiform. It’s considered to be the world’s oldest known written complaint.

Gretchen: This is from a customer named Nanni who’s complaining about the quality of the copper ingots that was received.

Lauren: The thing that I love about this is that there is this complaint, but also, they’re pretty sure they found Ea-nāṣir’s house because there are other complaints about the quality of the copper in this residence.

Gretchen: We really think we know who’s at fault here.

Lauren: Yeah. It seems like he was just a provider of adequate quality copper, and people really needed to go to a better place to get a better quality of copper.

Gretchen: Cuneiform is also this interesting example of searching under the streetlight for the contact lens because the language Sumerian was written in cuneiform, and then later, Akkadian, which is a Semitic language related to modern-day Arabic and Hebrew, and Hittite, which is an Indo-European language related to English and Sanskrit and a bunch of other languages. They were all using this system of stamping the ends of reeds in these pointy triangle shapes onto clay blocks. Do you know what happens to clay blocks when they’re in a house, and the house burns down?

Lauren: They just get fired and made more resilient.

Gretchen: They get made incredibly durable. If people were writing on parchment or in textiles – like in fabrics or cords or strings or on leather or wood – most of those don’t get preserved the same way because you expose them to water, and they start rotting.

Lauren: And they don’t do great with fire.

Gretchen: They really don’t do great with fire. Animals will eat them. Clay has none of these problems. We don’t even know if we know what all of the ancient writing systems are because the ones that have survived are the ones on clay or stone.

Lauren: I was so charmed when I learnt about Latin curse tablets, which are very similar to the complaints to Ea-nāṣir. These are small bits of lead that people could scratch a curse or a wish onto, and then they would throw them into some kind of sacred water. They found, like, 130 of these at Bath in Britian, but they appear to have popped up all over the Roman Empire. It’s just like these tiny insights into the pettiness of humanity as opposed to the great works of literature, or we’ve talked about how the Rosetta Stone was in these three official languages and was all about a declaration about taxation.

Gretchen: But instead, you can have “This curse is on Gaius because he stole my dog” sort of thing.

Lauren: “I have given to the goddess Sulis the six silver coins which I have lost. It is for the goddess to extract them from the names written below” – and then just lists people who owe this person cash.

Gretchen: That’s petty. I like it.

Lauren: Yeah, so annoyed.

Gretchen: I actually read a romance novel called Mortal Follies by Alexis Hall, which was set in Bath and used the ancient Bath curse tablets as a plot point.

Lauren: So charming.

Gretchen: If anyone wants to read curse tablets and also “romantasy” I think is what we’re calling the genre now.

Lauren: I feel like Jane Austen would’ve included curse tablets if she knew about them.

Gretchen: I think she was no stranger to pettiness. It’s very convenient that they wrote their curses on lead tablets, which is such an incredibly durable format. Imagine if they’d written them on cloth, and then we’d never have them for posterity.

Lauren: I feel sad for all the human pettiness that we’ve lost access to.

Gretchen: Two other old writing systems that we have access to because of the durability of the materials they were written on are oracle bone script, which is the ancestor to Chinese – another writing system that we think developed from scratch because we can see it developing thousands of years ago.

Lauren: Oracle bones written on I believe turtle bones and turtle shells.

Gretchen: Yes, hence the “bone” part – also very durable material and also used for religious purposes.

Lauren: My sympathy and thanks to the turtles.

Gretchen: Indeed. Then the early Mesoamerican writing systems, of which the oldest one is the Olmec writing system, which were written on ceramics. They show representations of drawings of things that look like a codex-shaped book made out of bark which, obviously, we don’t have. We just have ceramic drawings of the bark. Come on!

Lauren: Oh, no!

Gretchen: Ah, it’s so close!

Lauren: How cruel to point out that we’re missing information.

Gretchen: You thought you were mad about the Library of Alexandria burning down. Wait until you hear about the Olmec bark.

Lauren: Yeah, ah, that really gets you and just is a reminder of how much we can’t say about the history of human language because of what we don’t have a record of.

Gretchen: Well, you know, before we do a whole episode about things that we don’t know – because much as we can make fun of searching for the contact lens under the streetlight, we don’t know what we don’t know.

Lauren: Indeed.

Gretchen: What’s something else that people sometimes mean when they say a language is “old”?

Lauren: Well, this goes back to that conservative idea that some languages just have conservative features that haven’t changed as much. A language that has a lot of sound changes we might call very “innovative,” or they’ve “innovated” a new way of doing the tense on the verbs. You can trace it back to an older form of the language, but it looks very different at this point in time.

Gretchen: I think the example that I’m most familiar with this is Icelandic versus English. In the last thousand years or so, English has had a lot of contact from things like the Norman Conquest, which introduced a lot of French words to English, compared to Icelandic, which has had less of that. Icelanders have an easier time reading something like their sagas, which are 800 and more years old, than English speakers have reading texts like Chaucer, which are about the same age but have had a lot more linguistic changes happening because of more contact in English over the years.

Lauren: That’s one of the things that linguists who look at when a language tends to be more innovative and change, it tends to be during these periods of contact. It tends to be during periods of invasion. English had the French come up from the south, repeated Viking incursions from all around the coast. They all had an impact on the language. I find it really interesting. Icelanders are really proud of how conservative the language is and that they still can read these older stories. I think in some ways English has created this story for itself where it’s really proud of the fact that it is this language that continues to take influences from places and is really innovative. These are just part of the story that a language can tell about itself and the speakers can tell about it.

