#1900s news article
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Uma Bruxa! Uma Bruxa! E o sangue da pobre Katie foi arrancado para acabar com assustador feitiço
A very interesting article from The Detroit Times, published in December 24, 1914, ducussing an witchcraft accusation that ended up in violence
Um artigo bem interessante do The Detroit Times, publicado no 24 de Dezembro, 1914, discutindo uma acussação de bruxaria que acabou em violência.
"Ela estava sob o poder de uma bruxa - em 1914". The Detroit times. [volume], December 24, 1914, AFTERNOON EDITION;Library of Congress.
O que fizeram as bruxas de Salém
A desilusão da “Bruxaria de salém” caiu sobre salém por volta de 1688.
Praticamente todas as má-sortes, especialmente doenças e roubo, foram atribuídos as bruxas.
As “vítimas” da suposta bruxa carregavam comportamentos curiosos para provar que tinha sido enfeitiçados. Eles ficavam alternativamente cegos, e surdos e burros. Eles latiam como cachorros, ou ronronava como gatos para mostrar estarem sob forças do mal.
As declarações eram muitas vezes feitas na corte pela pessoa acusando a bruxaria, que ele viu o diabo perto da suposta bruxa sussurrando no seu ouvido. Pessoas sofrendo convulsões ou histeria atribuíam as suas doenças a bruxaria.
Dezenove pessoas foram enforcadas. Uma esmagada até a morte, e duzentas presas sob acusação de bruxaria antes de a loucura ter sido abatida.
Por Norman Rose
POTTSVILLE, Pa. 24 de dezembro. - “Ela é uma bruxa!”
Sra.Michalina Zemanowski apontou um dedo tremulante a Sra.Katie Short. Suas palavras saíram da sua garganta em um suspiro rouco, e a multidão que se espreme na corte do Juiz Koch fica boquiaberta enquanto a palavra corre entre um para o outro:
“A voz dela foi enfeitiçada! O feitiço está nela e ela não consegue falar!”
Sra.Short se encolheu na cadeira- uma senhora fraca, enrugada e pequena, com cicatrizes crostosas no seu rosto de arranhados cruéis ainda não curados.
“Ela é uma bruxa!”
Sra.Zemanowski, acusada de ter atacado ferozmente e arranhando a Sra.Short, olhou para cima em direção ao Juiz ao qual ela estava sob julgamento
Sra.Short, que ganha seu sustendo modestamente fazendo velas artesanais, vendeu alguns, a praticamente um ano atrás para a Sra.Zemanowski. Ela convidou a Sra.Zemanowski par beber Whisky. O convite foi aceito. Logo a voz da Sra.Zemanowski começou a falhar.
Um resfriado? Alguma doença nas cordas vocais? Não. Nessa parte do estado da Pensilvânia eles sabiam que quando algo assim acontecia - é Bruxaria!
Bruxaria! Era a sentença de tortura e morte por milhares e milhares na Europa da Idade média.
Isso mandou homens a mulheres para a forca na nova Inglaterra três seculos atrás. E aqui, hoje, isso transformou o rosto da pequena, sra.Short vermelho sob as acusações da Sra.Zemanowski, porque por todo esse grande e iluminado estado algumas pessoas ainda acreditam em todos os horrores da demonologia Europeia e a maluquice-bruxa de Salém!
Source/Fontes:The Detroit times. [volume], December 24, 1914, AFTERNOON EDITION
#true crime#historical news#old articles#translation#translator#1900s#langblr#lingblr#Flaviane-Translations
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The Boston Globe | Boston, MA | Friday, 14 Feb 1902
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JSTOR Articles on the History of Witchcraft, Witch Trials, and Folk Magic Beliefs
This is a partial of of articles on these subjects that can be found in the JSTOR archives. This is not exhaustive - this is just the portion I've saved for my own studies (I've read and referenced about a third of them so far) and I encourage readers and researchers to do their own digging. I recommend the articles by Ronald Hutton, Owen Davies, Mary Beth Norton, Malcolm Gaskill, Michael D. Bailey, and Willem de Blecourt as a place to start.
If you don't have personal access to JSTOR, you may be able to access the archive through your local library, university, museum, or historical society.
Full text list of titles below the cut:
'Hatcht up in Villanie and Witchcraft': Historical, Fiction, and Fantastical Recuperations of the Witch Child, by Chloe Buckley
'I Would Have Eaten You Too': Werewolf Legends in the Flemish, Dutch and German Area, by Willem de Blecourt
'The Divels Special Instruments': Women and Witchcraft before the Great Witch-hunt, by Karen Jones and Michael Zell
'The Root is Hidden and the Material Uncertain': The Challenges of Prosecuting Witchcraft in Early Modern Venice, by Jonathan Seitz
'Your Wife Will Be Your Biggest Accuser': Reinforcing Codes of Manhood at New England Witch Trials, by Richard Godbeer
A Family Matter: The CAse of a Witch Family in an 18th-Century Volhynian Town, by Kateryna Dysa
A Note on the Survival of Popular Christian Magic, by Peter Rushton
A Note on the Witch-Familiar in Seventeenth Century England, by F.H. Amphlett Micklewright
African Ideas of Witchcraft, by E.G. Parrinder
Aprodisiacs, Charms, and Philtres, by Eleanor Long
Charmers and Charming in England and Wales from the Eighteenth to the Twentieth Century, by Owen Davies
Charming Witches: The 'Old Religion' and the Pendle Trial, by Diane Purkiss
Demonology and Medicine in the Sixteenth and Seventeenth Centuries, by Sona Rosa Burstein
Denver Tries A Witch, by Margaret M. Oyler
Devil's Stones and Midnight Rites: Megaliths, Folklore, and Contemporary Pagan Witchcraft, by Ethan Doyle White
Edmund Jones and the Pwcca'r Trwyn, by Adam N. Coward
Essex County Witchcraft, by Mary Beth Norton
From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages, by Michael D. Bailey
German Witchcraft, by C. Grant Loomis
Getting of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials, by Alaric Hall
Ghost and Witch in the Sixteenth and Seventeenth Centuries, by Gillian Bennett
Ghosts in Mirrors: Reflections of the Self, by Elizabeth Tucker
Healing Charms in Use in England and Wales 1700-1950, by Owen Davies
How Pagan Were Medieval English Peasants?, by Ronald Hutton
Invisible Men: The Historian and the Male Witch, by Lara Apps and Andrew Gow
Johannes Junius: Bamberg's Famous Male Witch, by Lara Apps and Andrew Gow
Knots and Knot Lore, by Cyrus L. Day
Learned Credulity in Gianfrancesco Pico's Strix, by Walter Stephens
Literally Unthinkable: Demonological Descriptions of Male Witches, by Lara Apps and Andrew Gow
Magical Beliefs and Practices in Old Bulgaria, by Louis Petroff
Maleficent Witchcraft in Britian since 1900, by Thomas Waters
Masculinity and Male Witches in Old and New England, 1593-1680, by E.J. Kent
Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic, by Owen Davies
Modern Pagan Festivals: A Study in the Nature of Tradition, by Ronald Hutton
Monstrous Theories: Werewolves and the Abuse of History, by Willem de Blecourt
Neapolitan Witchcraft, by J.B. Andrews and James G. Frazer
New England's Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution, by Walter Woodward
Newspapers and the Popular Belief in Witchcraft and Magic in the Modern Period, by Owen Davies
Occult Influence, Free Will, and Medical Authority in the Old Bailey, circa 1860-1910, by Karl Bell
Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft, by Ronald Hutton
Plants, Livestock Losses and Witchcraft Accusations in Tudor and Stuart England, by Sally Hickey
Polychronican: Witchcraft History and Children, interpreting England's Biggest Witch Trial, 1612, by Robert Poole
Publishing for the Masses: Early Modern English Witchcraft Pamphlets, by Carla Suhr
