The Baker Orange featured a campus fangirl who discussed her fannish history. "Although she chooses to forget about her fangirling over the Twilight series, she says it was the show that 'started it all.' When she went to the midnight premier for the first movie, the atmosphere of the event really turned her on to the idea of being a fangirl. 'It was a bunch of fans getting together. I think thats what made it so much fun because everybody was there because they wanted to see the movie the second it came out... Then I realized that there were fandoms for tv shows and books, all the fun stuff... It’s really easy to get so involved with it when your on social media. It makes it a lot easier to freak out with people who understand."
Being a fan is both an individual & community practice & those experiences can be found around the world.
From a "sponsor message" sent to me by the Chronicle of Higher Education "on behalf of Campus Management":
Institutions are facing a convergence of forces that, combined with an outdated technology infrastructure, have created the need for a new approach in education technology: the On Demand Model for Higher Education.
Discover the cornerstones of this innovative strategy, including how to enhance constituent engagement, provide more flexibility in academic delivery and financial aid, and leverage an agile infrastructure to grow and adapt in any market.
Hear from a panel of thought leaders as they discuss rising above technology challenges to empower dynamic models of engagement and delivery, and in turn positively impact growth, retention and financial security.
I'm chill about jargon, in general, but empty rhetoric does amuse me. With the addition of a few metasyntactic variables, this could be about almost anything at all:
Institutions are facing a convergence of forces that, combined with an outdated technology infrastructure, have created the need for a new approach in [FOO]: the [BAR].
Discover the cornerstones of this innovative strategy, including how to enhance constituent engagement, provide more flexibility in [BAZ], and leverage an agile infrastructure to grow and adapt in any market.
Hear from a panel of thought leaders as they discuss rising above technology challenges to empower dynamic models of engagement and delivery, and in turn positively impact growth, retention and financial security.
It's probably also time for an updated version of the Universal Marketing Graphic:
The biggest news in South Korea these days is the macadamia nut tantrum that occurred on Korean Airlines last week. Heather Cho, the eldest daughter of Korean Air Lines chairman Cho Yang-ho and herself a high-ranking executive at the airline (though since resigned), threw a monumental hissy fit when she was served macadamia nuts in a manner that she thought was not suitably elegant. Amongst the usual media accounts of the incident, there was this statement from the UK Guardian:
Bloggers and the Korean press lambasted Cho for her arrogance, and took to social media to mock her for going “nuts”.
and reports of this tweet in Korean from an online shopping mall/auction site that makes a sort of punning reference to “that nut.”
Jeff Weinberg asks whether “nut” or “nuts” in Korean is used for “crazy person” or “crazy” as it’s used in English (and maybe primarily American English).
According to Bob Ramsey:
So far as I know, 'nuts' in the sense of 'crazy' is only an American English term. 'Nuts' is not used that way at all in Korean. What the Korea press does talk about that I found curious,though, is associating her with 'peanuts' (ttangkong) — I think I remember seeing her called the ‘peanuts lady’ in some headline–when we know from the Western press that the furor was over the serving of macadamia nuts. Not sure why Koreans were talking about peanuts instead, except that those nuts are more familiar to Koreans than macadamia nuts. But none of these words, as far as I know, is associated with going crazy or wild the way 'going nuts' is in America.
Haewon Cho concurs:
"Nuts" does not mean "insane" in Korean. Because of this incident, Korean Air (대한항공, Daehanhanggong , RR; Taehanhanggong, MR) is ridiculed as "땅콩 항공 (Ttangkong hanggong, RR; Ttangk'ong Hanggong, MR; Ttangkong means peanuts, hanggong means airlines). It's because peanuts are so small and not something expensive or important? I am not sure….
Ttangkong also refers to a short person. For example, Mihyun Kim, a professional golf player, is often called "Super Ttangkong" because of her height (5' 1").
Here is the image of "Ttangkong hanggong" that Korean internet users have created:
Interestingly, this incident has created a sudden increase in sales of macadamia nuts.
John asked me to pick my top 10 literal LOLs of all time, and I just couldn't do it, guys. There are too many! So instead, here are my top 20... in two parts. ENJOY.
