#but anthropology ≠ anthropomorphic studies

[welcome-to-green-hills]

Hey mystery! Time to flex the big brain of yours with a science question. I’m sure that you’re familiar with the recent change in ages for Sonic and co. All of their ages were removed. So my question to you is how old would Sonic and his friends be since he’s now meant to be seen as TEENAGER?

Hello, my dear!❤️✨

This is a very interesting question. And I say that because it's a very... controversial (?) topic in the fandom at the moment. For those of you who are not familiar with the matter, the ages for many characters on their Sonic Channel bios were removed back in October (Bevan, 2022). Even characters like Vector and Rouge, who have notoriously been viewed as adults in canon, do not have a defined age anymore. This was a decision made by SEGA of Japan (SoJ) to keep the characters ambiguous with ages. For some characters, we can still infer that they’re strictly teenagers, like Sonic (Game Informer, 2022. 05:00 to 05:08). Maybe a little bit older, but not by much. It could range between 13-years-old to 19-years-old. It’s really up for interpretation with some fans, especially since the actors for the Sonic series are focusing on deeper voices.

Disclaimer:

I am more than happy to answer this question, but I’m afraid that I’m very limited on how I can answer this. Ages displayed throughout the series has always been a fickle thing. And that’s okay! I’m assuming that this ask is geared towards Game!Sonic rather than Sonic Wachowski, since his canonical age is 13-going-on-14 (Fowler, 2020). If this ask is geared towards me debunking the "age argument," then you might get a different answer. That, and I'm not gonna buy into the B.S. that comes from it.

The problem here is that I'm being asked to apply scientific logic to a fictional character. That's all well and good, but I'm limited in resources. That, and I'm making assumptions on how physiological traits work with an anthropomorphic animal. I'm basing my conclusions on human physiology. While this may seem logical for the ask, I don’t necessarily know how “fair." This would be considered more of a headcanon rather than a scientific explanation to your question. If there was more of an understanding of the Sonic characters’ anatomy, then I would be comfortable with giving a strong answer. They best that I can supply is a hypothetical scenario that might supply a content answer. “Content” meaning that’s it’s fine, but gives me enough wriggle room to debunk/empathize in the future.

I must also stress that an average does not mean the "perfect model." No singular person is the same. There is no such thing as normal. When I say that something is of average comparison, I'm translating it to a general starting point. I need a base to go on in order to build on top of my reasoning and data.

References:

For this ask, I will be looking at cranial structures and comparing them to both human, anthropomorphic animals (Sonic). Data that is generated to answer this ask comes from existing games, interviews with game developers, and anthropological research.

The methodology and techniques that I’ll be referencing comes from “Bare Bones: A Survey of Forensic Anthropology” by, Michael Warren et al. (2012). This is an excellent book that provides techniques and disciplines to criminologists, anthropologists, and physicians. The Smithsonian: National Museum of Natural History provides a sample of "Forensic Anthropology 101" in their free educational service HERE. I’ll also be referencing different case studies found in cultural anthropology journals. Hyperlinks will be attached in the in-text citations for view.

Methods:

I can answer this question using basic forensic techniques. There are a few different ways to determine an individual’s age when examining skeletal anatomy:

Cranial anatomy

The pelvic girdle (pelvis)

Femur

Mandible

Most archaeologists and forensic anthropologists will answer that the pelvic girdle is the best indicator for identifying an individual's age. The pelvis girdle consists of three main bones: hip bone (ilium, ischium, pubis), sacrum and the coccyx. With this, we look at the level of maturity of bone growth to make an educated guess. This can be identified by the bone's state of fusion. Depending on the identification of the individual, the pubis may fuse or grow robust. If the femur is present with the pelvis girdle, then the collected data becomes stronger. The femur is measured in height from the neck to the head, then the shaft alone to provide an idea of one's stature. All of these together create a plausible stature for one's growth and maturity.

The mandible is touch-and-go. I’ve shared in the past that teeth can provide an idea of an individual’s weight, social/economic status, stature, left/right dominance, and types of bite when chewing food. The state in which teeth grow in can give us an indication of age. This is just as good as observing one's age with a pelvis girdle. If not, maybe a bit better! However, this only works if there's a certain amount of teeth present and a record of growth is present. We look at an individual’s molars and premolars in order to determine a rough estimate in age. On average, wisdom teeth come in between the ages of 17 to 25 (Renton et al., 2016). Some are late bloomers, others are early birds. X-Rays can help us identify where the teeth are currently and provide a projection of when they'll appear. As long as there is recorded data on how teeth grow and when they come in, it's easy to determine how old someone is.

Finally, we have the calvaria. For the sake of sanity, I will be referring to this as the “cranial cap." This is the top crown of the head with four major bones that shapes the skull. These bones feature the frontal bone, two parietal bones, and one occipital bone. Along the top of the cranial cap we see these squiggles that separate the bones. These are called “sutures.” Sutures can be defined or barely visible due to the state of mend. Through maturity, these bones mend together to create one bone rather than four. These are not signs of damage done to the head, these are signs that show the state in which a child is growing (Warren et Al., 2012). Sutures are a result of an infant's cranial cap fusing together after being birthed. To put simply; the less defined they are, the older that one supposedly is.

OBSERVATION:

As explained in the “Methods,” section, the cranial cap and mandible appear to be a more logical choice when determining Sonic’s age. I am fortunate for the small crumbs given to me from Sonic CD (1994) and Sonic Unleashed (2008). Both of these provide a good picture of Sonic’s biological estimation on age range. I will not be referring to Evan Stanley’s interpretation of his skull. I do not feel that this is necessary, nor canon. This is Ms. Stanley’s interpretation of Sonic anatomy and fan art.

Mandible

Right before it's initial release, Sonic Unleashed's opening cinematic was meant to have a darker tone. Initially, the beta version of the scene depicted Sonic being electrocuted in his super form as he's infused with Dark Gaia energy. This scene was also meant to show his skeleton during the painful transformation. Screenshots of the scene are available online. One particular shot shows enough of Sonic's mandible to identify canine, incisor, premolars, and molars. The image above shows that at least ONE wisdom tooth (third molar) is present. Other signs of third molars is not visible due to angle of shot.

In the animated short titled "Night of the Werehog," we're given a good shot of Sonic opening his mouth and showing his fangs. Way in back are three molars (Image has been brightened and highlighted for view). Since one confirmed wisdom tooth is present in the shot, we could infer that Sonic is at least 17-years-old. Not fifteen. Seventeen is the average age for when we see wisdom teeth begin to grow in.

Cranial anatomy/Cranial Cap

In Sonic CD (1993), there is a particular scene where Sonic is electrocuted once again. [Fun Fact: one would not be able to see Sonic's skeleton if electrocuted, you'd see his nervous system instead.] Once again, players are able to see Sonic's entire skeletal system. The problem with this example is that it's pixelated art. Pixel art can range from being detailed works of art, or simplified icons that have symbolic meaning. The skeletal anatomy that we see of Sonic in the CD title is not enough for me to draw a conclusion on how old he is. It's merely a representation of a shock taking place.

For a better representation of a cranial cap, we should refer to the beta version of Sonic Unleashed once more. Sutures on Sonic's skull are a tad harder to make out in the image due to how saturated the scene is. A wonderful example of seeing Sonic's cranial suture can be seen at a side profile. The one closes to the sphenoid bone (eye socket) is a cranial suture. Again, this one is up for debate since the quality of the photo is poor. For the sake of sanity, we'll claim that this is a suture.