Rethinking with Demons: The Campaign against Superstition in Late Medieval and Early Modern Europe from a Cognitive Perspective, by Andrew Keitt
Seasonal Festivity in Late Medieval England, Some Further Reflections, by Ronald Hutton
Secondary Targets: Male Witches on Trial, by Lara Apps and Andrew Gow
Some Notes on Modern Somerset Witch-Lore, by R.L. Tongue
Some Notes on the History and Practice of Witchcraft in the Eastern Counties, by L.F. Newman
Some Seventeenth-Century Books of Magic, by K.M. Briggs
Stones and Spirits, by Jane P. Davidson and Christopher John Duffin
Superstitions, Magic, and Witchcraft, by Jeffrey R. Watt
The 1850s Prosecution of Gerasim Fedotov for Witchcraft, by Christine D. Worobec
The Catholic Salem: How the Devil Destroyed a Saint's Parish (Mattaincourt, 1627-31), by William Monter
The Celtic Tarot and the Secret Tradition: A Study in Modern Legend Making, by Juliette Wood
The Cult of Seely Wights in Scotland, by Julian Goodare
The Decline of Magic: Challenge and Response in Early Enlightenment England, by Michael Hunter
The Devil-Worshippers at the Prom: Rumor-Panic as Therapeutic Magic, by Bill Ellis
The Devil's Pact: Diabolic Writing and Oral Tradition, by Kimberly Ball
The Discovery of Witches: Matthew Hopkins' Defense of his Witch-hunting Methods, by Sheilagh Ilona O'Brien
The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, by Michael D. Bailey
The Epistemology of Sexual Trauma in Witches' Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives, by Joseph Laycock
The European Witchcraft Debate and the Dutch Variant, by Marijke Gijswijt-Hofstra
The Flying Phallus and the Laughing Inquisitor: Penis Theft in the Malleus Maleficarum, by Moira Smith
The Framework for Scottish Witch-Hunting for the 1590s, by Julian Goodare
The Imposture of Witchcraft, by Rossell Hope Robbins
The Last Witch of England, by J.B. Kingsbury
The Late Lancashire Witches: The Girls Next Door, by Meg Pearson
The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives, by Lisa M. Vetere
The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland, by J.A. MacCulloch
The Nightmare Experience, Sleep Paralysis, and Witchcraft Accusations, by Owen Davies
The Pursuit of Reality: Recent Research into the History of Witchcraft, by Malcolm Gaskill
The Reception of Reginald Scot's Discovery of Witchcraft: Witchcraft, Magic, and Radical Religions, by S.F. Davies
The Role of Gender in Accusations of Witchcraft: The Case of Eastern Slovenia, by Mirjam Mencej
The Scottish Witchcraft Act, by Julian Goodare
The Werewolves of Livonia: Lycanthropy and Shape-Changing in Scholarly Texts, 1550-1720, by Stefan Donecker
The Wild Hunter and the Witches' Sabbath, by Ronald Hutton
The Winter Goddess: Percht, Holda, and Related Figures, by Lotta Motz
The Witch's Familiar and the Fairy in Early Modern England and Scotland, by Emma Wilby
The Witches of Canewdon, by Eric Maple
The Witches of Dengie, by Eric Maple
The Witches' Flying and the Spanish Inquisitors, or How to Explain Away the Impossible, by Gustav Henningsen
To Accommodate the Earthly Kingdom to Divine Will: Official and Nonconformist Definitions of Witchcraft in England, by Agustin Mendez
Unwitching: The Social and Magical Practice in Traditional European Communities, by Mirjam Mencej
Urbanization and the Decline of Witchcraft: An Examination of London, by Owen Davies
Weather, Prayer, and Magical Jugs, by Ralph Merrifield
Witchcraft and Evidence in Early Modern England, by Malcolm Gaskill
Witchcraft and Magic in the Elizabethan Drama by H.W. Herrington
Witchcraft and Magic in the Rochford Hundred, by Eric Maple
Witchcraft and Old Women in Early Modern Germany, by Alison Rowlands
Witchcraft and Sexual Knowledge in Early Modern England, by Julia M. Garrett
Witchcraft and Silence in Guillaume Cazaux's 'The Mass of Saint Secaire', by William G. Pooley
Witchcraft and the Early Modern Imagination, by Robin Briggs
Witchcraft and the Western Imagination by Lyndal Roper
Witchcraft Belief and Trals in Early Modern Ireland, by Andrew Sneddon
Witchcraft Deaths, by Mimi Clar
Witchcraft Fears and Psychosocial Factors in Disease, by Edward Bever
Witchcraft for Sale, by T.M. Pearce
Witchcraft in Denmark, by Gustav Henningsen
Witchcraft in Germany, by Taras Lukach
Witchcraft in Kilkenny, by T. Crofton Croker
Witchcraft in Anglo-American Colonies, by Mary Beth Norton
Witchcraft in the Central Balkans I: Characteristics of Witches, by T.P. Vukanovic
Witchcraft in the Central Balkans II: Protection Against Witches, by T.P. Vukanovic
Witchcraft Justice and Human Rights in Africa, Cases from Malawi, by Adam Ashforth
Witchcraft Magic and Spirits on the Border of Pennsylvania and West Virginia, by S.P. Bayard
Witchcraft Persecutions in the Post-Craze Era: The Case of Ann Izzard of Great Paxton, 1808, by Stephen A. Mitchell
Witchcraft Prosecutions and the Decline of Magic, by Edward Bever
Witchcraft, by Ray B. Browne
Witchcraft, Poison, Law, and Atlantic Slavery, by Diana Paton
Witchcraft, Politics, and Memory in Seventeeth-Century England, by Malcolm Gaskill
Witchcraft, Spirit Possession and Heresy, by Lucy Mair
Witchcraft, Women's Honour and Customary Law in Early Modern Wales, by Sally Parkin
Witches and Witchbusters, by Jacqueline Simpson
Witches, Cunning Folk, and Competition in Denmark, by Timothy R. Tangherlini
Witches' Herbs on Trial, by Michael Ostling
#witchcraft#witchblr#history#history of witchcraft#occult#witch trials#research#recommended reading#book recs#jstor
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Can we get a little pt 2 to the breakup fic? Maybe even just a small Drabble of when Simon finds out what she did?
Hehehe you asked for it ❤️
Haunted Pt.II
Simon messaged you 2 days after the break up to talk things through. Only to find out that won’t be the case.
“I just wanna hear you. Saying, "Baby, let's go home" Let's go home. Yeah, I just wanna take you home.”
Warnings: mention of suicide, swearing, LITERALLY DEPRESSION, angst, drug mentions, alcohol consumption
simon x reader guide
simon x reader fluff/angst
Previous part
Alternative Ending
0300
Simon sat on a chair with bourbon sitting next to him and a cigarette in his fingers, in a broken apartment glass everywhere, holes in walls, broken chairs, tv. It looked like someone broke in and just destroyed everything. Simon had a rage fit, tears falling down his face, screaming till his throat felt raw.
Why the fuck would you do this? Why would you…You couldn’t. You wouldn’t. He felt numb as he sat there drinking his life away, filling his lungs with cancer. Nothing won’t take this pain away. God you were alone. By yourself. Only if he didn’t kick you out, only if he was there to save you. To hold you. He sat there thinking how those days went, where he could have done something.
0800
Simon was upset the fact that you didn’t text him back. It’s been almost two weeks since the break up, usually when both of you would take a break, you’d come back and talk things through. Toxic? For sure but you are always on his mind, even the bad times.
He wished everything was handled better that night, maybe he should have sat with her and explained that he just hadn’t felt anything emotionally. That he didn’t mean to push her away. But that would be opening scrapped up wounds. Reopening them like a child playing with their scabs.
He didn’t know the events that happened after the break up. Simon just moved slowly, getting back to the single life scene being alone. It wasn’t until Soap brought up a news article.
