Oxford universty vocabulary workshop

Poetry Class Week 18-20

2024.05.14 14:36 adulting4kids Poetry Class Week 18-20

Week 19-20: Ghazal and Tanka Mastery
Day 1: Unveiling the Ghazal - Activity: Analyze classic ghazals for their structure and themes. - Lecture: Explore the historical and cultural context of ghazals. - Discussion: Share impressions and discuss the themes of love and longing in ghazals.
Day 2: Crafting the Ghazal Form - Activity: Break down the structure of a ghazal and discuss rhyme patterns. - Lecture: Explore the traditional themes and variations within ghazals. - Discussion: Discuss the challenges and beauty of writing within the constraints of a ghazal.
Day 3: Understanding Tanka - Activity: Analyze traditional tankas for their brevity and emotion. - Lecture: Explain the structure and cultural significance of tankas. - Discussion: Share thoughts on capturing a moment in five lines.
Day 4: Writing Exercise - Expressive Tanka - Activity: Write tankas individually, focusing on concise expression of emotion. - Assignment: Craft a ghazal exploring themes of love or longing. - Vocabulary Words: Matla, Radif, Wazn.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for ghazals and tankas. - Lecture: Discuss the impact of repetition in ghazals and the art of brevity in tankas. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 19-20: 1. What are the traditional themes of love and longing in ghazals? 2. Explore the structure of a ghazal, including the use of repeated words and rhyme patterns. 3. Discuss the cultural significance of tankas and their role in capturing fleeting moments. 4. How does the brevity of tankas contribute to their emotional impact? 5. Reflect on the challenges and rewards of crafting ghazals and tankas.
Quiz: Assessment on the understanding of ghazals, tankas, and the cultural context of these poetic forms.
Week 21-22: Cinquains and Pantoum Prowess
Day 1: Mastering Cinquains - Activity: Analyze classic cinquains for their simplicity and structure. - Lecture: Explore the syllabic pattern and thematic focus of cinquains. - Discussion: Share thoughts on capturing a subject in just five lines.
Day 2: Crafting Cinquains with Precision - Activity: Break down the process of crafting a cinquain. - Lecture: Discuss the importance of word choice and economy of language in cinquains. - Discussion: Share and discuss individual cinquains, highlighting successful elements.
Day 3: Embracing the Pantoum - Activity: Analyze a famous pantoum for its repetition and layered meaning. - Lecture: Explain the structure and narrative possibilities of pantoums. - Discussion: Discuss the role of repetition in creating a rhythmic flow.
Day 4: Writing Exercise - Developing a Pantoum - Activity: Craft a pantoum exploring a theme of personal growth or change. - Assignment: Write a cinquain on a chosen subject. - Vocabulary Words: Quatrain, Refrain, Syllabic Pattern.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for cinquains and pantoums. - Lecture: Discuss the challenges and rewards of repetition in pantoums. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 21-22: 1. Discuss the simplicity and structure of cinquains. How does their syllabic pattern contribute to their impact? 2. Explore the importance of word choice and economy of language in crafting cinquains. 3. What defines a pantoum, and how does repetition contribute to its rhythmic flow? 4. Discuss the narrative possibilities and layered meaning in pantoums. 5. Reflect on the process of crafting cinquains and pantoums. What challenges did you face?
Quiz: Assessment on cinquains, pantoums, and the effective use of repetition in poetry.
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2024.05.14 14:33 adulting4kids Poetry Course Week 11-12

Week 11-12: Epic Journeys and Blank Verse
Day 1: Exploring Epic Storytelling - Activity: Analyze an excerpt from a classic epic poem. - Lecture: Discuss the characteristics and narrative structure of epic poetry. - Discussion: Share thoughts on the enduring appeal of epic journeys.
Day 2: Crafting Epic Narratives - Activity: Break down the process of crafting an epic poem. - Lecture: Explore the use of elevated language and heroic themes. - Discussion: Share and discuss individual ideas for epic narratives.
Day 3: Mastering the Art of Blank Verse - Activity: Analyze a famous work written in blank verse. - Lecture: Explain the structure and rhythmic qualities of blank verse. - Discussion: Discuss the freedom and constraints of writing in blank verse.
Day 4: Writing Exercise - Epic Journey Poem - Activity: Craft a poem exploring an epic journey or heroic theme. - Assignment: Write a blank verse poem on a chosen topic. - Vocabulary Words: Epic, Heroic, Blank Verse.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for epic poems and blank verse. - Lecture: Discuss the enduring appeal of epic storytelling and the rhythmic qualities of blank verse. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 11-12: 1. Discuss the characteristics and narrative structure of epic poetry. What makes a journey "epic"? 2. Explore the use of elevated language and heroic themes in crafting epic narratives. 3. What defines blank verse, and how does its rhythmic quality contribute to the overall impact? 4. Discuss the freedom and constraints of writing in blank verse. 5. Reflect on the process of crafting an epic poem and a blank verse poem. How did you approach the themes and rhythmic qualities?
Quiz: Assessment on the understanding of epic poetry, the characteristics of epic journeys, and the rhythmic qualities of blank verse.
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2024.05.14 14:29 adulting4kids Poetry Course Week Three and Four

Week 3: Limericks and the Art of Humor
Day 1: Decoding Limericks - Activity: Analyze classic limericks for rhythm and humor. - Lecture: Discuss the AABBA rhyme scheme and distinctive rhythm. - Discussion: Share favorite humorous poems and discuss elements that make them funny.
Day 2: Crafting Limericks with Wit - Activity: Write limericks individually, focusing on humor and rhythm. - Lecture: Explore the balance of humor and structure in limericks. - Discussion: Share and discuss individual limericks, highlighting successful elements.
Day 3: Understanding Free Verse - Activity: Analyze free verse poems for structure and expression. - Lecture: Introduce the concept of free verse and its flexibility. - Discussion: Discuss the liberation and challenges of writing without a strict structure.
Day 4: Writing Exercise - Expressing Emotions in Free Verse - Activity: Explore emotions and write a free verse poem. - Assignment: Craft a free verse poem exploring a personal experience or emotion. - Vocabulary Words: Enjambment, Cadence, Anapest.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for free verse poems. - Lecture: Discuss the artistic freedom and impact of free verse. - Discussion: Share insights gained from reviewing peers' free verse poems.
Study Guide Questions for Week 3: 1. What defines a limerick, and how does its rhythm contribute to its humor? 2. Discuss the importance of the AABBA rhyme scheme in limericks. 3. How does free verse differ from structured forms of poetry? 4. Explore the challenges and benefits of writing without a strict form in free verse. 5. Reflect on the emotions and experiences expressed in your free verse poem.
Quiz: Assessment on limericks, the AABBA rhyme scheme, and the principles of free verse.
Week 4: Free Verse and Acrostic Poetry
Day 1: Embracing Free Verse - Activity: Analyze diverse free verse poems for individual expression. - Lecture: Discuss famous free verse poets and their impact on the genre. - Discussion: Share personal reactions to the artistic freedom of free verse.
Day 2: Crafting Emotion in Free Verse - Activity: Write a free verse poem expressing a specific emotion. - Lecture: Explore the role of emotions in free verse and the use of vivid imagery. - Discussion: Share and discuss individual poems, highlighting emotional impact.
Day 3: Understanding Acrostic Poetry - Activity: Analyze acrostic poems for clever wordplay. - Lecture: Explain the concept of acrostic poetry and its various forms. - Discussion: Share examples of creative acrostic poems.
Day 4: Writing Exercise - Personal Acrostic - Activity: Craft an acrostic poem using your name or a chosen word. - Assignment: Write an acrostic poem exploring a theme or concept. - Vocabulary Words: Strophe, Stanza, Consonance.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for acrostic poems. - Lecture: Discuss the playfulness and creativity of acrostic poetry. - Discussion: Share insights gained from reviewing peers' acrostic poems.
Study Guide Questions for Week 4: 1. Explore the role of emotions in free verse poetry. How does it differ from structured forms? 2. Discuss the impact of vivid imagery in free verse. How does it contribute to the overall message? 3. What defines acrostic poetry, and how is it different from other forms? 4. How can clever wordplay enhance the impact of an acrostic poem? 5. Reflect on the creative process and thematic exploration in your acrostic poem.
Quiz: Assessment on understanding free verse, emotional expression in poetry, and the principles of acrostic poetry.
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2024.05.14 13:12 sharma1229 Harmonizing Heritage with Modernity

Located in the center of Pune, famed for its strong educational environment, the Symbiosis Institute of Foreign and Indian Language serves as a guiding light for those interested in exploring linguistic traditions. As India makes progress internationally, there is a growing need for people to have a good understanding and skill in its indigenous languages. In response to this need, the Institute provides extensive Sanskrit language classes and Hindi language classes, designed to cater to a wide range of learners including students, professionals, and cultural enthusiasts.
Reviving Ancient Echoes: The Sanskrit Language Course
Sanskrit, often referred to as the mother of several languages, holds a pivotal role in the cultural and scholarly fabric of India. The Sanskrit language courses at the Symbiosis Institute are more than just language lessons; they are a passage back in time to ancient wisdom and texts. The courses are meticulously designed to cater to various levels, ensuring that each student, whether a beginner or advanced learner, finds the pathway to mastery.
The curriculum is robust, encompassing not only the intricacies of grammar and vocabulary but also the poetic structures, philosophical texts, and scriptures that make Sanskrit a jewel of linguistic study. Students are immersed in an environment that combines traditional learning techniques with modern pedagogical strategies, facilitating a comprehensive understanding of the language and its applications in contemporary and historical contexts.
Modern Relevance with Traditional Charm: Hindi Language Courses
As the lingua franca of India, Hindi carries immense significance both in formal and informal spheres across the country. The Hindi language courses at the Institute are designed to break down the language barrier that many face, promoting not only communication but also a deeper understanding of the Indian ethos. From basic conversation to advanced literary appreciation, the courses are structured to address varying needs and objectives.
The faculty, comprising seasoned linguists and native speakers, employs a variety of teaching tools to make learning Hindi both enjoyable and effective. Interactive classroom sessions, multimedia aids, and language labs form the backbone of the instructional methodology. Moreover, special emphasis is placed on enhancing spoken fluency and written proficiency, which are critical in achieving true language command.
Top Reasons to Consider Symbiosis Institute for Language Learning
Skilled Educators: The instructors are not just teachers of language but also passionate custodians of culture. Their expertise ensures that learning is rooted in authenticity and enriched with cultural anecdotes.
Flexible Learning Modules: Recognizing the diverse backgrounds and schedules of its learners, the Institute offers flexible course timings, including weekend batches and intensive crash courses.
Cultural Integration: Learning a language is incomplete without understanding its cultural backdrop. The Institute organizes workshops, cultural festivals, and guest lectures that provide learners with a holistic educational experience.
Advanced Amenities: Equipped with modern classrooms, language labs, and an extensive library, the campus provides an ideal environment for language acquisition and practice.
Placement Assistance: For those looking to leverage their language skills professionally, the Institute offers guidance and support in securing placements and career opportunities where language skills are prized.
Enrollment and Opportunities
Prospective students can easily apply through the Institute's online portal, where they can also find detailed information about course content, duration, and fees. The alumni network is vibrant and often plays a pivotal role in guiding new learners through their language journey at the Institute.
Conclusion
The Symbiosis Institute of Foreign and Indian Language offers education that goes beyond the traditional boundaries of learning. Their Sanskrit and Hindi language courses are not just academic offerings but also gateways to explore India's rich linguistic heritage. For those who wish to connect or reconnect with their cultural roots while acquiring language skills that are highly valued both academically and professionally, this Institute in Pune is an ideal starting point.
Every lesson is steeped in history, and every conversation opens a door to new opportunities. Embrace the journey of language learning at the Symbiosis Institute where you can immerse yourself in the cultural and linguistic richness of India.
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2024.05.14 04:29 MemeGodess1252 How to memorize 300 vocab words in a week

So I have a horrible English teacher, and we do the Vocabulary Workshop Level F book. The problem is, the entire department got rid of the books last year because they weren’t benefiting students. She decided to bring them back and change the curriculum in a lot of different areas (whole other mess) and I’m now super behind in English even though I have a 100 in her class. She doesn’t teach us, and the quizzes we’d get on each unit were stupidly easy. It was matching the definitions to the word. When we did the tests in previous years it was all made by the company that made the books, not the teacher. They focused on grammar, actual word usage, definition, synonyms, and antonyms. She decided today that we are having a test from every vocabulary word we have studied which is 300 words. We need to know definitions, grammar, how to use it in a sentence, synonyms, and antonyms. The test is next week and I’m starting to freak out since it’s worth 100 points and she said it’s over 10 pages long. Our FINALS aren’t that long. She didn’t even say this to our class. I found out from the other section. We haven’t done the company’s version of the tests the whole year and now I’m terrified about it. I made a Quizlet and I have plus so I’m using that, but do you have any suggestions on what I should do? I’m also thinking about emailing the head of the English department about her since this is insane.
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2024.05.13 14:35 adulting4kids Poetry Class Week 15-16