Examining the suture, we see that it's less defined. This does not mean that the sutures disappear completely. As we grow older, the bone fuses. If Sonic were younger, then the sutures would be more defined. Here, they've fused quite finely. This leads me to believe that he is out of the child phase (1yr to 12yrs) and into Adolescence (13yrs to 17yrs).

Femur & Pelvic Girdle/Pelvis

Generally, there's a model that can be used to display what a mature individual looks like compared to an adolescent when observing a pelvis girdle. Here, it's a bit harder for me to make an assumption because there's a lacking model of what adults and adolescents look like for anthropomorphic animals. This is a query that I've faced when trying to examine Sonic's skeletal anatomy. Of course, measuring a femur and weighing the density of bone could provide some insight on Sonic's estimated age (Shipman, 2018).

In a real world, that would require lots of money and an actual subject that is the equivalent to Sonic's height and weight (canonically, Sonic is 100cm tall and weighs 35kg). You'd then have to figure how much the bone density changes when someone stands up, sits down, lies down, and so forth. Plus, I don't know Sonic's level of body fat to even begin doing a simple calculation. It's a bit of a headache the more that this is tackled upon. That is a lot of data to collect for a talking blue hedgehog.

Measurements of the femur to the pelvis are fine and dandy, but the data is inconclusive. A simple measurement could be off by a single year or three. Once more, it's kind of hard to capture a crisp picture of the pelvis girdle and femur. I feel that gathering data from this perspective is inconclusive.

Discussion:

I must stress that this isn’t meant to be as in-depth or taken seriously. I must also stress that many social groups around the world have different approaches and cultural definitions to what it means to be a teenager. This is a common topic that I try to educate people about when it comes to cultural norms and social practices. Most western cultures consider that teenagers starting at 13yrs of age and ending at 17yrs of age before becoming a legal adult at 18yrs. Some western cultures even extend the age gap to 13yrs to 19yrs. Cultural and social teachings of how we define what is and isn’t a teenager could easily be defined as “adolescence.” We refer to this as adolescence, it allows us to have an extended age gap of 13yrs to 19yrs (Ember et Al., 2017). It all narrows down to how these practices and beliefs are taught within one’s community.

Some fans headcanon Sonic and his friends are growing older, others younger… or even stick with the Western interpretation of him being 15-years-old. Sonic's age has always been ambiguous, meaning that it's not narrowed down to a specific number. The query that I've faced is that there is a lack of official material that displays this easily. The information that I have shared in this post works on a plausible theory that he's older than 15. However, gaming manuals have almost always made it a point hat hes 15/16 (Sonic Heroes Game Manual, 2003). The point now is that he's a teenager. He will always be viewed as a teenager in this canon. To me, Game!Sonic is definitely older. He clearly shows characteristics of being an older version of himself (the strongest supporting evidence here being his teeth), but still within the range of being classified as a "teenager."

My goal here is to not enforce one way of thinking. The most that I can do is supply the data and leave you, the reader, to make your own conclusions. I hope that this answers your question, my dear.

#I’ve been… so scared to answer this. I am very conscious of this being a hot/controversial topic as of late. Please don’t cancel me👉🥺👈 #mystery anon #off topic #I am an anthropologist #I am an archaeologist #sonic #sonic the hedgehog #sonic movie #sonic unleashed #trigger warning: skull #tw: skull #tw skull

[lesewut]

“And because I am happy, and dance and sing, they think they have done me no injury.” [Chimney Sweeper]

William Blake, a wonderfully exciting poet from the Romantic era, was born in London in 1757 into a working-class family with strong nonconformist religious beliefs. Blakes believe and symbols are continously intervowen in his art. His poetic genius is trying to liberate the instinctual self and to defeat reason. Blake's ethics formulates the originator of morality and religion through the process of liberation. Overcoming phenomenal objectness or fragmentation for the sake of a symbiotic unity of humanity within themselves and peaceful harmony of man with the world.

For every soul-wanderer, reading Blake is a spiritual gift and looking at his visualised art, a dive into cosmic seas of collective psychology. Blake is breaking the lopsided emphasis of idealistic works. In all his gatherings of beauty, there is always a shadow of existential crisis. Even in the following work "Songs of Innocence", the Fall off Paradise is already happening. The violation of nature has begotten: The water is no longer clean and clear. The eternal division of humanity from the divine cosmos as a complex interplay of an individual search for the Holy Grail, is the human idiosyncrasy. The scepticism against rationalism and science is also playing a key role in Blake's work, as he underlines that only “The road of excess leads to the palace of wisdom.” [The Marriage of Heaven and Hell] and that "Art is the tree of life. Science is the tree of death."

Blake condemned the scientific trio of Isaac Newton, John Locke and Francis Bacon as sterile and materialistic. In this painting, (the idea of) Newton- sits on an algae covered rock, making calculations with a compass, like Urizen in Ancient of Days. He might be at the bottom of the sea, or perhaps in a black hole. He might be as Faust, signed a contract with the devil a few moments ago and then lose oneself in a cave, studying minerals and stones.

“The imagination is not a state: it is the human existence itself.”

The work "Songs of Innocence (and Experience)" is a double set of illustrated poems showing “the Two Contrary States of the Human Soul”, the child-like and pure versus the angry and disillusioned (cf. Jung's psychology and the meanings of symbols and archetypes- The shadow of the child is the senex, vice versa). Here we also have dualistic concepts of questioning the being and the problem of theodicy: How could God tolerate the "evil" and why are bad things happening at all? If God is "the loving father" why are the humans deprived of their original goodness? Why is our world still torn between ferociousness of the few and the humble benign of the resisting ones? Through the Fall of Man the unity between man and animal was broken (Gen. 3, 17 - 19), so the seperation is a result of the "evil", which was subsequently brought into the world. An anthropological interpretation could be, that the "Fall of Man" or the "Original Sin" are narratives that memorize our cognitive faculty. First we had to be aware of ourselves and our environment, than we were able to distinguish between different kind of (living) beings. The consciousness aroused questions about ethics, examining motives, motivations and shaping a guideline of virtues (Golden Rule). But throughout the history of generating more insight- of metaphysical speculation and cosmogonic questioning of the creation of the world, it seems difficult to tell what we can really know and what are just guesses. In modern times (but beginning with Xenophanes) the imago of God is excoriated as anthropomorphic. But this statement shall not purport, that our human imagination is nothing less than an illusion and so less than nothing. As Blake wisely interlinks our assumptions with the search for the first principle:

“He who sees the Infinite in all things sees God. He who sees the Ratio only sees himself only. Therefore God becomes as we are, that we may be as he is.”

Poets are the mediator dei, healing the earthly-borns from the abscence of spiritual healing. The humanity got more distrustful torwords ideals and the invisible world, but on the contrary, an individual, who always lacked deep philosophical wondering, is affected and enraptured easily through manipulative groups, who are just imitating religious sentiments, but without soul's salvation. The search of the humankind is an eternal journey to it's cosmic roots, a balancing act between boon and bane, an entanglement of wisdom and folly: Theia Mania.

“In the universe there are things that are known and things that are unknown, and in between there are doors.”