“Aye have you heard about the police findin’ a body in the car last night? News been sayin’ it’s a druggie.” He said looking down at his phone.
They were waiting for a meeting, they just got back from a mission last night, and needed to go over somethings that happened during it. Simon was looking at his phone periodically.
Buzz buzz buzz
Unknown number popped up, he denies it as he listens more. “Did they say who they were?” Gaz asked leaning back in his chair.
“Nah, just says that the body is a week or more old. Poor thing.” Soap said putting his phone down.
Simon always remembered how scary it was to find his brother all fucked out by drugs. Helping his mother through the process of getting him clean. It was a fucking nightmare. He felt bad for the poor bastard’s family.
Buzz buzz buzz
He picked his phone up again with the same number. He denied it once more, as Price walked through the door. He should have answered. He should have left it alone at the same time.
1900
The number didn’t call back again after that but left a voicemail. He waited till he got home, pour a whiskey out for him as he stared at the voicemail. He grumbled under his breath as he pressed it, putting it on speaker.
“Hey son,” His heart dropped, he knew that voice. That was your father. He hated Simon, that was one of the many other reasons why they stopped talking to you. Simon felt his blood boil. “I-,” It went quiet for a moment before he heard a sob in the background. “You need to meet us at the hospital in downtown. As soon as you can.”
He snatched his phone and dialed his number. The ringing kept going. His heart racing. What happened to you? What did you do? Are you alive? Please be okay. He thought of the worst of the worst. Maybe you were kidnapped? Maybe you were assaulted?
“Simon?” Simon froze as he gripped the glass.
“Where is she?” Simon asked making it to the point.
“You should just come here son,” He responded his voice trembling. “We will talk here.”
He sighed and agreed. Maybe you drank too much, got back into that habit. You both will figure it out together, it is fine, you’ve done it before you can do it again. The drive there made his heart thump, your parents were always disappointed in your drinking. That was the second reason. You were not a nice drunk for sure but Simon knew the real you.
“Why do they hate me?” You cried as you threw the last tequila bottom across the room. Simon stood still as he watched you pace back and forth. “They told me to never come back home. They don’t like the fact I am with you OR my drinking. I don’t have a problem Simon.”
He knew why you drank, the depression, the PTSD, the pain of your surgery. It was too much for you beautiful brain. You took pills for depression but it seemed to not help lately. Simon shouldn’t have let it go this far. He has seen it with soldiers, being discharged because of the problem.
“Little one,” He said walking cautiously to you. “Maybe we should come up with a plan.”
You scoffed. “What plan?” Your eyes were wet, not all there, distant.
It reminded him of his dad, not that you were beating him just the face. Face of anger mixed with sadness, you were in pain. His sighed cupping your face. “To stop drinking,” You were about to object before snapping your mouth closed. “Doing this to yourself isn’t gonna work sweetheart.”
“Are you gonna leave me?”
2000
That rang through his head as he stood in front of your dad. Confused. No you wouldn’t. “Where is she?” He said looking up at your mom.
She was a mess, sat in the room that were for patient’s families when their loved ones pass away. Your mom had tissues in her hand as she kept sobbing. He snapped his head over to your brother. “Where is she?” Simon asked again.
Your father placed his hand on his shoulder. “Simon,” Simon brushed his hand off. “Simon listen. Did she stop taking her pills?”
Simon laughed genuinely laughed. “No I made sure she took them every day.”
“Did she act different,” Your mom stood up. “Did you notice ANYTHING different with her?!” She rose her voice which made Simon’s blood boil. “All her things were in her car! What did you do?”
Then it hit him. Not the last couple of weeks did he make sure. He kicked you out that night. His heart stopped. “We fought that night, nothing crazy.” He mumbled looking away.
“Nothing crazy!” Your mom yelled. Your brother walked to her whispering to her. Trying to calm her down.
“Allison,” Your father whispered. “Enough, son take her outside for a moment.” Your brother nodded walking her out as she sobbed. It was eerie quiet. He killed her. Simon killed her. If he didn’t kick her out she would be here. She would be in bed with him. Not being examined by strangers. “Simon,” Simon didn’t look at him. He couldn’t. He killed his baby girl. His child. “Simon this isn’t your fault.”
Simon scoffed. “I kicked her out.”
It was quiet yet again. “We disowned her for stupid reasons.”
2200
It was a few hours before a doctor came in, letting them know that it was a drug overdose. Irony. This was irony. Your mom sobbing harder, brother holding her, your father now crying, and Simon still as a rock. You were gone.
The doctor mentioned that they were aloud to see you. That you were cleaned up enough to say their goodbyes. Simon wanted to scoff at that statement. He let your family see you first, he didn’t think he could see you. Or deserve to.
He watched as your mother and brother walked out, your father walked to him. “You should go back there. She looks…” His lip trembled. Simon looked away and nodded, your father patted his shoulder.
2243
The nurse took him back to the room you laid in. They haven’t covered you yet, he stood in the doorway as the nurse walked in. You were pale, your skin having no color. The color that brought you life, the lips that once was moving and smiling.
He walked all the way in, feeling his skin tingle, his heart racing, his chest tighten. Simon swallowed the bile quickly before it came back up. The nurse stood on one side of you as she looked at the taller man. “We are going to have to take her in less than an hour sir. Police want to look more into the toxicity.”
Simon wanted to throw the small lady, she was doing her job for sure. He just didn’t want her to take you away, secretly he would hope that you would take a quick breath and say jokes haha. But you laid still.
Simon walked to your side and placed a hand on your cheek. “I will leave you alone.” The nurse said as she walked out.
Why did you do it? What were your last thoughts? “Come on sweethear’, just open them.” He whispered running his finger down your cheek.
It was his fault. He kicked you out. He pushed you away. He left you alone knowing damn well you had nowhere else to go. Was it because he didn’t believe that you would leave? That you would be home waiting for him begging to talk about it?
Simon knelt next to you and placed his head on your hand. You can’t be gone. Please. Please don’t be gone. “Let’s go home baby. We can forget all about it. I know you didn’t mean to, I know you love me,” He looked back up to your face. Unmoving. Pale. Cold. Alone. He felt the sting pinging his eyes as water started to blur his vision. “I need ya, please just wake up. I’m sorry. ‘m so fucking sorry.”
The nurse found him laying next to you holding you as he sobbed. Combing through your hair, whispering sweet things. Begging for you to come back to him. The nurse left him alone with you for a few more hours, letting the cops know that your family was still saying their goodbyes.
0304
Simon sat there numb. Tears still spilling. He just wished you were here instead of being alone. He wished he never kicked you out. He wished that he would have been able to tell you his emotions. He wished for you to be here, in front of him.
None of that was going to happen. Simon won’t be able to make you laugh one last time. Simon won’t be able to laugh with you as you made a competition of you can stuff more grapes in your mouth. Simon won’t be able to feel your warm skin against his. Won’t have the chance to talk about children. Marriage. Fuck even retirement with you.
And it was his fault. It was his fault that you took your life and the last thing on your mind was that you were unloved and alone.
He wished he could go back to when you were here. Alive. Maybe in another life you two were happy, alive, and not fucked up. But that wasn’t the reality. Reality was that you were gone and he was here. Alone.
#simon ghost riley#simon riley#simon ‘ghost’ riley#ghost#call of duty modern warfare#simon ghost riley x female reader#simon ghost x reader#simon “ghost” riley#simon riley cod#simon x reader#simon riley x reader#simon riley x y/n#simon ghost riley x reader#simon ghost riley x f!reader#simon riley x you
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New York Times Contributors Say The Newspaper’s Coverage of Transgender People is Unprofessional and Destructive
A group of more than 170 trans, nonbinary, and cisgender contributors to the New York Times published an open letter on Wednesday, condemning the paper’s coverage of trans issues, Buzzfeed reports.