Week 15-16: Triolets and Kyrielles
Day 1: Mastering Triolets - Activity: Analyze a classic triolet for its compact structure and repetition. - Lecture: Discuss the characteristics and rhyme scheme of triolets. - Discussion: Share thoughts on the impact of repeated lines in a compact form.
Day 2: Crafting Triolets with Precision - Activity: Break down the process of crafting a triolet. - Lecture: Explore the use of repetition and economy of language in triolets. - Discussion: Share and discuss individual triolets, focusing on the success of repetition.
Day 3: Embracing the Kyrielle - Activity: Analyze a famous kyrielle for its repeating lines and rhythmic qualities. - Lecture: Explain the structure and thematic possibilities of kyrielles. - Discussion: Discuss the challenges and beauty of crafting poems with repeated lines.
Day 4: Writing Exercise - Developing a Kyrielle - Activity: Craft a kyrielle exploring themes of resilience or change. - Assignment: Write a triolet on a chosen subject. - Vocabulary Words: Refrain, Rhyme Scheme, Narrative Possibilities.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for triolets and kyrielles. - Lecture: Discuss the impact of repeated lines in triolets and the thematic possibilities of kyrielles. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 15-16: 1. Discuss the characteristics and rhyme scheme of triolets. How does repetition contribute to their impact? 2. Explore the use of repetition and economy of language in crafting triolets. 3. What defines a kyrielle, and how do its repeating lines contribute to its thematic possibilities? 4. Discuss the challenges and beauty of crafting poems with repeated lines in kyrielles. 5. Reflect on the process of crafting triolets and kyrielles. How did you approach the themes and rhythmic qualities?
Quiz: Assessment on triolets, kyrielles, and the impact of repeated lines in poetry.
Week 17-18: Ode to Joyful Ballads
Day 1: Writing Joyful Odes - Activity: Analyze classic odes for their celebratory nature. - Lecture: Discuss the characteristics and structure of odes. - Discussion: Share personal experiences or topics worthy of celebration.
Day 2: Crafting Odes with Precision - Activity: Break down the process of crafting an ode. - Lecture: Explore the use of vivid language and poetic devices in odes. - Discussion: Share and discuss individual odes, highlighting successful elements.
Day 3: Understanding Narrative Ballads - Activity: Analyze a famous ballad for its storytelling qualities. - Lecture: Explain the narrative structure and musicality of ballads. - Discussion: Discuss the challenges and beauty of crafting narrative ballads.
Day 4: Writing Exercise - Crafting a Ballad - Activity: Craft a ballad recounting a personal or fictional tale. - Assignment: Write an ode celebrating an everyday object or experience. - Vocabulary Words: Ode, Stanza, Narrative Structure.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for odes and ballads. - Lecture: Discuss the celebratory nature of odes and the storytelling qualities of ballads. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 17-18: 1. Discuss the characteristics and structure of odes. How do odes differ from other poetic forms? 2. Explore the use of vivid language and poetic devices in crafting odes. 3. What defines a ballad, and how does its narrative structure contribute to its storytelling qualities? 4. Discuss the challenges and beauty of celebrating everyday objects or experiences in odes. 5. Reflect on the process of crafting odes and ballads. How did you approach celebratory themes and storytelling?
Quiz: Assessment on the understanding of odes, ballads, and the use of vivid language in poetry.
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2024.05.13 12:28 Haunting_Meeting_530 Improving your reading skills.

Improving your reading skills.
https://preview.redd.it/hhieedz3860d1.png?width=564&format=png&auto=webp&s=7a4c589366183f0b50de4f2c5a80ed1cfcd214e4
Improving reading skills is an ongoing journey, but here are some key strategies:
  1. Read Regularly: The more you read, the better you'll become. Choose materials you enjoy to stay motivated.
  2. Vary Your Reading: Explore different genres, authors, and formats to expand your vocabulary and comprehension skills.
  3. Active Reading: Engage with the text by highlighting, taking notes, and summarizing key points.
  4. Focus on Comprehension: Don't just skim the words—reflect on the meaning, ask questions, and make connections.
  5. Seek Support: Join a book club, attend workshops, or work with a tutor for personalized guidance.
  6. Practice, Practice, Practice: Like any skill, reading improves with consistent effort. Make it a daily habit!
Remember, everyone learns at their own pace. Be patient with yourself and celebrate your progress!
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2024.05.13 01:46 Paladynee thesaurus (the dinozorus)

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2024.05.12 21:03 createitlabs VISIT TODAY! We are open until 5pm for FREE tours and time for members to work on their projects. Get a FREE Smile Tunes Speaker when you do a tour.

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2024.05.12 19:50 shaneka69 In These Streets SLOWED AND REVERB

IN THESE STREETS SLOWED AND REVERB

https://www.youtube.com/watch?v=UYJZJEYiWbY
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2024.05.11 14:36 adulting4kids Poetry Class 15-16

Week 15-16: Triolets and Kyrielles
Day 1: Mastering Triolets - Activity: Analyze a classic triolet for its compact structure and repetition. - Lecture: Discuss the characteristics and rhyme scheme of triolets. - Discussion: Share thoughts on the impact of repeated lines in a compact form.
Day 2: Crafting Triolets with Precision - Activity: Break down the process of crafting a triolet. - Lecture: Explore the use of repetition and economy of language in triolets. - Discussion: Share and discuss individual triolets, focusing on the success of repetition.
Day 3: Embracing the Kyrielle - Activity: Analyze a famous kyrielle for its repeating lines and rhythmic qualities. - Lecture: Explain the structure and thematic possibilities of kyrielles. - Discussion: Discuss the challenges and beauty of crafting poems with repeated lines.
Day 4: Writing Exercise - Developing a Kyrielle - Activity: Craft a kyrielle exploring themes of resilience or change. - Assignment: Write a triolet on a chosen subject. - Vocabulary Words: Refrain, Rhyme Scheme, Narrative Possibilities.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for triolets and kyrielles. - Lecture: Discuss the impact of repeated lines in triolets and the thematic possibilities of kyrielles. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 15-16: 1. Discuss the characteristics and rhyme scheme of triolets. How does repetition contribute to their impact? 2. Explore the use of repetition and economy of language in crafting triolets. 3. What defines a kyrielle, and how do its repeating lines contribute to its thematic possibilities? 4. Discuss the challenges and beauty of crafting poems with repeated lines in kyrielles. 5. Reflect on the process of crafting triolets and kyrielles. How did you approach the themes and rhythmic qualities?
Quiz: Assessment on triolets, kyrielles, and the impact of repeated lines in poetry.
Week 17-18: Ode to Joyful Ballads
Day 1: Writing Joyful Odes - Activity: Analyze classic odes for their celebratory nature. - Lecture: Discuss the characteristics and structure of odes. - Discussion: Share personal experiences or topics worthy of celebration.
Day 2: Crafting Odes with Precision - Activity: Break down the process of crafting an ode. - Lecture: Explore the use of vivid language and poetic devices in odes. - Discussion: Share and discuss individual odes, highlighting successful elements.
Day 3: Understanding Narrative Ballads - Activity: Analyze a famous ballad for its storytelling qualities. - Lecture: Explain the narrative structure and musicality of ballads. - Discussion: Discuss the challenges and beauty of crafting narrative ballads.
Day 4: Writing Exercise - Crafting a Ballad - Activity: Craft a ballad recounting a personal or fictional tale. - Assignment: Write an ode celebrating an everyday object or experience. - Vocabulary Words: Ode, Stanza, Narrative Structure.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for odes and ballads. - Lecture: Discuss the celebratory nature of odes and the storytelling qualities of ballads. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 17-18: 1. Discuss the characteristics and structure of odes. How do odes differ from other poetic forms? 2. Explore the use of vivid language and poetic devices in crafting odes. 3. What defines a ballad, and how does its narrative structure contribute to its storytelling qualities? 4. Discuss the challenges and beauty of celebrating everyday objects or experiences in odes. 5. Reflect on the process of crafting odes and ballads. How did you approach celebratory themes and storytelling?
Quiz: Assessment on the understanding of odes, ballads, and the use of vivid language in poetry.
Feel free to continue with additional weeks or ask for specific details!
submitted by adulting4kids to writingthruit [link] [comments]


2024.05.11 14:30 adulting4kids Poetry Course Weeks Five and Six

Week 5: Ghazal and Tanka Mastery
Day 1: Unveiling the Ghazal - Activity: Analyze classic ghazals for their structure and themes. - Lecture: Explore the historical and cultural context of ghazals. - Discussion: Share impressions and discuss the themes of love and longing in ghazals.
Day 2: Crafting the Ghazal Form - Activity: Break down the structure of a ghazal and discuss rhyme patterns. - Lecture: Explore the traditional themes and variations within ghazals. - Discussion: Discuss the challenges and beauty of writing within the constraints of a ghazal.
Day 3: Understanding Tanka - Activity: Analyze traditional tankas for their brevity and emotion. - Lecture: Explain the structure and cultural significance of tankas. - Discussion: Share thoughts on capturing a moment in five lines.
Day 4: Writing Exercise - Expressive Tanka - Activity: Write tankas focusing on concise expression of emotion. - Assignment: Craft a tanka capturing a fleeting moment or emotion. - Vocabulary Words: Matla, Radif, Wazn.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for ghazals and tankas. - Lecture: Discuss the impact of repetition in ghazals and the art of brevity in tankas. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 5: 1. What are the traditional themes of love and longing in ghazals? 2. Explore the structure of a ghazal, including the use of repeated words and rhyme patterns. 3. Discuss the cultural significance of tankas and their role in capturing fleeting moments. 4. How does the brevity of tankas contribute to their emotional impact? 5. Reflect on the challenges and rewards of crafting ghazals and tankas.
Quiz: Assessment on the understanding of ghazals, tankas, and the cultural context of these poetic forms.
Week 6: Cinquains and Pantoum Prowess
Day 1: Mastering Cinquains - Activity: Analyze classic cinquains for their simplicity and structure. - Lecture: Explore the syllabic pattern and thematic focus of cinquains. - Discussion: Share thoughts on capturing a subject in just five lines.
Day 2: Crafting Cinquains with Precision - Activity: Break down the process of crafting a cinquain. - Lecture: Discuss the importance of word choice and economy of language in cinquains. - Discussion: Share and discuss individual cinquains, highlighting successful elements.
Day 3: Embracing the Pantoum - Activity: Analyze a famous pantoum for its repetition and layered meaning. - Lecture: Explain the structure and narrative possibilities of pantoums. - Discussion: Discuss the role of repetition in creating a rhythmic flow.
Day 4: Writing Exercise - Developing a Pantoum - Activity: Craft a pantoum exploring a theme of personal growth or change. - Assignment: Write a cinquain on a chosen subject. - Vocabulary Words: Quatrain, Refrain, Syllabic Pattern.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for cinquains and pantoums. - Lecture: Discuss the challenges and rewards of repetition in pantoums. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 6: 1. Discuss the simplicity and structure of cinquains. How does their syllabic pattern contribute to their impact? 2. Explore the importance of word choice and economy of language in crafting cinquains. 3. What defines a pantoum, and how does repetition contribute to its rhythmic flow? 4. Discuss the narrative possibilities and layered meaning in pantoums. 5. Reflect on the process of crafting cinquains and pantoums. What challenges did you face?
Quiz: Assessment on cinquains, pantoums, and the effective use of repetition in poetry.
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2024.05.11 14:29 adulting4kids Week One Poetry

