Why Do I Have To Thank Thor?! I Just Wanna Know!

You want to know why Inigo Montoya remains such an iconic and beloved character even 35 years after the Princess Bride came out?

It’s because he’s one of the few characters in fiction who has a story where he has dedicated his life to revenge, his whole motivation is about getting revenge….and he gets it! and then he isn’t empty or despairing! he doesn’t regret it! he’s totally satisfied!

because so many stories about revenge or rage are about characters “seeing the futility of their actions” or learning “their desire for revenge has only made them the monsters they hated” FUCK THAT.

Inigo Montoya kills the man who kills his father, is allowed to live in the narrative after and be happy about it and it is so satisfying. it’s fantastic. it’s iconic.

let more characters rage against the world, bring it down with bloodied hands, and let them be FUCKING RIGHT about it. Let them celebrate their success with sharp grins, and let them live happy, full lives where they always remain proud/fulfilled for what they’ve done

Gender and Religion

         NO.1

In order to understand the system of race, class and gender in America, we have to look at England’s role in their systems of class. ‘During this time period, the emergence of a consumer-oriented corporate order undermined the coherence of the Victorian gender system; rising gender consciousness among black women turned the ideology of ‘women’s sphere’ into a disrupted terrain of racial and struggle class; while women’s devotional practices became a site of gender contestation within American Catholic culture. Each of these developments has given impetus to new studies. Historians of conservative evangelicalism have complicated the heretofore easy equation of ‘Protestantism’ with ‘women’s sphere’ by delineating the different understandings of women’s role within early twentieth-century Protestantism; Progress across racial lines has been initiated by several important literary and historical studies that reveal how the separate spheres ideology served the interests of the white middle class by camouflaging racial and economic differences.’’

 NO. 2

Since the early 1980’s, advances in the study of gender in American history have come primarily through an unmasking of the assumptions of earlier studies; Others have laid bare the earlier scholarship’s assumption’s to universal gender definitions that do not take into account differences in women’s roles based on race, class, or region. Additionally, several historians have begun to explore the influence of gender relations on the lives of men. As a result, we are beginning to get a picture of gender in the American history that goes beyond the ‘women’s sphere’ experience of white, middle-class, northeastern women.

  For the past twenty years of this apparent lifetime, Protestant mainline has given way to a religious studies interest in the social and cultural history of outsiders. Concurrently, an older Protestant consensus narrative has come to be seen as one of several stories that, together seek to account for the American religious past. Further inquiries have questioned the usefulness of both liberal and evangelical labels in accounting for the deep racial, economic and theological divisions of late nineteenth century among the more than 150 Protestant denominations, not to speak of the rapidly growing population of Catholics with their own substantial differences of nationality, theology and social class. As historians have started to study seriously the deep diversities in American culture, gender has emerged as an important analytic category for re-imagining America’s religious past.

NO. 3

    As recently as 1985, Elizabeth Fox-Genovese complained that historians of religion and gender have too often simply added ‘religion to an almost finished picture rather than exploring ways in which religion might refine and even radically revise the picture.’ Within the past decade, however recent developments both within and without the field of American religious history have begun to coalesce and suggest the contours of promising new departures, and most of this new work focuses on the late nineteenth and twentieth centuries.

dying at people being outraged like "will should have his award revoked" "how can he do something so violent and outrageous!!" "this is a win to toxic masculinity" lmfaoooo it's a bitch slap y'all so sensitive and the asshole deserved it. if more assholes got bitch slapped when they humiliate women in front of millions of people maybe the world would be a better place.

I understand, but all of the horror in the movie was because the main character had schizophrenia, 24 personalities to be precise. Trauma does terrible things to people.

isn't it insane though how schizophrenic people are viewed as violent and dangerous by the majority of society when in reality schizophrenic people are nearly 14 times more likely to be on the receiving end of violence than to be the perpetrators...

Alright😭😒

These, for me, are the two most depressing paintings in western history. They were painted by post-impressionist Henry de Toulouse-Lautrec, a man who, due to inbreeding, was born with a genetic disorder that prevented his legs from growing after they were broken. After being so thoroughly mocked for is appearance, he became an alcoholic, which is what eventually caused his institutionalization and death. His only known romantic relations were with prostitutes. And then he paints something like this which is so beautiful and tender and sentimental. It seems like the couple in bed really loves each other—cares about each other. Wakes up happy to look at each other. And I see that love and passion and I wonder how lonely he must have been. I wonder how he could paint something like this without it breaking his heart.  Maybe they say artists should create what they know, not because its unbelievable when they extend themselves beyond their experiences, but because when they pull it off with such elegance, it’s so damn unbearable to look at. I hate thinking of Lautrec, wondering about the lovers he created and knowing it was beyond his experience. Creating something that he knows is beautiful and knows he’ll never really understand. 