There are some theories and perspectives dealing with the similarity between holiness and madness, found in all world religions. Mania can be the consequence of confrontation with the absolute and infinite, which is overwhelming the human reason and through overstraining, turning them mad. Mystic mania is one of my favourite motifs, it is the breath of prophecy and the ecstasy of poetizing the world of illusions, as a bridge to eternal ideas. It is the idea of intensive love (to God and being), a radical self-denial for unification, a call for liberation. Paradox pairs in Blakes works are continuously expanded,

"Without contraries is no progression. Attraction and repulsion, reason and energy, love and hate, are necessary to human existence."

Blake sets contrasts or he is breaking boundaries, either way he is creating and this energy of creating out of imagination, is considered by Blake as the "only life". ______________________________________________________________ Inspired by Blakes bucolic poetry and hints of a collapsing worlds, I was incited to write a small tribute with the most common motifs of the poetry in "Songs of Innocence".

The Active Evil and Passive Good by Elvin Karda

Dwelling in the arcadia Pure daisies and cle the joyful life Piping songs of pleasant glee A child watches the piper on a cload "Pipe a song about a lamb- Let those tones into the air A reminiscence of a golden land Hidden treasures in ancient sand!" The piper plucks a hollow reed fire tunes his inner song and he stains the water clear walking the rippling stream along In the evening dew The joy is giving way to tears When green shoots turn violet- blue Error is created and eternal what is true

The child's weeping as meek as lamb But vanishes and crumbles into dust As melody clothes the tone in written words Mind and body out of touch Energy is life and like a fountain overflows Active evil is better than told with bad intent passive good

#1910 #antiquarian book #world literature #19th century literature #literature #book cover #books #reading therapy #William Blake #romanticism #romantic epoch #romantic literature #poetry #poem #the poet #love as religion #holy mania #heaven and hell #cosmogonic questioning #theodicy #sense of life #between utopia and dystopia #original sin #theories of conscience

[winguontheweb]

The really funny thing is- that anon was totally wrong. Anthropomorphism of animals, or people with animal characteristics, they've been common to human cultures since literally before we had a written language. It wasn't something corporations just created whole cloth, and it isn't a product of pop culture- we just are a species that likes to go "what if was animal?"

But it's not like the terminally online study neolithic anthropology, eh?

YEAH lmao, like, ancient egyptian mythology is like 90% furries as far as I can tell. furries is eternal, capitalism or no

[odetoscavengers]

Just finished “Entangled Life” by Merlin Sheldrake. Absolutely wonderful, figured it would do me some good to actually document my thoughts since they’re a bit all over the place after reading it. Review below LOLLL, it’s not very well organized or written but who cares this is for me.

First thoughts upon finishing: Sheldrake’s prose and style felt so natural for this sort of topic. He truly uses language to his advantage, and at points I felt more like I was reading a long poem rather than a book. The way he describes fungi and their world as processes I adored, characterized them as actual living beings rather than things.

One of my favorite chapters of this book was “The Intimacy of Strangers”. I never really cared about lichen before, but the realization that they are what caused my own field of study to be where it is currently was insane. I had absolutely no idea just to the extent that old evolutionary biologists were opposed to the idea of symbiosis. Sheldrake talks about that anti-cooperative bias of western biologists later, really shinning light on how fucked naturalists’ anthropomorphizing goes. Still insane to me that the term symbiosis was first used to describe the relationship between lichens.

A couple of common themes I really enjoyed throughout the book was the blurring of identity, not knowing where one “species” ends and where another begins. Even as humans, we are the products of cooperation between unlike individuals. The discussion of language as it relates to mycology and the sciences as a whole was so fucking interesting. I’m a sucker for explorations of other perspectives and so the unraveling of human language as it relates to our world made me awooga.

There were a few sections I wasn’t as big of a fan, particularly Mycelial Minds. The discussion on fungal parasitism was interesting, but a couple points (especially on the notion that fungus are somehow changing our society deliberately) felt really out of place compared to the rest of the book. The chapter doesn’t ruin the whole of it but it did sort of knock me out of it for a bit.

Very fun book overall, if you’re at all interested in mycology, decomposition, or even anthropology you’ll find something in it for you. Ok Femur out ヾ(⌐■_■)ノ♪

#Femur reviews #entangled life #mycology #book review

[dionysia-does-stories]

Read Him Like A Book

Cringetober 2023, Day 16: Anthropomorphize Everything

On AO3

Rating G - 528 words - Good Omens - Aziraphale/Crowley

Summary: Books make the best spies and Aziraphale gets a hold of one that's been reading Crowley.

Story:

Aziraphale had a suspicion that when you read books, they read you back. A fine dictionary of folklore and fable could see farther into your soul then any priest or fortune teller. Books were scholars doing a anthropological study. They watched your every move silently from the shelves. Books craved knowledge, understanding, empathy.

The books were not quite like humans. But then again neither was Aziraphale. The Angel had seen the terrible humanity in books from the moment the first one was made. They were man’s ink and paper children. 

Humans couldn’t always see how very alive books were. Aziraphale chocked that up to the same indifference that often made them forget how alive even their fellow man was. Who could hold a book, vellum to skin, and not perceive the greater inner working.

Aziraphale had never tried to weaponize his suspicion or use it for personal gain. If books that needed repair had seemed slumped and sad. If books that came from cramped attic boxes breathed a sigh of relief. He let them live their lives in peace.

But now, Aziraphale had one of Crowley’s books. 

Crowley wasn’t much of a reader. He didn’t keep actual books around his flat as a rule. It messed up the brutalist aesthetic to have well-read and dog-eared volumes lying about with the concrete and the plants.

Crowley enjoyed a good trashy travel novel for the train. Or a thoughtful slice of life narrative for lazy days at the park. He had a system. He picked up a book, read it, then sent it back out into the world when he was done. He didn’t collect ‘a pharoh’s tomb worth of the things’ like he’d often accused Aziraphale of.

Aziraphale had gotten his hands on a fair few of these transitory book companions over the centuries. The books never got much of a chance to read Crowley. They had the vaguest sense of him. Time moved much differently for books. There is an idle to being made of nothing but words that seems like a wasteful slowness of time to flesh and blood.

However, this book was different. This book had sat in the space beneath The Bentley’s passenger seat for half a year. When it was discovered by a curious angel, Crowley had laughed it off as a misplaced book. It’s only real destiny was to be donated to the library. 

“Can I have it?” Aziraphale had asked.

Crowley had looked away from the road, as they flew through London at a terrifying speed. “That old thing? Why? You collect first editions and rare collector whatevers.”

“Yes,” Aziraphale had agreed. “And I want this one.”

Crowley caved with a shrug. “I’m not going to stop you.”

Aziraphale had seen the brightness in the book from the moment he first touched it. This book had read Crowley’s secrets. It hadn’t been forgotten on the floorboards at all. Crowley had kept it there. Thumbing through it when he had a bit of a wait. Rereading his favorite parts.

Aziraphale smoothed his hands lovingly across the cracked surface. “Hello, you beautiful being. You and I are going to be the greatest of friends.”