Week 1: Introduction to Poetry and Sonnets
Day 1: Overview of Poetry Styles - Activity: Icebreaker - Introduce yourself through a poetic name acrostic. - Lecture: Brief history of poetry, introduction to various styles. - Discussion: What draws you to poetry? Share your favorite poems.
Day 2: Understanding Sonnets - Activity: Analyze a classic sonnet together. - Lecture: Explanation of sonnet structure (Shakespearean and Petrarchan). - Discussion: Share initial impressions and feelings about sonnets.
Day 3: Writing Exercise - Crafting a Sonnet - Activity: Break down sonnet structure with examples. - Assignment: Write a sonnet exploring a personal experience or emotion. - Vocabulary Words: Quatrain, Couplet, Volta.
Day 4: Peer Review and Feedback - Activity: Peer review workshop for sonnets. - Lecture: Discuss common challenges and strategies in sonnet writing. - Discussion: Share insights gained from reviewing peers' work.
Day 5: Recap and Reflection - Activity: Reflect on the week's lessons and exercises. - Lecture: Overview of upcoming weeks. - Assignment: Write a short reflection on what you've learned about poetry and sonnets.
Study Guide Questions for Week 1: 1. What is the basic structure of a sonnet? 2. Compare and contrast Shakespearean and Petrarchan sonnets. 3. How does the volta contribute to the meaning of a sonnet? 4. Discuss the role of rhyme and meter in sonnets. 5. Explore your personal connection to poetry. What emotions or themes resonate with you?
Quiz: A short quiz assessing understanding of sonnet structure, key terms, and the historical context of poetry.
Week 2: Embracing Haiku and Villanelle
Day 1: Understanding Haiku - Activity: Analyze classic haikus. - Lecture: Explain the traditional structure and themes of haikus. - Discussion: Share thoughts on the simplicity and depth of haikus.
Day 2: Crafting Haikus - Activity: Write haikus individually. - Lecture: Discuss the significance of nature in haikus. - Discussion: Share and discuss individual haikus.
Day 3: Unraveling the Villanelle - Activity: Analyze a famous villanelle. - Lecture: Explore the structure and repetition in villanelles. - Discussion: Discuss the impact of repeated lines on the overall theme.
Day 4: Writing Exercise - Composing a Villanelle - Activity: Break down the process of crafting a villanelle. - Assignment: Write a villanelle on the theme of memory or loss. - Vocabulary Words: Tercet, Refrain, Envoi.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for villanelles. - Lecture: Discuss the challenges and beauty of crafting repetitive forms. - Discussion: Share insights gained from reviewing peers' villanelles.
Study Guide Questions for Week 2: 1. What defines a haiku? Discuss its structure and thematic elements. 2. Explore the cultural significance of nature in haikus. 3. What is the structure of a villanelle, and how does repetition contribute to its impact? 4. Discuss the emotions evoked by repeated lines in a villanelle. 5. Reflect on the process of crafting a villanelle. What challenges did you face?
Quiz: Assessment on the understanding of haikus, villanelles, and the effective use of repetition in poetry.
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2024.05.11 08:42 Trick_Minimum3190 About Her Voice: A conversation on Mariah Carey with author and critic Andrew Chan

