#11

Science Fiction and Other Suspect Ruminationssciencefictionruminations.com@sciencefictionruminations.com
2025-04-27

Exploration Log 9: Three More Interviews with Clifford D. Simak (1904-1988)

  • Graphic created by my father

Back in July 2024, I posted six interviews with Clifford D. Simak (1904-1988). Since then I’ve tracked down three more. As in that post, I’ll provide a rundown of each interview and provide quotes of interesting passages. In the interviews, Simak comes across as an author deeply suspicious of rigorous generic distinctions, passionate about all life, and open to science fiction as an ever-changing and evolving entity.

As readers of the site know, I have a substantial interest in Simak’s SF that culminated last year in my September article “‘We Must Start Over Again and Find Some Other Way of Life’: The Role of Organized Labor in the 1940s and ’50s Science Fiction of Clifford D. Simak” (2024) in Journey Planet #84. Since then I’ve posted an Exploration Log on his 1971 Worldcon speech, reviewed Best Science Fiction Stories of Clifford D. Simak (1957), and contributed to a podcast on “The Huddling Place” (1944) (the second City story).

Enjoy! And if you know of more interviews (or are able to update the Internet Speculative Fiction Database entry as it only includes five of the nine interviews I’ve covered) let me know.

THE INTERVIEWS

  • Jim Odbert’s cover for Rune # 43 (May 1975)

1. Jim Young interviews Simak in Rune # 43 (May 1975). You can read it online here. The review was conducted at his home in Minnetonka, Minnesota in May, 1973. Rune was the fanzine for The Minnesota Science Fiction Society.

Young’s interview, titled “Science Fiction and Meaningful Existence,” starts with a summary of Simak’s achievements and impressions of the “kind, fatherly” man. The meat of the interview begins with a rumination on the concept of “mainstream fiction.” Simak posits that “there is no such thing as mainstream fiction, there is simply fiction.” As with many other interviews, he argues that part of the problem with defining science fiction is our inability to recognize it as “fantasy.” He, personally, has no special guidelines when writing.

Conversation shifts to favorite authors (Steinbeck, Faulkner, Proust, etc.). Simak states he reads Grapes of Wrath “almost once a year.” In other interviews, Simak seems reluctant to identify specific SF works that he admires–he often mentions authors instead. Here is an exception: “I think that one of the finest books ever written in science fiction is Walter Miller, Jr.’s A Canticle for Leibowitz (fix-up 1959). He also, surprisingly (at least to me), identifies Larry Niven as a favorite.

Conversation shifts to the New Wave movement. While Simak is open to experimentation (see his WorldCon speech), he states his personal preferences that a story should still be present in SF — “I’d hate to see us lose that.” Young does not ask for examples. Young presses him on whether SF should “try to warn people about problems that might come up in the future.” Simak, confusingly, suggests in response that contemporary SF is somehow losing its “universality.” He suggests stories on life post-nuclear war are the most successful SF has been exploring a future potentiality. Other than warnings about the “atomic threat,” Simak does not believe SF has been very effective at “placing ourselves in the position of pamphleteers rather than writers.”

Simak moves into a moment of speculation that echoes and interacts with a lot of his own writing. He imagines two futures for humanity (if it survives): 1) humanity continues to be a “great technological race, and we will go out into space and probably the stars — despite the limitations of the speed of light” or 2) once they have gone so far in that direction, they will drop technology, and they will no longer have these technological triumphs — it won’t mean anything to them any longer.” His work almost systematically explores these two paths. See for example A Choice of Gods (1971) (ignore my rating — I imagine I would enjoy this one more now) and my article of his 40s and 50s stories. Simak brings up the Counterculture as an example of people who are not talking about technology or worldly success but instead “meaningful existence.” He acknowledges that this particular movement might not exist for long but another future version might position them as the “forerunners of the future.”

The conversations flows into a discussion of ESP. Simak comes off as a true believer who does not buy current scientific views discounting its existence: “we either don’t have the instruments to measure it, or it may not be measurable.” He returns to his desire that “we’ll probably try to simplify our lives in another hundred years, and possibly to use less energy” with more focus on “happiness.” I’m with you Simak on these two points! On ESP? nah. He concludes the interview with a proclamation of his love of history (despite claiming that he does not use it as background in his stories).

Ultimately this interview treads familiar ground with the other six surveyed. Simak is a bit less diplomatic than he can be on the New Wave.

  • Ed Valigursky’s cover for the 1958 edition of Clifford D. Simak’s City (1952)

2. Dave Truesdale and Paul McGuire interview Simak in Tangent # 2 (May 1975). You can read it online here. The link also contains an audio file with some short commentary “erroneously omitted from the 1975 print interview.” This was not a planned interview but rather a brief, unprepared, discussion after a panel at Minicon 10 in April 1975.