Gretchen: I think that there are reasons to be proud of any language that don’t have to rely on age as the sole arbiter of legitimacy. In some cases, it’s that rupture with the past that people use as a point of pride. I’m thinking of Haitian Creole, for example, which is descended from French. You can hear that French influence. When I’ve heard people speaking Haitian Creole, it almost sounds like they’re speaking a French dialect that I don’t quite know. But the writing system is very different. It’s much more phonetic than French is. The word for “me” in Haitian Creole is “mwa,” and it’s written M-W-A. The word for “me” in Modern French is “moi,” pronounced the same way but written M-O-I.

Lauren: Right.

Gretchen: It used to be pronounced /moɪ/. This is why you get “roy” and /ʁwa/ for “king” and stuff like this, hence the spelling. But the sound changes happened in French. When the Haitian speakers were deciding how to write their language down, they were like, “No, we’re gonna have a phonetic system. We don’t need to be beholden to the French system. We’re gonna have something that establishes our identity as something that’s distinct from French.”

Lauren: For anyone who’s tried to learn the French spelling, especially those endings that are still in the writing system but not in the pronunciation system, I think it’s fair to say French has gone through a number of sound innovations, even if it might be more conservative in other features of the grammar.

Gretchen: It’s very conservative in the writing system, but the sounds have changed a lot.

Lauren: It’s interesting you bring up Haitian Creole because creoles are the result of this intense contact between two or more languages. They often get labelled as being “new,” which is kind of the flip side of this discourse around “old” languages.

Gretchen: That’s controversial in linguistics whether to consider creoles “new” or to consider them older. What they definitely have is children being raised by people who also already had some amount of language. Babies can’t raise themselves. But they do have this situation where their speakers were prevented from learning how to read and write, learning how to access the formal varieties of language, often very violently and through horrible circumstances. A lot of creoles came about because of the slave trade, because of historical systems of oppression. The language transmission was not the same as if you were learning it from parents who’d been educated in the language, but they were still learning from people who had access to the language. There’s been a bit of a swing in creole studies more recently to say, “What if we don’t consider these completely new? What if we think about the ancestral features that they have in common with the languages they’re descended from?” which you can readily trace as well.

Lauren: Thinking in terms of which features are innovative rather than the whole language as being new. Maybe it has a very innovative way of doing the noun structure, but it still has a lot of the features of the two different – or multiple different – languages in terms of sounds, and so taking apart the different linguistic elements and not just focusing on the whole thing as being “new” or “old” and trying to apply these labels that don’t actually account for what’s happening.

Gretchen: It can be kind of exoticising to creoles to say, “Oh, these are completely different from all of the other ways that languages have gotten transmitted,” when what’s also going on is kids in a community who were exposed to a bunch of languages or a bunch of different linguistic inputs at a time making sense of that and coming up with, collaboratively, something with the other kids in the community that is different from what people were speaking before but still has that ancestral link.

Lauren: There are contexts in which children are raised without that access to language transmission. That is when a d/Deaf child is born into a hearing and spoken language family context, which means that they’re not getting that language.

Gretchen: Generally, the child and the parents and the family and community members do end up with some amount of ways of communicating based on the existing gestures that people do alongside a spoken language and elaborating on them, making them more complex, because you are trying to communicate somehow. There are linguistic studies about this, right?

Lauren: Ideally, in an ideal world, if you’re a d/Deaf child, you would want to have access to signed language input through, ideally, your family but also your wider educational context. Some d/Deaf children do get hearing aids. They are useful but not a perfect replication of the hearing child experience. That’s a possibility. There are some contexts where children have just developed this communication system with their hearing family in their own home context. These are known as “home sign.” There have been examples of this, and they have been studied. One of the most famous examples that has been described in a lot of detail is the example of David and his family. Susan Goldin-Meadow and her collaborators over the years have done a lot of work looking at the way David and, especially, his mother communicate with each other.

Gretchen: This is a really tough situation. I think these studies started in the early ’90s. Hopefully, people know better now and can give their d/Deaf kids access to a sign language, but given that this happened, what can we learn from the situation?

Lauren: Goldin-Meadow definitely started publishing about this in the early ’80s. So, David – who I will forever think of as a 7-to-10-year-old child – is actually a GenX-er who, if he had kids himself, they’re undergraduates now.

Gretchen: Okay. It’s good to put famous children from studies in perspective.

Lauren: Because they are – it’s like the Shirley Temple phenomenon, right. David, in my mind, is always just this kid who’s learning to communicate with his mom, but he’s a fully-grown, tax-paying adult now.

Gretchen: What was he doing when he was communicating with his mom in this immortalised-in-amber childhood years?

Lauren: What was really interesting from a thinking-about-this-human-capacity-for-language-and-communication perspective is that his mother and the family developed this way of communicating with him that grew out of their typical gestures and context and a lot of showing each other stuff.

Gretchen: Pointing to things and so on.

Lauren: Pointing – so useful in all languages and all contexts. What they found was that David was creating systematic order out of the gestures that he was getting. So, he had more systematic structure in terms of the hand shape that he was using – he created these hand shape structures and these individual signs that his mom would also use but not as consistently as him. It’s actually the child taking this really idiosyncratic, raw gesture material from his mom. Gestures in spoken language context tend to be a bit more freeform and unstructured than, say, something like a signed language, which uses the same hands but in a very different way. He wasn’t doing something that was a fully structured language, but it had more structure than what he was being given.

Gretchen: His brain was really starved for linguistic input, and he was trying to extract as many linguistic vitamins and minerals as he could from this incomplete gestural system that he was being given as the closest approximation of language. Obviously, we do wish that David, who was raised in the US I think –

Lauren: I think.

