So I Got Into Grad School Today With My Shitty 2.8 Gpa And The Moral Of The Story Is Reblog Those Good

Unfortunately

Being poor is dangerous. Being POC while poor? Even more dangerous.

NO.1

The question, ‘‘Is being poor dangerous’, an easy question to answer for those who suffer from being poor. Yes, it is highly dangerous, spiritually, emotionally, and physically. People usually move to cities in the U.S, and cities are segregated. Each person, family, etc. has a different background, therefore they have a different connection with others unlike themselves. That means different habitus’ and different inequalities, for those who are not rich.

NO.2

This all has to do with the economic structure, between poor, middle class and rich. Segregation is everywhere, and in cities, it is an intermix of ethnicity, citizenship, indigeneity, and class, and when they are intertwined, they create systems of labor, respect and suffering. The physical differences in the conditions of life, especially barbaric. Throughout the hierarchy of suffering, the opportunities decrease and the social hardships increase as you go down the ladder, and depending on what race you are, the more dangerous, psychologically strenuous and physically stressful it can be. Everyone is structurally vulnerable, and each person can participate in what is called the Gray Zone.

NO.3

Primo Levi defines it as the knowledge of the corrupt system but trying to survive within it, whether you’re at the top or at the bottom, and when you are at the bottom, the system is designed to make people remain there. For Mexican workers who choose to make the difficult journey to work in the strawberry fields in Southern California, they are kept segregated by race, class, and citizenship, they have limited opportunities to afford the basic needs we use every single day, either access to affordable healthcare or able to get a decent paying job. Collective bad faith, or as Nancy Scheper-Hughes calls it, is the self deception to help you feel okay about the work you do in the moral gray zone. One example would be the strange concept of naturalization, like black deaths at the hands of police officers. A more basic definition would be seeing an oppressed people and saying that they like being oppressed, making you feel better about the injustice. Since we see it go on for so long, the moral injustice, we normalize it, or that it just part of ‘the game’. The game is to thrive, survive, and suffer in the social world, where you are both dominated and dominant. We justify it because they are different, and say it is normal.

NO.4

‘‘For decades, experts have agreed that racial disparities in health spring from pervasive social and institutional forces. The scientific literature has linked higher rates of death and disease in African Americans to such ‘social determinants’ as residential segregation, environmental waste, joblessness, unsafe housing, targeted marketing of alcohol and cigarettes, and other inequalities; Racism, other researchers suggests, acts as a classic chronic stressor, setting off the same physiological train wreck as job strain or martial conflict: higher blood pressure, elevated heart rate, increases in the stress hormone cortisol, suppressed immunity. Chronic stress is also known to encourage unhealthy behaviors, such as smoking and eating too much, that themselves raise the risk of disease.’’ From How Racism Hurts—Literally.

The Legend of the Holy Grail

The Grail legend is one of the most popular and reiterated myths told around the world. The legend is basically connected to the King Arthur tales as well, as the king and his noble knights embark on a heroic quest in search for the ‘Grail’, a shining cup claimed to be the sustainer of all life or a mysterious vessel that provides sustenance, which is guarded in a castle that is difficult to find.

The first Grail legend first appears in an unfinished romance called Perceval ou Le conte du Graal by Chretien de Troyes dated to about 1190. The basic outline would be the mysterious vessel being guarded in the castle, and the owner of that castle is sickly or unable to care for it; the surrounding land would almost always be barren, and the owner can only be restored if a brave knight finds the castle, and after seeing a ‘mysterious procession’, asks a certain question. If he fails at this task, everything will remain as before, and the search must begin again. After many adventures, the hero knight returns to the castle and asks the correct question which, hereby cures the king and restores the land. After, the knight succeeds the wounded monarch and becomes king instead, and becomes the guardian of the castle and its contents. The Crusades were the backdrop of this awesome tale, and the fall of Jerusalem occurred in 1187 just before the legend appeared as a literary motif, and Chretien’s romance was written at the behest of his patron, the crusader knight, Count Philip of Flanders.