The first questions cover Simak’s writing habits (planning plots, polishing, having fun while writing), current projects, and the personal and thematic evolution of his work. On the later point Simak reiterates a comment claim he makes that “the Golden Age is right now” (he’s explained in other interviews that early SF was often quite poor and anyone could get published as there were so few authors). He points out that even his masterpiece City (fix-up 1959) contains writing that is somewhat “crude and juvenile” that he has moved on from. He puts contemporary claims that the 30s were a “Golden Age” to nostalgic: “you’re young, and this is a new experience, and you think, how wonderful it is.”

Dave and Paul bring up Richard (Dick) Geis, who “seems to only like one certain type of science fiction,” and his claims about genre. Simak takes issue with Geis’ view: “Dick has created a pedestal on which he stands and screams to the high heavens that there’s only one kind of fiction.” Simak, on the other hand, believes “that’s not fact. The strength of science fiction lies in its diversity today.”

He concludes the interview emphasizing praising new voices like Joe Haldeman–“he’s beautiful.” And he knows that in the future SF will evolve further: “there will be kids starting out who are writing kind of, uh, punk stories.” He feels that this range and evolution is part of SF’s strength and we shouldn’t get “faddish” and write only one kind of story.

  • Kathy Marschall’s cover for Lan’s Lantern # 11 (July 1981)

3. George J. Laskowski, Jr. (Lan) and Maia interview Simak in Lan’s Lantern # 11 (July 1981). You can read it online here. The interview was conducted at Minicon, 1980 in Minneapolis. The issue is a “Cliff Simak Special” with art inspired by his work and various remembrances by George R. R. Martin, Jack Williamson, Algis J. Budrys, James E. Gunn, Gregory Benford, Ben Bova, and many others, etc.

The interview starts with a discussion of Simak’s earliest SF stories and his early desire to write. He mentions that he only knew that “The Cubes of Ganymede” had been published when he saw a news release in a fanzine that he had been accepted (by that point he had published numerous other stories)! However, as T. O’Conner Sloane was a notoriously slow editor, he received his copy of the story back three years later with a note saying that he could no longer publish it as it had “become outdated.” Simak confesses that the story was terrible anyway. Lan points out that Simak’s first published short story (1931’s “The World of the Red Sun”) contains an early, if not the first, example of psychology used as a weapon. Unlike E. E. “Doc” Smith, Simak points out that you can’t rely on “mass technology” and power lies “within the mind.” This becomes a central tenet of his SF. He also indicates his “quarrel” with the argument that SF should end happily. We might not win against aliens or gain intelligence — our “egocentrism” might get in the way.

Unlike some of the other more surface and predictable interviews, Lan and Maia quickly dive into a meaty discussion of Simak’s robots (while they don’t mention it by name, they clearly discuss the 1960 story “All the Traps of Earth” in addition to the robots in the 1959 fix-up City). He mentions that he treats robots in his stories as “surrogate humans”–humanity will make robots “so much like himself” even if there’s the possibility that they have “no soul.” Regardless, Simak believes we will make robots as “tools” even if they have names. Simak’s penchant for weird-looking aliens comes up next: “while it may be repulsive to us, we may be just as repulsive to it. If you strip off that repulsive outer cover of both of us, and try to get at what’s inside, there will certainly be, I think, some coming basis for understanding, or if not understand, at least sympathy.” A lengthy tangent begins in which Simak returns to his idea that perhaps in the far future something “greater than intelligence” and the use of tools will become important to future humans.

The Hugo-winning Way Station comes up next. Simak calls it “one of my three best novels.” He points out what he would rewrite if he could. “The Big Front Yard” (1958) and Mastodonia (1978)” come up next and the interaction between the two. The conversation moves to the issue of “faith-inspired” and “faith-inhibited” as concepts. Simak has a “theory that we might become a better race if we didn’t cling so closely to this faith” that he knows of towns in which inhabitants won’t go to stores run by members of another congregation (or religion). This is a more stridently critical stance towards religion than earlier interviews. In connection to dogmatism, they move on to discuss other dogmatic stances towards left-handedness and people who might not be viewed as traditionally productive members of society. Simak comes of, as is often the case, as open to diversity in all its forms.’

Simak discusses old age and the impact of illness on the elderly. His story “Shotgun Cure” (1961) comes up in which a price is given for an alien cure-all. Simak argues the story reiterates that “technology itself was a disease, and it was perhaps the greatest disease of all which will be cured. Well, not necessarily technology itself, but this rat-race, this high-pressured society we live in, which can be tied directly to technology.” Naturally the interview moves to Simak in retirement and why he waited until 72 to retired (something about Social Security and having a small income from writing).