Gretchen: – had just been given access to ASL, which lots of people already were using in the US and could’ve happened where he would’ve gotten the fully-fledged, healthy balanced diet of lots of linguistic input from lots of people, but the child brain seems to want to reconstruct language out of whatever is available to it.

Lauren: This type of system, which is often called “home sign,” is not the same as a fully-fledged sign language. Children often don’t have the same level of linguistic structure. They obviously can’t communicate with people outside of the home context who don’t know the signs that they’ve created with the family. I think it’s also worth pointing out that it is more structured than you would expect it to be from the input. We’ve seen when you take children from these emerging structures, and you bring enough d/Deaf people together, you actually get a real blossoming of a full linguistic system.

Gretchen: The most famous example of this is in Nicaragua in the 1980s, where a bunch of d/Deaf children were brought together at a school for the first time. The school wasn’t trying to teach them a signed language; they were trying to do an oralist method of education, which is [grumbles] – about which the less said, the better – but the kids themselves were coming in with their home sign systems and developing them further in contact with each other. When the next generation of kids showed up, and they had access to this combined home sign system, they really turned it into a full-fledged sign language, which is now – Nicaraguan Sign Language is the national sign language in Nicaragua. These types of languages are some good candidates for “youngest” language, even if we don’t know what the “oldest” language looked like.

Lauren: The amazing thing about Nicaraguan Sign Language is there were linguists on the ground pretty much from the beginning of the school in 1980s. There is a documentation of how this language has evolved. It was the older signers coming in, communicating with the younger children coming to the school, who then created more of the structure – so being a bit like David but in this really rich communicative and linguistic environment and building this structure into the language.

Gretchen: It seems to take those two generations of linguistic input. That feels very reassuring to me which is that language is so robust that even if we lose all of our writing systems, and we lose all of our memory of writing systems, and we lose access to the memory of what language looks – like, suddenly we all wake up with amnesia or something – we would rediscover this. Even though they wouldn’t be the same languages, we’d put something back together and still be able to talk to each other.

Lauren: We know this because Nicaraguan Sign Language is not the only example we have of a recently developed language that has emerged. The Nicaraguan Sign Language is a school-based sign, but we also have what are known as “village-based” sign systems, which is where there might be a d/Deaf family, or a number of d/Deaf families in the village – or a very high percentage of d/Deaf population – and a sign language emerges that the whole village, d/Deaf and hearing, use to communicate. It’s usually “village” because it is these smaller communities where people gather and live together and have to communicate with each other all the time.

Gretchen: And if you have an island or somewhere in the mountains or somewhere were there’s a high degree of genetic d/Deafness because there’s a relatively high degree of isolation, you can have a third of the village be d/Deaf, in which case, everybody in that village is learning signs from each other at a young age. I think the famous example of that that I’ve heard of relatively nearby is Martha’s Vineyard in the US, which is an island, I think. It has a village sign language.

Lauren: Lynn Hou talked about Al-Sayyid Bedouin Sign Language in the interview she did with us, which is in a tribal group in a desert in southern Israel.

Gretchen: There’s also Kata Kolok, which is also know as Benkala Sign Language or Balinese Sign Language, which is a village sign language indigenous to two neighbouring villages in northern Bali, Indonesia. Similar situations there.

Lauren: We see this robustness of language and these “young” languages but building on this underlying human tendency to want to create linguistic structure when you bring enough people who can communicate together.

Gretchen: A really interesting example that I’ve encountered recently of what it’s like to suddenly have at least access in terms of format or modality to language, even if you don’t know what everything means yet, is in the book True Biz by Sara Novic, which is set at a school for the d/Deaf. One of the main characters is a d/Deaf girl whose cochlear implants have been malfunctioning, and so she hasn’t been raised with access to a sign language, but suddenly, she’s in this school now and is learning ASL and trying to get her cochlear implants to still work but, in the meantime, is suddenly immersed in this environment where she has full access to language instead of this piecemeal access via attempting to lip read or attempting to use these implants that haven’t been working very well for her. The author is d/Deaf and talks about a variety of different types of experiences that people can have in that context.

Lauren: I really appreciated how this book made the most of the written format to occasionally just not give you what another character was saying, and so you get this experience of being the young protagonist in the book suddenly like, “I’m only getting half of this sentence. I don’t know what’s happening. It’s very stressful.”

Gretchen: Because there’s just a bunch of blank spaces. There were also some places where there were drawings of words that were being talked about or worksheets that she was seeing with line diagrams of different signs. Despite the fact that it’s a book that’s in written English trying to convey ASL, which is not English and doesn’t have a standard way of being written, I think it’s doing a really interesting job of trying to convey that experience.

Lauren: That lack of writing system for signed languages means that a lot of the history of signing in human language history has been lost to us. There have been different signing communities at different times in history. It’s probably been a very common way of humans doing language, but we just don’t know because it’s not in the streetlight of the written record.

Gretchen: Right. We don’t even know if the first language – the “oldest” language – was a spoken language or a signed language. People have come up with arguments for both things. We just don’t know.

Lauren: Which in some ways I find very relaxing instead of constantly trying to make cases for which language is the “oldest” or which is the “newest,” you can just let go of those debates because they are all, at the end of the day, unproveable. You can just enjoy the variety of human language without it being a competition.

Gretchen: A language doesn’t have to be the oldest language or even the newest language in order to be cool. Languages are great. All languages are interesting and valid, and people should have the right to have access to them when they want them. By listening to this episode, you’re participating in part of that chain of human language transmission that stretches beyond anyone’s written record or recorded record or video record. You’re still part of it.