The letter, which was written in conjunction with the Freelance Solidarity Project, a group of freelance writers in the National Writers Union, was signed by journalists — including current Times staffers — politicians, novelists, and other news media workers. Prominent signatories included Cynthia Nixon, Pennsylvania state Sen. Nikil Saval, and writers like Rebecca Solnit and Jia Tolentino.
The letter — addressed to the associate managing editor for standards, Philip Corbett — draws attention to the last year of coverage in the Times, during which time, the group writes, the paper of record published 15,000 words across its front pages “debating the propriety of medical care for trans children.”
In the letter they put the current policy of the New York Times into a wider context, reminding them that the paper has been on the wrong side of history before:
As thinkers, we are disappointed to see the New York Times follow the lead of far-right hate groups in presenting gender diversity as a new controversy warranting new, punitive legislation. Puberty blockers, hormone replacement therapy, and gender-affirming surgeries have been standard forms of care for cis and trans people alike for decades.
Legal challenges to gender-nonconformity date back even further, with 34 cities in 21 states passing laws against cross-dressing between 1848 and 1900, usually enforced alongside so-called prohibitions against public indecency that disproportionately targeted immigrants, people of color, sex workers, and other marginalized groups. Such punishments are documented as far back as 1394, when police in England detained Eleanor Rykener on suspicion of the crime of sodomy, exposing her after an interrogation as “John.” This is not a cultural emergency.
You no doubt recall a time in more recent history when it was ordinary to speak of homosexuality as a disease at the American family dinner table—a norm fostered in part by the New York Times’ track record of demonizing queers through the ostensible reporting of science.
In 1963, the New York Times published a front-page story with the title “Growth of Overt Homosexuality in City Provokes Wide Concern,” which stated that homosexuals saw their own sexuality as “an inborn, incurable disease”—one that scientists, the Times announced, now thought could be “cured.” The word “gay” started making its way into the paper.
Then, in 1975, the Times published an article by Clifford Jahr about a queer cruise (the kind on a boat) featuring a “sadomasochistic fashion show.” On the urging of his shocked mother, Times publisher Arthur Ochs Sulzberger sent down the order: Stop covering these people. The Times style guide was updated to include the following dictum, which stood until 1987: “Do not use gay as a synonym for homosexual unless it appears in the formal, capitalized name of an organization or in quoted matter.”
New York Times have some really good and open minded journalists. It is time the editors made them write about transgender issues, and not the ones trapped in a transphobic mindset.
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On this day, 19 June 1865, after the US civil war, Union general Gordon Granger gave a proclamation in Galveston, Texas, stating: "The People of Texas are informed that, in accordance with a proclamation from the Executive of the United States, all slaves are free. This involves an absolute equality of personal rights and property rights between former masters and slaves". It then clarified that the relationship between formerly enslaved people and their enslavers should become "that between employer and hired labor. The freedmen are advised to remain quietly at their present homes and work for wages… they will not be supported in idleness either there or elsewhere." As news of the declaration spread across the state, large numbers of enslaved people began to effectively go on strike and desert their plantations, returning to states they came from or heading for cities containing Union troops. The following year, Black Texans decided to celebrate Juneteenth on June 19, holding festivities and parades. And in subsequent years the celebrations grew, and spread with Black migration to cities like Los Angeles, Oakland and Seattle. Later in the 20th-century the holiday had largely faded from the public mind, but in the 1980s Black activists made a concerted effort to reinvigorate Juneteenth as a public holiday. It was officially recognised in Texas in 1980, and following mass Black-led protests in 2020 was made a federal holiday in 2021, although many employers still do not give paid leave for Juneteenth celebrations. Back in the 1800s, one formerly-enslaved Texan, Felix Haywood, later reflected on his emancipation: "We thought we was going to get rich like the white folks... But it didn’t turn out that way. We soon found out that freedom could make folks proud, but it didn’t make ’em rich.” More: https://stories.workingclasshistory.com/article/9111/Juneteenth Pic: Juneteenth celebration, 1900 https://www.facebook.com/photo.php?fbid=647159507457268&set=a.602588028581083&type=3
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I feel like it's my duty to remind you all-
This art that she keeps advertising herself with?
It was an art study of a painting by Lynn Buckham, a commercial artist from the mid-1900's who specialized in gouache.
And Rachel did a "study" of his work replacing the original figures with Hades and Persephone:
Now, this would be fine if it had stayed as a study, but Rachel's now been using it as part of her branding without the attached transparency that she didn't come up with the original composition. Not to mention, it can barely even be called a 'study' - for anyone who is unaware of the definition of an art study, studies are usually used for an artist to learn the techniques of another artist, it typically involves a lot of shape breakdown, color pulling, note-taking, and, well, studying. Usually the goal is to try and replicate the original work or reference as closely as possible, it forces you to try new techniques and new angles you may not have tried before.
Art studies tend to look like this:
In fact, another artist on Instagram did an actual proper study of Lynn Buckham's work, which you can find here.
Studies are not meant to be polished final pieces of work, they are meant to be learning experiences - it's less about the end result and more about the process getting there.
Rachel did not do that here. She literally just loosely sketched Persephone and Hades over the original composition, changed parts of the composition to match her comic, and then colored it in without a shred of thought as to how Buckham would have painted that original version. The fact that the anatomy in her 'study' version is as whack as her usual art goes to show that she wasn't studying, she was just drawing from imagination and using Buckham's work as a base, called it a "study", and is now using it for her own gain to promote herself.
Lynn Buckham passed away in 1982. He did not go down in history as a world famous artist. He does not have any Wikipedia articles written about him or galleries hosting his work year round. Much of his original work has been preserved through private collectors at auctions.
Please do not let Rachel take away recognition of his work by making it her own.
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When you get publicly slapped by 4 surrealist poets because you insulted a guy's historical crush
(translation and context under the cut)
Gallantly Defending Robespierre’s Honour
In the conservative daily paper, Le Gaulois, on March 3, 1923, the journalist and man of letters, Wieland Mayr, expressed his pleasure: there would not be, he wrote, a "vile apotheosis" for "that holy scoundrel" Robespierre. On the other hand, Mathiez had the Surrealists with him. Following the article in Le Gaulois, Robert Desnos (1), accompanied by Paul Éluard (2), Max Ernst (3), and André Breton (4), summoned Mayr in a café and publicly slapped him for insulting the memory of "the Incorruptible."
Why did Mayr get Slapped?
In short: studying history in the 1920s was a messy business, especially when it came to the French Revolution….
To explain why Mayr ended up getting slapped, please allow me to briefly dive into the French Revolution's historiography during the late 19th and early 20th centuries. Keep in mind, that this is a grossly oversimplified version.
Before 1848, it was pretty standard for French republicans to proudly see themselves as inheritors of Robespierre’s legacy. (If you’ve ever wondered why in Les Misérables, Enjolras’ character is very much channeling Robespierre and Saint-Just, here’s your answer!) However, things start to change with the Second Republic.
In 1847, Jules Michelet brought back the negative portrayal of Robespierre as a tyrannical "priest" and leader of a new cult. This narrative helped fuel an increasing dislike for Robespierre, with radicals like Auguste Blanqui arguing that the real revolutionaries were the atheistic Hébertists, not the Robespierrists.
Jump to the Third Republic, and the negative sentiment towards Robespierre was only getting stronger, driven by voices like Hippolyte Taine, who painted Robespierre as a mediocre figure, overwhelmed by his role. This trend was politically motivated, aiming to reshape the Revolution's legacy to align with the Third Republic's secular values. Obviously, Robespierre, the "fanatic pontiff" of the Supreme Being, didn’t quite fit this revised narrative and was made out to be the villain. Alphonse Aulard (a historian willing to stretch the truth to make his point) continued pushing Danton as the face of secular republicanism. Albert Mathiez, one of Aulard’s students, was not having any of it and strongly disagreed with his mentor’s approach.