About Her Voice: A conversation on Mariah Carey with author and critic Andrew Chan
About Her Voice A conversation on Mariah Carey with author and critic Andrew Chan BY DANIELLE AMIR JACKSON DECEMBER 21, 2023
Photo by Raph_PH via Flickr. Artistic rendering by Oxford American. Courtesy Wikimedia Commons This exclusive feature is an online extension of the OA’s annual music issue. Order the Ballads Issue and companion CD here.
Singing is “the most enigmatic of performing arts,” the author, editor, critic, and self-professed “diva lover” Andrew Chan writes. It’s a simple matter of air and anatomy: breath moves through closed vocal folds which then vibrate and resound throughout the throat, chest, head, or sinuses. But when we listen intently, transcendence is available to us. Raised hairs on the upper arm, a tingle on the back of the neck. The irrepressible urge to tap one’s toes. Transcendence is something we can feel–a physical sensation that unleashes the emotions and connects us to the divine. That’s why a host of spiritual traditions embrace the human voice as a conduit for worship, and in secular music, many of the most popular traditions–r&b and its variants, country, even rap—foreground some sort of vocal virtuosity. A skilled vocalist can “seduce us, haunt us, heal us regardless of the text they’re delivering or even the culture that surrounds them,” Chan writes.
In his first book, published just this past fall, Chan highlights the thirty-plus year career of Mariah Carey, whose five-octave vocal range; agile, multisyllabic melisma; and well-honed aptitude for catchy hooks and witty wordplay turned her into one of the most successful pop singer-songwriters of all time. Carey has earned five Grammys and nineteen number ones on the Billboard pop chart—the highest of any act besides the Beatles, surpassing Elvis. Two of her fifteen full-length albums are certified diamond, with sales of ten million or more in the United States alone. Why Mariah Carey Matters, part of the University of Texas Press’s Music Matters series, is the first book-length critical assessment of the artist’s wide-ranging career.
Chan makes the case that from the beginning, Carey’s vocal dexterity and range set her apart—her mastery at blending piercing whistle tones, fluttery, feminine whispers, muscular belts, and “leathery low” notes, often within the same song. “There’s something irrational, bizarre, and hazardous-sounding about the way Mariah hopscotches over and across vocal registers without warning or transition,” Chan writes. She also blended and mixed styles of singing, infusing both big, sentimental ballads and buoyant, weightless bops alike with gospel fervor; in the ’90s, alongside artists like Mary J. Blige and Jodeci, she contributed to the creation and commercial dominance of “hip-hop soul.” In her house remixes, often painstakingly re-recorded versions of her mainstream pop hits, she frequently scatted and improvised in the tradition of Ella Fitzgerald or Sarah Vaughan. Equally impressive, and critical in understanding Carey, Chan says, is her “artistry outside the vocal booth.” She wrote or co-wrote all of her most enduring hits, including “Vision of Love,” “We Belong Together,” and “All I Want for Christmas Is You.” She’s produced herself and other artists, and is one of few women nominated for the Grammy Award for Producer of the Year (Non-Classical). It was an early honor, from 1992, for work on her second LP, Emotions.
Chan is one of my favorite writers and an important voice in contemporary music and film criticism. He’s vivid in his assessment of Carey’s musical gifts. He layers in details of his own upbringing to help us understand why certain songs and singers turned him into a student of the art. I love the way he brings the reader along with him—we’re watching and listening together as Carey delivers her gospel-drenched rendition of “America the Beautiful” on the NBA Finals in 1990, hearing her sing the climactic sea-ahhh as she “evokes rolling vistas and open water.” He acknowledges the blemishes on Carey’s career and the unpredictability of her voice, which he insists is not a recent phenomenon. He situates Carey in refreshing context: with Black singers of the ’80s who influenced her sound, and with other female songwriter-producers like Patrice Rushen, Teena Marie, and Angela Winbush, who don’t often receive credit for their prowess behind the boards.
“So much of the culture and money created during this era is the product of Black female creative energy,” writes Danyel Smith, another of my favorite music writers, in Shine Bright, her sweeping history of Black women in American pop. She’s talking about the middle of the twentieth century, when recordings like the Dixie Cups’ “Chapel of Love” achieved mammoth success that the performers—who came up with the arrangement we all know and love—were not credited for. Carey has received commercial rewards, and, as of late, critical adoration from outlets such as Pitchfork and Rolling Stone.
But Chan suggests we still haven’t absorbed the magnitude of Carey’s genius, that our cultural blinders have hindered our ability to understand the breadth of her labor and mastery. Carey’s upbringing as a biracial daughter of a white mom who raised her largely on her own; her sense of not fully belonging among Black or white people; her insistence on femininity in an industry that privileges masculine presentation when it doles out points for credibility. She used it all in her art—especially in her ballads. Over a long and wide-ranging conversation, Chan and I discussed Carey’s melancholy, artistic lineage, the feeling of singing, r&b, gospel, and transcendence.
Courtesy University of Texas Press Danielle Amir Jackson: Can we start with your background? I know you grew up in some American suburbs and in Malaysia. When did you begin to pay so much attention to Mariah Carey?
Andrew Chan: I moved around quite a bit as a kid. I was born in Minneapolis, in a great music city, but I didn’t live there long. My family moved to Tampa, Florida and then to Malaysia. After moving back to the States, I lived in Atlanta, Georgia and Charlotte, North Carolina—the metropolitan New South.
In the nineties.
In the nineties. I moved to Atlanta… I think in ’97. I remember Butterfly had just come out. And I remember Usher was number one on the charts with “You Make Me Wanna…” Living in Atlanta and Charlotte in the nineties, I was one of the few Chinese Americans in school. For much of middle school and early high school, half of my friends were Black. So, there was a lot of exposure to the music that they were listening to. Hip-hop and r&b were becoming mainstream and dominating the charts. Having friends who were Black exposed me to more than just what was crossing over.
I also felt connected emotionally to Malaysian culture. My parents exposed me to some of the great Asian divas of the eighties and nineties. Mandarin and Cantonese pop were important for me until, maybe, first grade. So, I was listening to people like Anita Mui, Priscilla Chan, and Teresa Teng and was completely obsessed with them before I had much knowledge of American pop music. Even then my ear was attuned to how different they sounded. Anita Mui had this beautiful contralto voice. Teresa Teng was more of a mezzo soprano. And they had different vocal approaches. Even if I didn’t have the language to analyze that or express that at that age, I was really drawn to the variety of women’s singing. That fascination carried over to the period when I started becoming obsessed with American pop music and American divas, mainly through Whitney and Mariah. When I heard “I Will Always Love You” and the whole Bodyguard era, I’d never heard something like that before. That drew me to the soul tradition of American singing.
I don’t often hear people discuss Carey in the lineage of great American interpreters of ballads like Ella Fitzgerald or Frank Sinatra, and I really appreciate that it’s the note you lead with in your book—which parallels the way that Carey started her career. The OA’s annual music issue is a dive into ballads and the elasticity of the form. What’s special about ballads? Why might an artist like Carey launch her career with ballads?
Even though she became frustrated with Tommy Mottola molding her into an adult contemporary ballad singer, the demo was full of ballads. She co-wrote all those songs. She found different ways of making the ballad fresh and interesting for herself.
The ballad has always meant different things across time. If you were to compare Sinatra, singing an old jazz standard ballad like “Angel Eyes” or “In the Wee Small Hours of the Morning,” what does that have in common with Mariah Carey’s “Can’t Let Go?” They’re slow. They’re about passionate love. This does a couple of things for a singer: It gives you space to really milk every note and moment; the listener is drawn into the space of the ballad and is invited to listen very closely in a way that you just aren’t if you’re competing with an up-tempo beat behind you or if you’re singing fast. The feat is more about rhythm than it is about holding out long notes. The ballad accentuates the tone of the singer’s voice. It creates an intimate connection with the listener. It also puts the singer at risk of being uncool because ballads are kind of forbidden. And that is why we love them. They can be uncool. They almost feel like something that we shouldn’t admit we listen to or respect because they, especially the sad ones allow us to wallow, which we’re not supposed to do if we’re grownups and we want to be serious and mature. We’re not supposed to sink into our feelings of longing and despair. But this is one of the places in our culture where we get access to that intensity of emotion, and the slowness of the music mimics the infatuated person’s inability to let go of love or inability to stop thinking about the beloved.
Mariah is an unabashedly sentimental singer, and that’s why it took so long for her to garner any kind of critical respect. She is in that tradition of musical wallowers. She loves her heartache. She loves to long and pine. She’s a bit of a masochist.
Many interesting people are.
Yeah. Ballads can be transportive to sing. The tempos are slower; you can really get your mouth around the words and feel each one of them. Because the song isn’t whizzing by at a crazy pace, you can build to a satisfying climax. You can go from low to high in this drawn-out, dramatic way. That shows the full capabilities of your voice.
When you say ballads are transportive, are you talking about a transcendent experience? The Holy Ghost?
A little bit. It’s to the point where you’re moving with your own performance, which is why singers sometimes get choked up when they’re singing their ballads, because it is such a vulnerable place to be. In karaoke, which most people don’t take seriously, if I’m singing a particular song and I’m really feeling it, I can get so lost in it.
“She loves her heartache. She loves to long and pine. She’s a bit of a masochist.”
ANDREW CHAN
I like what you said about ballads being almost contraband. I remember when people realized Beyoncé was starting the Renaissance tour with slow songs. It seemed almost like an anachronism.
Yeah, for her big house record. She’s a great ballad girl too. In terms of them being contraband, back in the Maoist era in China, love ballads were banned because they were seen as counterrevolutionary. If you were part of the revolution, you wouldn’t indulge in these individualistic displays of your own personal emotions. I do get into that a little bit in the book where I even had a moment in my teenage years where I was just like, These are pathetic. They’re a distraction from the real business of politics and liberation and revolution, you know?
We include a song by Fannie Lou Hamer on our compilation accompanying the issue. You made me think of Elaine Brown, who was chair of the Black Panther party and recorded songs and some of them are balladlike. They’re propagandist, one-note songs.
There is the political ballad too. I think there’s something about love ballads where it’s like surrendering and succumbing to feelings of longing, loss, yearning, desire. Of course, there’s misogyny involved in that too, because these are “feminized” emotions. Ideas about feminine hysteria are built into this hyperbolic style of singing as well. People forget that Whitney was booed and disrespected for much of her career. It’s funny that she and Mariah had a reappraisal where they’re legends now, but at the beginning of their careers, they were criticized for over-singing and being excessive.
I wonder why people didn’t say that about Luther Vandross. He’s super indulgent.
He’s so indulgent. “A House is Not a Home” or “Superstar”—those songs are seven minutes long or something. He had some pop crossover appeal, but he never hit it as big as Whitney and Mariah. But also, there’s a bit of misogyny in that, the difference between women doing it and men doing it. I mean, Al Green is a show-off. They’re all show-offs.
Let’s talk about the eighties. You say that “Can’t Let Go,” is a revision of “Make It Last Forever” by Keith Sweat and Jacci McGhee and compare Carey’s work as a songwriter-singer-producer to Teena Marie and Angela Winbush. And you go into quite a bit of depth into all her references and homages in Glitter: Indeep, Zapp, Cherrelle. I’m having a moment right now—perhaps I’m where Mariah was back in ’99 and 2000—but I’m so obsessed with the sounds and sights of the Black ’80s. Miki Howard, whom you also mention, has been heavy on my mind, alongside Anita Baker, Patrice Rushen, Regina Belle. In your opinion, what was special about that era in music, particularly in Black pop, and how was it connected to Carey’s debut?
I didn’t come into writing this book as an expert in eighties Black music. That is one of the areas where I felt a bit insecure because I felt I knew sixties and seventies r&b and nineties onward in terms of r&b, but for some reason the eighties were an area that I hadn’t explored sufficiently. I knew the major names and their works, but it is a decade that, when it comes to Black popular music, it’s so defined by one-hit wonders. Aside from the Whitneys and the Michael and Janet Jacksons and Lionel Richies, there weren’t a lot of a long-lasting careers that crossed over to non-Black audiences in a major way. Sometimes, DeBarge would have a pop hit, but for most of their significant catalog, mostly Black listeners were listening. I had to do a lot of catching up to get those sounds into my ears and really hear how they influenced Mariah. I think part of it is because eighties r&b is less canonized than the seventies and nineties. Even the nineties have experienced this resurgence of critical interest, but the eighties are almost like a blip. Part of it is where it came in the history of popular music—after the demise of disco, which really was a shaming of Black music by the white rock establishment. I’m sure it’s more complex than that, but that was certainly a dimension to that whole culture war. In the eighties, you have r&b coming out of the ashes of disco and utilizing the electronic elements that disco had been criticized or seen as superficial for. You get a lot of experimentation like Zapp—so kooky and goofy. The use of the talk box to manipulate vocals. You get club music, like Cherrelle, a sort of post-disco dance music, people having a lot of fun. Just like really deep grooves that went on for like six minutes. Gap Band, all that kind of stuff.
There’s the kind of fun side of eighties r&b, but then on the other side you have this luxuriousness, the plush textures of Quiet Storm, which began in the seventies, but really came into its own commercially in the eighties with people like Luther, Anita Baker—who sort of took the slow-roasted, slow-jam, boudoir sound of Isaac Hayes and Al Green and Smokey Robinson—and pushed it to a whole new level. Even when they were singing at the tops of their lungs, it was still smooth.
I hesitate to just generalize all eighties r&b, but I see those as the two parallel tracks. I think they both deeply informed Mariah’s aesthetic. I think Aretha is a huge influence on pretty much all r&b women singers. I think Mariah would cite her as the ultimate female influence, but I think when it comes to sonics, the luxuriousness, the Quiet Storm sound is so evident in songs like “Underneath the Stars” and “Fourth of July.” Those are what you would think of as Quiet-Storm Mariah, but you [also] hear it in the stuff that’s more hip-hop like “The Roof.” The way she’s stacking her vocals, the way she’s creating texture with her voice. It’s very Luther. The way she is manipulating her voice, the way she’s showing it off but not for its own sake, but to create an environment that you sort of wrap yourself in. When I think of Luther showcases like “Superstar” or “Forever, for Always, for Love,” it’s very much like some kind of texture that you can wrap yourself.
This is quite different from the approach of the belters of the sixties and seventies, like Aretha or even Gladys or Chaka, powerful singers who really prioritized the belt. Mariah is a phenomenal belter—one of the greatest. Where she really distinguishes herself from other divas of her time is the subtler parts of her voice. I think a lot of that is influenced by Quiet Storm. When it comes to the zanier side of eighties r&b, you hear it in her sense of humor, her effervescence, especially as she became more of a jokester lyrically in her later years. You can sort of hear the lyrical experimentation and the kind of devil-may-care attitude of eighties Black music.
One of my favorite live performances of Carey’s is where she sings “Somewhere Over the Rainbow” and “If Only You Knew,” her Patti Labelle homage. I love that era in her voice where there is that level of rasp.
That performance—it’s very eighties Patti. “If Only You Knew” is so eighties. I think Mariah’s samples, too, are so interesting and root her in the time of her youth. She’s such a radio-head, the way she talks about listening to the radio in her memoir and her devotion to soaking up all those sounds. That was before streaming, where you really had to be glued to the radio. I don’t know if she had MTV back in the day, but the radio was the thing. And she wasn’t just listening to r&b. She was listening to Pat Benatar. The range of her musical references is so fascinating.
I’d love to discuss Carey’s gospel moments. You spend a great deal of time on her rendition of Dottie Peoples’ “Jesus, Oh What a Wonderful Child” and note that while Carey didn’t grow up in the Black church, she joined one as an adult. What’s Mariah’s connection to the gospel of the ’90s? I’m thinking of artists like BeBe and CeCe Winans or Commissioned?
I love gospel music, but I would never claim to know it. I love gospel music because that’s where r&b comes from. R&b is my portal into gospel music. It remains the source of so much great singing, even today. Le’Andria Johnson is one of my favorite singers alive. In terms of Mariah and gospel, I think it is so interesting to me that she didn’t grow up in a Black church and yet was so committed to singing in a gospel style, even from the beginning. There may not be songs that feel explicitly gospel on the debut album, but you do have moments. “There’s Got to Be a Way” has a gospel choir that feels kind of in the style of BeBe and CeCe Winans. That pop, commercial gospel that was happening in the late eighties and nineties—the kind of gospel that you would hear in Sister Act 2. Then she employs background singers like Kelly Price and Melonie Daniels—virtuosos of that sound.
In the book, you note that Kelly Price had been trained by Mattie Moss Clark.
Yes, I found that in a video of Kelly Price. She talked about doing some kind of workshop with Mattie Moss Clark when she was younger. [Carey’s] commitment to surrounding herself with not just skilled r&b background vocalists, who could do a commercial sound, but vocalists like Kelly Price and Melonie Daniels, who could bring a church sound, specifically a COGIC sound to her music is completely fascinating to me. The Clark Sisters were playing on r&b radio back in the seventies. Gospel had been having these kinds of crossover moments, but Mariah’s knowledge of the music surpasses just knowing “Oh, Happy Day” or “You Brought the Sunshine.” She was listening to Vanessa Bell Armstrong. From the very first album in interviews, she is citing Vanessa Bell Armstrong and the Clark Sisters as influences.
I have to think that in her teens, she had been exposed to gospel music. I’m fascinated that she came to the music and absorbed its influence without having a longstanding background in the Black church. I bring this up, not so much as a point about appropriation, but more as another example of Mariah being someone obsessed with records and listening to music and soaking up any influence she could find, whether it was Journey—when she covers “Open Arms”—or gospel or hip-hop or what have you.
To go back to gospel and “Jesus, Oh What a Wonderful Child,” she has moments where she wears her gospel influence on her sleeve even before that. “Anytime You Need a Friend” was one of the most significant gospel moments; she’s singing with a choir behind her and doing a lot of riffing and running and belting in the way of the great COGIC singers. “Jesus, Oh What a Wonderful Child” is significant because it sounds live. I read somewhere that it was recorded live in a church. The vamp is unlike anything that had come in her discography before. It is a gesture toward a kind of gospel authenticity. It’s no longer just gospel-pop. It’s going there and trying to recreate the spirit and the atmosphere and the feeling of a live gospel setting.
I’m interested in her study of gospel as an example of her being a constant and abiding student of different forms of Black music. I love her later gospel songs like “Fly like a Bird,” “I Wish You Well,” and “Heavenly” where she combines a James Cleveland song with a Mary Mary song. There is a song called “I Understand” that’s one of those multi-megastar performances. There’s Rance Allen, Kim Burrell, and Mariah does just whistle at the very end.
Do you think Mariah is fundamentally an r&b artist?
We first have to acknowledge that genres are constructs. These terms have historical origins that are usually rooted in marketing and promotion. Most people track [r&b] to the 1940s. It replaced race music as the designation or the category for whatever African Americans listened to that was popular music. It’s a shifting signifier. The idea that there is a commonality between the music of Ray Charles and Lavern Baker and Fats Domino and Mariah and SZA—all these artists sound so different. I think there is something a little bit unhelpful about these genre markers.
That being said, constructs take on their own reality for people who engage with them. For Mariah, and her listeners who gravitate to the r&b side of her catalog, r&b represents something. It’s as different as the music has become over the decades. There are still certain stylistic and sonic continuities. It’s very improvisational. There is melisma, runs. In classical music, you perform it as its notated. Melisma defies notation. You can sing so many notes so fast that you can’t really even transcribe it. It’s rooted in gospel. It’s rooted in a certain passion for delivery, a centrality of the voice and individual expression. An idea about struggle and transcendence, because it’s rooted in the Black experience and an acknowledgement that life is sometimes totally unbearable, and music is a vehicle to help you get over, to get through. People who gravitate to r&b are connecting with that.
Of course, not every r&b song is about that. But even in a slow jam, you can hear that whining, that struggle, that tension. You hear all these elements in Mariah’s discography. For her, r&b became, at a certain point in her life, a way of expressing her Black identity, which had been dismissed or misrepresented or misunderstood. She was constantly asked about her race in interviews, constantly having to remind people of what she had said from the very beginning, that her father was Black and Venezuelan, and her mother was Irish American. Embracing r&b as her heritage was an important part of her owning her identity as a Black woman. R&b is so interesting as a cultural and political marker, because now we’re in an age where white artists like Justin Bieber or Justin Timberlake, or whoever, say that they’re r&b. I’m less interested in saying, “This person’s not r&b; this person is,” and more interested in what is it that makes people so desperate to align themselves with this genre. I think it’s the historical lineage—the gravity of the heritage. It’s the connection to the idea of soul, which is a spiritual idea.
I’m not sure if any artist can be definitively anything when it comes to genre. But I think certainly Mariah perceives herself as an r&b artist and has conducted her artistic life in a way that shows that she’s committed to a certain ideal of what r&b is—passionate, soulful singing; a connection to music as a form of spirituality.
“Even in a slow jam, you can hear that whining, that struggle, that tension.”
ANDREW CHAN
You have this part of the book where you’re talking about her covers of power rock anthems. You don’t say that she’s reappropriating, but you say she’s showing how permeable rock and r&b boundaries are. They have a shared origin, and they come together in her choices of what to cover and what to sing and how to sing them and her arrangements.
For sure. If you think about Foreigner’s “I Want to Know What Love Is” that she covers, that’s an instance of a white band bringing gospel influence into a rock song. These boundaries are always permeable. Rock at one point was called r&b when it was sung by Black artists. What she demonstrates with her music is the variety within r&b and that the music is not a monolith. She’s giving you quiet storm. She’s giving you girl-group songs. She’s giving you New Jack Swing. She’s giving you hip-hop soul. She’s giving you power ballads. She’s giving you deep soul, in the tradition of Aretha with “Mine Again.” She is committed to a vision of herself as an r&b artist, but for her it is many things.
All the things you were saying about the struggle and resilience r&b signifies—I think that’s also reflective of the queerness that many sense in a lot of Mariah’s songs.
Absolutely. One song I want to write about is “Ain’t No Way.” Carolyn Franklin wrote that. I don’t know if we know definitively if she was queer, but I think all the history kind of shows that she was. There’s definitely a [queer] reading of that song. You have Luther as a queer artist and Sylvester, so many of the pioneers of the r&b. Little Richard. It makes sense because gospel was pioneered by queer people. Otherness and survival, the longing for transcendence is something so baked into the music. That’s certainly what I was responding to as a young closeted gay child, who’s experiencing racial otherness in the American South as well. Obviously, my experience is very different from Mariah’s, but I think there’s a longing to transcend the arbitrariness of what oppresses us through sound.
And she does transcend and break through.
She achieves it. What is beautiful about a Mariah Carey ballad is that she takes you into the depths of despair, sorrow, but through the sheer beauty and power and mastery of her voice, she is carrying us over. No matter how sorrowful or despairing it gets—and some of them really are quite dark and fatalistic—there’s something about the voice. The voice can be the vehicle that carries you over.
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2024.05.10 14:33 adulting4kids Poetry Class Week 13-14