[Music]

Gretchen: For more Lingthusiasm and links to all the things mentioned in this episode, go to lingthusiasm.com. You can listen to us on all the podcast platforms or at lingthusiasm.com. You can get transcripts of every episode at lingthusiasm.com/transcripts. You can follow @lingthusiasm on all of the social media sites. You can get scarves with lots of linguistics patterns on them including IPA symbols, branching tree diagrams, bouba and kiki, and our favourite esoteric Unicode symbols, plus other Lingthusiasm merch – like our new “Etymology isn’t Destiny” t-shirts and aesthetic IPA posters – at lingthusiasm.com/merch. Links to my social media can be found at gretchenmcculloch.com. I blog as AllThingsLinguistic.com. My book about internet language is called Because Internet.

Lauren: My social media and blog is Superlinguo. Lingthusiasm is able to keep existing thanks to the support of our patrons. If you wanna get an extra Lingthusiasm episode to listen to every month, our entire archive of bonus episodes to listen to right now, or if you just wanna help keep the show running ad-free, go to patreon.com/lingthusiasm or follow the links from our website. Patrons can also get access to our Discord chatroom to talk to other linguistics fans and be the first to find out about new merch and other announcements. Recent bonus topics include fun interview excerpts, an interview about swearing with Jo Walton and Ada Palmer, and our very special linguistics advice episode where you asked questions, and we answered them. If you can’t afford to pledge, that’s okay, too. We also really appreciate it if you can recommend Lingthusiasm to anyone in your life who’s curious about language.

Gretchen: Lingthusiasm is created and produced by Gretchen McCulloch and Lauren Gawne. Our Senior Producer is Claire Gawne, our Editorial Producer is Sarah Dopierala, our Production Assistant is Martha Tsutsui-Billins, and our Editorial Assistant is Jon Kruk. Our music is “Ancient City” by The Triangles.

Lauren: Stay lingthusiastic!

[Music]

This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

#language #linguistics #lingthusiasm #episodes #podcast #transcripts #podcasts #language history #Olmec Bark #cuneiform #writing systems #sign language #home sign

25 notes · View notes

council-of-beetroot · 8 months

Text

Something I think anyone should keep in mind when doing genealogy is that you shouldn't get too upset if your ancestors were complete dicks because chances are you probably have currently living relatives that are complete dicks as well.

Like for example you have 2,048 10x great grandparents. (Actually probably less because family trees work as well as pyramid schemes because you will run out of people at a certain point.) ((This is called pedigree collapse))

And I guarantee at least one of those ancestors was a douche. No paper trail that far? Welp the probability is still the same.

On the flip side some of your ancestors probably did pretty cool things the unfortunate thing is paper trails rarely go that into depth.

#ancestry #genealogy #my random thoughts for the night #not hetalia #council rants

37 notes · View notes

xiaq · 1 year

Note

Hiya! I just read Way Down We Go and it has me in a chokehold! Truly impeccable. I really love all of the little pureblood culture and courting bits! I think the fact that Potter is a pureblood house is such an overlooked thing, and it's got so much potential for wild world building (astolat also has a few fics that feature it). Anyway, I was wondering if you had any recs for other fic that explore that? Or Harry exploring his family tree? I am pretty new to the HP fandom tbh! I wasn't into fanfic when I read it growing up, but kinda tumbled down a rabbit hole recently.

Astolat was the first that came to mind, and I know I've read other fics that go wild with worldbuilding/exploring wizarding families and genealogy, but I did a quick skim of my bookmarks and nothing is jumping out.

CALLING ALL HP FIC READERS AND WRITERS do you have suggestions for @natthewombat?

#sorry i can't be more help!#answered asks #harry potter #fic help #fic rec #hp fic

57 notes · View notes

sotwk · 4 months

Note

Hi, Anon who asked about Celebrian here! Thank you for your great answer.

I just loved loved loved your HCs so much it made me sob, fr my 3-year-old sister offered me chocolate because she saw me crying (no I’m not that young we are just like elves: born one generation apart from each other).

Toddlers cuteness and generosity aside, I love that the two women have a sisterhood-type of friendship, me and my best friend are just the same, although not related at all but in Tolkien everyone is basically related to one another and we like it that way. (“Confusingly complex family tree” As you rightly said)

Also I do love your depiction of young!Legolas because he reminds me of my little sister and it’s such a joy to have her around and that is true for him too.

Not relevant to the topic discussed, the idea of Thranduil being jealous of poor Lindir is hilarious, and it absolutely MAKE SENSE. There is a reason he became a fan favorite over the years so I absolutely want to see how that will play out and maybe what his reaction to the knowledge that a prince, a Sindar of Doriath, thinks of him as competition. Hilarious but also true, i dare say.

One last thing: If I remember correctly, but feel free to correct me if I’m wrong, Maereth has/had a brother or a sister? Im not so sure of this, I think in The Crown you mention a nephew of the elvenqueen. But I didn’t see them mentioned when you posted about her genealogy. Im probably misremembering or it’s something I made up based on your HCs.

Now I stop ranting. Have a nice weekend! Byeee <3

my 3-year-old sister offered me chocolate because she saw me crying

I'm sorry for the tears, but I hope it was a cathartic cry! *hug* I'm glad the friendship between the two Elf-Queens (Celebrian is a Queen in my mind, titles be damned!) moved you so much.

Toddlers are so amazingly compassionate! My husband woke with lower back aches this morning and our 4-year-old seriously tried to give him a massage. XD You and your little sister sound very sweet!

the idea of Thranduil being jealous of poor Lindir is hilarious, and it absolutely MAKE SENSE.