Other topics briefly discussed in the rather unfocused end to the discussion: technological obsolescence, “Dusty Zebra” (1954), oddities like “Mr. Meek Plays Polo” (1944) in Planet Stories, his two collaborations, Time is the Simplest Thing (1961), “Lulu” (1957) (mysteriously “one of his favorites”), Project Pope (1981), Cosmic Engineers (1950), The Visitors (1980), and City (fix-up 1952).

I highly recommend this interview due to the preparation of the interviewers and the specific short stories and novels that come up beyond the predictable handful.

For book reviews consult the INDEX

For cover art posts consult the INDEX

For TV and film reviews consult the INDEX

#11 #1970s #1980s #2 #43 #84 #bookReviews #CliffordDSimak #sciFi #scienceFiction #technology

2025-04-25

Secret Cakes and Frostings Grandma Swore: Especially #11

If you’ve ever wondered what made Grandma’s cakes and frostings so unforgettable, you’re about to find out—especially when you hit #11! These sweet recipes feel like a warm hug from the past, with rich Southern pound cakes, dreamy frostings, and no-bake treats that make dessert feel extra special. This roundup is packed with easy, nostalgic favorites that bring big flavor with simple […]

intentionalhospitality.com/sec

#11

sweet buttery pound cake slices with blueberries and mintA lemon sheet cake topped with creamy frosting, lemon slices, and mint leaves. The cake is partially sliced in a white baking dish next to two plated servings adorned with similar garnishes. Fresh mint and a whole lemon are placed next to the dishes.

Loes 11 – Vrijheid

We kunnen stellen dat wij in de westerse wereld vrij zijn. Maar wat betekent vrijheid voor ons? Paulo Coelho (1947) schrijft over vrijheid in zijn boek “De Zahir”:

„Vrijheid is niet dat men geen verplichtingen heeft, maar dat men de mogelijkheid heeft te kiezen, en daarop in te gaan, waarvan men denkt dat het het beste is.”

Bij het maken van keuzes gaat het met name om geestelijke vrijheid. De enige die jouw geestelijke vrijheid in de weg staat, ben je vaak zelf omdat je je gebonden ziet aan regels en conventies. Kan je je daarvan bevrijden? Ik denk niet helemaal, maar als je het wilt proberen is het belangrijk inzicht te krijgen welke verplichtingen, regels en conventies je jezelf oplegt en welke door anderen worden bepaald. De keuze wat je wilt volgen, blijft desondanks bij jou.

Emotionele vrijheid is ook belangrijk, maar ook daar is het inzicht in wat je gelukkig en vrij maakt wezenlijk. Voorop staat dat je mag houden van wie je wilt en van zoveel mensen als je wilt. Ik heb een groot hart waarin geen concurrentie bestaat en ik vond het dan ook laatst weer behoorlijk ergerlijk, dat er vraagtekens werden gezet bij de vriendschap tussen mij en een man, omdat men graag invult dat man+vrouw=seks. Een bekrompen opvatting die mij in mijn vrijheid beperkt.

Recentelijk leverde ook vergeving mij emotionele vrijheid. In het boek “Vrijheid is” van Brandon Bays (1953) staat beschreven hoe vergeving tot bevrijding kan leiden. Bays stelt dat je zonder verongelijkt ego geen gevoelens van wrok of boosheid kunt koesteren. Het is dus de vraag welke winst je denkt te kunnen behalen als je ervoor kiest een ander niet te vergeven en of je echt denk dat je met je boosheid die ander op afstand kunt bestraffen of het bewijs kunt leveren dat jij degene bent die in zijn recht staat? En als je zo zeker weet dat je gelijk hebt, waarom kun je de zaak dan niet laten rusten? Zou je onmacht om een ander te vergeven misschien iets met jezelf te maken kunnen hebben? Spelen latente minderwaardigheidsgevoelens, gekrenkte trots of oud zeer daarbij misschien een rol? Door te vergeven bewijs je jezelf dat je hart (de liefde) veel groter is dan je ego én dat je wel degelijk in staat bent op eigen kracht het verleden van je af te schudden. Ik heb dit gedaan en dit inzicht leidde tot een grote bevrijding en veel positieve energie.

Lichamelijke vrijheid betekent voor mij niet zozeer dat ik overal heen kan reizen. Ik heb in mijn leven veel gereisd, maar ben er steeds meer van overtuigd dat het inderdaad zo is dat de dwaas het geluk in de verte zoekt en het bij de wijze onder zijn schoenzolen groeit. Lichamelijke vrijheid uit zich voor mij daarom meer in fit genoeg zijn om je vrij te kunnen bewegen. Ik werd daarmee weer geconfronteerd toen ik tijdens het schrijven van dit boek door een val de banden van mijn rechtervoet scheurde en zes weken gedwongen was zeer weinig te bewegen.