Week 13-14: Petrarchan Musings and Terza Rima Mastery
Day 1: Delving into Petrarchan Sonnets - Activity: Analyze a classic Petrarchan sonnet for its structure and emotional depth. - Lecture: Discuss the distinct structure and themes of Petrarchan sonnets. - Discussion: Share personal reactions to the emotional nuances of Petrarchan sonnets.
Day 2: Crafting Petrarchan Sonnets with Precision - Activity: Break down the process of crafting a Petrarchan sonnet. - Lecture: Explore the use of octave and sestet in conveying complex emotions. - Discussion: Share and discuss individual Petrarchan sonnets, focusing on emotional expression.
Day 3: Understanding Terza Rima - Activity: Analyze a famous work written in terza rima. - Lecture: Explain the interlocking rhyme scheme and fluidity of terza rima. - Discussion: Discuss the challenges and beauty of crafting poems in terza rima.
Day 4: Writing Exercise - Emotional Sonnet and Terza Rima - Activity: Craft a Petrarchan sonnet exploring complex emotions. - Assignment: Write a poem in terza rima on a chosen topic. - Vocabulary Words: Octave, Sestet, Interlocking Rhyme.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for Petrarchan sonnets and terza rima. - Lecture: Discuss the emotional depth of Petrarchan sonnets and the fluidity of terza rima. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 13-14: 1. Discuss the structure and emotional depth of Petrarchan sonnets. How does the octave and sestet contribute to this depth? 2. Explore the use of octave and sestet in crafting Petrarchan sonnets. 3. What defines terza rima, and how does its interlocking rhyme scheme contribute to its fluidity? 4. Discuss the challenges and beauty of crafting poems in terza rima. 5. Reflect on the process of crafting a Petrarchan sonnet and a poem in terza rima. How did you approach emotional expression and rhyme?
Quiz: Assessment on the understanding of Petrarchan sonnets, the emotional nuances in poetry, and the interlocking rhyme scheme of terza rima.
submitted by adulting4kids to writingthruit [link] [comments]


2024.05.10 14:32 adulting4kids Poetry Course Week Nine and Ten

Week 9-10: Ode to Joyful Ballads
Day 1: Writing Joyful Odes - Activity: Analyze classic odes for their celebratory nature. - Lecture: Discuss the characteristics and structure of odes. - Discussion: Share personal experiences or topics worthy of celebration.
Day 2: Crafting Odes with Precision - Activity: Break down the process of crafting an ode. - Lecture: Explore the use of vivid language and poetic devices in odes. - Discussion: Share and discuss individual odes, highlighting successful elements.
Day 3: Understanding Narrative Ballads - Activity: Analyze a famous ballad for its storytelling qualities. - Lecture: Explain the narrative structure and musicality of ballads. - Discussion: Discuss the challenges and beauty of crafting narrative ballads.
Day 4: Writing Exercise - Crafting a Ballad - Activity: Craft a ballad recounting a personal or fictional tale. - Assignment: Write an ode celebrating an everyday object or experience. - Vocabulary Words: Ode, Stanza, Narrative Structure.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for odes and ballads. - Lecture: Discuss the celebratory nature of odes and the storytelling qualities of ballads. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 9-10: 1. Discuss the characteristics and structure of odes. How do odes differ from other poetic forms? 2. Explore the use of vivid language and poetic devices in crafting odes. 3. What defines a ballad, and how does its narrative structure contribute to its storytelling qualities? 4. Discuss the challenges and beauty of celebrating everyday objects or experiences in odes. 5. Reflect on the process of crafting odes and ballads. How did you approach celebratory themes and storytelling?
Quiz: Assessment on the understanding of odes, ballads, and the use of vivid language in poetry.
submitted by adulting4kids to writingthruit [link] [comments]


2024.05.08 20:46 wealthyGorgeousYoung The Rights & Wrongs of Apartheid (Setting Apart), Segregation, Quarantines & Solutions

The Rationale for Quarantine is containment for health & healing
When a patient is suffering from a contagious disease they are quarantined from the general population or set apart (literally what apartheid means).
This age-old practice in medicine is rational, scientific, practical, ethical, implementable & works. While the contagious patient is under quarantine (or set apart from other unwell folk as well as the generally healthy) it is expected that the infected will not reproduce thereby passing the contagion to the new born. The patient may or may not agree, comply or cooperate with the quarantine - & despite this it is highly moral (& aligned with all ethical principles) that patients may be quarantined & treated (humanely, with dignity & without doing harm as per the Hippocratic oath) with or without their consent (for the well being of the patient & the general population) with the goal that one day the patients will be restored entirely to health.
This much most rational, reasonable, educated people will agree with. What one too many people may be unused to is : what if there is quarantine set up between SEEMINGLY & then sometimes ENTIRELY healthy peoples?
First we will deal with apartheid (segregation or setting apart) between ENTIRELY healthy peoples:
  1. we may set apart honor students & students with advanced course works from students who are not or students who are in need of special attention (or special education). It is agreeable & moral as long as every good faith effort (& extra expense at a greater cost to society) is made to help students who are in need of special education with the hope that one day all will be equally gifted & blessed.
  2. we set apart management or people with higher education, degrees or resources from people who are not as specialized, educated or resourceful. This is agreeable & moral as long as every good faith effort is made to help those who are behind to catch up, improve, get ahead, get trained, get educated etc. with the goal that one day all will be equally educated, degreed, resourceful & have excellent backgrounds.
  3. we may segregate school children activities (playing, singing) from untrained strangers & adults (smoking, drinking) with the hope that one day the adults will no longer have to smoke nor have to imbibe but will be as innocent, sweet, loving & ethereal as children.
  4. we may even segregate women's activities (education, socialization etc.) from men's activities & social events with the hope that one day men will be gentrified, beautified & worthy of the love of the fairer sex.
  5. there is a setting apart (segregation) of military vs civilian personnel. A military service member may be allowed in zones that civilians may be excluded from. This is because the serviceperson has the training & the value systems & the trust of fellow personnel that allows them access to military sights & secrets that civilians are not allowed access to. The armed forces are civilization's attempt at regularized conflict & the hope is that one day none will have to be trained so & this form of apartheid will hopefully end (as predicted in the texts where the instruments of war are become instruments of peace with civilian purposes).
  6. there is religious wisdom, knowledge & there are zones accessible to the trained, conditioned & trusted : for e.g. certain areas are only accessible to high clergy in various religions (Judaism, Christianity & Islam) with the hope that the clergy will help bring about a Kingdom of Heaven so there is no need for ritual, religious acts & all enjoy the Kingdom of Heaven as in the days of Eden & the upcoming reign of the Messiah (Masih akbar sahih) or Christ. The ancient Roman Patricians kept areas of their temples & their holy books (the Sibylline Prophecies) out of reach of the traumatized, unfortunate, poor Plebeians because the ability to deal with this knowledge, these instruments & wisdom is more conducive to an able, whole, healthy, loving, innocent, equality-loving, just & psychologically whole person. The Jews have areas of their temples accessible to the Levites, while the Muslims have an entire geography (Haramain Sharifain) cordoned off to people who have surrendered & submitted to a set of values. The Christians have books, areas of study & conferences restricted to those learned in the vocabulary & equipped with the training & where with all (resources, finances) to access that which has been deliberately hidden behind Greek & Roman symbols & terminology.
There are many such examples of setting apart based on skill-sets, education, financial resources (those who come into a corporation with investments & resources are oft set apart from those who have to be paid & trained) with the proviso that one day there will be equality.
The gentle & patient reader might begin to see that apartheid or setting apart remains moral as long as a good faith, all-out effort is made to ensure that the quarantined or unwell populations are healed. There are exceptional cases where society is so broken & medicine is not advanced enough that cures are unknown which is a scenario that is too unhappy to consider. This unhappy scenario is not in accord with the religion of Ibrahim SW (Judaism, Christianity & Islam) which espouses that every disease no matter how unusual has a cure.
Now we may deal with the concerns of including SEEMINGLY healthy peoples:
There are instances through history where people may object to quarantine between seemingly healthy peoples. For e.g. people opposed the segregation of seemingly healthy whites & non-whites in various parts of the world (be it the US, S. Africa, Middle East, Asia, British colonies etc.). This opposition arose most likely because in some cases there were quarantines & segregation or apartheid in place but there were entirely too few (or half-hearted) attempts at healing of the quarantined non-whites to health, equality (i.e. whiteness). When it comes to setting the oppressed apart from the privileged it may happen once too often that out of sight is out of mind, when we need to pay MOST mind to healing, compensation & restoration of those who have been oppressed into non-whiteness (in most cases generational non-whiteness).
ASIDE:
Briefly non-white races (& the various races) were created via oppression by the idolaters after the age of Peleg (200 years after the flood). The idea was to subject people to harm by marking them darker or non-white & using them as receptacles of vices (anger, lust, violence) so as to break them, humiliate them, torment them. It is assumed that the reader understands that non-white people though they may think that they are just as good as (&even better than) whites (& they may be in some areas) are actually unwell due to generational oppression. It is assumed that the reader is erudite enough to know that non-white people have been historically oppressed & race-harmed from whiteness to non-whiteness & are as a result become unwell & carriers of a variety of vices & conditions, if the reader is unware of this then they are referred to the writings on racial justice & on ending upstream/downstream inequalities, however brief summaries will be reiterated in the appendix upon request.
END ASIDE
We include the oppressed because it helps raise them higher without resulting in any decline of the larger society (including the oppressor). If including the oppressed results in harm (in any way) of any member of society (be it the oppressor) then inclusion may not be desirable. Now some readers may be too eager to ask for harm for the oppressors but this is a gentle reminder that harming the criminal element for their crimes is contrary to positive or restorative justice & results in long-term harm to everyone (for a explanation of how or why, the reader is referred to the work on restorative or positive justice, for in-depth explanations are beyond the scope of this piece, however brief summaries may be included in the appendix upon request).
However, opposition to segregation or apartheid or quarantine & healing of the race-harmed may stem from a variety of other reasons & may result in undesirable outcomes.
What good may opposition to quarantine & healing of the vulnerable (& even contagiously) unwell from the healthy do? why may someone oppose quarantine & healing of the unwell ? who are we enabling & empowering by viewing the vulnerable, oppressed, non-white ethnic folk as equal to the healthier, privileged (even at times including the oppressive) white folk ? why would certain white people wish to remain themselves white and prefer it if other non-whites remain non-white?
  1. By opposing quarantine AND healing for the non-white oppressed & treating the wronged as though they are the same as the oppressor the race-harmers are excusing the wrongs done to the oppressed. Furthermore opponents of healing & quarantine are enabling the race-harmer who may continue to make others ill (an act which may help the criminal but is to the detriment of humankind in the long run).
  2. If a race-harmer pretends that the oppressed non-white folk are equal to privileged white folk they are effectively ignoring the enormity of the wrongs done to nonwhites & as a result the race-harmer may continue to avoid consequences (or rather treatment) for their wrongs against society
  3. the race-harmer may resent the healing of their victims or treatment & restoration of their victims to health.
  4. the race-harmer & their allies (& unwitting proxies) may truly be misguided & view the contagiously unwell as healthy.
Let me remind the gentle reader that all manner of criminals (even & particularly race harmers & their unwitting proxies or allies) deserve compassion, understanding & forgiveness & positive justice ( so they are healed, restored & compensated along with their victims). If this is not obvious then the reader is referred to the writings on restorative (positive) justice.
How can someone convince the various parties that a patient is healthy & impart the illusion of seeming health?
They may create the illusion of seeming health & undermine society by:
  1. convincing the race-harmed that they are healthy. The deluded contagious oppressed non-whites may then go around spreading contagion ( when people avoid or exclude the contagious one too many unwell are likely to start crying discrimination & racism, while taking umbrage ).
  2. force the larger healthier population to include the unwell (pretending to or under the illusion that they are healthy or "equal") spreading contagion & dragging the entire society's health down (accusing the health-conscious avoiding spread of disease as "exclusive" & "elitist" & even "racist").
Why did S. African & US Apartheid have issues?
A High Gradient or high Disparity between Races
A major reason why the work of racial justice was paused in the US is due to the huge gradient & contrast between white & black races. To recap for the beginner: On the continuum of race-harm if Xanthocroid races (white, blonde, blue eyed) are the healthiest & least race-harmed, while the Australoid races are most harmed. Following is a rough list sorted by most healthy to most harmed:
  1. xanthocoid (light white) (found in the hyperboreal region or extreme north)
  2. melanochroid (dark white) (found in the Mediterranean region)
  3. mongoloid (Asiatic)
  4. australoid (mostly in Africa)
If two races that are on the opposite ends of health & harm are brought together the likelihood of healing & organized restoration are reduced. How is that? Imagine someone is a beginning student in college who is given the task of mastering advanced ideas. In order to get the student to advanced subjects the student is slowly & gradually exposed to increasingly complex & advanced concepts. If a beginning mathematics students is thrown into an advanced graduate level class they are going to be overwhelmed, stressed & come up with short cuts to learn the subject hastily (in order to catch up). If you want to climb a ladder it is easiest & fastest if the rungs are closer together than if the rungs are far apart.
Similarly with the task of restoring the harmed & racial justice. If a light white race is exposed to the darkest of African races they are likely to be overwhelmed, stressed & come up with short cuts to catch up. Racial -justice & healing of the oppressed races must be evident & the progress should be clear, a path ought to be sketched out in the open & progression made. The task should be incremental & not stark (nor overwhelming).
It must be noted that there are advantages to having such a high contrast or high disparity in racial health but those advantages are not long term & perhaps immoral.
A Lack of Prohibition on Reproduction of non-whites
Even when segregation & quarantine was implemented the non-whites were not prevented from reproduction (even though miscegenation was at times prohibited). Even today many misconception exist. For e.g. some women (ethnic ones in particular) obtain health benefits from becoming pregnant even when they realize that their off spring have health issues & are not considered desirable. The solution is to end in-utero births & encourage in-vitro conception, gestation & births while providing women with health care that equals or exceeds the healing they receive from becoming pregnant. Population management is important to bringing about racial equality or any kind of equality.
Viewing Non-whites as a "Resource" (or exploitable human resource)
As a way of incentivizing the act of racial justice the xanthocroid races of US & S. Africa were increasingly convinced into viewing the oppressed stigmatized as an exploitable human resource. Even when slavery was ended the ethnic races are often cast as useful workers in athletics, rap-music or some other endeavor. The main goal ought to be to heal & restore the ethnic non-whites not to use them as a "resource" in one industry or the other.
A Myriad of Excuses
There are a variety of reasons cited :
  1. not very practical : a reason cited is that it is easy to undermine segregation. This happens due to lack of enforcement, poor border security & enforcement. In the US when the first instances of breaches happened the response ought to have been (a) addressing the grievances of non-whites who have lived for decades without seeing improvement in their race (a1) altering the structure of society so individuals value the larger society over themselves & their families & gather around their benefactors irrespective of family or race (b) enforcing with measures those who undermine order & public health & safety. This has still not happened with illegal infiltration a little too rampant & breaches in the border a little too chronic.
  2. costs : the xanthocroid folk though they are the healthiest have historically yearned for economic & financial equality with the melanochroid of the Mediterranean (Rome). Despite making unprecedented economic gains they continue to sacrifice their environment, their race & morality for the sake of short-term economic gain. In fact it is so endemic that profit is used as an excuse for or against one too many endeavors (& was broached by a Scottish gentleman Adam Smith who himself wanted parity with the English gentry & was mistreated at their hands while at Oxford). It is anticipated that this inclination will likely taper. The best wishes & success is wished for them & theirs because they are likely going to be instrumental in bringing about justice.
Where Indian Apartheid/ Segregation went awry.
The caste-system or apartheid in the idolatrous parts has transformed into abuse, humiliation & unkindness towards the oppressed. This aggravates racial injustice & ensures that apartheid will continue in some form or another even if there is public outcry against the caste-system & attempts are made to ban it overtly. The same applies to attempts at quarantine & healing made anywhere in the world. The Indians are now trying to convince one another that caste systems were meant to be fluid & people ought to be able to move between the castes easily. This works only with the goal that eventually the oppressed lower castes will one day come to an end through this movement.
The reasoning for Islamic gender-based Segregation
Hazrath Umar RA broached the idea of gender-based segregation & veiling due to the influx of Muslim converts from the most oppressed parts of the world (Africa or Habsh). This was meant to protect the white women folk of Arabia (who were in those days whiter than they are today). The solution ofcourse is to help make everyone white but Islam as a religion does not have the science to implement climate change (yet) or does not want to (or is not allowed to) implement climate justice. The Islamic lands primarily occupy what the idolaters termed "hades" (or heck): barren hot deserts or hot & humid tropical lands (which are worse for disease transmission since heat increases bacterial activity & growth & the humidity facilitates ease of aerial transmission of bacteria through the presence of water droplets in the air). An important solution to racial inequity is changing the climate to become cold & snowy (cold heals & discourages bacterial growth, then kills bacteria once temperatures fall below the freezing point; heat does the opposite it encourages bacterial growth, mutation & adaptation till boiling point- in the process of sterilization heat may scar, burn & permanently mark, at the same time regions in the shade are not likely to reach boiling point whereas cold penetrates the coldest nooks & sterilizes without scarring but by preserving).
A Solution For Bringing About Racial Justice
RECAP: Two hundred years after the flood during the age of Peleg the one land mass (Pangea) on earth was separated into the various continents by the idolaters & three climate zones were created by them.
The first zone was called the "middle earth" with temperate climes & benign lifeforms (mediterranea or literally middle earth), the next zone was a cold zone called "hyperborea" (or extreme north) which served as purgatory (the cold sterilized or diminished the bacteria & virii & other diseases of body that also create psychological conditions & vices). The third zone was known as "hades" (the ancient name for heck or h_ll, heat on the other hand increases bacterial & viral growth & activity (worsening the condition)). This was where the earth was extremely hot & is the region around the equator , the tropics. Unlike the Mediterranean Hades (hot) & Purgatory (cold) have various functions. (the various advantages & disadvantages of hot vs cold to heal are discussed in the origins of upstream/downstream locales& are beyond the scope of this text but will be elaborated upon if requested).
END RECAP
The idolaters placed "middle earth" or mediterranea in the center while they placed "purgatory" (or hyperborea separate from hades (or heck) in the northern hemisphere, reversing these zones in the southern hemisphere. This is likely because they wished to control who they wanted to be healed & who they wanted to condemn. The solution to racial-inequity ought to be obvious.
We have to end the climate prevailing in hades or (heck) & heal people through the climate prevailing in purgatory or hyperborea (or "extreme north"). Once racial equality is reached hyperborea (or extreme cold) ought to be tempered & the one - temperate climate that prevailed in the pre-palegiastic era ought to return.
TLDR:
  1. Setting folk apart (apartheid / quarantine) & healing in medical context.
  2. Apartheid or setting apart & healing people who are healthy
  3. Apartheid or setting apart & healing peoples who are "seemingly" healthy
    1. how would someone discourage quarantine & healing of the unwell &
    2. why would the race-harmer go about discouraging quarantine & healing of the unwell
  4. why did the attempts at quarantine not continue in the US & S. Africa.
  5. current attempts at reforming the apartheid systems in India
  6. Islamic gender-based segregation & solutions
  7. Solution for bringing about racial justice : end race-harm (hades) & bring about purgatorial cold, restore to the one climate earth that prevailed with Pangea.
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2024.05.08 18:05 JohannGoethe The Al-Ge-B-Ra or algebra (الجبر) or 𓆄 𓅬 𓇯 𓍢 (H6-G38-N1–V1) cipher seems to indicate that the "foot" 𓃀 [D58] of 𓅬𓃀 [G38-D58], aka Geb {carto-phonetics}, the earth 🌎 god, does NOT render as the /B/ phonetic?