I have such a soft spot for Lindir! He's just that shy, slightly awkward and nerdy guy who might get overlooked for being quiet, but he's actually a hottie who's unaware of his own sex-appeal. So yeah. Even though he and Maereth's friendship stays entirely platonic, stew on that for a while, Thranduil.

Maereth has/had a brother or a sister? Im not so sure of this, I think in The Crown you mention a nephew of the elvenqueen.

I'm gonna give you a virtual trophy for being the first one to notice this and bring it up with me! I've been dropping mentions of Maereth's nephew/the Thranduilions' cousin in multiple hc posts and fics now! Here are just a few of those sources:

The Crown

Greenleaf's Day Out, Chapter 5

Yuletide in the Elvenking's Realm, Day 5: Five Golden Rings

SotWK OC: Olondir, Master Craftsman of the Woodland Realm

Lord Olondir (oc) is the son and only child of Maereth's brother, Calinondo (oc). Although he died fighting in the War of the Last Alliance, Calinondo is a significant character in the SotWK AU because he became heir to the knowledge and craft of the great Celebrimbor, his uncle and mentor. (Remember that Maereth's grandfather is Maglor, which makes Maereth's mother and Celebrimbor first cousins--they were very close with each other.)

Calinondo passed on everything he knew to his son, so that by the Third Age, Olondir was named the Master Craftsman of the Woodland Realm. Apart from helping craft the Elvenking's famous crown, he was responsible for other creations such as the faemir/calarsil mentioned in "Greenleaf's Day Out". Most of the armour and weaponry used by Mirkwood's soldiers in the Third Age, as you see in BotFA, was also designed by him (alongside Mirion, who was a Master Bladesmith). These Noldorin craftsmen were responsible for upgrading the inferior armour and weapons that contributed to the Silvans' defeat at the War of the Last Alliance. In essence, the fact that Noldorin craftsmanship lived on in Thranduil's family helped Mirkwood survive Sauron's onslaughts.

Because I've been sharing fancasts right and left, here is my fancast for Olondir, nephew of the Elvenqueen: Jake Gyllenhaal.

Olondir is the the only Elf in the Woodland Realm who can grow a beard in his Second Cycle. Remember whom else he descended directly from? Mahtan, the great smith of Valinor and father of Nerdanel! Olondir keeps his beard to honor that part of his heritage, which he is most proud of.

Side note: I have a creator's crush on Olondir. He's almost like a 6th Thranduilion Prince, and his character is quite sexy. He's got the Fëanorean edge to him. Although he's not super developed in my head yet, I would love to write more about him someday! XD

By the way, Maereth actually had three older brothers; her two eldest brothers were twins: Surlírë and Vëalírë, but they died in the War of Wrath alongside their father Eärondir, so sadly Maereth barely knew them. But boys and twins ran strong in their family, just as in Fëanor's.

Anywaaaaay, thank YOU for letting me ramble on this long again! XD I love you so much for geeking out about my OCs with me, Anon! I'm gonna have to write this down in a proper and more thorough post later on, but it felt really good to share this much!

8 notes · View notes

aziraphales-library · 1 year

Note

hello! are there any fics where the Youngs find out that Warlock is their biological child? or where they don't lose him and he and Adam are raised together? thank you!

Hi! I couldn’t find any fics exactly like this, but hear are some fics in which Warlock, Adam, and Greasy Johnson find out about the baby swap...

beyond the family tree by TrekFaerie (G)

The genealogy fad reveals some interesting things.

The Tadfield Expatriate Club Of Allegheny County. by Lanna Michaels (G)

It's the year 2000 and the Antichrist walks in Pittsburgh. Sometimes he takes the bus.

31 Flavors. by Lanna Michaels (G)

There are only two ways a child can go with a name like Warlock Lovecraft Faustus Dowling, and War had chosen the other one.

Our Gentle Sin by BlackUnicorn (NR)

A 16-year-old boy arrives in London in search of something that he cannot name but that he might or might not find in an old bookshop in Soho. Another 16-year-old boy is having a normal summer day, until he isn’t. A third 16-year-old boy is kidnapped by a Demon seeking revenge on another Demon, and all the while an ethereal and an occult being try their best to protect the future.

A story of mistakes, misunderstandings, and miscommunications told by three teenagers that really just want to live their lives in peace…

grace (or, a de-authorized guide to the creation of stars by anthony j. crowley) by theycallmeDernhelm (T)

Adam has questions about Armageddon, and Crowley has the answers. On a life-changing field trip across Tadfield to revisit those directly affected by the coming of the Antichrist, Crowley finally begins to make peace with his 6000-year-old issues.

Mitzvah by Jenrose (G)

Three boys, call them a shell game, call them a card trick, the fact is that they’re all struggling as they turn thirteen, and Adam decides it’s time they know the truth. Featuring the Lord Almighty in an epic Grandma Photobomb, and the potential formation of an Ineffable Footie League (IFL) because war is nonsense.

- Mod D

#good omens #adam young #warlock dowling #greasy johnson #baby swap #post-canon #post-almost-apocalypse #mod d

84 notes · View notes

chaotic-archaeologist · 1 year

Note

I'm sorry for asking you for how to find some one. it was late at night and I wasn't thinking well. I'm sorry to put it on you. I just knew in any anthropology field people know how to look up family trees and stuff. I've just kept loosing family these past few years and my brain isn't good late at night.

I appreciate that you recognize that the way you asked your questions didn't come off quite the way you intended. My intention is for this blog to be a learning space, and so I'm going to do my best to answer your question in this response in good faith.