Sorry, you can't have any.
But they never did. So sad.
And they say technology makes our lives easier:
"What flash drive?"
"Oh, must be this one:"
Thanks to Jessica P., Amanda M., JR, Ross E., Kimberly L., Caylin C., Eugene K., Gauhar, Johanna O. & Elisabeth R., with extra sprinkles on top.
|Paper under Ubuntu GNOME 14.10|
The theme looks pretty nice with traditional titlebar/menubar/toolbar applications, but it doesn't compare with the experience it offers for header bars apps. Here's a Paper GTK theme screenshot taken under Ubuntu 14.10 with Unity:
Download Paper GTK theme
sudo add-apt-repository ppa:snwh/pulp
sudo apt-get update
sudo apt-get install paper-gtk-theme
Arch Linux users can install Paper via AUR.
The symbol of our village is three hares in a circle, their interlinked ears forming a perfect triangle -- an imge found in roof boss carvings in seventeen Devon churches, including ours. Known locally as the Tinner Rabbits, the design was widely believed to be based on an old alchemical symbol for tin, representing the historic importance of tin mining on Dartmoor nearby -- until a group of local artists and historians created the Three Hares Project to investigate the symbol’s history. To their surprise, they discovered that the design’s famous tin association is actually a dubious one, deriving from a misunderstanding of an alchemical illustration published in the early 17th century. In fact, the symbol is much older and farther ranging than early folklorists suspected. It is, the Three Hares Project reports, "an extraordinary and ancient archetype, stretching across diverse religions and cultures, many centuries and many thousands of miles. It is part of the shared medieval heritage of Europe and Asia (Buddhism, Islam, Christianity and Judaism) yet still inspires creative work among contemporary artists."
The earliest known examples of the design can be found in Buddhist cave temples in China (581-618 CE); from there it spread all along the Silk Road, through the Middle East, through Hungary and Poland to Germany, Switzerland, and the British Isles. Though now associated with the Holy Trinity in Christian iconography, the original, pre-Christian meaning of the Three Hares design has yet to be discovered. We can glimpse possible interpretations, however, by examing the wealth of world mythology and folklore involving rabbits and hares. In many mythic traditions, these animals were archetypal symbols of femininity, associated with the lunar cycle, fertility, longevity, and rebirth. But if we dig a little deeper into their stories we find that they are also contradictory, paradoxical creatures: symbols of both cleverness and foolishness, of femininity and androgyny, of cowardice and courage, of rampant sexuality and virginal purity. In some lands, Hare is the messenger of the Great Goddess, moving by moonlight between the human world and the realm of the gods; in other lands he is a god himself, wily deceiver and sacred world creator rolled into one.
The association of rabbits, hares, and the moon can be found in numerous cultures the world over -- ranging from Japan to Mexico, from Indonesia to the British Isles. Whereas in Western folklore we refer to the "Man in the Moon," the "Hare (or Rabbit) in the Moon" is a more familiar image in other societies. In China, for example, the Hare in the Moon is depicted with a mortar and pestle in which he mixes the elixir of immortality; he is the messenger of a female moon deity and the guardian of all wild animals. In Chinese folklore, female hares conceive through the touch of the full moon's light (without the need of impregnation by the male), or by crossing water by moonlight, or licking moonlight from a male hare’s fur. Figures of hares or white rabbits are commonly found at Chinese Moon Festivals, where they represent longevity, fertility, and the feminine power of yin.
In Egyptian myth, hares were also closely associated with the cycles of the moon, which was viewed as masculine when waxing and feminine when waning. Hares were likewise believed to be androgynous, shifting back and forth between the genders -- not only in ancient Egypt but also in European folklore right up to the 18th century. A hare-headed god and goddess can be seen on the Egyptian temple walls of Dendera, where the female is believed to be the goddess Unut (or Wenet), while the male is most likely a representation of Osiris (also called Wepuat or Un-nefer), who was sacrificed to the Nile annually in the form of a hare.
