“You don’t have to be dead to move toward the light”
Midgard
Joined October 2014
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Wat Tyler retweeted
David Eby's legacy will be going from someone who wrote a book on your civil rights while being arrested to overseeing the raids on Wet'suwet'en territory as attorney general to centre right neoliberalism that led to conservatives winning for the first time in over a century
"...yet she kept walking..."
The Bravest Apache Woman
Geronimo called the Chihenne Apache woman Tze-gu-juni (Tseh-goo-JOO-nee), also known as Huera, “the bravest of Apache women.”
Chihenne (Chee-HEN-nay) was a band of the Chiricahua Apache, historically centered near the Warm Springs area of southwestern New Mexico. They are sometimes called the Warm Springs Apache. Like other Chiricahua bands they ranged across southern New Mexico, eastern Arizona, and northern Mexico. The name is linked to the use of red paint or ochre. Leaders such as Victorio and Nana were Chihenne.
Tze-gu-juni was born Chihenne around 1847. She was the only survivor when lightning struck her, her mother, and her sister during a thunderstorm. She lived through the violence that followed the October 14, 1880, Mexican ambush at Tres Castillos, where Victorio and many others were killed.
Captured with nearly 70 other Apache women and children, she was sent to the Mexico City area and enslaved. Her captors called her Francesca or Huera, and she learned Spanish fluently while there.
After four or five years she escaped with a few others. They had only one knife and one blanket between them. The walk back across the desert stretched roughly 1,300 miles. They survived by eating prickly pear fruit and whatever else they could find.
A mountain lion attacked her on the way, going for her throat. She pulled the blanket tight around her neck for protection. The animal tore her scalp loose from her skull, but she kept fighting and killed it with the knife. Her companions reattached the scalp with thorns and used the mountain lion’s own saliva to help the wounds. She was left with lasting scars on her face, chest, and hands, and limited use of her hands, yet she kept walking.
She reached the San Carlos Reservation and became an interpreter for the Army, a mother figure to younger Apache women, a healer, and a skilled maker of tiswin, the fermented corn drink. Married to Mangas, son of the Chihenne leader Mangas Coloradas, she gave a blunt speech in May 1885 that helped push Geronimo, Mangas, and others to break out of the reservation rather than wait for punishment. Historian Edwin R. Sweeney later noted that her influence at that moment should not be underestimated.
She was later held as a prisoner of war with the other Chiricahuas, first in Florida and then at Fort Sill. There she continued as a healer and sang for the dead. She became one of Geronimo’s later wives and is buried near him in the Beef Creek Apache Cemetery at Fort Sill. Her exact death date is uncertain, with accounts placing it in the early 1890s or around 1901–1902.
The studio portrait commonly shown with her story is a genuine photograph from the mid-1880s. Archival records identify it as Huera, the Chiricahua woman and wife of Mangas, wearing the shawl and beadwork visible in the image.
Wat Tyler retweeted
NDP loves to talk about proportional representation from the opposition benches but wherever they have power, they never enact it.
Wat Tyler retweeted
Ireland's most famous cow led the St Patrick's Day parade with a whiskey inside her, and she lived to forty-eight.
Her name was Big Bertha. She was a Droimeann, an old Irish breed with a white stripe down the spine, bought as a calf at Sneem fair in County Kerry on St Patrick's Day 1945 and named after the German siege gun on account of her temper. Jerome O'Leary farmed out by Blackwater Bridge, and Bertha became the nearest thing he had to a family business.
She calved. Then she calved again. In 1986, past forty, she dropped her thirty-ninth, Bertha Junior, by a three-year-old Charolais bull, and RTÉ sent a crew to film the mother, the newborn and a farmer who could not stop grinning. The reporter asked, quite seriously, about the forty-year age gap between the parents. Jerome did not see the problem.
Guinness put her in the book twice: oldest cow ever recorded, most calves in a lifetime.
Then she went to work. Jerome joined forces with two local men who had cancer, and Bertha went on the road: cattle shows, fairs, pubs. She had more engagements than most of the Dáil. Every March she was Grand Marshal of the Sneem parade, walking the whole town down its main street, and before each one Jerome gave her a drop of whiskey to steady her nerves, which is the most Irish sentence ever written about a cow. Between them they raised tens of thousands of pounds for cancer charities. National radio broadcast live from the pub for one of her birthdays. Few cows get a birthday. Fewer get one on the wireless.