The summary of your questions (at least the way I read it) is: with the rise of antisemitism, I'm worried for the safety of any potentially unknown Jewish family members I might have. How can I find them through genealogical records?

I get where you're coming from in asking this question. Antisemitism is real, it is scary, and you are right to be worried. However, there are appropriate and inappropriate ways to show your concern. If I had a non-Jew (family member or not) reach out to me in this way, my response would be something like this:

Respectfully, it's nice that you're worried for my safety, but where were you when my synagogue was the victim of three separate hate crimes during the Trump era? Where were you when there was the shooting at that synagogue in Texas? Why are you reaching out now to tell me you're worried? I know it's a problem—I've known for years. Your concern is functionally meaningless unless you act on it. What are you going to do to support your local Jewish community? What are you going to do the next time you see someone do/say something antisemitic? What are you doing to actually educate yourself on the reality of antisemitism? What can do to help me address the antisemitism in my life?

I say all of this politely, because this is a safe environment and you are learning, so please don't mistake this as hostility. It's just the blunt truth. Reaching out to a Jewish person to say you're concerned about antisemitism is like reaching out to a Black person to tell them you're worried about racism.

If you want to get in touch with this part of your family, do it because you're curious about your relations and you want to make a connection. Plenty of people find out about unknown relatives through a DNA test, and your situation isn't that unusual, especially if you're looking for connection after losing relatives. They may or may not be receptive to you making contact, and that is their decision, just like it is yours to seek them out in the first place.

Keep your worries about antisemitism to yourself unless they purposefully bring it up. In the meantime, work to educate yourself on antisemitism wherever you live—do not expect Jewish people to be your teachers.

Finally, in your original question you ask for genealogy resources that aren't ancestry because ancestry is run by Mormons. This is a popular misconception. Ancestry.com is not affiliated with the Mormon church. Here's an article that provides a rundown of the company's history. There are also ethical concerns arising about DNA and information ownership. Here's a snopes article about how Ancestry handles your data.

Honestly, I use ancestry all the time. Is it sometimes problematic? Yes, but I try to engage with it in ways that satisfy my own ethical boundaries. You can feel free to do the same, or not. It's up to you.

I think we've all said things late at night that we wince at in the light of day—I certainly have. You asked your question with good intentions, and I'm trying to honor that with my response. I'd like everyone to be kind in the replies and notes. There are no such thing as bad questions, just inappropriate times/places to ask them. This blog is a place where questions can be asked without judgement.

-Reid

#he speaks #he answers #antisemitism #genealogy

23 notes · View notes

awheckery · 1 year

Note

DEATH TW and mentions of murder so if that is triggering for you don’t read, but if it’s not then i’d like to ask if you’ve heard of forensic genealogy? while i am uneasy at the prospect of using it to find suspects, it can also be used to find the identities of unidentified decedents, who die of accidental causes or are murdered, and often it’s the only hope to identify those who have been unidentified for decades. the dna doe project is a nonprofit that’s mostly volunteer run, and i think that your research skills could be useful there or somewhere like there. i know this is kind of a random ask to receive, identification of unidentified remains is my special interest but i don’t have the time or training to get better at researching beyond a few tricks here and there.

I feel like we've read the same articles recently; did you see the tumblr post (and linked articles) about Joseph Augustus Zarelli, the Boy in the Box?

Which is to say, yes, I am aware of forensic genealogy and the DNA Doe Project, because like many white American women, I'm a true crime junkie.* My big Thing is investigative procedure tho, so I'm also deeply interested in plane & train crash investigations, medical mysteries, archaeology, anthropology... basically 'what happened, and by which processes and methods do we figure out what happened?'

So far as getting into the game myself, I dunno. I assume there's probably some sort of required formal training, along with the expectation of reliability and sustained effort, and I'm a chronically ill autodidact with ADHD. I'm the research equivalent of a sprinter; investigative genealogy requires a marathoner, because there's so much exhausting, grinding work involved.

Something I've never seen brought up before in any investigation is how many extant family trees are just wrong. Genealogical sites make it too easy to crib notes from other users, and all it takes is one person deciding 'eh that's probably the right guy' for dozens of other amateur researchers to make the same mistake, and then somebody ties that erroneous information to their DNA profile. I don't know how the forensic genealogists deal with that.

You also have to take into account how many people throughout history have just gone missing, or otherwise fallen off the historical record. Just because someone's date of death is absent doesn't mean something nefarious happened to them. (Just because someone's date of death is present doesn't mean it's correct.) People emigrate. They marry. They change their names. They die alone and unknown in a ditch**, or they die somewhere that doesn't make those records public***. Paper records can burn or flood out, and family stories rarely make it down more than one or two generations. History is messy.

I've only done serious research into my family background for two years, in fits and starts interrupted by illness flare ups. Half the time it feels like I find more questions to ask than I get answers. I've found a pair of illegitimate daughters and a handful of adoptees. I've found some two dozen 'missing persons' who may as well have disappeared into thin air, for how suddenly they dropped out of the historical record. I've found a murder victim and a (maybe) would-be murderess.

And four months ago, I found the answer to another family's 150 year old missing person case, and it changed everything I thought I knew about my mother's family.

This is how.

Five months ago, I thought I knew everything there was that could be known about John Robert McDowell.

I knew he was born July 1st of either 1868 or 1869, in Belfast, Northern Ireland. According to his naturalization petition, he came to the United States in April of 1883, when the absolute oldest he could have been was fourteen, and at the time of his naturalization in 1896 he claimed his nationality was English, presumably due to anti-Irish sentiments at the time.