Nico Gets Into Character Too Much

*Halloween at Camp Half-Blood*

Will: *dressed as captain Phoebus*

Nico: *dressed as Frollo because he was having a kick with the Disney Villains*

Will: Oh man, Nico. You're on fire with scaring these campers!

Nico: Fire?

Nico: Like... Dark fire?

Nico: Hell fire?

Will: Oooookaaaay?

Nico: *starts singing out of tune* This fire in my skin! This burning desire is turning me to sin!

Will: Nico, people are starting to stare...

Nico: *runs up to people at the campfire and points at Will* It's not my fault! I'm not to blame! It's the Apollo boy, the witch who sent this flame!

Will: Nico, stahp! You're getting too into this!

Nico: *flails on the floor* It's not my fault! If in Fates' plan, they made the daimon so much stronger than a man!

Will: *grabs Nico by the arm but is flung away*

Nico: *prostrates himself in front of Annabeth* Protect me, Athena! Don't let this healer cast his spell! Don't let his light sear my flesh and bone!

Will: *looks apologetically at Annabeth and kisses Nico to shut him up*

Nico: *pushes away, aghast* GOOD SIR, I AM A MAN OF THE TEMPLE! HOW DARE YOU? *slaps and walks away*

What exactly is anthropology?

Anthropology is the study of various cultures all around the world. To begin, we study all human socities and cultures, in order to determine our future and development. There are four subdivisions of anthropology, like visual, cultural, biological, and archeological. As an anthropologist, I explore human connections, rituals, gender inequalities, globalization, war, genocide, climate change, colonialism, what the meaning of culture is and how important it is that we all learn from the past so that we can change and improve our future.

NO. 2

When I attended high school, I felt like my education was limited. I was only learning about European history, and it was only when I got to college did things change, and I learned about things I should have known since the eighth grade or younger. I feel like every student, but especially POC students should have a vast amount of knowledge about cultures all over the world, and not just European. It was a lot of information I took in during my four years in college, but I don’t regret learning about why humans are the way they are, and why our society is the way it is. When people talk about anthropologists, they usually bring up popular movies like Indiana Jones, AND I’ll admit that’s where I learned about it before school. But movies that involve main characters who are historians, or archeologists who study humans through their material remains, must also be stereotyped as ‘treasure hunters’, ‘adventurers’, or ‘cool detectives’ who uncover what they’re finding without any help or colleagues to support them, who are almost always straight, of European background, male, and are almost always inaccurate.

NO. 3

The truly comical thing about is this? Since it is stereotyped that it’s a once in a lifetime job it is seen as ‘frivolous’, and not an actual lifechanging career that focuses on all contemporary human culture, like language, economic systems, social systems, art, and ideology. Social science focuses on the study of humanity, and they should be the forefront for everyone to study and learn from. And though I realize that we’re living in the technological age, those who study archaeology use technology, and explicitly use scientific method. When I was young, I was fascinated with history, with culture, and I wanted to change the world. I still believe in that sentiment, but I also understand that nothing will change if we don’t closely study the systems and cultures that benefit to an unjust, and unchanging society.

tumblr is not instagram. likes on tumblr, while appreciated, are effectively useless in helping a creator reach a wider audience.

when you like something, it goes into your own personal folder. and chances are good that, even if it’s public, no one will see it.

likes do not get shared to the dashboard, where others can actually see and have the opportunity to engage.

liking a creation only really benefits you, and not the creator or the rest of the tumblr community!

likes are great for bookmarking, saving posts with the intent of a later reblog, engaging with certain posts that don’t need to be shared (ie. personal posts), posts that you are not comfortable sharing, and prepping a queue.

REBLOGGING is the best way to support a content creator!

reblogs boost attention and engagement. it actually allows for that content to be shared with others. which, really, is what tumblr is all about!

tldr; reblogs > likes. please don’t take content creators for granted. this site would be nothing without them!

The Massacre of Wounded Knee

The Massacre of Wounded Knee was one of the most devastating, horrifying acts of cruelty committed by soldiers of the U.S Army. Innocent men, women, and children of the Lakota tribe were shot to death, and over fifty-one were wounded, who soon succumbed to their injuries later. Over 250 people tragically died on December 29, 1890, near Wounded Knee Creek on the Lakota Pine Ridge Indian Reservation in South Dakota. And what exactly was the victim’s crime for death? The sacred dance, ‘Ghost Dance’.

‘‘The Ghost Dance, created by a Pauite Indigenous man from Nevada by the name of Wovoka, is an indigenous religious movement that envisioned the coming of a Native Messiah and a millennium marked by the return of the depleted game, the resurrection of deceased Indigenous relatives, and the supernatural disappearance of Euro-American colonizers. Misconstructing the Ghost Dance as insurrectionary, the U.S Government sent troops to suppress the feared threat to American sovereignty. The 7th Calvary, on December 29, 1890 held Lakota Chief Big Foot and his people in custody at the site; as the troops disarmed the Lakota people of weapons the next day, when an errant shot fired which lead to the resulting chaos.’’