In Greco-Roman myth, the hare represented romantic love, lust, abundance, and fercundity. Pliny the Elder recommended the meat of the hare as a cure for sterility, and wrote that a meal of hare enhanced sexual attraction for a period of nine days. Hares were associated with the Artemis, goddess of wild places and the hunt, and newborn hares were not to be killed but left to her protection. Rabbits were sacred to Aphrodite, the goddess of love, beauty, and marriage—for rabbits had “the gift of Aphrodite” (fertility) in great abundance. In Greece, the gift of a rabbit was a common love token from a man to his male or female lover. In Rome, the gift of a rabbit was intended to help a barren wife conceive. Carvings of rabbits eating grapes and figs appear on both Greek and Roman tombs, where they symbolize the transformative cycle of life, death, and rebirth.
In Teutonic myth, the earth and sky goddess Holda, leader of the Wild Hunt, was followed by a procession of hares bearing torches. Although she descended into a witch-like figure and boogeyman of children’s tales, she was once revered as a beautiful, powerful goddess in charge of weather phenomena. Freyja, the headstrong Norse goddess of love, sensuality, and women’s mysteries, was also served by hare attendants. She traveled with a sacred hare and boar in a chariot drawn by cats. Kaltes, the shape-shifting moon goddess of western Siberia, liked to roam the hills in the form of a hare, and was sometimes pictured in human shape wearing a headdress with hare’s ears. Eostre, the goddess of the moon, fertility, and spring in Anglo–Saxon myth, was often depicted with a hare’s head or ears, and with a white hare standing in attendance. This magical white hare laid brightly colored eggs which were given out to children during spring fertility festivals -- an ancient tradition that survives in the form of the Easter Bunny today.
Eostre, the Celtic version of Ostara, was a goddess also associated with the moon, and with mythic stories of death, redemption, and resurrection during the turning of winter to spring. Eostre, too, was a shape-shifter, taking the shape of a hare at each full moon; all hares were sacred to her, and acted as her messengers. Cesaer recorded that rabbits and hares were taboo foods to the Celtic tribes. ((I should mention that our understanding of the Ostara/Eostre myth is a controversial one, with mythologists divided between those who believe she was, and was not, a major figure in the British Isles.) In Ireland, it was said that eating a hare was like eating one’s own grandmother -- perhaps due to the sacred connection between hares and various goddesses, warrior queens, and female faeries, or else due to the belief that old "wise women" could shape-shift into hares by moonlight. The Celts used rabbits and hares for divination and other shamanic practices by studying the patterns of their tracks, the rituals of their mating dances, and mystic signs within their entrails. It was believed that rabbits burrowed underground in order to better commune with the spirit world, and that they could carry messages from the living to the dead and from humankind to the faeries.
As Christianity took hold across Europe, hares and rabbits, so firmly associated with the Goddess, came to be seen in a less favorable light -- viewed suspiciously as the familiars of witches, or as witches themselves in animal form. Numerous folk tales tell of men led astray by hares who are really witches in disguise, or of old women revealed as witches when they are wounded in their animal shape. In one well-known story from Dartmoor, a mighty hunter named Bowerman disturbed a coven of witches practicing their rites, and so one young witch determined to take revenge upon the man. She shape-shifted into a hare, led Bowerman through a deadly bog, then turned the hunter and his hounds into piles of stones, which can still be seen today. (The stone formations are known by the names Hound Tor and Bowerman’s Nose.)
"Demonic" hares and rabbits are found on cathedral carvings and in other forms of Christian sacred art -- but we also find the opposite: the pagan Three Hares symbol mentioned above, adapted for Christian use, and unblemished white rabbits representing purity, piety, and the Holy Virgin.
Among the many different Native American story traditions, Trickster tales featuring Coyote or Raven tend to be best known to non-Native audiences, but there are also a large number of tales that feature a trickster Rabbit or Hare, particularly among the Algonquin-speaking peoples of the central and eastern woodland tribes.