Merendeels voel ik mij in al de bovengenoemde opzichten vrij en het enige wat mij onvrij maakt, is bezit en dan met name materieel bezit. Na het overlijden van mijn zus heb ik van veel onnodig materieel bezit afstand gedaan, omdat ik niet wilde dat mijn nabestaanden dat eens zouden moeten opruimen. Door het overlijden van mijn ouders kwam er echter weer veel, inclusief een huis, bij. En omdat ik niet graag wil dat bezit mij bezit, heb ik besloten het huis te verkopen.

Tot slot heeft ook Jean Pierre Rawie (zie hoofdstuk 6. “Jaargetijden”) treffende woorden over bezit geschreven:

Waar ik mijn hart aan heb verpand
in mijn verspild verleden,
het ging voorbij, het hield geen stand,
het is als zand vergleden.

Ik heb mij steeds het meest gehecht
aan sterfelijke zaken,
aan dingen die ik nimmer echt
tot mijn bezit kon maken.

Maar alles wat zo dierbaar was
dat ik het heb verloren,
is mij sinds ik het kwijt ben pas
voorgoed gaan toebehoren
.

Uit “Wil je weten wat ik denk?” 2024 geschreven door Loes Dräyer-de Moor. Haar e-boek met korte verhalen en illustraties van Kaito (Kaj Weber) geeft zij gratis aan iedereen die er iets mee denkt te kunnen beginnen. De komende weken plaatsen we op dinsdag afleveringen van de serie.

Dit is een automatisch geplaatst bericht via ActivityPub.

#11 #BrandonBays #EmotioneleVrijheid #geestelijkeVrijheid #JeanPierreRawie #LichamelijkeVrijheid #PauloCoelho #vrijheid #wilJeWetenWatIkDenk_

Steve Sawczynsteve@steves.life
2025-03-22

The Watchman (Elvis Cole, #11; Joe Pike, #1): goodreads.com

Selects – das Streaming der Kinemathek

Cult and Quirky – Selects #11 | 1.2.–30.4.25

Agenten, Kosmonautinnen, größenwahnsinnige und gescheiterte Existenzen tanzen, singen und morden in neun Filmen, die sich zwischen Kult, Genre und Trash bewegen. Immer geht es um das große Ganze: Liebe, Sex, die Abgründe der Seele und die Rettung der Welt vor dem Bösen. Mal pathetisch, mal komisch, aber auf jeden Fall schräg –

https://www.deutsche-kinemathek.de/de/online/streaming

#11 #CultAndQuirky #DeutscheKinemathek #Film #Selects #StreamingDerKinemathek

Medinetz Halle /Saale e.V.fediverse@www.medinetz-halle.de
2024-07-01

Stellungnahme zur Einführung der „Bezahlkarte“ und weiteren Änderungen des Asylbewerberleistungsgesetz (AsylbLG)

In Deutschland unterliegen Personen, die Leistungen nach dem Asylbewerberleistungsgesetz (AsylblG) erhalten, bereits seit Einführung des so genannten „Rückführungsverbesserungsgesetzes“ im Februar 2024 verlängerten Leistungseinschränkungen in der Gesundheitsversorgung. Nun sollen sie durch eine weitere Änderung des AsylbLG zudem mit einer Bezahlkarte gegängelt werden, die ihnen unter Anderem das Abheben von Bargeld oberhalb einer festgelegten Grenze unmöglich macht.

Das stellt eine massive Teilhabeeinschränkung und Diskriminierung von Asylbewerber*innen dar.

Als Begründung für die Einführung der Bezahlkarte werden populistische Narrative genutzt, wie Geflüchtete würden Unsummen an Sozialleistungen in ihre Herkunftsländer überweisen. Belastbare Zahlen liegen hierzu nicht vor. Einige Städte und Kommunen haben mit der Einführung der Bezahlkarte bereits begonnen; bis zum Spätsommer 2024 könnten bundesweit alle Geflüchteten eine Bezahlkarte anstatt Bargeld oder Überweisungen der Leistungen auf ihr Konto erhalten. Der Gesetzgeber überlässt die Entscheidung über die tatsächliche Einführung den jeweiligen Leistungsbehörden. Zu erwarten ist dabei, dass sich Landkreise und Kommunen, die das AsylbLG bereits besonders restriktiv und diskriminierend anwenden, für eine verschärfte Auslegung des Bezahlkartensystems entscheiden werden. Sie können beispielsweise festlegen, die Nutzung der Karte regional zu begrenzen und nur Einkaufsmöglichkeiten bei bestimmten Handelsunternehmen zu akzeptieren. In Deutschland, einem Land, das noch in großen Teilen auf Bargeldnutzung fußt, bedeutet das eine Eingrenzung des Konsumverhaltens. Flohmärkte, der Einkauf in Läden ohne Kartenzahlung und Privatkäufe werden quasi unmöglich, genauso wie die Partizipation an Unternehmungen, die außerhalb des zugelassenen Postleitzahl-Bereichs liegen. Handyverträge abschließen, Mietzahlungen tätigen oder das Abonnements von ÖPNV-Tickets können, je nach kommunaler Regelung, ebenfalls schwierig oder unmöglich werden, da Überweisungen eingeschränkt werden können.
Dies führt zu einer weiteren Prekarisierung, Ausschluss von gesellschaftlicher Teilhabe, Integrationshindernissen und Armut. Seit Jahrzehnten ist bekannt, dass diese sozialen Determinanten krank machen.