The Al-Ge-B-Ra or algebra (الجبر) or 𓆄 𓅬 𓇯 𓍢 (H6-G38-N1–V1) cipher seems to indicate that the
Abstract
Research to figure out who first rendered the following hiero-names, believed to the glyph-names versions of the Egyptian earth 🌍 god, into the word GEB:
  1. 𓅬𓃀
  2. 𓅬𓃀𓀭
  3. 𓆇𓃀𓀭
  4. 𓆇𓃀𓊹
  5. 𓈅𓃀𓀭
  6. 𓇼𓊹
  7. 𓏾𓀭
  8. 𓀭 (king) with 𓅬 (goose) on his head
  9. 𓀿 (man on back) with 𓂸 erection (𐤂)
Data gathered thus far:
  • Κὴβ (KHB) {Keb} [30] τοῦ Ἡλίου 🌞, ἤτοι Κρόνος John Antioch (1310A/+645)
  • Sév, Siv, Sèv, Kèb, Kev Jean Champollion (132A/1823)
  • Qeb (𝔔𝔢𝔟) or Geb [?] Brugsch (69A/1886)
  • Seb, Qeb or GEB Renouf (2 Nov 69A/1886)
  • Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱); 𝔔𝔢𝔟 (Qeb) {Monuments}, 𝔎𝔢𝔟 (Keb) {tradition} Brugsch (64A/1891)
  • Keb or Seb Wiedemann (58A/1897)
  • Seb, Geb, Gebb, Keb, Kebb Budge (51A/1904)
Antioch
In 1310A (+645), John Antioch, in his Chronological History (Historia chronike), cited by Carl Lepsius (pg. 14) and Peter Renouf (pg. 83), spoke about a Keb (Κηβ) [30] of Helios (Ηλιον) 🌞 being defined as the Greek god Cronos (Κρονος) [510], the last child born of Gaia, the earth 🌍 goddess, and Uranos, sky god:
Greek Phonetics Google
Αἰγύπτιοι φασιν, ὡς Ηφαιστος αὐτῶν ἐβασίλευσεν ἀπείρους τινὰς χρόνους· μετὰ τοῦτον Ἥλιος ὁ Ἡφαίστου ἔτη ζψοξ (1. ζψος), μετ' αὐτὸν Σῶς, ἤτοι "Αρης, μεθ ̓ ὃν Κὴβ [30] τοῦ Ἡλίου 🌞, ἤτοι Κρόνος Aigýptioi fasin, os Ifaistos aftón evasílefsen apeírous tinás chrónous: metá toúton Ílios o Ifaístou éti zpsox (1. zpsos), met' aftón Sós, ítoi "Aris, meth ón Kív toú Ilíou 🌞, ítoi Krónos Egyptians, like their Hephaestus, reigned for an infinite number of times; after this Sun, Hephaestus year zpsox (1. zpsos), with him Sos, i.e. "Mars", with the Sun's 🌞 Cube, i.e. Saturn
Strange that Google renders ”Κὴβ τοῦ Ἡλίου 🌞” as “Sun’s cube”.
That Κὴβ (KHB) = 30 here makes sense, firstly, as the base of 30 is 3, which is letter G, the bottom 3rd column letter. Secondly, because it has eta (H) in the name, which is based the 𓐁 [Z15G] proto-type, i.e. numeral 8 or eight digits in Egyptian numerals.
The following is the Wiktionary entry on Keb (Κῆβ), presumably derived from the Lepsius citation of the Greek choreographer:
https://preview.redd.it/zkbd4yp4bjzc1.jpg?width=1200&format=pjpg&auto=webp&s=44b6b3d5cdcdaa64b290829a07bb68019c4a8075
Champollion
In 132A (1823), Jean Champollion, in his Egyptian Panthéon: Collection of Mythological Characters from Ancient Egypt after the Monuments (pgs. 22-23; 27:1) defined the “Egyptian Saturn“, aka Cronos, by the name Seb or Sev (or Siv), in main form, also conjecturing the names Keb or Kev:
  • Egyptian earth 🌍 god [𓅬𓃀𓀭] = Seb or Sev (Sév, Siv, Sèv) or Kèb or Kev, i.e. Cronos {Greek}, Saturn {Roman} Jean Champollion (132A/1823)
Peter Renouf (69A/1886), in his “The Name of the Egyptian god Seb” (pg. 83), summarized Champollion‘s Egyptian Saturn name as following:
French English
Le Saturne Egyptien ... prenait le nom de Sév, Siv ou Sèv et celui de Kèb ou Ke Saturn of Egypt ... preceded the name of Sév, Siv or Sèv and that of Kèb or Kev
Lepsius
In 104A (1851), Carl Lepsius, in his About the First Egyptian Gods and Their Historical-mythological Origins (pg. 14), citing John Antioch (1310A/+645), equated Keb (Κηβ) of Helion (Helion) to Seb, as follows:
https://preview.redd.it/eidu3v5j9jzc1.jpg?width=1096&format=pjpg&auto=webp&s=5aefd1f550634bb2196382547ccf7d94f618248d
Brugsch
In circa Jan 69A (1886), Heinrich Brugsch, in an article in the Zeitschrift für Aegyptische Sprache, had rendered the Egyptian earth 🌍 god, formerly called Seb, by the new name Keb or Seb? [N2] His later (64A/1891) works used the German Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱); 𝔔𝔢𝔟 (Qeb) {Monuments}, 𝔎𝔢𝔟 (Keb) {tradition}. We will have to check on this?
Renouf
On 2 Nov 69A (1886), Peter Renouf, in his 14-page “The Name of the Egyptian god Seb”, opened to the following:
“This year's first number of the Zeitschrift für Aegyptische Sprache begins with an extremely interesting article by Heinrich Brugsch, in which that eminent scholar produces the evidence on which he bases his new reading, Qeb or Geb [see: Appendix on the Transcription of Egyptian Words], of the god's name which has hitherto been read Seb.
The new reading has been taken up by scholars like Dr. Dümichen and Dr. von Bergmann, and is now authoritatively recognised in the Catalogue of the Egyptian Antiquities of the Museum in Berlin. I fear my learned colleagues in Egyptology have been somewhat precipitate in this matter, for the evidence which has until now been put before them, however strong it may appear to them, is essentially one-sided, and, as I shall presently show, it is even incomplete on the side which they have espoused.”
Renouf talks about the views of Antoich, Champollion, and Lepsius, commenting:
”The exchange between Keb and Seb, as Lepsius well observes, is difficult to explain?”
Then says:
”The first point I must insist on is that the old orthodox reading of Seb as:
  1. 𓅬𓃀
  2. 𓆇𓃀𓊹
is not an erroneous one.
He then jumps into standard CartoPhonetics (CP):
Sebastos [𓊃𓊸𓏏𓆇𓊃] and sebasta [𓅬𓃀𓋴𓂪𓂣] are the Egyptian transcriptions of Roman imperial titles, and ⲥⲓⲕⲉⲧ {Coptic} and ⲤⲒⲤⲢⲰ {Coptic}, as Brugsch says, are the Greek transcriptions of decans: 𓅬𓊧𓏏𓇼 (or 𓏤𓆇𓊧𓏏𓇼) and 𓅬𓊃𓂋𓏏𓇼 (or 𓏤𓆇𓊃𓂋𓏏𓇼).”
Shown below:
https://preview.redd.it/a8hmrw7ivkzc1.jpg?width=1184&format=pjpg&auto=webp&s=db5b5eca13d18f6ab2864a00c0e83ab0af2d4914
In his CP-rendered term sebasta [𓅬𓃀𓋴𓂪𓂣], we see:
  • 𓅬𓃀 = /seb/ or se [𓅬] b [𓃀]
  • 𓋴 = /s/
  • 𓂪 = /šsp/, meaning: “palm”
  • 𓂣 = /mḥ/, meaning: Cubit
Not really sure how he is getting the “-ta” suffix out of this? Possibly, he is assuming the bread bread 🥯 /t/ sound from his previous CP-term: Sebastos [𓊃𓊸𓏏𓆇𓊃] or Se [𓊃] ba [𓊸] t [𓏏] 𓆇 {egg} s [𓊃]?
Appendix On the Transcription of Egyptian Words
Geb cannot possibly be the right name of an Egyptian god. The texts in the Etruscan language, though perfectly legible, defy as yet all attempts at translation or grammatical analysis. Yet if it were asserted that Geb was the name of an Etruscan god we could at once pronounce an unhesitating verdict against such a statement. We know this at least, that the Etruscan language is defective in certain letters. It has no medial sounds. Geb therefore cannot be the name of a god in this language. And the same truth holds good with regard to the Egyptian language.
It is deeply to be lamented that Egyptologists have not adhered to the system of transliteration adopted at the Oriental Congress held in London in the year 81A/1874. That system had been most carefully devised by Lepsius (who among the older Egyptologists was the only competent scholar), and agreed upon with him by M. de Rougé, who had not indeed the advantage of the splendid philological training which Lepsius had gone through, but was guided by a highly refined instinct and reason, which enabled him to see the right path whenever fairly presented to him. The system of transliteration agreed upon was certainly not perfect, but it was far better than any which has since been devised. It did not, as others do, completely misrepresent the entire character of the Egyptianlanguage.
When alphabets of different languages are compared together it is seen at once that each is incomplete. Each language has its peculiar sounds and is defective in all the rest. Mohawk and other American languages have no labials. Some languages have no gutturals. Sanskrit, though so rich in sounds, has no ƒ or soft sibilants. Latin has neither soft sibilants nor aspirated consonants. Greek has no sound corresponding to , and is generally averse to spirants. Those who only know Greek without reference to kindred languages can have no notion of the extent to which the letter s has been suppressed in it. The digamma is chiefly known through Aeolic and Doric forms, but the Jod which once formed an essential part of an immense number of words in the vocabulary has entirely disappeared. The Cypriote syllabary though used for the purpose of writing a Greek dialect, has no means of indicating a medial sound or an aspirated consonant.
It is evident that any mode of transcription which ignores characteristic facts of this nature must be radically wrong.
The Egyptian language, like the Etruscan and others, had no medial consonants. [N3] When the Greek alphabet was borrowed for the purpose of writing Coptic, the letters, 2, and 3, were used for foreign words only; and these words are often found written in such a way as to show that the writer did not understand the right sound. If the Egyptians at one time used and in the transcription of the Semitic and 2, this does not prove that these signs had exactly the same sounds as the Semitic ones. The signs were only conventional representations of sounds which did not exist in the Egyptian language. The Greeks were reduced to the same strait when they had to transcribe Y, Y, and . But we have no excuse for such transcriptions from the Egyptian as Geb, gabu, du, didi, Dad, Zaru.
Post-script
Renouf also gives the following post-script:
POSTSCRIPT.-It has occurred to me that Brugsch, who most certainly knows of the only text which offers a direct proof of the existence of the god kab, may have good reasons for not attaching importance to it.
The fact is, this inscription, like many others, is carelessly and ignorantly written, and glaring blunders may be pointed out in it.
Screen shot of rest:
https://preview.redd.it/k0wps64hiizc1.jpg?width=752&format=pjpg&auto=webp&s=e5f3f92c9aea6f2cf3e63c5d26f6013b9a90a108
https://preview.redd.it/35pxv4ooiizc1.jpg?width=745&format=pjpg&auto=webp&s=be98d7d8e48cb4867b634e740ffd25902641fd05
Brugsch Religion and Mythology of the Ancient Egyptians
In 64A (1891), Heinrich Brugsch, in his Religion and Mythology of the Ancient Egyptians (pg. 383), made the following earth 🌍 god, was rendered in German as Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱)
https://preview.redd.it/rm8z8esxy9zc1.png?width=410&format=png&auto=webp&s=d80bacdb8dc27b96c41c40273208a3f6ded20ae5
Then (pg. 417) he gives the following 7-god Egyptian to Greek rescript table, wherein renders the earth god as Geb or Keb:
https://preview.redd.it/2oecg22uz9zc1.png?width=609&format=png&auto=webp&s=1e552aeac6d2a78fe4f8a10652aaf40d45308c8a
The A43 (1912) German alphabet characters:
https://preview.redd.it/vb0yxw0bkazc1.jpg?width=1020&format=pjpg&auto=webp&s=34cb5c3ac341e6697dcc4dbf1261a2418f2576ce
The Fraktur type (442A/1513) German alphabet:
Upper case:
𝔄 𝔅 ℭ 𝔇 𝔈 𝔉 𝔊 ℌ ℑ 𝔍 𝔎 𝔏 𝔐 𝔑 𝔒 𝔓 𝔔 ℜ 𝔖 𝔗 𝔘 𝔙 𝔚 𝔛 𝔜 ℨ
Lower case:
𝔞 𝔟 𝔠 𝔡 𝔢 𝔣 𝔤 𝔥 𝔦 𝔧 𝔨 𝔩 𝔪 𝔫 𝔬 𝔭 𝔮 𝔯 𝔰 𝔱 𝔲 𝔳 𝔴 𝔵 𝔶 𝔷
Upper case (bold):
𝕬 𝕭 𝕮 𝕯 𝕰 𝕱 𝕲 𝕳 𝕴 𝕵 𝕶 𝕷 𝕸 𝕹 𝕺 𝕻 𝕼 𝕽 𝕾 𝕿 𝖀 𝖁 𝖂 𝖃 𝖄 𝖅
Lower case (bold):
𝖆 𝖇 𝖈 𝖉 𝖊 𝖋 𝖌 𝖍 𝖎 𝖏 𝖐 𝖑 𝖒 𝖓 𝖔 𝖕 𝖖 𝖗 𝖘 𝖙 𝖚 𝖛 𝖜 𝖝 𝖞 𝖟
Note: the long s ("ſ") is not included in this Unicode font set.
German text:
Nach den Denkmälern Nach den Ueberlieferungen
1. Ptah Hephaistos, Vulcanus, Ptah
2. Ra, Sohn des Ptah Helios, Sol, Sohn des vorigen.
3. 𝔖c𝔥𝔲 (Shu) Ares (Mars), Sos, Sosis
4. 𝔔𝔢𝔟 (Qeb) Cronos, Saturnus, 𝔎𝔢𝔟 (Keb)