The general disdain for Robespierre began to shift after World War I. One reason was that people could better appreciate the actions of the Revolutionary Government after experiencing the repression during the war themselves. Albert Mathiez and his colleagues were actively working to change Robespierre's tarnished image. With tensions high, it's no wonder Mayr ended up being publicly slapped by a bunch of poets who were defending the Incorruptible's honour!
Notes
Robert Desnos (1900-1945) was a French poet deeply associated with the Surrealist movement, known for his revolutionary contributions to both poetry and resistance during World War II.
Paul Éluard (1895-1952) was a French poet and one of the founding members of the Surrealist movement, celebrated for his lyrical and passionate writings on love and liberty.
Max Ernst (1891-1976) was a German painter, sculptor, graphic artist, and poet, a pioneering figure in the Dada and Surrealist movements known for his inventive use of collage and exploration of the unconscious.
André Breton (1896-1966) was a French writer, poet, and anti-fascist, best known as the principal founder and leading theorist of Surrealism, promoting the liberation of the human mind.
Source: The text in the picture comes from Robespierre and the Social Republic by Albert Mathiez
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Considering his background and the era he lived in... it is entirely possible for Alastor's mother to have been lynched. Sadly, it may even have been likely if we followed the theory that beesrned his Voodoo abilities from her. That or some other terrible fate, there was no end of horrible things that could happen to a young black woman in the 1920s, especially one in an abusive relationship to a white man according to old life streams.
Oh, man. This is a really interesting topic and honestly sent me spiraling down a Google rabbit hole because there's so much interesting historical background that would inform it and there are a LOT of overlaps.
First, there's the topic of black women being lynched - which is often largely left out of the conversation about lynching.
The rise of lynching after Reconstruction was primarily a response to white people feeling threatened because of gains by black people - especially black men - were making (voting rights, economic competition, running for office, labor organizers) + stereotypes about black men being violent and sexual predators. So, the majority of lynching victims (there's a good list here) were men.
Only around 3-4% of lynching victims were female by official reports. (But take that statistic with a grain of salt because it doesn't mean black women weren't being killed and brutalized - it just wasn't often recognized as a lynching.)
And that has an interesting tie into Voodoo in New Orleans because upper-class white women were joining ceremonies and Voodoo was used to stoke the fires of white supremacy. So, it goes back to those same ideas about lynching to "protect white women"
In an 1895 book, journalist and judge Henry Castellanos recalled an antebellum raid on a ritual:
Blacks and whites were circling round promiscuously, writhing in muscular contractions, panting, raving and frothing at the mouth. But the most degrading and infamous feature of this scene was the presence of a very large number of ladies (?), moving in the highest walks of society.
In the early part of the 19th century, newspapers articles began denouncing the religion.[106] In August 1850, about fifty women, several of whom were white, were arrested at a Voodoo dance ceremony; they were subsequently fined.[110] In 1855 a mob attempted to seize a practitioner, Elizabeth Sutherland, who they accused of putting spells on people; the local police gave her shelter at the station."
And public Voodoo worship largely disappearing around the 1900s , which probably resulted from a lot of the restrictions placed on black people around this time like regulations on when and where black people could gather.
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Alastor x F!reader pt.1
Word count is unknown I don’t feel like putting it in the word counter website.
I’m Watching
TW: Suicide, mentions of sex but no smut.
Summary; You tell your friend about some ‘man’ who creeps up on you at night!
“He only comes out at night.” You told your friend. You were telling your friend about how some creepy ‘boogeyman’ comes out at night and just.. talks to you. That’s all he ever did, talk to you then he’d put you to bed. He was careful with his touches, you told your friend everything and she was just shocked to hear it. “Does he.. ever do anything you don’t like?” She asked you, worrying about if the creepy man ever did stuff without your permission. “Well, watching me when I’m asleep is one thing I don’t like. He doesn’t like, touch me horribly or anything. More of him touching my shoulder, my face, or my arms. That’s all.” You explained, blushing to yourself at the thought of him touching you in other ways than just friendly ways.
“Good.. but shit, if I had a creepy man in my house watching me at night shits gonna go down.” She giggled, which made you giggle. “He’s cute, like his voice and such. He’s just attractive in general. Maybe you could stay the night and you can meet him.” You winked, punching your friends arm lightly as she kept on giggling. “No. I don’t wanna interrupt it.” She sighed, recovering from laughing. “Eh, we don’t do anything. He just calls me a ‘friend’. Y’know, he calls me darling a lot. It’s cute.” You swirled the cup in your hands, then drinking out of it.
“Darling? Is he British?” She started full on laughing, kicking her feet in the air as she laid back laughing. “No, he just has a radio voice. He told me his name was Alastor and that he died like a hundred years ago. Oh! We should go see if there are any records about him online.” You say, jumping up from your seat and grabbing your laptop. Sitting back down, the two of you huddled around the laptop and searched. “Alastor radio host 1900’s” is what you searched up on google. The first thing that popped up was, “Newspapers about Murderers in the 1900’s.” So, you clicked on it and went searching for his name.
Finally finding something, the headlines said, “Murderer in New Orleans found dead while burying a body.” The both of you read the newspaper article and it showed a picture of him when he was alive. Black and white. “Jesus Christ, he’s fucking hot.” Your friend blurted out, drooling at the picture of the murderer. “We’re both sickos if we’re finding a murderer cute.” You giggled, your friend also giggling. “Hey, it’s okay. He’s dead.” She shrugged, scrolling down to read more about the man. “Alastor Hartfelt.” You read outloud, looking at the picture of him more.
“Maybe I could talk to him about this if he comes around tonight.” You said, turning off your laptop. “Do it, and tell me ALL about it.” Your friend turned to look at you, smiling wide. “But, I’m gonna go home now. Alright?” She got up, and you waved her off. “See ya.” You say, going on your phone. After awhile of mindlessly scrolling you got up and got ready for bed. Taking your melatonin which never worked, you laid down.
After a few minutes with your eyes closed and waiting for the static to come along, you heard it as always. You instantly opened your eyes and shot up, looking around the room for your demon crush. He came along, shadows lurking in the corner then morphing together to form the man you had a crush on for quite some time. “What’s up, Alastor the murderer?” You giggled at your choice of words, locking eyes with the man standing in the corner of your room.
“Weird choice of words.” He says, walking to the bed and sitting on the edge, looking at you. “Weird, sure. But I know who you are.” You brought your chin to your hands, cupping your face. You were slouched. “Do you? What do you know?” He asked you, cocking his head to the side. “Well, Alastor Hartfelt, you never told me you were very much a cannibal back when you were alive. You were a murderer, you got shot while burying a body in the forest, blah blah blah.” You scoffed, smirking at Alastor.
His smile only widened at your choice of words, “Where’d you find this information, darling?” He asks, shifting his body to be more pointed towards you. “The internet, you wouldn’t know what that is since you’re so… old.” You laughed, covering your mouth as you made eye contact with him once again. “I’m not THAT old, my body is of a thirty something year old man.” He rolled his eyes, gripping his Caine.
“A ‘thirty something year old man’ is eight feet? Sure.” You used your fingers as quotation marks to emphasize what you said. “I didn’t chose how tall I was, or how I looked like when I joined hell. Though, Lucifer, the man himself is much shorter than you.” He grinned, which made you laugh. “Really? The most powerful man of hell is short?” You snort, laying back. “Yes.” He nods, looking down at you laying.
“Is hell really that bad?” You blurted out, turning to your side and looking at him, pulling the covers over your shoulder. “Not at all! Though I’ve only gotten used to it.” He says, not showing his teeth anymore, but still smiling. “Of course YOU have. But, if I went to hell, is there anyone nice enough?” You ask another question, he thought about it. “Yes! There’s a few, it’s a hotel. I came up with the name myself, it’s called ‘Hazbin Hotel’ Charlie, the princess of hell, runs it and wants people to be redeemed. But there’s no such way of going into heaven after being sent to hell. It’s just some silly little dream she has.” He says in a playful voice, thumbing the radio part of his staff.