Zuletzt hatte sich im Februar mit der Verabschiedung des „Rückführungsverbesserungsgesetzes“ der Bezugszeitraum der eingeschränkten Gesundheits- und Sozialleistungen für Asylbewerber*innen auf 36 Monate verdoppelt. So lange müssen Geflüchtete inzwischen warten, um Leistungen der Gesundheitsversorgung in Anspruch nehmen zu können. In der Zwischenzeit haben sie nur Zugang zu eingeschränkten Leistungen. Erkrankungen werden so später erkannt und behandelt, akute Krankheitsproblematiken chronifizieren zum Teil. Schwere Krankheitsverläufe, vermehrte Notaufnahmebesuche, mehr und längere Krankenhausaufenthalte und aufwändigere Diagnostik und Therapien werden die Konsequenz sein. Es ist bekannt, dass illegalisierte, geflüchtete und migrierte Menschen sowie Menschen ohne Krankenversicherung, egal welcher Generation, schon im Moment schlechter gesundheitlich versorgt und betroffen von Armut sind. Dies erhöht die Wahrscheinlichkeit schwerer zu erkranken und früher zu versterben. Zusätzlich führt dies zu einer Zunahme an Verwaltungsaufwand und damit einhergehenden Kosten für die Behörden. Auch für ein Gesundheitssystem, das spätestens seit der Coronapandemie ächzt, wird dies zu einer weiteren Qualitätsverschlechterung und Unterversorgung für alle führen.

Die politische Unerwünschtheit einer Verbesserung der gesundheitlichen Situation geflüchteter Menschen und das freimütige Annehmen und Vorantreiben menschenverachtender und rassistischer Maßnahmen gegen sie, mit dem Ziel rechte Politik und Wahlkampfrhetorik zu befrieden, entsetzt uns. Während uns jahrelang von staatlicher und behördlicher Seite versichert wurde, über nicht genug finanzielle Mittel zu verfügen, um die Situation verbessern zu können, melden Städte und Landkreise sich nun freiwillig und kurzsichtig für Testläufe mit Bezahlkarten. Und im nächsten Atemzug wird von Stimmen der CDU und FDP die Frage aufgeworfen, was gegen die Einführung der Bezahlkarte auch für andere Personengruppen spricht, die staatliche Leistungen beziehen. Die systematische Aushebelung von Menschen- und Grundrechten verurteilen wir scharf.

Medibüros und Medinetze im ganzen Bundesgebiet setzen sich seit über zehn Jahren für die Einführung einer elektronischen Gesundheitskarte (eGK) für Alle ein, um die faktische Gesundheitsversorgung von Asylbewerber*innen endlich an ihren menschenrechtlichen Anspruch anzupassen. Mit den diesjährigen Änderungen des AsylbLG sind stattdessen ausschließlich Rückschritte und Verschlechterungen beschlossen worden.

Wir finden: Es wurde die falsche Karte eingeführt! Für die bundesweite Einführung einer obligatorischen elektronischen Gesundheitskarte (eGK) gibt es bereits funktionierende Vorbilder und belastbare Evaluationen, die eine verbesserte Versorgung sowie entstehende Kosteneinsparungen für die Länder belegen. Beispielhaft war dies bereits bei der schnellen und unbürokratischen Handhabe für Ukrainer*innen, die bereits nach wenigen Monaten eine Chipkarte und vollen Leistungsanspruch erhielten, sichtbar. Die Bezahlkarte „gegen“ Geflüchtete verschärft hingegen Diskriminierung, schafft einen enormen behördlichen Mehraufwand und wird Verwaltungsprozesse chaotisieren.

Die unterzeichnenden Medinetze und Medibüros fordern weiterhin die alternativlose Abschaffung des Asylbewerberleistungsgesetzes und der damit einhergehenden diskriminierenden Einschränkungen für Asylsuchende, sowie Gesundheitsleistungen für Geflüchtete wie im Leistungskatalog der gesetzlichen Krankenversicherung gesetzlich zu verankern.