Nanabozho (or Manabozho) the Great Hare, for instance, is a powerful figure found in the tales of the Algonquin, Fox, Menoimini, Ottawa, Ojibwa, and Winnebago tribes. In some stories, Nanabozho is a revered culture hero -- creator of the earth, benefactor of humankind, the bringer of light and fire, and teacher of sacred rituals. In other tales he’s a clown, a thief, a lecher, or a cunning predator -- an ambivalent, amoral figure dancing on the line between right and wrong. In Potawatomi myth, Wabosso is the Great White Hare (and the younger brother of Nanabozho) who travels north to become the greatest of magicians among the supernaturals. The Utes tell the story of Ta-vwots, the Little Rabbit, who shatters the sun and destroys the world, all of which must be created again; and an Omaha rabbit brings the sun down to earth while trying to catch his own shadow. The Cherokee, the Creek, the Biloxi and other tribes tell humorous stories of a mischievous Rabbit who is cousin to Br’er Rabbit and Compair Lapin, outwitting foes and puncturing the pride of friends with his clownish antics.
The jackalope legends of the American Southwest are stories of a more recent vintage, consisting of purported sightings of rabbits or hares with horns like antelopes. The legend may have been brought to North American by German immigrants, derived from the Raurackl (or horned rabbit) of the German folklore tradition.
Rabbits and hares are both good and bad in Trickster tales found all the way from Asia and Africa to North America. In the Panchatantra tales of India, for example, Hare is a wily Trickster whose cleverness and cunning is pitted against Elephant and Lion, while in Tibetan folktales, quick-thinking Hare outwits the ruses of predatory Tiger. In Japan, the fox is the primary Trickster animal, but hares too are clever, tricky characters. Hares in Japanese folktales tend to be crafty, clownish, mischievous figures (usually male) -- as opposed to fox Tricksters (kitsune), who are more seductive, secretive, and dangerous (usually female). In West Africa, many tribal cultures, such as the Yoruba of Nigeria and the Wolof of Senegal, have traditional story cycles about an irrepressible hare Trickster who is equal parts rascal, clown, and culture hero. In one pan-African story, the Moon sends Hare, her divine messenger, down to earth to give mankind the gift of immortality. "Tell them," she says, "that just as the Moon dies and rises again, so shall you." But Hare, in the role of Trickster buffoon, manages to get the message wrong, bestowing mortality instead and bringing death to the human world. The Moon is so angry, she beats Hare with a stick, splitting his nose (as it remains today). It is Hare’s role to lead the dead to the Afterlife in penance for what he’s done.
African hare stories traveled to North America on the slavers’ ships, mixed with rabbit tales of the Cherokee and other tribes, and were transformed into the famous Br’er Rabbit stories of the American South. These stories were passed orally among slaves, for whom Br’er (Brother) Rabbit was a perfect hero, besting more powerful opponents through his superior intelligence and quicker wits. the The Br’er Rabbit stories were written down and published by Joel Chandler Harris in the 19th century in a now classic collection narrarated by the fictional Uncle Remus. At the same time that Chandler Harris was recording Br’er Rabbit stories from the African American oral tradition, folklorist Alcee Fortier was setting down the folk tales of the Cajun (French Creole) culture of southern Louisiana -- including delightful stories of a fast-talking rabbit Trickster called Compair Lapin. Like Br’er Rabbit, or the hares of West African lore, Compare Lapin is a rascal who manages to get himself into all kinds of trouble -- and then smoothly finds his way back out again through cleverness and guile. (Bugs Bunny owes more than a little of his character to this folkloric archetype.)
Whether hovering above us in the arms of a moon goddess or carrying messages from the Netherworld below, whether clever or clownish, hero or rascal, whether portent of good tidings or ill, rabbits and hares have leapt through myths, legends, and folk tales all around the world -- forever elusive, refusing to be caught and bound by a single definition. The precise meaning, then, of the ancient Three Hares symbol carved into our village church is bound to be just as elusive and mutable as the myths behind it. It is a goddess symbol, a Trickster symbol, a symbol of the Holy Trinity, a symbol of death, redemption and rebirth…all these and so much more.