#good omens fanfiction #good omens fan fiction #good omens #fanfiction #aziraphale #crowley/aziraphale #Aziraphale's Books #cringetober 2023 #Day 16 #I just realized that's over half way done

[marielle-eva-art]

Semester 2 - Art Practice MAP

CONCEPTS, THEMES, AND IDEAS

"I aim to direct my practice into exploring the intersections of metaphysics and materiality and seek to understand the nature of human existence and the bonds we share with other living beings and the environment. I will be using various unconventional artistic practices to challenge the boundaries of conventional art forms, mediums, and scale. By using different media, genres, and styles, I'd like to express the complexity and fluidity of the human experience and invite feedback and dialogue from my audience and peers, as I believe that art is a process of co-creation and transformation. I aim to create immersive and engaging experiences that invite the audience to reflect on their own sense of self and connections with the world provoking the viewers into mindfulness."

FEMINISM

Celebrate the essence of the feminine, sensuality, fertility, healing, nurturing, empathy, and grace.

Speak up on behalf of the medically unrecognized health conditions of women’s fertility.

METAPHYSICAL

Work with intangible materials such as water, light, and sound manipulation.

Study of identity, time, and space.

Explore the ontological idealism between reality and the human mind.

Implement underlying patterns, fractals, and frequency waves such as music theory or chaos theory.   

Explore relational space

HYDRO FEMINISM

Hydro feminism is an interdisciplinary approach that explores the connections between water, gender, and ecology.

It challenges the dominant narratives of water as a passive resource to be exploited and instead proposes a more fluid, relational, and embodied understanding of water and its role in sustaining life.

I am interested in how hydro feminism can inform my practice and inspire new forms of expression and engagement.

I would like to use water as a medium, a metaphor, and a material in my work, creating installations, performances, and interventions that explore the themes of water justice, interdependence, and resilience.

I also would like to collaborate with other artists, activists, and researchers who share a similar vision of water as a source of creativity, solidarity, and transformation.

Through my work, I hope to raise awareness of the ecological and social issues related to water and to foster a sense of belonging and responsibility towards our shared waterscapes.

ANIMISM

All things, including natural phenomena, objects, and living beings, have a spirit or soul.  

Explore different ways of expressing the presence and agency of spirits with the use of symbolism, metaphor, or allegory to represent the hidden meanings and connections between different entities.

Evoke a sense of life, movement, or transformation such as rituals, ceremonies, or storytelling, and reflect on how they relate through artistic vision.

Materials and processes used may include painting, sculpture, photography, and performance.

ANTHROPOMORPHISM

Investigate art processes that embrace human emotions and characteristics within non-human entities such as animals, plants, or even objects.

Biological studies mixing multiple characteristics into one artwork.

ANTHROPOLOGY

Study diverse cultures and societies through the evolution of linguistics, human behaviour, and biology.

Working past assumptions and looking at the big picture using complex models of culture.

Seeing Small and noticing how the little things matter.

And putting it all together to “See it all” using the holistic perspective.

ECOPSYCHOLOGY

A field that explores the relationship between human psychology and the natural environment.

It aims to foster a sense of connection, belonging, and responsibility towards the Earth and its living systems.

Creating artworks that reflect the beauty, diversity, and fragility of nature, and inspire awe, wonder, and appreciation in the viewers.

Using natural or recycled materials and minimizing the environmental impact of artistic processes and products.

Engaging with the local community and culture, and incorporating their ecological knowledge, values, and practices.

Participating in environmental activism and advocacy, and using art as a tool for raising awareness, educating, and mobilizing people for positive change.

Developing my own personal and spiritual connection with nature and expressing it through artistic processes.

[pseudis-paradoxa]

Welcome to my study!

I’m Jay (any pronouns okay), and this is my sideblog for nature and science stuff.

General info + ground rules:

- The askbox will remain open as long as y’all behave. I’m happy to answer any question about animals, bugs, fish, dinosaurs, rocks... pretty much anything you would find at a Natural History Museum.

- I’m a college undergrad science major/anthropology minor located in Virginia, USA. (Currently on hiatus because of Reasons.) I aim to work at a museum, zoo, nature center, or something of that type in the future.

- I’m autistic. Natural history is my lifelong special interest!

- I’m also queer and nonbinary, jsyk.

- I used to write on Quora pretty prolifically under my "real" name, until the site fell to a horde of trolls and bots. This blog is supposed to be a new outlet for my need to infodump.

- This blog comes with a general content warning for insects, spiders, reptiles (including snakes), probably some gross biology stuff, and occasional mentions/discussion of animal death or injury. I love animals, but I don’t sugarcoat or anthropomorphize them, either.

- Please don't ask me about veganism or animal rights. My position is firmly pro-sustainable animal products and pro-animal welfare. You're not going to change my mind.

- TER/Fs, n/az/is, an/tivax/xers, and anyone else who pushes fake science in the name of conservative bullshit can expect to get whacked upside the head with biology textbooks and run out of here.

- Why the frog? I like frogs. Where there are frogs, there is a healthy ecosystem. So seeing them, or just hearing them sing, makes me happy and gives me hope.

#nature blog #science blog

[militaryonline]

Isis god

In the bible scholars often associate the dragon with the devil and we find Isis had morphed into Typhoon which means “terrible mother” also associated with the dragon. Typhon, in the Greek legend, is a monstrous dragon.” Then Horus conquered Typhon a second time. Horus thereupon rebelled, laid hands on his mother and tore the regal ornaments from her head, whereupon Hermes gave her a cow’s head. That is, Horus vanquished the evil Typhon, who murdered Osiris treacherously (terrible mother= Typhon). “ Isis, the mother of god, played an evil trick on the sun-god with the poisonous snake also Isis behaved treacherously toward her son Horus in Plutarch’s tradition. Here is an excerpt from the book, “ Psychology of the Unconscious: A Study of the Transformations and Symbolisms,” by Carl Gustav Jung and Beatrice M. Hence, the connection with the Sumerian Tiamat, the Serpent of Chaos, the Ancient One, mother of the gods and all abominations and Isis who we also know as Set, the god of darkness, and chaos. In later myths he is also the god of darkness, and chaos. Set is a god of the desert, storms, and foreigners in ancient Egyptian religion. 15, 71.Īnne Bromberg, DMA unpublished material, May 1997.The Goddess Isis was also known to the Sumerians as Tiamat, the Serpent of Chaos, the Ancient One, mother of the gods and all abominations of chaos. The Egyptian god Set was originally a female deity and was identified with Isis. Silverman, ed., (Ithaca: Cornell University Press, 1997), cat. Elliott, "Isis Nursing Horus" in Searching for Ancient Egypt: Art, Architecture, and Artifacts from the University of Pennsylvania Museum of Archaeology and Anthropology, David P. May, "Isis Nursing the Infant Horus" in Searching for Ancient Egypt: Art, Architecture, and Artifacts from the University of Pennsylvania Museum of Archaeology and Anthropology, David P. The form of Horus called Harpokrates ("Horus-the-child") was especially popular in Late Period and Greco-Roman Egypt, where he was believed to avert evil.Īlan M. It is also possible that figures like this one influenced early Christian imagery of the Madonna and Child. These associations of Isis, as the goddess of life and rebirth, led to the great popularity of the cult of Isis during the Greek and Roman periods. In the cult of Osiris, the god became King of the Afterworld, while their son Horus was identified with the Egyptian Pharaoh. Divine mother and nursing infant statuettes are representative of the ex-voto type Isis Lactans, whose archetype can be traced to the 8th Dynasty or before and is found by the hundreds on amulets in bronze and faience after 700 BCE.Īfter Osiris was murdered by his brother Seth, Isis helped to revive his dead body. Isis is the Greek form of her name in ancient Egyptian, she was called Ist, meaning "seat." Known as the "goddess of many names," she was thought to be a great magician, capable of controlling others through her magical knowledge of their names. She wears a clinging garment with her breasts bared, and with one hand she cups her left breast while she nurses the infant Horus.