Wir fordern die Rücknahme der Bezahlkarten und ein absolutes Absehen weiterer Sanktionsmaßnahmen gegen geflüchtete Menschen und Menschen, die auf Transferleistungen aus welchen Gründen auch immer, angewiesen sind. Wir fordern ein klares Benennen rassistischer und rechtspopulistischer Narrative und eine deutliche Abgrenzung davon.

Rechte Politik und Meinungsmache wird durch Gesetze und Maßnahmen, die sich gegen Geflüchtete oder arme Menschen richten, nicht befriedet, sondern weiter befeuert.

Wir fordern ein solidarisches Handeln für und mit Menschen, die von Bezahlkarten betroffen sein werden: tauscht Gutscheine, die mit der Bezahlkarte erworben werden können, gegen Bargeld! Organisiert sichere Orte und überlegt euch gemeinsam Strategien, um die Bezahlkarte und ihre falschen Versprechungen zu widerlegen und auszuhöhlen!

Mitgezeichnet von:

Medinetz Magdeburg e.V.
Medinetz Halle/Saale e.V.
Medinetz Dresden e.V.
Medinetz Rostock e.V.

Medinetz Chemnitz e.V.
Medinetz Leipzig e.V.
Medinetz Jena e.V.

https://www.medinetz-halle.de/es-wird-die-falsche-karte-eingefuehrt/

#1 #10 #11 #2 #3 #4 #5 #6 #7 #8 #9

👻(Grieving)GalaxyWonderer@neodb.social
2024-04-09

在听 时差 in-betweenness - #11 民族建构,文化身份,他者想象 | Constructing ethnicity, imagining otherness
#11 民族身份、认同和他者想象|这一集讨论了好多东西,信息密度很大,我完全不是研究这一块的,但是这一部分却和我自身的身份构成有紧密的联系,真的学到了很多我过去完全不关心也不感兴趣的知识,感谢。收获很大的地方:中国的「民族」实际上是个社会构建的概念(而且是从20世纪初开始的)——並不是說民族文化的不存在的,而是說當今的「民族」視野其實是粗糙而且概括性的,光靠這個不足以仔細檢視不同族群的文化差異;歷史上的内部殖民主义(internal colonialism),尤其是西北和西南“少数”民族的聚居地(這讓我想起明朝時期來到西南地區的移居者們);“少数”民族的概念本身的复杂性;以色列这个民族概念的其背后并非单纯种族(人种)还包括很大部分的「宗教」;穆斯林、回族、伊斯兰三个概念的交叠、异同,恐穆斯林话语的流变。算是给了解这一领域非常好的领路入门了。

Ostara 2024

Ostara is the celebration of the Spring Equinox and is a time of renewal and rebirth. In 2024, Ostara will occur on March 19th (for the Northern Hemisphere and September 19th for the Southern Hemisphere), marking the day when day and night are of equal length, symbolizing balance and harmony in the natural world123.

Celebrating Ostara 2024

As the snow melts and the first green shoots emerge, Ostara invites us to embrace the new life that surrounds us. It’s a time to plant seeds, both literally in our gardens and metaphorically in our lives, setting intentions for the growth we wish to see in the coming months.

Rituals & Traditions

  • Spring Cleaning: Clear out the old to make way for the new. This can be a physical cleaning of your living space or a digital decluttering of your devices.
  • Garden Blessings: Plant seeds for a future harvest. Whether it’s flowers or vegetables, gardening connects us to the earth and the cycle of life.
  • Altar Decoration: Create an altar with symbols of spring such as eggs, rabbits, and spring flowers to honor the season and the goddess Eostre, from whom Ostara gets its name1.

Foods &

Colors

  • Foods: Celebrate with foods that represent the season like eggs, honey, sprouted greens, and baked goods. These foods are not only delicious but also symbolize fertility and new beginnings1.
  • Colors: Decorate with the colors of spring—green, pink, and blue. These colors reflect the fresh growth, warm sunlight, and clear skies that the season brings1.

Community & Self-Care

  • Tea Parties: Host a gathering with a spring theme. Share food, stories, and laughter with friends and family.
  • Nature Walks: Take a walk in nature and observe the signs of spring. Witnessing the earth’s awakening can be a powerful reminder of the cycles of growth and renewal.
  • Meditation and Journaling: Reflect on your personal goals and aspirations. What do you want to cultivate in your life? Use this time to focus on your intentions.