She died on New Year's Eve 1993, three months short of forty-nine, with two of her own calves still in the herd, the elder of them thirty-five. They waked her in the Blackwater Tavern, and the historian Turtle Bunbury, who wandered in that night by chance, found a full pub standing to drink to a cow. Then she was stuffed, so she could carry on raising money dead, which is a work ethic most of us will not match. A Cork distillery now makes a gin from whey and calls it Bertha's Revenge.
Thirty years on, Ireland's Department of Agriculture produced a paper modelling a cull of sixty-five thousand dairy cows a year for three years to hit its emissions targets, two hundred thousand animals, more than a tenth of the national herd, at two hundred million euro a year. When it leaked, the Department said it was a modelling document, part of a deliberative process. A plan, in other words, that it had been caught holding.
Bertha ate Kerry grass under Kerry rain for forty-eight years. She gave milk and thirty-nine calves, marched a town down its street every March for the sick, and took a whiskey for her nerves like a Christian.
Nobody in Sneem ever called her an emissions problem. They called her Grand Marshal.
Wat Tyler retweeted
Please share. This family needs your reach. Donate today to help them to survive.
As a father, I write to you with a heart full of sadness.🥺
Donations have dwindled, and due to rising prices, I am no longer able to provide for my children’s needs—including formula and diapers for my newborn.🥺
We are in need of your compassion and generosity.
Every contribution you make, no matter how small, could save my children’s lives and give them hope. 🙏
Please, do not overlook my children; I place my trust in you.💔🙏
@Sain4847 @nuqedvest @ainiladra
@DrNeenaJha @fawnn404 @lsdan
chuffed.org/project/mosab-fa…
Wat Tyler retweeted
👁️ WHAT Was This Stone Hand Really Holding? Ancient Egypt’s Hidden Message
At first glance, it looks like nothing more than a carved stone hand. But look closer… This remarkable artifact, carved from dark granite around 1500 BCE, may be carrying one of the most powerful messages from ancient Egypt. The tightly clenched fist grips two sacred symbols that every Egyptian would have instantly recognized. Was it simply a work of art, or was it meant to remind everyone that the power of the pharaoh came from the gods themselves?
The long staff in the hand is called the was scepter, a symbol of strength, control, and divine authority. Wrapped around the fist is the famous ankh, often called the “key of life,” representing eternal life and immortality. Together, these symbols sent a clear message: true power was believed to last forever, even beyond death.
What makes this piece even more fascinating is the incredible craftsmanship. Carved from extremely hard granite over 3,500 years ago, every detail—from the fingers to the sacred symbols—shows remarkable skill. When sunlight strikes the stone, the deep carvings come alive, making it feel as though the ancient hand is still holding its sacred power after thousands of years.
Artifacts like this are more than beautiful sculptures—they are silent messages from a civilization that believed life, death, and the gods were deeply connected. Standing before it today, you can’t help but wonder… what secrets did this stone hand witness that history has long forgotten? 🏺✨
Wat Tyler retweeted
Figura de la Diosa BASTET en su forma de gata apoyada sobre una barca sagrada. Período Ptolemaico años 332 a 30 a.C. Museo del Louvre.
Wat Tyler retweeted
What if sunset meant the sun was entering a living goddess?
In one ancient Egyptian vision of the cosmos, the sky was the goddess Nut, stretching above the earth. At sunset she swallowed the sun; through the night it travelled inside her body, and at dawn she gave birth to it again in the east. Look closely at this painting from the tomb of Ramesses VI: the solar disc is approaching her mouth. Nut’s role also explains why she appears inside coffin lids, protecting the person beneath her. The hoped-for journey of the dead echoed the sun’s: to be received by the goddess and emerge into renewed life. Her vast body could be both a sky and a shelter.
Night becomes a passage through a mother’s body. If you could follow the sun into Nut, what would you expect to find inside the sky?
Image: Nut in the tomb of Ramesses VI, 12th century BCE. Photo: Hans Bernhard (Schnobby) / Wikimedia Commons. Square crop, shared under CC BY-SA 3.0.