Twenty-five soldiers also died and thirty-nine were also injured, and six of them succumbed and died later on. The army had rushed in additional forces under Colonel James W. Forsyth, who had quickly surrounded the encampment. To the army, disarming the Lakota people was seen as a peaceful measure, designed to eliminate the tribe’s capacity to launch the violent outbreak. To the Lakota and Big Foot’s followers, the plan appeared to leave them vulnerable to violence. ‘‘For all the Lakota’s obvious displeasure at the disarmament order, neither group seemed prepared for a fight that morning. For their part, the Lakota were not only outnumbered, out-armed, and flying a white flag of truce; they risked placing their families in danger if they launched any violent resistance. Because of the disarmament procedure, the two groups were so close together when the fighting began that most combatants had little time to reload. The initial conflict thus rapidly devolved into a bitter hand-to-hand struggle. Once the soldiers closest to the Indian camp had either fallen or retreated, however, the supporting troopers were able to bring their fire to bear on the camp with deadly effect. Particularly devastating were the four Hotchkiss cannons. Few Lakota warriors had ever encountered this weapon, which could fire almost fifty rounds per minute. In less than an hour, Indian resistance to the troops collapsed.’’

On May 28, 1903, five thousand Lakota’s assembled, coming to dedicate a monument to honor the Minneconjou Lakota Chief Big Foot and more than two hundred of his followers. ‘‘The obelisk emerged from the Lakota’s engagement with the politics of memory—the narrative accepted by the government and dominant society—of ‘the Battle of Wounded Knee’, in compensation claims and in their memorial practices. The Lakota’s monument was a rare intervention by indigenous peoples in a western memorial landscape largely controlled by Euro-Americans. As Edward Tabor Linenthal and Micheal A. Elliot have surmised, Americans erected monuments to honor George Armstrong Custer and other white soldiers killed in the Indian/Indigenous wars. Even when whites killed large numbers of Indigenous, Americans found ways to memorialize massacres as necessary acts that brought peace and progress to the nation, as Karl Jacoby and Ari Kelman have demonstrated. Although army officials have disagreed over exactly what happened at Wounded Knee, the War Department ultimately upheld the Seventh Calvary’s claim that ‘treacherous’ and ‘fanatical’ Ghost Dancers had attacked unsuspecting troops, thereby disavowing any responsibility for the deaths of women and children.’’

This article is written in daily remembrance of the deaths of millions of indigenous or diverse people, and the acts of continuous violence that plagues this country because of bigoted and ignorant people, but especially at the hands of people who claim they are here to protect and serve. These acts were and still are commonplace in American society, and to not write about the horrors in their originality would be pointless, and otherwise claim that they never happened at all.

The History of Riots

Riots. Small or massive, can induce major anxiety especially if you’re introverted like me. Riots are usually caused by people getting infuriated, by things like politics, economy, or for the end to tyranny and oppression. You see it when people rise up against their government, like the French Revolution, the Haitian Revolution, and the American Revolution. More recently, the race riots of 1965 were a violent and historical recording of how damaging people can act when things start to change, or where there is simply no change. That is the crux of riots.

‘‘What determines a country’s political institutions, and in particular, the extent to which they are democratic? An important set of explanations has focused on the idea that conflict, or the possibility of conflict, induces leaders to promote institutional change? Tilly (1990), Besley and Persson (2008, 2009), and Dincesco and Prado (2012) argue that conflict, and in particular wars between countries, created the setting for Western European nations to build institutions that would enable the enforcement of contracts and collection of taxes. Conflict also plays an important role in Acemoglu and Robinsons’ (2000, 2001, 2006) theory of democratization; they emphasize how the threat of conflict, in the form of a revolution, induces autocrats to make democratic concessions in an attempt to defuse that threat. In their theory, revolution is more likely in times of economic hardship, so negative economic shocked pen a ‘‘window of opportunity’’ that can lead to a peaceful transition towards democracy.’’

Riots are a backlash against the government, explosive and in you’re face. Riots transform regular people into citizens who want to show off their freedom, by expressing the rights that they have. Rioting certainly doesn’t start out that way. It starts off as protesting against either a corporation, a government, society itself, or a certain person. Unfortunately, anger starts to lead the way within the protest and drives violence as a way to get even more attention. ‘‘The main difficulty in testing whether conflict opens a ‘‘window of opportunity’’ is that riots are rarely exogenous: there might be problems of reverse causality because the expectation of political change might itself lead to riots, and there might be unobservable omitted variables that cause both riots and political change.’’