“I’d join if it’s a place to stay, IF I go.” You smiled at Alastor. “I can protect you if you end up in hell.” He says in random, his eyes narrowing towards your lying body. “Really?” You sit up, smiling wider. “Yes, but there’s a price.” He grins, placing his hands on his knees. “What is it?” You questioned. “Well, in exchange for protection in hell, and perhaps in the living world, you’ll give me your soul.” He says.
“Really? That’s it?” You raise an eyebrow, and he nods. “Yes, so it’s a deal then?” He brings his hand out, for you to grab. “..sure.” You place your hand in his, and he has a firm grip, everything turns green, green light surrounds the two of you. The lights happen for a few seconds before fading, and with your hand in his, you couldn’t control yourself as you pulled him close to you for a kiss. It was random, sure, but you found this very.. horny? If that was the right word.
He leans in to your soft kiss on his lips, and soon enough you’re below him with him nipping your neck.
— LATER (sorry I’m not in the mood for smut rn ahahahaha)
You woke up naked the next day, you were naked, and your body was aching. “Fuck, what even happened?” You ask yourself outloud, turning over and seeing someone sleeping next to you, facing away. You jump out of bed, hitting the floor. Your bare ass hitting the floor made the pain from your thighs ache even more, and the impact made a loud noise too. The man sleeping next you woke up, he shot up and looked over the bed to see you rubbing your head from how hard you fell.
“Alastor? Why’re you in my bed,” you asked, finding a shirt next to you and putting it on to cover yourself up. He didn’t answer, instead he moved away out of your sight. You looked down at your inner thighs, and they were filled with bite marks. Your eyes widened at the realization, “Holyyyy shitttt.” You touched the marks, which burned. You heard someone walk next to you, it was Alastor. He was fully clothed, “Seems you woken up on the wrong side of bed.” He held out a hand for you to grab, in which you did.
“Go get some clothes on before I depart.” He orders, walking out of the room and going somewhere in the house. You got dressed, putting on a bra, some clothes, whatever. You walked out of your room and sat down on the couch, Alastor joining you. “If I died right now, would you go to hell and find me?” You asked him. “No I wouldn’t now, since I own your soul you’d be sent to the hotel. In my room.” He explained.
“Oh. Would you let me go? Like, what are you gonna do with my soul?” You asked again. “I’ll summon you when needed. But, I may keep you around.” He admits. “Okay.” You answer, looking down at your hands. “Uhm, you can go now.” You shoo him off, so he leaves, turning into shadows and disappearing. You got up from the couch and went to the kitchen. You grabbed a knife and grasped the base, placing it to your neck, you tightened your neck before moving the sharp blade against your neck. Blood spilled out, and all you could see was red.
end of part one haha
#alastor#hazbin hotel#idk how to tag this#alastor x reader#oneshot#hazbin alastor#im sorry#yuh#alastor smut
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How genealogy is used to track Black family histories
Our names are important to us. They tell us who we are and often, who we come from. So imagine suddenly discovering the last name you’ve always carried… might not actually be the name you should have.
Alex Neason began looking into her family’s history after discovering her great grandfather’s name was different from what she believed for her whole life. In her search to discover the story of that last name, she enlisted genealogist Nicka Sewell-Smith.
For Black Americans, genealogy can fill in the blanks left by the legacy of slavery and racism in the U.S. Services like the Freedmen’s Bureau and Slave Voyages provide free access to records and documents to help with that search. We talk about the power of genealogy in fostering knowledge and connection for Black Americans.
Source
If you click on the word “source,” it’ll take you to the article where you’ll see a LISTEN button. It’s a 30-minute audio that discusses the info provided in the article even further. Y’all know I’m big on getting people to trace their lineage. All that “we don’t know where we come from.” Who told you that? Everything in the US is in plain sight. Everything.
Discover your fam.
I assist others when they reach a roadblock, like getting past the “1870 wall.” But you can’t beat the feeling of you discovering them on your own. Unearthing your history, seeing photos, reading stories that were stored, and saying their names that haven’t been said for centuries. I’ve been tracing mine (scanning, logging) since my family reunion in 2005 through oral family history and obituaries (those are records), and since 2011 through databases of US archived records like ancestry.com (purchased by BlackStone) and familysearch.org (free database owned by the Latter-day Saints Church). There are others, but those are the main two I use for comparative results.
Archiving Centers, Census Records & Other Records
There are archiving centers in every state and DC that also keep records for those particular states and the federal capital. There’s a footnote on all records that tells you where they are housed. And please...Don’t just do a simple pedigree chart of your family tree. Get to know your great-aunts, great-uncles and cousins. It’s also helpful for seeing who lived around who (fam often lived next door to each other) and puts more of the pieces together of your complete family story. You can see the land and acres they owned or your fam today still owns, as well as if that land was stolen from them.
US census records go back to year 1790. Depending on when or if your ancestors were enslaved or free: you’ll find them attached to slave logs that have been made available online or kept in archiving centers (you go there), or or they’ll be listed on census records as free persons (1790-1710), free colored male/female (1820-1840), Black (1850-1920), Mulatto (1850-1890, 1910-1920) or Negro (1900, 1930-1950). “New” census documents are put on sites, like ancestry.com, every 10 years. As of 2023, you can only trace from 1950 to 1790. The 1960 census will be out in 2030. How to trace from 1950 to today, birth, death and residential records. So again, depending on the census year, you’ll notice your ancestors racial classification change throughout documents for obvious reasons.
Keep in mind that the the largest slave trade for the United States was the domestic slave trade. In house human trafficking and selling (in addition to property insurance of enslaved people and the selling of enslaved people as the building block of Wall Street’s stock exchange) is how US capitalism was built. So just because you know a lot of your people are from Tennessee, for example, it doesn't mean that’s where that line stayed. I’ve found my ancestors throughout 7 states (so far). Another example, people with Louisiana roots damn near always have ancestors who were trafficked from early Virginia. Going beyond year 1790, records were kept in Christian and Catholic churches and old family history books so most of those documents are scanned online and/or still kept in the churches. I’m talking books books.
If your ancestors walked the Trail of Tears, or were caught as prisoners of war or trafficked to Indian Nations to be enslaved, you’ll find an Oklahoma Indian Territory and Oklahoma Freedmen Rolls section on ancestry.com. You can discover more info on sites, like the Oklahoma Historical Society. (Every state has its own historical society for archived genealogical records.)
Here’s the National Archives.
Also for Oklahoma, you may also find your ancestors in Indian Census Rolls (1855-1940) as [insert tribe] Freedmen, depending if they weren’t rejected through the “blood quantum” Dawes Rolls for not being the new light to white status. You’ll see their application and the listed questions & answers with or without a big void stamp. And on the census, you’ll even see the letter I (pronounced like eye) changed to the letter B. This is also for those in Louisiana.
Freedmen’s Bureau & Bank Records
There were Freedmen’s Bureau records and Freedman’s Savings Bank records in other states. To see if your ancestors had their records in those systems, you can search by their name. The state and age will pop up with people having that name. It’ll give you a wealth of other info, like all of the kids and other fam if they were present or mentioned to the person who logged that info in. With the Freedmen Bank records, you can see how much money your ancestors put in there (that was later stolen from them by way of the United States government), which is still there today. It’s the biggest bank heist in US history (that they try to keep hush hush) with the equivalence of more than $80 million in today’s value stored in there today. Back then, it was valued almost close to $4 million. Stolen wealth met with bootstrap lectures.
Here’s a short video on that heist:
youtube
Today the bank is called the Freedman's Bank Building, located right on Pennsylvania Ave. Plain sight.
Trace your lineage.