Corres-pondence

Here’s a list of correspondences for Ostara, which can be used to enhance your celebration and rituals:

Animals

  • Butterflies
  • Chicks
  • Dragons
  • Lambs
  • Mermaids & Mermen
  • Rabbits/Hares
  • Robins
  • Pegasus
  • Serpents
  • Unicorns

Colors

  • Green
  • Pastel colors
  • White
  • Yellow

Crystals

  • Amethyst
  • Aquamarine
  • Jasper
  • Moonstone
  • Rose quartz

Foods

  • Cheese
  • Chocolate
  • Cream
  • Custards
  • Dandelion Greens
  • Edible Flowers
  • Eggs
  • Egg Salad
  • Hard Boiled Eggs
  • Fish
  • Honey Cakes
  • Hot Cross Buns
  • Ice Cream
  • Jelly beans/eggs
  • Lassi
  • Maple Syrup & Sugar Candies
  • Milk
  • Milk punch
  • Nettle Tea
  • Olives
  • Pine Nuts
  • Pumpkin Seeds
  • Salads
  • Seasonal, local fruits and vegetables
  • Sprouts
  • Sunflower Seeds
  • Yogurt

Goddesses

  • Aphrodite
  • Astarte
  • Athena
  • Aurora
  • Eos
  • Eostre
  • Gaia
  • Hera
  • Ishtar
  • Kore (maiden form)
  • Maiden Goddesses
  • The Muses
  • Persephone (maiden form)
  • Venus

Gods

  • Adonis
  • Ares
  • Cernunnos
  • Green Man
  • Mars
  • Narcissus
  • Odin
  • Osiris
  • Pan
  • Thoth

Herb & Plants

  • Any budding or sprouting plants
  • Ash
  • Alder
  • Birch
  • Cinquefoil
  • Daffodil
  • Dogwood
  • Four-leaf clover
  • Honeysuckle
  • Iris
  • Narcissus
  • Olive
  • Peony
  • Primrose
  • Tulips
  • Violet
  • Incense

Incence

  • African Violet
  • Jasmine
  • Rose
  • Sage
  • Strawberry

Oils

  • Ginger
  • Lavender
  • Lotus
  • Rose

Spells

  • Balance
  • Celebration of Life & Universal Love
  • Fertility
  • Growth
  • Increasing Power
  • Long-term manifestation
  • Marriage
  • New Growth
  • Opening up
  • Rebirth
  • Renewal
  • Sexuality
  • Women’s Health

Symbolism

  • Acknowledgement of natural cycles
  • Acknowledgement of feminine cycles
  • Beginning of Spring
  • Eggs as fertility
  • New growth where nothing once grew
  • The power behind the union of balance
  • The power behind physically energizing your goals
  • This list can help you create the vibrations and vibe of Ostara in your sacred space. Enjoy your celebrations

Conclusion

Ostara 2024 is an opportunity to celebrate the balance of light and dark, to welcome the warmth of the sun, and to prepare for the abundance of summer. It’s a time to come together, to share in the joy of the earth’s renewal, and to plant the seeds for a fruitful future.

Embrace the spirit of Ostara, and may your celebrations be filled with joy, growth, and harmony.

For those interested in learning more about Ostara and how to celebrate it, consider exploring resources such as the free Ostara E-Course offered by Mabon House1, or the comprehensive holiday calendars available for Wiccans and Pagans2. These can provide valuable insights and ideas for making the most of this vibrant and meaningful time of year.

Pagan Essentials

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Ivyjaded Wyldfyre

**Ivy Jaded WyldFyre**, based in **Manitowoc, WI**, is a multi-talented individual with a fascinating blend of interests and skills. Let us explore her diverse background:

**Author and Writer**:

   Ivy is a writer who weaves words into captivating stories, poems, and other literary works. Her creativity knows no bounds, and her writing reflects her deep connection to mystics and magicals.

   – As an author, she explores themes related to spirituality, witchcraft, and esoterics. Her words resonate with those that seek wisdom and inspiration.

**Tarot Reader**:

   – Ivy delves into the ancient art of tarot reading. Through the symbolism of tarot cards, she provides insights, guidance, and intuitive interpretations for those who seek clarity.

   – Her tarot readings are like opening a door to hidden realms, where each card reveals a piece of cosmic puzzle.

**Website Designer**:

   – Ivy’s skills extend beyond written words. She is a website designer crafting digital spaces that reflect her unique aesthetics and purpose.

   – Whether it is a personal blog, an online store, or a platform for spiritual exploration, Ivy brings her artistic flair into every web design project.

**Pagan Essentials**:

   Ivy is associated with **Pagan Essentials**, a platform that invites seekers to discover the secrets of magick and nature.

   – Pagan Essentials offers an extensive range of resources, including information on lunar phases, gemstone properties, candle colors, herb characteristics, essential oils, and more⁵.

   – It is a haven for those drawn to earth-based spirituality and the mystical arts.

**Numerology**:

   Ivy’s connection to numerology is fascinating. She resonates with the **Master Number 11** in numerology.

   – Master Numbers hold immense power and meaning. The number 11 represents intuition, spiritual awakening, and enlightenment.