#AncientEgypt #EgyptianMythology #Nut #EgyptianGods
Wat Tyler retweeted
Tous les phallus convergent vers cette femme généreusement couverte d'une ombrelle par un satyre.
Skyphos attique à figures rouges, période classique.
Wat Tyler retweeted
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Acllas del Tawantinsuyo: Vírgenes del Sol
Las acllacunas, o acllas castellanizado, eran mujeres escogidas por el imperio incaico por sus habilidades textiles y culinarias, recluidas dentro de un centro de aprendizaje especializado llamado acllahuasi, donde existía todo el equipo necesario de la época para la producción textil en masas, siendo esta su funciona principal, además de ser sacerdotisas de los dioses, y preparadoras de alimentos y bebidas durante los rituales y fiestas.
Se reclutaban a las mujeres desde dos procedimientos: como tributo a que estaban constreñidas las etnias o nacionalidades que componían el Tahuantinsuyo, de las cuales se preferían a las féminas mejor dotadas y a las de familia noble (de los curacas, o incluso ñustas eran reclutadas); y por entrega o donación que hacían al Estado los propios padres, por lo común curacas o grandes jefes, incluso el mismo Inca.
El encargado de seleccionar a las futuras acllas era el “Apupanaca”, que:
“[…] era un juez o comisario nombrado por el Inca, que solo entendía en este negocio de recoger niñas, guardarlas y enviarlas al Cuzco cuando estaban de edad […]; discurriendo por los pueblos de su jurisdicción, tenia potestad de señalar todas las que a él le pareciesen hermosas y de buena traza o disposición, desde ocho o nueve años para abajo […]” (Cobo, Historia del Nuevo Mundo, Libro XII, Capitulo XXXIV).
Su verdadera finalidad era la de la producción textil en masas para el imperio incaico.
Los cronistas resaltan, lo que seria su segunda función, su papel religioso como sacerdotisas, razón por la cual siempre los acllahuasis se encontraban cerca de templos al Sol o a la Luna.
Se puede considerar esta una “excusa” para la reclutación de las mujeres, ya que ser sacerdotisa genera prestigio tanto para la mujer como para los familiares de esta.
Otra escusa del Estado incaico era la de que se escogían a las mujeres más bellas.
De este modo alagaban la vanidad de la preferida, lo que suponía un prestigio para ella, y la de sus progenitores, por imaginarse estos que tenían hijas lindas, fomentándose el deseo de ser una aclla, y obviamente generando facilidad al momento de recluir mujeres por el imperio.
Los acllahuasis también funcionaban como un almacén de mujeres, de donde el Inca podía disponer para regalar a modo de esposa a los curacas o personas cuyos servicios debían ser compensados.
Además de ser dadas para compensar a los fieles, eran entregadas por el inca en “matrimonio” a algunos curacas para concertar determinadas uniones, con estos matrimonios establecían las alianzas políticas necesarias.
Pero en el acllahuasi, no todas las acllas podían ser usadas como obsequio, sino que también existían algunas que no podían ser tocadas y se quedaban de por vida en el recinto.
Otra función de la aclla es la de preparadora de alimentos y bebidas para las celebraciones o rituales, o de chicha, siendo esta una bebida muy preciada, especialmente la bebida hecha en base a maíz. Dentro del acllahuasi también se le disciplinaba en dicha actividad.
Tal función preparadora de bebidas no solo es descrita en las crónicas, sino también puede ser observada en algunas iconografías, como en el quero MKSL 400 del Museo de Estatal de Etnografía de Varsovia analizado por Ziołkowski, donde se muestra la escena del “brindis con el Sol” y a un par de mujeres al fondo alrededor de un aríbalo, siendo estas las que parecen servir la bebida.
Las acllas fueron entonces importantes en el mantenimiento del sistema redistributivo y de los mecanismos que permiten la ampliación del parentesco para la centro cuzqueño, razón por la cual se encuentra una relación entre la expansión incaica y la construcción de acllahuasis, lo que permite observar la constante preocupación del Cuzco por ampliar el número de las mismas por las razones ya mencionadas.
Imagen: Caolín p.
Autor: Jair A. Miranda
Fuente: las acllas en el imperio de los Incas - Generaciones históricas.
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