5. Osiris und Isis Osiris, Osiris und Isis
6. Set Typhon, Bruder des Osiris
7. Horus Horus, Sohn der Isis und des Osiris
English translation:
After the monuments According to tradition
1. Ptah Hephaestus, Vulcan, Ptah
2. Ra, sun of Ptah Helios, Sol, son of Ptah
3. Schu Ares (Mars), Sos, Sosis [?]
4. Qeb Cronos, Saturn, Keb
5. Osiris & Isis Osiris, Osiris & Isis
6. Set Typhon, brother of Set
7. Horus Horus, son of Isis and Osiris
Wiedemann
In 58A (1897), Alfred Wiedemann (58A/1897), in his Religion of the Ancient Egyptians (pg. 231), gave the following image:
https://preview.redd.it/w5ygw5u0cizc1.jpg?width=642&format=pjpg&auto=webp&s=4edf63cfac421767b6efd4d207577feabbbea5dc
With the following text, citing Brugsch and Renouf:
SEB, or, as his name was also written, KEB [N2] was god of the earth, for which his name was used as an equivalent in expressions such as "on the back of Seb." The Greeks identified him with Kronos, probably only because as father of Osiris he might be considered as senior among the gods. Shû was supposed to be his father, and Nût his wife. According to the lists of the divine dynasties in Memphis and Thebes, he was the fourth king of Egypt, and therefore to be reckoned as one of the younger gods. But the mention of him in the texts does not seem to favour this view, for there he is called, not king, but nomarch (erpå) of the gods, as if at the time when his worship arose there had as yet been no king in Egypt. His sacred animal was the goose, and sometimes he is supposed to be connected or even identical with the goose which laid the egg whence issued the world. In the Legend of the Destruction of Mankind he is installed as king in immediate succession to Râ. His connexion with the cult of the dead is very slight; nevertheless he is often named incidentally in, the texts.
Budge
The following are my notes, from today (8 May A69/2024), from The Gods of Egypt, Volume Two (pg. 94) of Wallis Budge (51A/1904):
https://preview.redd.it/tuqgc9ke38zc1.jpg?width=3268&format=pjpg&auto=webp&s=e75dc3cc3283b331f5bbfdc5f107698c8dc1a0f2
Here Budge lists the following names:
  1. 𓅬𓃀𓀭 = Seb
  2. 𓆇𓃀𓀭 = Seb
  3. 𓈅𓃀𓀭 = Seb
  4. 𓇼𓊹 = Seb
  5. 𓏾𓀭 = Seb
On version #2 (𓆇𓃀𓀭), Budge says:
Seb and an his female counter part Nut, at Heliopolis, produced the great egg 🥚 whereout sprang the sun 🌞 god under the form of the phoenix 🐦‍🔥 (Brugsch, Religion, pg. 577).”
— Wallis Budge (56A/1904), The Gods of the Egyptians, Volume Two (pgs. 95-96) [N1]
On version #5 (𓏾𓀭), we will note that this has been decoded as the 5 (𓏾) epagomenal children that Geb and Bet make, see: earth 🌍 and heaven heaven ✨ having sex, once Thoth wins the 5-days of moon 🌖 light from Khonsu, the moon god, during a game of Senet 𓏠, aka the Egyptian afterlife game:
https://preview.redd.it/q9xipavrhbzc1.jpg?width=1641&format=pjpg&auto=webp&s=0fa05f24a768d61009704c9afa0645224b209569
Gardiner
In A2 (1957), Alan Gardiner, in his Egyptian Grammar, lists 𓃀 [D58] or the foot heiro-type as follows, showing it defined as meaning “place or position”, with a /b/ phonetic:
https://preview.redd.it/0xwcpuztkjzc1.jpg?width=1691&format=pjpg&auto=webp&s=36e9fac3523ed17ca25c3dd9518c5c983a5bf457
Letter E?
This Geb god form of: 𓏾𓀭, seems to be the proto-form of letter E, the 5th alphabet letter, prior to becoming the Osiris triple phallus (𓂺 𓏥) version of letter E, in the LunarScript mechanism, which we see in the Phoenician E (𐤄) and early Greek/Etruscan E (𐌄) triple erection angled letters, including the 4-barred epsilon variety:
https://preview.redd.it/3cv0k83urbzc1.jpg?width=1128&format=pjpg&auto=webp&s=2661c1580631385928f796189a10aacb1d9653fa
Letter E, 5th letter, value: 5️⃣
Geb (𓏾𓀭), symbols: 𓏾, meaning: 5️⃣, + 𓀭, meaning: ”god”, the Egyptian earth 🌍 god, fathers the 5 (𓏾) epagomenal children: Osiris 𓀲, Horus (elder) 𓅃, Set 𓁣, Isis 𓊨, and Nephthys 𓉠, via the Heliopolis ΓΔE or 3-4-5 perfect birth theorem triangle 📐, formula: Γ² + ▽ (𓉾)² = 𐌄² or 3² + 4² = 5² (Plato, Republic [§:546B-C]; Plutarch, Isis and Osiris [§:56]), which equals 25, the number main characters in the Egyptian LunarScript alphabet or up the years of Serapis bull (age 27) or the age when Osiris 🌱 dies (age 28) (Plutarch, Isis and Osiris [§13, §:56]) the number or cubit units; Osiris is 1st born; the sacred Osiris triple phallus 𓂺 𓏥, shown in Egyptian triple (𓏥) phallus holiday parades and in the form of pharaoh Russian doll style triple (𓏥) layered golden coffin ⚰️, with mummified erection 𓂺, becomes the triple-erection Phoenician E (𐤄), thematic of three sowing 𓁅 oats E character “erection bars”, angled at 70º degrees, the average male erection angle; this becomes the Greek E (𐌄), including the four-barred epsilon, meaning: “naked E”, varieties; three of which (EEE) are hung at Delphi Temple 🏛️ (Plutarch, On the E at Delphi); later the Etruscan E (𐌄), Latin E, Syriac E (ܗ), Gothic E (𐌴), German E (𝔈); and in some way the double-phallus like Aramaic E (𐡄) and Hebrew E (ה).
Letter E type evolution:
𓏾𓀭 » 𓂺 𓏥 » 𐤄 » 𐌄,ε » Ε,e » 𐡄 » 𐌴 » ה » ܗ » 𝔈,𝔢 » ه
Τime solved ✅: 11:11PM 8 May A69 (2024)!
Noting the Budge 3-house 🏠 style division of things, we glean, from what I wrote in the margins, the following crude division behind the complex 1-11-111-1111 cipher:
Egyptian Glyphs Arabic Greek Hebrew Budge
𓏤 𓆄𓅱𓀭, 𓆄𓈚𓅱, 𓆄𓏲𓏲𓇶𓀭, 𓍷𓍷𓀭 1 A House 🏠 of Shu 💨
𓎆𓏤 𓅬𓃀𓀭 11 ΓΗ (Ge) House 🏠𓉐 of Geb 🌍
𓍢𓎆𓏤 𓁜 111 ΙΡΑ (Ira), ΠΑΙΔΕΙΑ (Paideia) Alep (אָלֶף)‎ House 🏠 of Ra ☀️
𓆼𓍢𓎆𓏤 𓀲 1111 ΙΩΤΑ (Iota) House 🏠 of Osiris 𓉥🌌
The so-called value 11 god or “Ge god”, as rendered in Greek in this new table, yields, renders, in status-quo translation, aka CartoPhonetics based, as Geb, shown below:
𓅬𓃀 𓀭 [G38-D58-A40] = GeB
New data obtained via EAN, however, seems to point to the conclusion that 𓃀 [D58] does not render as the /b/ phonetic, as presently believed in standard Egyptology.
Algebra
In short, given the recent al-Ge-B-Ra (algebra) cipher decoding:
https://preview.redd.it/toktxsm558zc1.png?width=685&format=png&auto=webp&s=28d1ee42c2422797239a2b5e15939d2752e063df
It seems to be highly-unlikely that the Egyptians used a B-phonetic in the name of the Egyptian earth god, when we know know that the B-sound is is made by the stars of space goddess 𓇯 [N1] symbol, aka "Bet", or letter B, as this is now rendered, based on a synthesis of the names for letter B in the languages we know: beta {Greek}, beth {Hebrew}, and ba (ا) {Arabic}.
We know that earth in Greek is ΓΗ [11] (ge). We know that letter G in Greek is gamma and that G in Hebrew is gimel.
Budge also says the Egyptian goose was a "seb" goose? I found the name sebastopol goose in Wikipedia so far?
Presumably, then, the correct original Egyptian phonetic for the name of their earth 🌍 god 𓀭, symbolized by the goose 𓅬, would be:
𓅬𓃀 𓀭 [G38-D58-A40] = G-something?
The “foot” 𓃀, accordingly, seems, therefore, not to be a “phonetic”, but rather a symbol for distance 📏, as in “feet length“, which is 16 Cubits. Compare the new GodGeometry sub image, which shows a goose 🪿 and geometry 📐 triangle emoji, both of which having no B-phonetic in them:
https://preview.redd.it/zquoq6zia8zc1.jpg?width=1138&format=pjpg&auto=webp&s=597908c8a64e63d9a8354f45fc13a099db25ab6c
Whence the meaning of “measure”, as in feet 👣 walked to measure the earth 🌍 diameter, or how the Greeks measure temple lengths in feet 🦶.
Letter G Decoding history
I added the following to the letter G decoding history section:
  1. Plutarch (1850A/+105), in: Moralia, Volume Five (56A); via citation of Plato (2330A/-375) Republic (§:546B-C) & Plato (2315A/-360) Timaeus (§50C-D), said that: the Egyptian triangle, with three in the upright position and four in the base and five in the hypotenuse, is equal to the contained dynamene, i.e. 5² (or the 25 Egyptian letters), where: “the upright [→Γ], therefore, may be likened to the male 👨🏼, the base [↑Γ] to the female 👩🏼, and the hypotenuse [◣] to the child 👶🏻 of both.”
  2. Heinrich Brugsch (64A/1891), in his Religion and Mythology of the Ancient Egyptians (pg. 383), in his Theban-Heliopolis god family tree (pg. 383) and “after the monuments vs after tradition“ table (pg. 417) was rendering the Egyptian earth 🌍 god, generally defined by the following: 𓅬𓃀 𓀭 [G38-D58-A40], presently, as the word: 𝔔𝔢𝔟 (Qeb) {monuments}, 𝔎𝔢𝔟 (Keb) {tradition}, or 𝔔𝔢𝔟 (Qeb) = 𝔖𝔢𝔟𝔢𝔱 (Sebet) {family tree}.
  3. Budge (51A/1904), in his Gods of Egypt, Volume Two (pg. 94) renders the name of the Egyptian earth 🌍 god 𓆄𓅱𓀭 as Seb, but says that Brugsch recommends the names: Geb, Keb, Gebb, or Kebb.
Notes Cited
  • [N1] I will note that a while back I tried to post the etymo of “phoenix” to Phoenix, but got post-removed. The irony? I wonder 💭 how they like the new phoenix 🐦‍🔥 emoji?
  • [N2] Cf. BRUGSCH, Aeg. Zeit., 1886, pp. 1 et seq.; RENOUF, Proc. Soc. Bib. Arch., ix., pp. 83 et seq; also Aeg. Zeit., 1893, pp. 125 et seq.; Rec. de Trav., xvii., pp. 94 et seq.
  • [N3] “There is not the same objection to the use of b, because in many languages this is not pronounced as a medial consonant.”
Notes
  1. Stubbed this page to letter G decoding history.
  2. We will have to come back to this? This was just a quick mental note post.
Posts
  • Egyptian algebra (الجبر) or 𓆄 𓅬 𓇯 𓍢 (H6-G38-N1–V1)
  • Need help translating some of the words in the god tables and family trees in Brugsch’s Religion und Mythologie der alten Aegypter - German.
  • Who first rendered the name of the Egyptian earth 🌍 god as GEB? - Egyptian Hieroglyphs
References
  • Antoich, John. (1310A/+645). Chronological History (Historia chronike). Publisher.
  • Champollion, Jean. (132A/1823). Egyptian Panthéon: Collection of Mythological Characters from Ancient Egypt after the Monuments (Panthéon égyptien: collection des personnages mythologiques de l'ancienne Egypte d'après les monuments) (§: Seb or Sev, pgs. 22-23; 27:1). Publisher.
  • Lepsius, Carl. (104A/1851). About the First Egyptian Gods and Their Historical-mythological Origins (Über den ersten Ägyptischen Götterkreis und seine geschichtlich-mythologische Entstehung) (Κηβ [Keb], pg. 14). Publisher.
  • Brugsch, Heinrich. (69A/1886). ”article”, Zeitschrift für Aegyptische Sprache, Jan [?]
  • Renouf, Peter. (69A/1886). “The Name of the Egyptian god Seb”, Nov 2; in: Proceedings of the Society of Biblical Archaeology, Volume 9, Society of Biblical Archæology (pgs. 83-97). London.
  • Brugsch, Heinrich. (64A/1891). Religion and Mythology of the Ancient Egyptians (Religion und Mythologie der alten Aegypter) (Geb, 8+ pgs, Geb+Nut family tree, pg. 383; Keb, 6+ pgs; 7-god Egyptian to Greek table, pg. 417). Hinrichs.
  • Wiedemann, Alfred. (58A/1897). Religion of the Ancient Egyptians (Keb, pg. 231). Publisher.
  • Budge, Wallis. (51A/1904). The Gods of the Egyptians, Volume One. Dover, A14/1969.
  • Budge, Wallis. (51A/1904). The Gods of the Egyptians, Volume Two. Dover, A14/1969.
  • Gardiner, Alan. (A2/1957). Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs (Arch) (pdf-file). Oxford.
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2024.05.08 11:38 sharma1229 Pune’s Answer to Language Learning Excellence