   As an #11, Ivy embodies these qualities, channeling them into her creative endeavors.

**Year of the Dragon**:

   – Born in the year of the Dragon, Ivy carries the fiery energy associated with this mythical creature.

   – Dragons symbolize strength, transformation, and wisdom. Ivy’s journey aligns with the dragon’s spirit: bold, fierce, and ever evolving.

In summary, Ivy Jaded WyldFyre is a modern-day enchantress: a writer, tarot reader, web designer, and keeper of ancient wisdom. Her path is illuminated by flames of creativity, and she invites others to join her in exploring the mystical tapestry of existence. 🌟🔮🐉

Sources:

1. How to Celebrate Ostara in 2024 — Mabon House

2. 2024 Wiccan & Pagan Holiday Calendar – Spells8

3. Celebrating Ostara in 2024

4. FESTIVAL OSTARA 2024 Portland Line-up, Tickets & Dates Mar 2024 – Songkick

 

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#11 #AltarIdeas #Correspondence #Magic #Magick #Ostara #Pagan #Sabbats #SpringEquinox #wheelOfTheYear #Witch #Witchcraft

2024-02-11

South Carolina Women’s Basketball just beat #11 UConn by 18 points, without leading scorer Kamilla Cardoso who is off this week playing for Brazil in Olympic qualifying. This team is incredible. I think it’s the best team Dawn Staley has assembled, and that’s saying something.

BOFH excuse #11:

magnetic interference from money/credit cards
2019-03-23
Soirée sur Eugène Varlin à la librairie Quilombo

Soirée sur Eugène Varlin samedi 23 mars 2019 librairie Quilombo

https://paris-luttes.info/soiree-sur-eugene-varlin-samedi-23-11854

#Expression_-_Contre_culture #11<sup_class="typo_exposants">e</sup>_arrondissement #livre #prolétariat #mouvement_ouvrier #concert

Via RSS : https://paris-luttes.info/spip.php?page=backend&lang=fr
2019-03-19
Commémoration du 26e anniversaire de l'assassinat du martyr* Ait Ljid

Nous, ami-e-s et camarades du martyr AÏT LJID Mohamed - Benaïssa - en Europe, organisons le 23 Mars 2019 un hommage à Paris pour commémorer les 26 ans de son assassinat commis le 25 février 1993.

https://paris-luttes.info/commemoration-du-26-eme-11774

#Résistances_et_solidarités_internationales #11<sup_class="typo_exposants">e</sup>_arrondissement #extrême-droite #répression #Maroc #meurtres_de_la_police #islamisme_-_salafisme

Via RSS : https://paris-luttes.info/spip.php?page=backend&lang=fr
🐟 Alex's apprentice 🍰waifu@pikachu.rocks
2019-02-27
I can't use solution from #10 to solve #11, smh
2019-02-26
@Juju #11 💓
@vodi offenbar trifft in diesem Fall aber eher Unicode die Schuld.

http://unicode.org/faq/casemap_charprop.html#11
i hope you hate itlisteningbot@b.9chan.lol
2018-08-11
#listening (#kawen army)
---
{
"album": "Harmlessness",
"album_artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"duration": 69,
"path": "The%20World%20Is%20a%20Beautiful%20Place%20%26%20I%20Am%20No%20Longer%20Afraid%20to%20Die/Harmlessness/02%20Blank%20%2311.ogg",
"title": "Blank #11"
}
its always nice when a hardware company responds.

seems I need to try another pkcs #11 daemon and write some stuff up

props to nitro key for eye balling twitter
Wanna watch a tech bro get antsy and twist in the wind?

Ask them to setup gpg signing for git, gpg authn for ssh and pkcs#11 for openvpn on ONE hardware token that's not a yubikey

Pain and panic and hilarity shall ensue.

Hack the 🌐
i hope you hate itlisteningbot@b.9chan.lol
2018-06-26
#listening (#kawen army)
---
{
"album": "Harmlessness",
"album_artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"duration": 69,
"path": "The%20World%20Is%20a%20Beautiful%20Place%20%26%20I%20Am%20No%20Longer%20Afraid%20to%20Die/Harmlessness/02%20Blank%20%2311.ogg",
"title": "Blank #11"
}
i hope you hate itlisteningbot@b.9chan.lol
2018-06-18
#listening (#kawen army)
---
{
"album": "Harmlessness",
"album_artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"artist": "The World Is a Beautiful Place & I Am No Longer Afraid to Die",
"duration": 69,
"path": "The%20World%20Is%20a%20Beautiful%20Place%20%26%20I%20Am%20No%20Longer%20Afraid%20to%20Die/Harmlessness/02%20Blank%20%2311.ogg",
"title": "Blank #11"
}

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Server: https://mastodon.social
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