Images above: "Three Hares" by Jackie Morris, "Three Hares" by Brian Froud, "Nature in Art" by Eleanor Ludgate, "The Mockingbird and the Hare" by Kelly Louise Judd, "Wishing on a Blue Moon" by Karen Davis, "Girl and Rabbit" photographed by Katerina Plotnikova, "Brown Hare (Suffolk)" photographed by Michael Rae, "Thumper" (from my novel The Wood Wife) by Brian Froud, "Eostre" by Danielle Barlow, "Easter Rabbits" by Mr. Finch, "Hare" sculpture by Beth Cavener Stichter, "Desert Cottontail" sculpture by Mark Rossi, Desert Jackrabbit photograph (Wikipedia), my "Desert Bunny Girl with Prayer Feathers" sketch, "Mimbres Rabbits" by Pablita Verlarde (Santa Clara Pueblo, New Mexico), "Boxing Hares" photograph (The Independent), "The March Hare, Dormouse, and Mad Hatter" by John Tenniel, "Moon Rabbit" netsuke by Eiichi (Japan, late 19th Century), illustration from "The Tortoise and the Hare" by Charles Robinson, "Country Bunny" by Marjorie Hack, two more of my Bunny Girls, a rabbit study and "The Rabbit's Christmas Party" by Beatrix Potter, the March Hare at "The Mad Hatter's Tea Party" by Arthur Rackham, and "Young Hare" by Albrecht Dürer.
2. There's this iOS game called Oceanhorn that I've been interested in ever since I saw a preview ages ago and it finally went on sale for $4.99 (I think regular price was like $9.99, so not too expensive even then) so now it is mine! And it's just as cool as it looked. It's a Zelda-type game, which is probably my favorite genre, and while I'm not super fond of touch screen controls, it is pretty easy to play.
3. It rained all through the night, but wasn't raining this morning when I had to go to work. I don't mind riding my bike in light rain, but don't want to get to work soaked, so if it's raining hard, I usually take the bus, but today I had to be in by 6.30 and the buses aren't really running very frequently at that hour. But thankfully I was just able to ride to work as usual.
4. Tomorrow is supposed to be my day off but my manager has to do something so I have to go in. But it will be overtime, and I don't have to stay the full day, so that's good! I might also take an hour or two off Friday if I get everything done that needs to be done.
5. Two cashiers called out again today, but at least it was one in the morning and one in the evening, rather than both during the same shift. I still had to be up at the register a lot, but not as bad as yesterday. (And since I got there 2.5 hours before the store opened, I was able to get a lot done then at least.)
We’re all dreaming of one aren’t we? A white Christmas that is. Now that I’m living in the country it has a whole new meaning. No more wet, slushy pavements. Now it will be rolling hillsides clad in a blanket of hushed silence. Picturesque cottages that have donned a new hat, and long forest walks with each crunchy step revealing another photoshot.
I’ve turned into a romantic.
The other thing that gets me going is the thought of that perfect Georgian house, painted completely white, and decorated with everything from The White Company.
Glitter Stripe Bauble – £8 Glitter Stripe Bauble Small (Set of 3) – £12 Glass Spiral Bauble- £8 Glitter Onion Decoration – £8 Glitter Heart Decoration – £5 White Matt Bauble – £6 Porcelain Decorations s/6 – £12 Porcelain Bell Decoration – £6 Hanging Paper House s/3- £ 15 Concertina Balls s/3- £15 Beaded Star – £5 Porcelain Bird Dec – £6 Large Mercury Bauble – £10 Mini Geometric Mercury Decorations (pack of 6) – £12 Pinecone Bauble Fairy Lights – £35.
Madison Arched Mirror – £195 Henry Dean Candle Holders – Small (80) Large (180) Portofino Glass Candle – £30 Henry Dean Bowl – £225 Frosted Pinecone and Fir Garland – £70 Kubu Planter £25 Nesting Baskets Set of 2 – £80 Snowflake Paper Decorations Set of 3 – £12 Silver Concertina Balls Set of 3 – £15.
Stoneware Rectangular Platter – £20 Small Stoneware Storage Jar – £25 Stoneware Mug – £10 Stoneware Heart Oven Dish -£40 Stoneware Cake Plate – £35 Stoneware Heart Oven Dish (Small) – £20 Fine Stoneware Dinner Plate – £12 Artisan Stoneware Dinner Plate – £12 Hanging Paper House (Set of 3) – £15 Heart Plate Small – £8 Pasta Bowls – £15 Stoneware Teapot – £45 Mini Faux English Pine Tree – £25.