Originally, this figure would have occupied a wooden throne, which does not survive. Sometimes she is shown with a throne on her head or seated on a throne, which recalls her close association with the royal succession of the king. Here she wears a tripartite wig with a uraeus surmounted by cow horns cradling a solar disk, the attribute of Horus. Isis, like other Egyptian anthropomorphic deities, carries the symbol of her attributes on her head. She was widely regarded throughout antiquity as the personification of the ideal wife and protective mother. As the wife of Osiris and the mother of Horus, Isis was the most popular Egyptian goddess.

#Isis god

[doom-nights2]

I told my brother that I’m minoring in anthropology at university and he said, “isn’t that the study of anthropomorphic cats and stuff?”

#anthropology #furry fandom #anthro #funny #this is real #i wanted to cry #btw furries are cool #but anthropology ≠ anthropomorphic studies #yeah I’m majoring in furry science

[is-the-primate-vid-cute]

I love animals but I feel so uncomfortable watching apes. I remember being at a zoo and the female gorilla was nursing her baby and I felt so uncomfortable, I felt like a voyeur because of how similar it looked to a human breastfeeding. I also study anthropology, and the more I know about hominids the more I feel weird keeping apes in zoos to be watched by the general public. I know I'm anthropomorphizing but do you think the apes feel uncomfortable being watched by humans?

Hm, yeah you're kinda sliding into anthropomorphic thoughts here. Just because humans may not like it, doesn't mean others apes feel the same.

Apes tend to enjoy people watching! Any proper animal viewing facility will have options for their animals so they don't have to be on display when they don't want to. Apes are social creatures and spend basically all their day watching others and, therefore, being watched. This is how they learn and how they thrive- by being part of a social structure. Apes of all kinds actively participate in the crowds; they often learn certain behaviors will illicit a reaction from the on watchers and will choose to do those behaviors to get attention.

When COVID shutdowns started happening, keepers had to get creative to fulfill the apes' social desires usually filled by people watching- so they set up zoom calls with apes at other facilities!

Hopefully you can put your anxieties about that aside, you're not being a voyeur by watching animals!

#not primate vid #inquiring minds want to know #mod E

[froody]

i am Begging everyone here who thinks eating meat and raising livestock is wrong to learn what an ecological niche is and how humans fit into it

or just study anthropology in general or just stop anthropomorphizing animals

#ask #anonymous

[rhianna]

Definition of anthropology

Definition of anthropology

1: the science of human beings especially : the study of human beings and their ancestors through time and space and in relation to physical character, environmental and social relations, and culture2: theology dealing with the origin, nature, and destiny of human beings

Other Words from anthropology

The Origin of Anthropology

Example Sentences

Learn More About anthropology

Other Words from anthropology

anthropological \ ˌan(t)-​thrə-​pə-​ˈlä-​ji-​kəl

\ adjectiveanthropologically \ ˌan(t)-​thrə-​pə-​ˈlä-​ji-​k(ə-​)lē

\ adverbanthropologist \ ˌan(t)-​thrə-​ˈpä-​lə-​jist

\ noun

The Origin of Anthropology

The word anthropology dates back to the late 16th century, but it was not until the 19th century that it was applied to the academic discipline that now bears its name. In the United States, this field of study is typically divided into four distinct branches: physical (or biological) anthropology, archaeology, cultural (or social) anthropology, and linguistic anthropology.

Anthropology is from the New Latin word anthropologia (“the study of humanity”) and shares its ultimate root in Greek, anthrōpos (“human being”), with a number of other words in English, such as anthropomorphize, philanthropy, and misanthrope.

Examples of anthropology in a Sentence

Recent Examples on the WebThis single cultural collision has been the subject of an extended debate in anthropology, fostering a decades-long division between two schools.— Casey Cep, The New Yorker, 6 Dec. 2021According to her website, Brady graduated from the University of California San Diego with a B.A. in the anthropology of climate change and human solutions in 2021.— Natasha Dado, PEOPLE.com, 6 Dec. 2021

These example sentences are selected automatically from various online news sources to reflect current usage of the word 'anthropology.' Views expressed in the examples do not represent the opinion of Merriam-Webster or its editors. Send us feedback.

See More

First Known Use of anthropology

1593, in the meaning defined at sense 1

History and Etymology for anthropology

borrowed from New Latin anthropologia "study of humanity, science of human nature," from anthropo- ANTHROPO- + -logia -LOGY

Dictionary Entries Near anthropology

anthropolith

anthropology

anthropomancy

“Anthropology.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/anthropology. Accessed 21 Jan. 2022.

#anthropology #vocabulary word

[wisdomrays]

QUESTIONS & ANSWERS: What is the Role of Prophethood and of Prophets?

Prophethood is the highest rank and honor that a man can receive from God. It proves the superiority of that man's inner being over all others. A Prophet is like a branch arching out from the Divine to the human realm. He is the very heart and tongue of creation. He possesses a supreme intellect that penetrates into the reality of things and events.

Moreover, he is the ideal being, for all of his faculties are harmoniously excellent and active. He strives and progresses steadily toward Heaven, waits upon Divine inspiration for the solutions to the problems he faces, and is the connecting point between this world and the Beyond. His body is subject to and follows his heart, figuratively the seat of spiritual intellect, as does his heart. His perceptions and reflections are always directed to the Names and Attributes of God. He goes to what he perceives, and arrives at the desired destination.

A Prophet's perception, developed to the full-seeing, hearing, and thus knowing-surpasses that of all other people. His perception cannot be explained in terms of different light, sound, or some other wavelengths. Ordinary people cannot acquire a Prophet's knowledge.

By conveying the Divine message and guidance, the Prophets give us a limited insight into creation so that we can know some of its meaning. Without them, we would be unable to see or understand the true nature and meaning of things and events, or to deal with our surrounding environment. They also teach us something of God and His Names and Attributes.

Their first mission is to teach the reality, the true purpose and meaning, of this life. Since God is beyond our perception and comprehension, the Prophets have to be the most obedient, careful, conscious, and self-disciplined of people while performing their tasks. If they had not spoken in clear terms about the Creator, we could not think, know, or say anything correct about God.

Everything in the universe tries to exhibit the Names and Attributes of the All-Mighty, All-Encompassing Creator. In the same way, the Prophets note, affirm, and are faithful to the subtle, mysterious relation between God and His Names and Attributes. As their duty is to know and speak about God, they enter into the true meaning of things and events and then convey it directly and sincerely to humanity.

When we are in a new or unfamiliar place, we need a guide to show us around. This analogy applies to the role of Prophets. Would the One who created everything so that we might know Him not provide guides, in the form of Prophets, to inform us of His Names and Attributes and guide us along the right path? To overlook such a need would render the creation useless and futile, yet we know that God does not engage in such activities. Thus, it seems most likely that all people would be informed of such things by a Prophet sent to them by God.

