The Demon Crow’s Lament (Lucanis’ Song)The Bards of Thedas (and ChaosHerald)
“Look, here’s the deal. You aren’t in Antiva? You can play the song. Audience might like it, might not. Bit of a risk, but that’s show business. You’re in Antiva? You could play the song. The audience will love it. Antivans adore their crows. And their music. But it is definitely a risk. Rumor has it there is a standing contract from the Dowager First Talon – shut up, that is absolutely a thing – for the hands of any Trovatore who dares air the Dellamorte’s dirty laundry for the common folk. Hm? The rest of the crows? Oh, they’re fine with it. Bunch of catty gossips, the lot of them. Still might try to kill you. The actual First Talon himself hates the attention, but if you-know-who is on his arm? Not a problem. He’ll tolerate anything for his tesoro. And his cousin – yes, yes, the one in the song – he loves the damned thing. You catch him in the audience and he’ll buy you a drink afterwards – It might not even be poisoned!”
(This song can be heard in cafés and on street corners throughout Antiva and anywhere else where the Crows do business. Anyone who knows where it originally came from wisely keeps their mouth shut.)
So…probably because of shepherds always being – like – metaphorical in my life due to my urban upbringing and mostly not having seen a living sheep until I was a latter teenager……
I just realized that shepherd must be a compound word with a dropped e?
Yes, so obvi if shepherd is really someone herding sheep, but less so if it’s someone caring for others or leaving the ninety nine to rescue the one or crying wolf, I guess.
The Stunning Astronomical Beadwork of Native Artist Margaret Nazon
Margaret Nazon
has spent the past decade building intricate beadwork depictions of
outer space. The colorful artworks balance representational and
stylized aesthetics set on black fabric backgrounds to depict
galaxies, planets, nebulae, and other astronomical phenomena.
Initially inspired by Hubble space telescope images, Nazon’s celestial renderings are part of a
lifelong interest in beading. In an interview with Glenbow, the artist shared that she began beading at age 10, but found the density of traditional beadwork to be tedious.
The abstract nature of celestial images allows Nazon to be more
interpretive and incorporate different materials like caribou bones and
willow seeds that have location-specific or cultural significance.
Nazon is Tsiigehtchic, part of the Gwich’in
community in what is now the Northwest Territories of Canada. The
artist explained that because she is retired, she is able to
dedicate significant time to beading, and often rises at
4:30am to begin working. Nazon plans to continue experimenting, including
merging her abstract beadwork with her seamstress skills to create
artfully embellished apparel.
Nazon’s artwork was most recently exhibited at Glenbow in a group show, Cosmos, and A Beaded Universe
at Prince of Wales Northern Heritage Centre. You can read more about
her in the Glenbow interview, and explore Nazon’s portfolio on her website.
There is a pervasive ideological construction that someone either deserves autonomy or support, but that these are mutually exclusive.
This artificial construction is extremely present when it comes to discourses about age and ability. People will discuss taking away choices or censoring information as “protecting” young and disabled people, and will discuss taking away material support as a necessary exchange for decision making (e.g. “if you live under my roof, you live under my rules”–a threat that asserting autonomy comes at the cost of homelessness). This dynamic is so foundational to the oppression of children that even when applied to adult groups we use words like paternalism and infantilization to communicate that a group of adults is being treated “like children.”
Whenever you demand autonomy, people use this as justification to withdraw resources and care. Whenever you express your need for resources and care, people use this as justification to withdraw bodily autonomy. In reality, all people deserve bodily autonomy and care. And in reality, oppressed people are routinely denied both.
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