‘‘In Chretien’s romance, the knight Perceval sees the grail during a feast at a mysterious castle controlled by the Fisher King, a lame man whom he had met before. Chretien calls the object simply ‘un graal’, and its appearance is just one of the unusual events which take place during the feast. Indeed at this time, Perceval is also shown a broken sword that must be mended. The two objects together, sword and grail, are symbols of Perceval’s development as a true knight. Chretien died before he could finish the romance, but the story was completed by other writers. The Continuations, as they are referred to in critical literature, expand several themes and the grail gradually acquires a more ‘sacramental’ character. The First Continuation is also incomplete and the author is unknown, but it can be dated before the year 1200. Besides Perceval, Gawain also has a grail adventure (the womanizing Gawain is the type of the perfect worldly knight and regularly forms a contrast to Perceval in these romances). During a procession which Gwain sees, ‘the rich grail’ (as it is now called) floats about the hall and provides food for all; the bleeding lance is later identified as the Lance of Longinus (the spear used by Longinus to pierce Christ’s side at the Crucifixion) and the broken sword belonging to a dead knight who is laid out of the bier. He who mends the sword will know the secrets of the grail castle (thereby strengthening the link between sword and grail.) Other medieval writers took up this theme; Burgandian poet, Robert de Boron, also wrote, at the behest of a crusader patron, the Lord of Montfacon, produced three romances, Joseph d’ Arimathie, Merlin, and Perceval. All these romances treat the grail theme, even into the context of Christ’ passion.’’

The Holy Grail legends are not only entertaining, with valiant heroes and dangerous but awesome quests, but they also speak of patience and knowledge that these heroes gain along the way. Perceval and Lancelot aren’t heroes because they are searching for a beguiled, golden chalice, but for greater understanding of themselves. These legends have been written and re-written for ages, and even in the modern years, people are still fascinated by the great quest for the Holy Grail. I know I am.

Who created the manuscript?

     NO. 1

  Ever since the rise of modernism, it feels like people have only looked to see such medieval manuscripts in museums or hear about them in lecturers. The beginning of medieval, or illuminated manuscripts were beautiful but so very old and have to be handled with great care. Archaeologists and anthropologists have discovered and studied such manuscripts as a testament to keeping record of humanity’s past forms of writing. But would we ever get to such technological advancements, in forgetting our past, without it? This report explains the creation of how medieval manuscripts came to pass.

     NO. 2

From the met museum, ‘Unlike the mass-produced books of our time, an illuminated manuscript is unique, handmade object. In its structure, layout, script, and decoration, every manuscript bears the signs of the unique set of processes and circumstances involved in its production, as it moved successively through the hands of the parchment maker, the scribe, and one or more decorators or illuminators.’’ Illuminated manuscripts began in Ireland after the fall of the western Roman empire. Christianity came to Ireland around 431 A.D, introduced by Palladius and reinforced by the ministry of a Roman Briton named Patricius, or St. Patrick as he’s called today. He was kidnapped at the age of sixteen, and spent six years in captivity before escaping back to Britain. Upon returning, he was met with ‘distrustful druids’, and ‘murderous bandits’, and by bribing tribal kings did he made it out alive.

 NO. 3

   Eventually, he came back to Ireland in the 5th century. The island became lidded with monasteries in the 6th, and in the 7th the scribes of these centers of religious life were experimenting with new forms of decoration and bookmaking, the better to reflect God’s glory in the written word.

          The first illustrated book to be found by archaeologists was the Egyptian ‘Book of the Dead’, a guidebook for the afterlife in which those in question would come to face-to-face with the jackal headed god Anubis, where he would balance their heart against a feather to determine what would become of them. A fortunate soul would either be in the Elysian paradise, the ‘Field of Peace’, or travel the night sky with Ra in his sun-boat, or rule the underworld with Osiris; those less fortunate would be eaten by the chimera looking god Ammit the soul-eater, for her body was part crocodile, lion and hippo. From Keith Houston’s, The Book, ‘’One of the main reasons the Book of the Dead is so well studied is because so many copies have survived, their colorful illustrations intact for Egyptologists to pore over endlessly. And though their subject matter may have been a little monotonous, it is clear that the ancient Egyptians were past masters at the art of illustrating books.’’

NO. 4

Under Charlemagne’s the Great Holy Roman Empire, politics, religion and art flourished. Monks filled their libraries with tens to thousands of volumes, where they borrowed and copied books to expand their holdings and occasionally to sell to laypeople, and those who wrote and collected realized the importance of illustration was towards a society of illiterate people. The monks who were in charge of the survival of Europe’s history were very vocal about physical maladies and working conditions. The dismal chambers were called ‘scriptoria’ or the writing rooms, which was the most important features of a medieval monastery, other than the Church itself. But society within the empire was transformed. Skilled peasants were leaving their rural homes for towns and cities, while the cities themselves, such as Johannes Gutenberg’s hometown of Mainz fought to eke out some measure of independence from the old feudal aristocracy.  Money was assuming a progressively larger role, and it spoke louder than an inherited title. Always a reflection of the societies that had made them, books were changing in response. Gutenberg’s printing press, which churned out books too rapidly for them to be illustrated by hand, is often blamed for killing off the illuminated manuscript.