The Qur'an is explicit on this point: For We sent among every people a Messenger (with the command): "Serve God and avoid evil" (16:36). But many people gradually forgot these Divine teachings and fell into such errors as deifying the Prophets and others or engaging in idolatry. We can see this in the deities of Mt. Olympus in ancient Greece, the sanctification of the Ganges river in India, and in many other places. Even accepting that there must be a tremendous difference between the original and the current form of many religions, it is quite impossible to understand the conditions that caused Confucius to appear in China and Brahma and Buddha in India. It is equally difficult to guess what their original messages were and to what degree they have been corrupted.

If the Qur'an had not introduced Jesus to us, we would not have an accurate idea of his life and teachings. Over time, priests (and others) mixed the truth of Jesus with ancient Greek and Roman philosophies and idolatry, attributed divinity to human beings, and anthropomorphized God. The Trinity is an obvious example. Perhaps Romne would accept Christianity as its official state religion only if the various pagan festivals, holy days, rites, and rituals were incorporated. Without the Qur'an's enlightening revelation, it would be very difficult to tell Jesus Christ from Adonis or Dionysus.

Considering that Christianity is relatively recent, and what the Christians did to their Prophet and their Book, we wonder how many other people fell into the same error. One reliable hadith says: "A Prophet's disciples will carry out his mission after his death, but some of his followers will later upset everything he established." [2] This is a very important point. Many of the religions we now consider false turned to falsehood, superstition, and legend over time through the deliberate malice of their enemies (or the mistakes of their followers), despite their possible origin in the purest, Divine source.

To say that someone is a Prophet when he is not is unbelief, as is the case with refusing to believe in a true Prophet. On the other hand, if the case of false religions is similar to that of Christianity, we should look at them with some caution and reserve judgment. We should consider what Buddhism or Brahmanism may have been in their true, original forms, as well as the doctrines attributed to Confucius or the practices and beliefs of shamanism. Maybe they still have some remnants of what they originally were.

Many once-pure religions have been distorted and altered. Therefore, it is essential to accept the purity of their original foundation. The Qur'an says: There never was a people without a warner having lived among them (35:24), and We sent among every people a Messenger (16:36).

These revelations declare that God sent Messengers to each group of people. The Qur'an mentions the names of 28 Prophets, out of a total of 124,000 (or perhaps 224,000). We do not know exactly when and where many of them lived. But we do not have to know such information, for: We did in times past send Messengers before you; of them there are some whose stories We have related to you, and some whose stories We have not related to you (40:78).

Recent studies in comparative religion, philosophy, and anthropology reveal that many widely separated communities share certain concepts and practices. Among these are moving from polytheism to monotheism, and praying to the One God in times of hardship by raising their hands and asking something from Him. Many such phenomena indicate a singular source and a single teaching. If primitive tribes cut off from civilization and the influence of known Prophets have a sure understanding of His Oneness, though they may have little understanding of how to live according to that belief, a Messenger must have been sent to them at some time in the past: For every people there is a Messenger. When their Messenger comes, the matter is judged between them with justice, and they are not wronged (10:47).

What about those who claim to have been sent no Prophet? Are they held accountable for their beliefs and actions? According to the verse quoted above, a Prophet has been sent to every people. There may be periods when darkness seemed to prevail, but such periods are only temporary. Nevertheless, there is the possibility that the Prophet's work was destroyed so completely by erroneous ideas and rites that the true teachings were lost. In such cases, people may have remained in darkness unknowingly or against their own will. Such people will not be punished or blamed for the wrong they may do, until and unless they have been warned: We never punish until We have sent a Messenger (17:15), for warning precedes responsibility and reward or punishment.

Muslim scholars have different opinions on this matter. For instance, Imam Maturidi and his school argue that no people can be excused, for there is enough evidence pointing to the One Creator to guide anyone to belief in Him. The 'Ashari school, referring to the above verse, argues that warning and guidance must precede judgment, and that people can be held responsible only if they have been sent a Prophet.

Others combine these two positions: Those who have not been sent a Prophet and so did not enter willfully into unbelief or idolatry are ahl al-najat (people who will be excused and so escape punishment and who, as God wills, may be saved). This position is based on the fact that some people cannot analyze their surroundings, penetrate to their meaning, or deduce the right course of belief and action. They first have to be taught the right way, given explanations and directions on how to act, and then they can be rewarded or punished according to what they do with the new knowledge. Those who willfully enter unbelief, fight belief and religion, or knowingly defy God and His commandments will be questioned and punished, regardless of how isolated they are.

#allah #god #prophet #Muhammad #quran #ayah #sunnah #hadith #islam #muslim #muslimah #revert #convert #hijab #help #religion #reminder #dua #salah #pray #prayer #welcome to islam #how to convert to islam #new convert #new revert #new muslim #revert help #convert help

[thalianitz]

Contextual Studies Research Project

In 1948 the City of London faced a fierce threat when Old Father Thames rose up in anger at the treatment of his River. ‘The Great Stink’ was the event that finally forced the government to take action and remedy the dire state of the Thames. Throughout ‘The Great Stink’ the recurring motif of ‘Old Father Thames’ became a powerful means of voicing the dire need for Health Reform, creating controversy and raising public awareness of the issues that was causing the deaths of thousands of citizens in the capital. (Bibby, M). The image of a dishevelled and filthy old man offering up death and disease to the citizens of London was a powerful contrast to the noble figure penned in poetic portraits of the River. It was a contrast that highlighted the juxtaposition between the importance of the river to London’s survival and the importance with which it was being treated. The character begun life as a character in Punch, but his effectiveness as a metaphor for the state of the River soon meant that he was a regular feature in numerous Victorian periodicals, and he became a powerful metaphor of the campaign against ‘The Great Stink’ (Horrocks, C 2009).

Today the Thames no longer functions as a sewage pipe, but the health of London’s central landmark is still precarious. Data from the Water Directive Framework shows that just 16% of UK water bodies were given ‘good’ ecological status in 2018 and 2019, and that the Thames is the second most polluted river in the UK, placing just after the Mersey, which is currently more polluted than the Great Pacific Garbage Patch (Morrit, D 2014, Greenpeace 2019, Schneiday, L 2021). Whilst in the 19th century the Thames served as a channel for cholera, today it serves as a transport for waste into the North Sea; in 2019 nearly 9000 items of plastic waste were discovered along the foreshore, the large majority of it was single use plastic, meanwhile ‘reefs’ of wet wipes are forming along the course of the river, impacting not only the wildlife but the course of the River itself. (McGoran, A 2019). The disregard for the health of the River showcases a greater disregard for Rivers and freshwater courses not just in London but around the UK.

Part of the problem potentially lies in the way that rivers, particularly industrial rivers like the Thames, are perceived. Rather than being part of a ‘Wilderness’ we feel we have a responsibility to protect, natural features in an industrial landscape are considered to be part of an Urban environment. (Cronon, W 1996) Throughout its history the Thames has been viewed as an important economic resource, something that often eclipses the equally important role it holds as culturally significant landmark (Pinch, P 2015). In this century there has been a push for significant water front redevelopment; stretches of the river that were abandoned as London's docklands were moved to other parts of the country became prime real estate, redeveloped into a “strip of affluence” (Sudjic, D 2003) Disregard for the environmental state of the Thames has potentially deadly consequences; in 1958 350 people were killed as a result of flooding, and the risks are only going to increase with effects of Climate Change; only 10% of UK floodplains still function, and between 2015 and 2018 1 in 5 houses were built in areas at risk of flooding (Taylor, V 2015) (Murray, J 2020). Work by groups such as the Thames Landscape Project attempts to combat this with large scale rewilding projects, but in the fight against Climate Change it is important that rivers are not forgotten in the wider public conscious.