There’s a lot more that I can list. But this is just the basics. Like I said before, it’s a more rewarding feeling when you discover your ancestors by yourself. You may reach roadblocks. Take a break. Try going the “Card Catalog” route on ancestry.com’s search engine. Don’t skip the small details.
SN: Slave Voyages isn’t a genealogical site, but rather a database for slave ship logs and the estimates of purchased Africans who became human cargo to be enslaved by country like USA, or by colonizers like Spain, Great Britain, etc.
#black americans#genealogy#lineage#ancestry#census records#freedmen's bureau#freedman's bureau#freedmen's bank#freedman's bank#american heist
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Joseph Goebbels's time line
This is Joseph Goebbels,The Nazi minister for Propaganda, time-line:
1897: He was born in Rheydt
1900: His father bought a house at number 140 Dahlener Street, in Rheydt, today number 156.
1909: His sister, named Maria, was born.
1917: He moved to 18 Post Straße in Bonn to continue his studies
1919: He voted for the German Nationalist Party
1919: He moved to Munich.
1920: He moved to Heidelberg University, where he studied under the aegis of two Jewish professors, Friedrich Gundolf, professor of literary history, and Max von Waldberg, author of numerous books on the history of literature.
1922: He worked briefly as an art critic for a newspaper, but was fired; he later gave a public lecture on Oswald Spengler.
1922: He subsequently found work at the Dresdner bank in Cologne, thanks to the family relationships of his girlfriend, Else Janke, of Jewish origins. He remained there for nine months, only to be fired.
1924: He began writing his diaries.
1924: He organized the first political meetings in his father's house in Rheydt
1924: He published his first article in a weekly political magazine
1925: On January 20, 1925, he was fired from the magazine Völkische Freiheit and subsequently became Gregor Strasser's secretary.
1925: He was at the forefront, alongside Strasser, in supporting the campaign for the expropriation of the assets of the fallen nobles, proposed by the communist and social democratic deputies.
1926: on 29 March 1926 Hitler offered Goebbels the opportunity to speak in public, the following 8 April; Goebbels accepted and, from then on, was completely won over by the Führer.
1926: He officially broke with Strasser and definitively switched to Hitler's side.
1926: Hitler appointed Goebbels Gauleiter (regional section head) of Berlin.
1928: He was elected deputy to the Reichstag
1931: He married Magda, the ex-wife of an industrialist, on the estate of Günther Quandt in Mecklenburg: Hitler was his best man.
1932: His first child, named Helga, was born.
1933: Goebbels was called to the position of Minister of Propaganda.
1933: He organized the so-called ''Book Burnings'' in Berlin.
1934: His second child, named Hildegard, was born.
1935: His third child and only son, Helmut, was born.
1936: He became the lover of the Czechoslovakian actress Lída Baarová.
1937: His fourth child, named Holdine, was born
1937: He opened the exhibition of the so-called ''degenerate art'': no entry fee was required, to ensure that it was visited by as many people as possible.
1938: He helped organize Kristallnacht
1938: His fifth child, named Hedwig, was born.
1939: The Second World War began
1939: He visited Poland and in particular a ghetto.
1940: His sixth child, named Heidrun, was born
1940: He became editor of Das Reich.
1941: He read the declaration of war regarding the invasion of the Soviet Union.
1941: He began to take an active interest in the Jewish question. With Hitler's permission, he created a ''special mark for the Jews''
1943: He made the speech of total war.
1945: He was named plenipotentiary minister for total war mobilization and later general of the Wehrmacht, in charge of the defense of Berlin, this assignment meant a lot to Goebbels, who was unable to join the army during WW1 due to his disability
1945: From 22 to 29 April, He published the last Nazi newspaper in history, the Panzerbär.
1945: Hitler, in his last wishes, named him his successor as Reich Chancellor.
1945: Once Hitler died, Goebbels took over from him as chancellor on 30 April 1945, remaining in office for only almost a day and a half.
1945: He and his wife Magda, after having killed their six children with cyanide, they committed suicide.
Sources:
Wikipedia: Joseph Goebbels
Hitler and his loyalists: Paul Roland
Joseph Goebbels, the agitator: Documentary
If you don't like it go with your life :))
Note: If I get new information from my research I will edit the post :))
I DON'T SUPPORT NAZISM, FASCISM OR ZIONISM IN ANY WAY, THIS IS AN EDUCATIONAL POST
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A lot of people have questioned how likely it would have been for a wealthy couple like Uncle Gard and Aunt Cornelia to adopt three orphan girls who weren't family members.
What's really fascinating is that in 1907, The Delineator, a popular fashion magazine in the 1900s, published an article on orphans in New York city, who grew up without the attention and love of family due to being raised in institutions, putting them on the path to become immoral adults.
The article had a response that the editors were not expecting - readers wanted to adopt the children! The attitudes towards orphans were different too - the women who wrote to the magazine were hoping to raise these children as their own children, not use them as labor in their homes. The idea of motherhood was also changing - women who had never given birth asked that they be equally respected as mothers as those who had. From then on, as part of the Child-Rescue Campaign, the magazine published brief biographies of orphaned children who could be adopted.
More than two thousand children were adopted through the Child-Rescue Campaign, which lasted from late 1907 to early 1911.
This campaign is a little more complex than I can explain here, so if you're interested, I encourage you to read the essay I sourced the information from. It's available to read for free on HathiTrust.
(Information adapted from Rescue a Child and Save the Nation
The Social Construction of Adoption in the Delineator, 1907-1911 by Julie Berebitsky, printed in Adoption in America: Historical Perspectives edited by E. Wayne Carp)
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"Far from being exceptional in American history, gun-control regulations are the default. If 'Bruen' was designed to nullify the constitutional basis for many gun laws, it ought to fail."
--Robert J. Spitzer, political science professor emeritus at SUNY Cortland
Robert J. Spitzer, professor emeritus at SUNY Cortland outlines the early--and plentiful--history of gun regulation laws in early American history. Consequently, Clarence Thomas's 2022 Bruen decision might not be the disaster for gun control that some people have thought. Below are some excerpts from the article.
In the summer of 1619, the leaders of the fledgling Jamestown colony came together as the first general assembly to enact “just Laws for the happy guiding and governing of the people there inhabiting.” Consisting of the governor, Sir George Yeardley; his four councillors; and 22 elected “burgesses,” or representatives, the group approved more than 30 measures. Among them was the nation’s first gun law:
"That no man do sell or give any Indians any piece, shot, or
powder, or any other arms offensive or defensive, upon
pain of being held a traitor to the colony and of being
hanged as soon as the fact is proved, without all redemption."
After that early example of gun control came many more laws placing restrictions on the ownership and use of firearms. If guns have always been part of American society, so have gun laws.
This fact might come as a surprise to some gun-rights advocates, who seem to believe that America’s past was one of unregulated gun ownership. That view received a big assist in 2022, when the Supreme Court declared in "New York State Rifle & Pistol Association Inc. v. Bruen" that the constitutionality of modern gun laws depends on whether they are “consistent with this Nation’s historical tradition of firearm regulation.” In other words, the constitutional standard for any modern gun law boils down to whether you can find a good precedent for it back in the 1700s or 1800s.
The advocates’ assumption is that such precedents are few and far between, but thanks to the work of researchers and the digitization of archival material, thousands of old gun laws, of every imaginable variety, are now available for reference. Far from being exceptional in American history, gun-control regulations are the default. If "Bruen" was designed to nullify the constitutional basis for many gun laws, it ought to fail.
[...]
Throughout this long period in the history of the republic, up until the beginning of the 20th century, gun laws placed conditions or restrictions on weapons access for a wide variety of citizens—in particular, indentured servants, vagrants, non-Protestants, those who refused to swear an oath of loyalty to the government, felons, foreigners, minors, and those under the influence of alcohol. Numerous laws regulated hunting practices, as well as firearms’ carry, use, storage, and transportation; regulated the manufacture, inspection, storage, and sale of firearms; imposed gun licensing; and restricted dangerous or unusual weapons.