Vogue Arabia

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.

Criminal Justice Notes

Everything to be learned about in Criminal Justice 101, which includes vocab and court cases and Supreme Court cases that explains how different laws were made and if they were upheld or dismissed.

Whenever someone tries to claim that evolution is a lie, I send them a picture of platybelodon.

1. It’s an excellent example of transitional evolution.

2. It’s a mess who would intentionally do this and why

3. It makes them piss themselves a little.

“Evolution is just a theory-”

Women Healers vs. Science

NO. 1

From the 16th century women were seen as healers, or the nurses, abortionists, counsellors, and midwives, whereas since the 19th century and onward male professionals have taken over the role. These roles today are seen as jobs, where the service is being paid for; before, under the tutelage of women, these roles were as a way of life. In healthcare, women are the majority, of course. But they are considered workers, (clerks, dietary aides, technician, maids), whereas the bosses of these industries are usually men. So what changed? What occurred for this major switch?

NO. 2

Women healers have always been the standard, history can attest to that fact. But unlike male doctors who care for the rich, and clung to untested doctrines, it was woman healers have cared for the sickly and the poor, and therein lies the problem. ‘‘The suppression of female healers by the medical establishment was a political struggle, first, in that it is part of the history of sex struggle in general. The status of women healers has risen and fallen with the status of women. When women healers were attacked, they were attacked as women; when they fought back, they fought back in solidarity with all women. It was a political struggle, second, in that it was a part of a class struggle. Women Healers were people’s doctors, and their medicine was part of a people’s subculture. To this very day women’s medical practice has thrived in the midst of this rebellious lower class movements which have struggled to be free from the established authorities. Male professionals, on the other hands served the ruling class—both medically and politically, with interests with advanced by the universities, the philanthropic foundations by the law.’’

NO. 3

So the change began when the terminology changed. When healing the sick was seen not as a testament to their abilities, but as witchcraft. In the age of witch-hunting, from the late early fifteenth to early sixteenth centuries, from Germany to England, which was also the age of feudalism and well lasted into the age of reason. Witches symbolized the political, religious and sexual threat against the Catholic and Protestant Church, as well as to the state, so the witch hunts were all a well organized and financed campaigns of violence against the female peasant population. ‘‘Women made up some 85% of those executed—old women, young women, and children. Their scope alone suggests that the witch hunts represented a deep—seated social phenomenon which goes far beyond the history of medicine. In locale and timing, the most virulent witch hunts were associated with periods of great social upheaval shanking feudalism at its roots—mass peasant uprisings and conspiracies, the beginnings of capitalism, and the rise of Protestantism. There is fragmentary evidence—which feminists ought to follow up—suggesting that in some areas witchcraft represented a female-led peasant rebellion.’’

NO. 4

Witches were seen as a rebellion not just of the Church, but from God himself. You see, witches consorted with the devil, and were therefore evil, and in the eyes of the Church, was derived through sexuality. Sexuality was always associated with women, and pleasure in sexuality was sin and evil, and her power was from sexuality. Even those who were good, and used her gifts of healing to help, were deserving of death, just as all witches deserved death. ‘‘Witch healers were often the general medical practitioners for a people who had no doctors, no hospitals, and were bitterly afflicted with poverty and disease. In particular, the association with the witch and the midwife was strong. When faced with the misery of the poor, the Church dogma that experience in the world fleeting and unimportant. The wise woman, or witch, had a host of remedies which had been tested in years of use. Many of the herbal use remedies developed by witches still have their place in modern pharmacology. They had pain killers, digestive aids and anti—inflammatory agents. The witch—healer’s methods were as great a threat( to the Catholic Church, if not the Protestant) her results, for the witch was a empiricist: She relied on her senses rather than on faith or doctrine, she believed in trial and error, or cause and effect. She trusted in her ability to find ways to deal with disease, pregnancy, and childbirth. Her attitude was not religiously passive, but actively inquiring. In short, her magic was the science of her time.‘‘

AWWWWWW😍😍😍😍😍

imagine (6 or so years after Gaea): Will takes Nico out to dinner like before sunset and he’s unusually nervous. After dinner, Nico asks Will why he’s so fidgety because he notices him looking up at the sky while they walk through a park. Finally Will’s face brightens up as a huge flash of light...