In the battle for wider recognition of the plight of rivers like the Thames, the best weapon might be the same as the one utilised by the Victorian satirists, Old Father Thames. Stories of mythical figures like Old Father Thames have long been used as a way to warn of the power of rivers; characters like Jenny Greenteeth and water wyrms from folk tales highlight the dangers of disrespecting our Rivers (Schneiday, L 2021). There is a long standing tradition of the veneration of waterways, it is likely that Old Father Thames is a modern iteration of an old river God. The current representation of Old Father Thames resembles the Roman deities of the Tiber and the Nile, but it is likely that was a figure attached to the Thames long predating that (Ackroyd, P 2008). Artefacts found in several rivers, including the Battersea shield, suggest a different relationship with rivers in early prehistory; these artefacts are most commonly interpreted as votive offerings that were seen not as “wasting resources, but as an investment, a way of staking a claim in the natural power of the river,” (York, J 2002). Stories of the power and protection of these river deities have endured in to the present day in the form of myths like the Lady in the Lake and Excalibur (Yates, D and Bradley, R 2015). It is also possible to draw similarities between figures like Old Father Thames and the Greenman; the Greenman has remained a figure in popular culture; he serves as a powerful reminder of our connection and responsibilities to the natural world, holding humans to account for their actions, and there are still festivals held that celebrate our links to the Greenman and our links to the natural world (Anderson, W 1990). Mythical figures have also found their way into the popular conscious through the medium of science fiction. In the 21st century there has been a growing genre of Climate Fiction, or ‘Cli-Fi”, which has emerged as a alternative method of bringing ecology and environmental issues to a wider audience. The genre of science fiction allows writers to explore environmental dystopia, utopia and the potential for an ‘ecological apocalypse’ (Milner, A and Murgmann, J R 2020). Many important works of eco-criticisim have had an enduring impact, both in terms of cultural value, and on the ecological movement. One obvious example is Tolkien’s Lord of the Rings. Tolkien uses Lord of the Rings as a chance to comment on many ecological themes, Treebeard is a good example of a ‘Greenman’ esq figure; he challenges anthropocentric viewpoints and represents an alternative to the utilitarian stance presented by other characters (Brawley, C 2003). The impact of Middle Earth can be seen in the use of ‘Treebeard’ by environmental groups, one of which signed a letter with the characters name, writing in their statement “the Ents are going to war,” (Bregaland, 2006).

The enduring popularity of fictional characters showcases the effect the anthropomorphism of nature has on an audience. Anthropomorphism was first used as a term by the Greek philosopher Xenophanes to describe the similarities found in religious believers and their depiction of their Gods (Waytz, Epley, Cacioppo, 2010). Research into the phenomenon suggests that the desire to anthropomorphise the environment is a “basic human attitude” present from the early stages of childhood to allow us to empathise and interact with “non-humans as if they were human beings” (Airentu, G 2018). The ramifications of anthropomorphism on environmental debate are significant; the anthropomorphism of nature enables people to create a stronger bond with the environment, fostering a more environmentally friendly viewpoint. Pro-environmental views are tied to the feeling of environmental guilt, when nature is anthropomorphised these feelings are exacerbated, often prompting the adoption of more ecologically aware behaviours (Tam, K-P 2019). The use of terms such as ‘Mother Earth’ are good examples of using targeted anthropomorphism to encourage feelings of guilt and empathy in the public (Waytz, Epley, Cacioppo, 2010). Just as with the cartoons of Father Thames during the time of the Great Stink, the use of anthropomorphised representations of nature creates a stronger and more enduring message; for instance, a TV advert highlighting the environmental dangers of palm oil, featuring an anthropomorphised orang-utan was banned from being broadcast on the basis that it was too political (Butler, S and Sweney, M 2018).

Anthropomorphisation is clearly a useful tool in addressing the problems that stem from our increased urbanisation. The empathy for an anthropomorphic version of nature can help us to see ourselves as part of nature, as opposed to ‘the other’. (Daston, L 1995). In a world where we spend an estimated 90% of our lives indoors, it is difficult for environmental groups to rely solely on an individuals experiences in nature to promote an environmentally friendly attitude, anthropomorphism can help people bridge that gap (Tam, KP,. Lee, SL,. Chao, MM,. 2013). Some have suggested that a process of ‘Reenchantment’ is essential to promoting a healthier and more sustainable relationship with the environment; utilising the power of the ‘sublime’ in nature as a motivation to reconnect with the natural world, as well as retuning some of the ‘magic’ and ‘wonder’ to it (Barlett, P 2008). The use of quasi-mythical figures like Old Father Thames can especially help us to reconnect with overlooked areas of ‘Wilderness’ like the River Thames, by drawing on the cultural history of those myths and by using anthropomorphism to remind us of the interconnection and interdependence between us and the natural world.

Bibliography

Ackroyd, P (2008) “Thames: Sacred River”, Vintage Books, London

Airenti, G (2018) “The development of Anthropomorphism in Interaction: Intersubjectivity, Imagination and Theory of Mind”, Frontiers in Psychology

Anderson, W (1990) “Green Man: The Archetype of Our Oneness with the Earth”, HarperCollins, London

Barlett, P (2008) “Reason and Reenchantment in Cultural Change: Sustainability in Higher Education”, Anthropology, Vol. 49, No. 6, pg. 1077-1098, Chicago, USA

Bibby, M (accessed 2021) “London’s Great Stink”, History Magazine, Historic UK, (https://www.historic-uk.com/HistoryUK/HistoryofBritain/Londons-Great-Stink/)

Brawley, C (2008), “The Fading of the World: Tolkien’s ecology and loss in The Lord of the Rings”, Journal of the Fantastic in the Arts, USA

Bregaland (2006), ‘“The Ents are going to war”; Earth Liberation Front Strikes Maryland”, Earth First!, Vol. 26, No. 2, pg. 8, Daily Planet Publishing, Tuscon, United States

Butler, S and Sweney, M (2018) “Iceland’s Christmas TV advert rejected for being too political”, The Guardian, London, UK

Cronon, W (1996) ‘The Trouble with Wilderness: Or, Getting Back to the Wrong Nature”, Environmental History, Vol. 1, No. 1, pp. 7-28, Forest History Society and American Society for Environmental History, USA

Daston L, (1995) “How Nature Became the Other: Anthropocentrism in Early Modern Natural Philosophy”, Biology as Society, Society as Biology: Metaphors. Sociology of the Sciences - A Yearbook 1994 (Maasen, S., Mendelson, E,. Weingart, P,. ed.), vol. 18, Springer, Netherlands

Davis, JL,. Green, JD,. Reed, A (2009) “Interdependence with the environment: Commitment, interconnectedness and environmental behaviour”, Journal of Environmental Psychology, Vol.29, No. 2, pp. 173-180

Gleeson-White, J (2018) “It’s only natural: the push to give rivers, mountains and forests legal rights”, The Guardian, London, UK

Greenpeace, (2019) “UK river more polluted than Great Pacific Garbage Patch,” Greenpeace Press Release

Horrocks, C (2009) “Father Thames Revenge: visualising reform through the characterisation of a social problem”, Popular Narrative Media, Vol. 2, no.1, p.23, Liverpool University Press, Liverpool