Despite the Thomas opinion’s claim that “the historical record yields relatively few 18th- and 19th-century ‘sensitive places’ where weapons were altogether prohibited,” some local authorities outlawed the discharge of firearms in or near towns, buildings, or roads, as well as after dark, on Sundays, at public gatherings, and in cemeteries. In some jurisdictions, any use of a firearm that wasted gunpowder was also an offense.
[...]
In the post-revolutionary 1800s, as rising violent crime led more people to arm themselves, a total of 42 states (plus the District of Columbia) enacted laws against concealed carry. Three more did so in the early 1900s, so that the total included almost every state in the Union. As many states from the 1700s to 1900s also enacted some form of weapons-licensing law.
That’s not all. Over that same period, at least 22 states restricted any gun carrying, including of long guns. Moreover, across the entire period, three-quarters of the states had laws either against “brandishing”—waving a gun around in a menacing or threatening manner—or merely having a weapon on display in public.
[...]
In addition, even though for much of its history America was an agrarian country...its lawmakers and enforcers were inventive and determined about ensuring public safety. When they perceived a threat to that order from firearms, they passed laws to restrict or prevent them. And back then, by and large, no court struck those laws down.
That is what is truly consistent with this nation’s historical tradition of firearm regulation. So if we accept the originalist premise of "Bruen," the actual result should be to render a broad array of gun regulations constitutional.
[color emphasis added]
#american history#gun control#america's original gun control#robert j. spitzer#bruen decision#the atlantic
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How the World Was Made: A Cherokee Creation Story
How the World Was Made is a creation story of the Cherokee nation, which, like many such tales of the Native peoples of North America, begins with a world covered by water from which dry land is formed and natural order created by beings of a higher realm. The story explains why things are the way they are.
Like the Lakota Sioux Creation Story and the Cheyenne Creation Story, among many others, How the World Was Made begins with a world of undifferentiated chaos out of which the animals of Galun lati (the higher realm) bring order. As the story unfolds, explanations are given for why there are valleys and mountains, why the crawfish is red in color and why the Cherokee will not eat it, why the sun moves across the sky as it does, how animals came to have certain characteristics, and why women can only give birth to one child a year.
The story was first translated into English by the American ethnographer James Mooney (l. 1861-1921) who lived with the Cherokee and recorded their lore and legends, compiled in his book Myths of the Cherokee (1900). The story may be hundreds or thousands of years old. There is no way to date the piece as it was passed down through oral tradition by Cherokee storytellers long before Mooney heard it told. As he writes, concerning the dating of such pieces:
As our grandmothers begin "Once upon a time," so the Cherokee storyteller introduces his narrative by saying, "This is what the old men told me when I was a boy." (232)
This being the case, the tale assumes a timeless quality in keeping with the Cherokee understanding of time as cyclical and unchanging. Events differ year to year according to human understanding but, to the universe, any given time is all time ever since the creation of the world.
Cherokee Beliefs & Storytelling
The traditional Cherokee understanding of the physical world, at the time Mooney came in contact with them, was that it was a middle land between a higher realm of benevolent spirits and the great Creator, Unetlanvhi, and a lower world of dark spirits who brought disease, disorder, and death. Humans, in this middle world, were tasked by the Creator with maintaining balance between worlds, in their own lives, in the life of the community, and between humans and the natural world generally. Humans were not seen as superior in any way to the earth, plants, and animals but were understood as stewards who were to maintain created order.
The stories of the Cherokee consistently express this view, not only by explaining why things are as they are but also by emphasizing one's role in caring for the world. In How the World Was Made, this is only hinted at in the last paragraph where the people are depicted as reproducing too quickly. A new child is born every seven days, and the people lack restraint, so the beings of the higher realm place restraints upon them, decreeing that women will only be able to give birth once a year.
This decision was made to maintain order and people were then expected to recognize and maintain said order throughout their lives. Other Cherokee origin tales also touch upon the peoples' responsibility to a given place while, at the same time, explaining why a stream or river runs as it does or a certain rock formation has its distinct features. Mooney writes:
As with other tribes and countries, almost every prominent rock and mountain, every deep bend in the river, in the old Cherokee country has its accompanying legend. It may be a little story that can be told in a paragraph, to account for some natural feature, or it may be one chapter of a myth that has its sequel in a mountain a hundred miles away. As is usual when a people have lived for a long time in the same country, nearly every important myth is localized, thus assuming more definite character. (231)
In the case of How the World Was Made, this "definite character" is global. The entire world is as interconnected as the aspects of one's own land, and what one does with that land affects other places miles and miles away. In the same way, as the animals work together in the creation of this world (inspired or guided silently by Unetlanvhi), so should people work together in maintaining it. Balance was – and still is – a central value of the Cherokee nation and so became, in fact, one's purpose in life: personal balance reflected in communal and, by extension, global balance.
This concept is clearly explored in the Cherokee tale The Origin of Medicine where humans are depicted as having lost balance. The people in the story have forgotten what is due to the natural world and its non-human inhabitants, and so the animals decide to destroy them. The plants, however, side with the humans, providing them with the "medicine" to cure the ills the animals have chosen to unleash. The story, then, explains how medicine came to be and why but also highlights the importance of remembering one's relationship with the natural world and one's obligation to care for it. How the World Was Made provides a model of cooperation among the animals – as well as their failings – to encourage proper understanding of and interaction with all of nature, whether in one's own community or elsewhere.
This same theme is famously dealt with in the story The Origin of Game and Corn in which the two young boys serve as balance to the two parents. According to some scholars, the concept of balance is also at the heart of the game chunkey, played by the Cherokee, Pawnee, Lakota Sioux, Chickasaw, and many others. The two teams in chunkey can represent opposing spiritual forces, and balance is maintained by their respective wins and losses.
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If you would have to do a video or picture series called "100 Years of Wafuku fashion", which covers the decades 1900s to 2000s (or maybe you can extend it to up to maybe the 2020s). Which shows not only what the clothing looked like but other parts of the ensemble as well (i.e. hairstyles,make up, and accessories). What will you show as like the representation of each decade?
Fashion and hairstyles history overview could easily fill a book. And we are not even touching the issue of handling subdivisions like social class, areas of Japan, subcultures, etc etc.
So, pinpointing fashion trends over such a loooong period of time is difficult... Maybe one day I'll have the bravery for such a project but today is not the day xD
Still, off the top of my head, you can find those subjects (loosely) covered in following past posts:
[100 Years of Beauty: Japan - Research Behind the Looks] video, which goes with this video released by CUT
[Evolution of furisode fashion from the 1950′s to 2020′s] charts
For hairstyles, look at the nihongami tag, especially Shota Kotake's illustrations and Nancy Duong's Hairstyles of Taisho Japan (new source is here)
My kimono tag is not truly organized by eras :S You can still check the following periods: Meiji, Taisho (or Taisho romance), WWII. Also check any "antique"* mention.
Post WWII is messier. I have a few things filled under Showa, and virtually nothing tagged as Heisei ("vintage"* is not properly ordered enough :S). For late Heisei/Reiwa look at modern kimono tag.
(* on this blog, I use antique and vintage quite liberally!)
I can't find all the posts I am thinking of, but subcultures I've covered in the past includes moga, bankara, gyaru, decora, kawaii / loli, bozozoku, ...
I'll also recommend this article (cw: USA internment camps), as wafuku history doesn't stop at Japan and should also includes overseas. I don't have much on then occupied territories (like Manchouria, Korea, Phillipines, Singapore etc) + the Ryuukyuu but they should also be cited here!
Hope you'll find something useful among those messy recommendations ^^;
#ask#fashion history#japan#meiji#showa#heisei#reiwa#Japan subcultures#kimono#japanese traditional hairstyles#nihongami
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