Champagne Trug – £150 Linen Napkin with Silver Cord Set of 4 – £40 Art Deco Mirrored Charger – £35 Stanton 16 piece cutlery set – £95 Wine Glass (Set of 2) – £30 Glitter Scatter Stars – £10 Artisan Stoneware Cereal Bowl – £10 Artisan Stoneware Dinner Plate – £12 Mercury Placecard Holder set of 6 – £20 Luxury Christmas Crackers Set of 6 – £35.
Here are a few TopMenu screenshots taken under Ubuntu MATE:
|TopMenu - GTK2 app|
|TopMenu - GTK3 app|
|TopMenu - Qt app|
|TopMenu Firefox extension|
For technical information about TopMenu, see its Gitorious page.
Important notes (please read!):
- TopMenu is not considered stable and according to its wiki, GTK3 is only partially supported, so you may encounter bugs or it may not work at all for you;
- I had to tweak TopMenu GTK3 to render properly (some colors were hard-coded and it didn't respect the panel colors) but it's still not perfect and some stuff won't look properly - for instance, when using a transparent panel;
- if you want to remove TopMenu installed from our PPA, use "purge" instead of remove (this should completely remove it: "sudo apt-get purge libtopmenu-*") - that's required to remove the script the package adds under /etc/profile.d/;
- the PPA provides the latest TopMenu from Git;
- TopMenu from our PPA only works with MATE 1.8. To be able to use it in Ubuntu 14.04 (if you don't use Ubuntu MATE 14.04), you'll have to install the latest MATE via PPA.
How to get a global menu under MATE 1.8 with TopMenu in Ubuntu or Linux Mint
1. Install TopMenu
sudo add-apt-repository ppa:webupd8team/mate
sudo apt-get update
sudo apt-get install libtopmenu-gtk2 mate-topmenu
sudo apt-get install libtopmenu-gtk3
sudo apt-get install libtopmenu-qt
Arch Linux users can install TopMenu via AUR: for GTK2 | GTK3 | Qt (you must load it manually as explained on the TopMenu wiki).
Other Linux distributions: see the instructions @ TopMenu wiki.
Welcome, my fellow gutter-minded malcontents! Prepare to get your juvenile giggles on, because today, we are all 12-year-old boys.
Oh, the irony.
[insert Peter Pan joke here]
"AARG! HULK TENSE! HULK... TRY RELIEVE TENSION."
I bet this is the last time BJ's Wholesale Club abbreviates its name:
Anyone else getting kind of a dirty vibe off this butterfly?
(No seriously, why is the end dirty??)
IT'S NOT WHAT YOU THINK:
Unless you think that's supposed to be a bronze pear statue. Which it is. Allegedly.
Baby, You're A Firework!
...in need of medical attention.
The Girls' Night Out:
No, I mean literal girls. They're babies. In bed. With unusually pert pacifiers.
This was supposed to say, "Germany, here we come!"
Looks like "Germany" will be smacking the ceiling with a broom tonight.
A Very Happy Butterfly:
And an even happier frog:
THAT IS SO NOT RIGHT.
A Cake Wrecks classic, and one of my earliest posts:
I love that someone - either the customer or the decorator - felt that "sexual harassment" needed to be illustrated. And I realize the decorator can't be expected to be Picasso or anything, but check out how far the girl's feet are off the ground. Either that was the Spank Heard 'Round the World, or she's on an invisible step while Chuckles there digs for gold.
And finally, one older still:
GOOD LUCK IN CHINA!
If you haven't read the full back story by Scott of Basic Instructions - who has since become both a dear friend and an excellent author, btw - grab a tissue for the tears of laughter, and go check it out.
Thanks to Melissa M., Mark F., Steve S., Lesley W., Diana M., Elisabeth M., Gina C., Sarah R., Bijan P., & Melanie D. for making so many people giggle-snort as quietly as possible while at work. (YOU KNOW WHO YOU ARE.)