Horrocks, C (2003), “The Personification of “Father Thames”: Reconsidering the Role of the Victorian Periodical Press in the “Verbal and Visual Campaign” for Public Heath Reform, Victorian Periodicals Review, Vol. 36, No. 1, p.2 -19, John Hopkins University Press

McGoran, A (2019) “Microplastic pollution and wet wipe ‘reefs’ are changing the River Thames ecosystem”, The Conversation, London

Milner, A,. Burgmann, J R,. (2020) “Science Fiction and Climate Change: A sociological Approach”, Liverpool Science Fiction Texts and Studies, Liverpool University Press, Liverpool, UK

Mishra, S K, (2016) “Ecocriticism: A Study of Environmental Issues in Literature”, BRICS Journal of Educational Research, Vol. 6, No. 4, pp. 168 - 170,

Morrit, D (2014) “Plastic in the Thames: A River Runs through it”, Marine Pollution Bulletin, Vol. 78, No. 1-2, pg. 196-200, UK

Murray, J (2020) “Rewilding Project aims to give Thames its floodplain back”, The Guardian, London, UK

Pinch, P (2015) “Waterspace Planning and the River Thames in London”, The London Journal, Vol. 40, No. 3, pg. 272-292, London, UK

Schneidau, L (2021) “Understanding the Current”, Resurgence and Ecologist, Vol. 325, pp. 34 - 36, Devon, England

Shtulman, A (2008) “Variation in the anthropomorphization of supernatural beings and its implications for cognitive theories of religion”, Journal of Experimental Psychology: Learning, Memory and Cognition, Vol. 35, no. 5, pg, 1123 - 1138

Sudjic, D (2003) “Sold Down the River”, The Observer, London UK

Tam, K-P (2019) “Anthropomorphism of Nature, Environmental Guilt and Pro-Environmental Behaviour”, Sustainability, Vol. 11, No. 19

Tam, K-P,. Lee, S-L,. Chao, MM,. (2013) “Saving Mr. Nature: Anthropomorphism enhances connectedness to and protectiveness toward nature,” Journal of Experimental Social Psychology, Vol. 49, No. 3

Taylor, V (2015) “London’s River? The Thames as a Contested Environmental Space”, The London Journal, Vol. 40, No. 3, pg. 183-195, London, UK

Urquiza-Haas, E and Kotrschal, K (2015) “The mind behind anthropomorphic thinking: attribution of mental states to other species”, Animal Behaviour, Vol. 109, pg. 167-176,

Waytz, A., Epley, N., Cacioppo, J-T, (2010) “Social Cognition Unbound: Insights into Anthropomorphism and Dehumanization”, Current directions in psychological science, Vol. 12, no. 1, pg. 58-62

Wilson, E (1993) “Biophilia and the Conservation Ethic”, The Biophilia Hypothesis, pg. 31-42, Washington, USA

Yates, D,. Bradley, R,. (2015) “Still water, hidden depths, the deposition of Bronze Age metalwork in the English Fenland”, Antiquity, Vol. 84, No. 324, Cambridge, UK

York, J (2002), “The life cycle of Bronze Age metalwork from the Thames”, Oxford Journal of Archaeology, Vol. 21, No. 1, pg. 77-92, Oxford, UK

[tlatollotl]

Anthropomorphic Imagery in the Mesoamerican Highlands: Gods, Ancestors, and Human Beings

edited by Brigitte Faugère & Christopher Beekman

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In Anthropomorphic Imagery in the Mesoamerican Highlands, Latin American, North American, and European researchers explore the meanings and functions of two- and three-dimensional human representations in the Precolumbian communities of the Mexican highlands. Reading these anthropomorphic representations from an ontological perspective, the contributors demonstrate the rich potential of anthropomorphic imagery to elucidate personhood, conceptions of the body, and the relationship of human beings to other entities, nature, and the cosmos.

Using case studies covering a broad span of highlands prehistory—Classic Teotihuacan divine iconography, ceramic figures in Late Formative West Mexico, Epiclassic Puebla-Tlaxcala costumed figurines, earth sculptures in Prehispanic Oaxaca, Early Postclassic Tula symbolic burials, Late Postclassic representations of Aztec Kings, and more—contributors examine both Mesoamerican representations of the body in changing social, political, and economic conditions and the multivalent emic meanings of these representations. They explore the technology of artifact production, the body’s place in social structures and rituals, the language of the body as expressed in postures and gestures, hybrid and transformative combinations of human and animal bodies, bodily representations of social categories, body modification, and the significance of portable and fixed representations.

Anthropomorphic Imagery in the Mesoamerican Highlands provides a wide range of insights into Mesoamerican concepts of personhood and identity, the constitution of the human body, and human relationships with gods and ancestors. It will be of great value to students and scholars of the archaeology and art history of Mexico.

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Contributors: Claire Billard, Danièle Dehouve, Cynthia Kristan-Graham, Melissa Logan, Sylvie Peperstraete, Patricia Plunket, Mari Carmen Serra Puche, Juliette Testard, Andrew Turner, Gabriela Uruñuela, Marcus Winter

Brigitte Faugère is professor at the Université de Paris I Panthéon-Sorbonne. An archaeologist specializing in the north-central and western parts of Mexico, she is the director of an excavation project on the Preclassic Chupícuaro in the Lerma Valley and author of Entre Zacapu y Río Lerma: Culturas en una zona fronteriza, Las representaciones rupestres del centro-norte de Michoacán, and Cueva de los Portales: Un sitio arcaico de Michoacán, México.

Christopher Beekman is associate professor of anthropology at the University of Colorado Denver. His research focuses on sociopolitical organization in ancient western Mexico. He has directed excavation projects at Llano Grande and Navajas and surveys in the La Primavera region and the Magdalena Valley. He is a coauthor of the first volume of the Historia de Jalisco and has coedited several books, including Shaft Tombs and Figures in West Mexican Society.

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University Press of Colorado page - https://upcolorado.com/university-press-of-colorado/item/3733-anthropomorphic-imagery-in-the-mesoamerican-highlands

#archaeology #arqueologia #mesoamerica #mexico #art #arte #history #historia #books #reading #west mexico #aztec #puebla #tlaxcala #Teotihuacan

[ofide]

🖊 !!

i wrote this once already but tumblr deleted everything ~_~ so here it goes again

i have 3 mains and a bunch of secondary characters and antagonists so here’s the main 3

heze is an alien who looks like a human except for a few details; he’s a xenozoology student who does research on the field cause standardized tests suck and he travels with a portable wormhole machine, which is a very bougie thing cause it has components made of exotic matter to avoid collapsing when someone’s halfway through, and it was given to him by his ex who is also an antagonist later on

while traveling he loses a specimen and finds it in the leg of lyn’s friend (ouch). lyn belongs to a species that can be described as a swamp creature but a little more anthropomorphic. she’s an anthropology student, which outside of earth means that she studies humans in general. they become friends and one time he takes her to earth, specifically to a comic convention so she doesn’t have to invest on a disguise cause yknow. alien.

that’s where she meets chloe, the only human in the story, and she joins them at first occasionally and then more often and she and lyn slowly fall in love. chloe is the more rational one of the group (as heze doesn’t perform well under pressure and lyn is kind of inexperienced when it comes to danger n stuff) but she’s also the one who marvels at alien things the most cause earth isn’t developed enough for other planets to be allowed to contact it

#long post #my characters #parasytes #<- for bl