I knew John's handwriting was idiosyncratic: he wrote the J in his name with a rightward upper loop that scooped up again before curving back around the center staff, and his uppercase R was a mess of curlicues. I've never seen the like before or since.

I knew that despite living in America for ten years longer than he'd lived outside it, John still had an accent in 1908 when his second son was born. Spelling is incredibly inconsistent across historical records because up until very recently, it was the practice of the record keepers to write down their best guess at what they heard, and in 1908 a midwife heard and recorded John's surname as McDoul.

John's life was actually remarkably well-documented, in comparison to his contemporaries. I bought myself access to Newspapers.com along with my Ancestry subscription, and he made semi-regular appearances in the Newport News Daily Press for the better part of thirty years as a Navy veteran, successful entrepreneur, and president of a labor union that later became the United Steelworkers Local 8888. (A seemingly throwaway notice in the Daily Press was the only record I've yet been able to find for his divorce, which eventually led me to find out whatever happened to his wife, which is another saga entirely. Pauline, you dirty rotten cheater.)

I knew that John was in and out of the hospital with thyroid cancer, but he was such a tough old bastard it took the better part of fifteen years to kill him, and he died in 1954 at the age of 86.****

According to John's death certificate (and the U.S. Government records at the VA hospital where he died), his parents' names were Thomas McDowell and Isabell Rabb (or possibly Robb, the Accent strikes again.)

This is the only record linked to either of them on Ancestry.com at all.

I have most of a history degree, so I wasn't surprised. There are next to no records of the 1890 census of the United States, and that was down to a fire in the National Archives. Ireland was dragged backwards through hell by the ankles for centuries by a succession of British monarchs and governments, and Belfast was in the prime of especially conflicted territory for much of it. No census records from John's lifetime were kept, and the likelihood his parents would show up in the surviving fragments from 1841 and 1851 was slim to none.

There were transcribed indexes from birth and marriage records available, at least, and I scoured them through, looking for a John McDowell, and there wasn't a single damn one born to a Thomas or Isabelle McDowell in a decade on either side of 1868. There wasn't any record I could find at all of a Thomas McDowell marrying an Isabelle Rabb until well after John left Ireland.

Five months ago, as far as I knew, John Robert McDowell was probably a bastard, who'd either been left out of whatever records were taken at the time, or he was one of the unfortunate ones whose birth record had been lost.

Four months ago, I realized that the record indexes on Ancestry included film numbers, which meant there were pictures of those records to be found somewhere. If they were organized chronologically, I could try to find his birth registration that way. Googling "ireland civil registration records" brought me to the Civil Records search page of a genealogy site run by, of all things, the Irish government's tourism department.

Once again, there wasn't a John McDowell born to the right parents during the right time period, so I went looking for his parents' marriage. And found it.

If they married in 1872, John would probably still technically be a bastard, but I had a point to start from. Once I clicked into the actual scan of the record I nearly snapped myself in half sitting upright in attention, because Thomas McDowell's father's name was Duncan, John named his eldest son Duncan, Isabella's father's name was John, I had to have the right two people, this couldn't be a coincidence.

And then I noticed Isabella was a widow. Isabella was a widow.

Who was your husband, and when did he die, Isabella? I searched again, and found her marriage to a Thomas Logan July 30th, 1866. No men named Thomas Logan died in Belfast between 1866 and 1870, which meant he was probably still alive when John was born. It meant I had been looking in the wrong direction the entire time.

John Robb Logan came into the world on July 1st, 1868, in the Ballymacarrett district of Belfast, the second child of four born to Thomas Logan and Isabella Robb. Once I knew what I was looking for the rest came easy.

John's early life was riddled with tragedies. His younger brother Joseph was six months old when he died in March of 1870. His father died of smallpox in December of the same year, exactly one month after the birth of his sister Mary. Three months before his fifth birthday, his first half-sibling Bella died, at just five months old. And in 1879, his older brother William died after a long, miserably drawn-out illness from spinal tuberculosis.

(As an aside, god, poor Isabella. She had four children with Thomas Logan, and a further nine with Thomas McDowell, and before her early death from a long respiratory illness she buried a husband, two sons, and two daughters. How do you go on after that, how are you not forever shattered?)

If I hadn't been sure I'd found the right family, I was after William died. Thomas McDowell was the person who reported William's death to the registrar's office after sitting by his deathbed. The registrar recorded William as a "child of [the] baker" that Thomas was by profession; Thomas McDowell claimed his stepson as his own.

Duncan McDowell, John's step-grandfather, had a family burial plot in Ballygowan, and he named William Adam Logan as his grandson, with no qualifiers, when they buried him.

All the evidence suggests that the McDowells loved John Robb Logan and his siblings, and he loved them back every bit as much. You don't choose to take on the surname of people you hate, and it seems very much the case that John chose to go by McDowell when he came to America. I'm honestly not sure there was a way for Thomas McDowell to bequeath his name to his stepchildren, given John's brother William died a Logan and his sister Mary married as one.

John Robb Logan disappeared from history after his baptism, and John Robert McDowell made his first confirmed appearance in the historical record in 1883, but I was certain they were one and the same. The problem was proving it to my mother, because McDowell was her family name. She'd grown up with it, as had her sisters and her dozens of cousins and her father and his siblings and her father's father; I only had a paper trail arguing the name she knew didn't belong to any of them by blood.

So I went for blood.

I refuse to give my DNA to Ancestry.com on a principle born from paranoia and ethics concerns. It's absolutely not happening, ever, like hell do I expect a corporation to do the right thing with my genetic material. My mother doesn't share my concerns, either now or four years ago, when she bought an Ancestry DNA kit and then did absolutely nothing with her results besides marvel at the unexpected Swedish heritage in her 'Ethnicity Estimate' because doing anything else looked like too much work.

It took a few days to figure out how to hook my mother's DNA results into the tree I've built, and a few more for all the features to populate, but all told it took less than a week between learning the truth about my great-great-grandfather's parentage and proving it irrefutably with DNA, via several descendants of his full-blooded sister Mary and a grandson of his half-brother Wallace.

Ancestry doesn't tell you when new DNA matches are found, or when someone adds you to their tree (and thank god for that, my mother has somewhere in the neighborhood of twenty thousand matches). To those descendants of Mary Thomasina Logan, the handful of John's descendants who've shelled out for Ancestry DNA kits could be any random person. Frequently the relationships between matches aren't clear, because of all the folks like my mom who never add a tree to their results, or those who don't try to go any further back than their grandparents.

As far as Mary Logan's descendants know, the sons of Thomas Logan dead-ended his line, and when I do find John in their trees there's never more than a birth year and a blank space where there would usually be a year of death. (They all have the wrong Isabella Robb too, but I don't really blame them; apparently Isabella was one of the most popular names for girls for well over a century, and Robbs weren't exactly thin on the ground.)

Someday soon, I'm going to reach out. People who study genealogy do it because they're looking for something: long lost relatives, answers to questions asked too late, or even a better, more personal understanding of history by learning about the people who were there when it happened. Every family has its mysteries and this one, at least, could be solved.

John's story doesn't end here. Here is where it begins.

*I'm aware of the problematic nature of White Lady True Crime Brain Poisoning, but I'm gonna have to pull the 'I'm not like other girls' card. I'm incredibly discerning about my crime shows, I hate the fucking cops, and I'm realistic about how unbelievably low my chances are of ever being the victim of a violent crime. I'm white, I'm broke as shit, I'm built like a running back and walk like the Terminator, and most importantly, I'm single and planning to stay that way for the rest of my life. The only way I'm getting murdered is if I happen to get caught in a random mass shooting, which isn't outside the realm of possibility because America.

**In case anyone's gotten this far and is still interested, there's strong evidence that the mystery of the Somerton Man was finally solved last year. At some point I'd like to take a look at the tree the forensic genealogists built tho, because I have some Doubts. There was only one person in that family that fell off the map in the 40's? Just one? I was lightning-strike kinds of lucky enough to find John's real parentage, but I dug up more unanswered questions with it, because two of his half-brothers dropped out of the records after 1901. Completely setting aside the possibility of infidelity in the Webb family and how common inbreeding has been (both historically and in recent memory) in populations of European descent, I have a hard time buying that Carl Webb was the only person who could be the Somerton Man. It's still cool as shit that they have a strong possibility tho.

***Maryland and Kansas specifically can blow me, if somebody died in either of those states I have to find an obituary or a tombstone to get the mcfrickin' date, and I have to either pay money and prove a relationship to see a death certificate, or show up to an archive in person to search on their intranet, MARYLAND WHY DO YOU NOT WANT ME TO KNOW WHEN MY GREAT-GRANDMOTHER DIED. (Being fair, I don't know if she died in Maryland, that's just a great-uncle's best guess, because she ran away from her family in 1949 and nobody ever saw her again after the early 60's. Helen, where the hell did you go?)

****One of the big reasons why I got into genealogy in the first place was to see if I could find how far back the predisposition to early deaths and autoimmune disease went in my family. What I hadn't expected to find was a predisposition for extreme longevity on all sides. Longevity as in 'skewing the life expectancy bell curve' kinds of longevity. As long as someone didn't come down with a freak illness or make a looooooooong string of poor life choices, they were apparently immune to death, which honestly explains a few things about Crazy Grandma, god damn.

#genealogy #forensic genealogy #research throwdown #storytime with stella #long post #I'm seriously not kidding it's a long goddamn post #image heavy #all images described in alt text #I don't think I did a particularly great job communicating why I shouldn't get into this professionally #this took a long goddamn time to figure out #I think most people want answers quicker than *checks back of hand* seven-ish months?#fwiw my mother took it remarkably well #our big family mystery has always been What Happened to Helen?#that was probably the central question of my grandfather's life: not knowing what happened to his mother #so that was my mom's big question too #and luckily we had other weird familial circumstances as precedent #me: 'heyyyyyyyy uh so great news yr great-grandfather wasn't a criminal on the lam OR a bastard child. he was kind of adopted?'#mom: 'adopted??? huh. like your grandpa with the mudds?'#me: '....actually. yeah. almost *exactly* like that. but like if grandpa changed his last name and then never told you he'd done it'#tho I still have no idea why john changed 'robb' to 'robert'#my theory for a long time was that he was just REALLY leaning into the scottish heritage; the guy named his sons duncan & bruce #then I learned about irish naming conventions and while that answered some questions it just wound up leaving me with MORE questions #I went through all 8 stages of grief a year ago when I figured out john's presbyterian funeral meant the fam married into catholicism LATER #and thus were probably scots colonizers to the plantation of ulster instead of former gallowglasses #I don't love the idea of my ancestors being unionist kiss-asses #which the naming scheme kinda supports #but john was a LABOR UNION ORGANIZER #he left well before the clearances in the 20's but labor activism was synonymous with catholicism & nationalism for aaaaaaaages #he had to have picked that up from a parent. two of his half brothers (who also emigrated to the states) were union members too

31 notes · View notes