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2024.05.07 19:40 AnaNuevo Did ancient languages have much smaller vocabularies?

Oxford Latin Dictionary, the biggest Classical Latin dictionary, contains 39,589 words, while Oxford English dictionary has 171,476 headwords in current use.
I wonder, maybe languages back then, especially in pre-written eras, were about as "big" as a native speaker could remember?
Had languages just "swollen" in the Modern era due to scientific terminology and invention of new things and concepts? Or maybe ancient vocabularies were about as big as modern ones and we just don't know them?
submitted by AnaNuevo to asklinguistics [link] [comments]


2024.05.07 14:36 adulting4kids Poetry Class Week 18-20

Week 19-20: Ghazal and Tanka Mastery
Day 1: Unveiling the Ghazal - Activity: Analyze classic ghazals for their structure and themes. - Lecture: Explore the historical and cultural context of ghazals. - Discussion: Share impressions and discuss the themes of love and longing in ghazals.
Day 2: Crafting the Ghazal Form - Activity: Break down the structure of a ghazal and discuss rhyme patterns. - Lecture: Explore the traditional themes and variations within ghazals. - Discussion: Discuss the challenges and beauty of writing within the constraints of a ghazal.
Day 3: Understanding Tanka - Activity: Analyze traditional tankas for their brevity and emotion. - Lecture: Explain the structure and cultural significance of tankas. - Discussion: Share thoughts on capturing a moment in five lines.
Day 4: Writing Exercise - Expressive Tanka - Activity: Write tankas individually, focusing on concise expression of emotion. - Assignment: Craft a ghazal exploring themes of love or longing. - Vocabulary Words: Matla, Radif, Wazn.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for ghazals and tankas. - Lecture: Discuss the impact of repetition in ghazals and the art of brevity in tankas. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 19-20: 1. What are the traditional themes of love and longing in ghazals? 2. Explore the structure of a ghazal, including the use of repeated words and rhyme patterns. 3. Discuss the cultural significance of tankas and their role in capturing fleeting moments. 4. How does the brevity of tankas contribute to their emotional impact? 5. Reflect on the challenges and rewards of crafting ghazals and tankas.
Quiz: Assessment on the understanding of ghazals, tankas, and the cultural context of these poetic forms.
Week 21-22: Cinquains and Pantoum Prowess
Day 1: Mastering Cinquains - Activity: Analyze classic cinquains for their simplicity and structure. - Lecture: Explore the syllabic pattern and thematic focus of cinquains. - Discussion: Share thoughts on capturing a subject in just five lines.
Day 2: Crafting Cinquains with Precision - Activity: Break down the process of crafting a cinquain. - Lecture: Discuss the importance of word choice and economy of language in cinquains. - Discussion: Share and discuss individual cinquains, highlighting successful elements.
Day 3: Embracing the Pantoum - Activity: Analyze a famous pantoum for its repetition and layered meaning. - Lecture: Explain the structure and narrative possibilities of pantoums. - Discussion: Discuss the role of repetition in creating a rhythmic flow.
Day 4: Writing Exercise - Developing a Pantoum - Activity: Craft a pantoum exploring a theme of personal growth or change. - Assignment: Write a cinquain on a chosen subject. - Vocabulary Words: Quatrain, Refrain, Syllabic Pattern.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for cinquains and pantoums. - Lecture: Discuss the challenges and rewards of repetition in pantoums. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 21-22: 1. Discuss the simplicity and structure of cinquains. How does their syllabic pattern contribute to their impact? 2. Explore the importance of word choice and economy of language in crafting cinquains. 3. What defines a pantoum, and how does repetition contribute to its rhythmic flow? 4. Discuss the narrative possibilities and layered meaning in pantoums. 5. Reflect on the process of crafting cinquains and pantoums. What challenges did you face?
Quiz: Assessment on cinquains, pantoums, and the effective use of repetition in poetry.
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2024.05.07 14:33 adulting4kids Poetry Course Week 11-12

Week 11-12: Epic Journeys and Blank Verse
Day 1: Exploring Epic Storytelling - Activity: Analyze an excerpt from a classic epic poem. - Lecture: Discuss the characteristics and narrative structure of epic poetry. - Discussion: Share thoughts on the enduring appeal of epic journeys.
Day 2: Crafting Epic Narratives - Activity: Break down the process of crafting an epic poem. - Lecture: Explore the use of elevated language and heroic themes. - Discussion: Share and discuss individual ideas for epic narratives.
Day 3: Mastering the Art of Blank Verse - Activity: Analyze a famous work written in blank verse. - Lecture: Explain the structure and rhythmic qualities of blank verse. - Discussion: Discuss the freedom and constraints of writing in blank verse.
Day 4: Writing Exercise - Epic Journey Poem - Activity: Craft a poem exploring an epic journey or heroic theme. - Assignment: Write a blank verse poem on a chosen topic. - Vocabulary Words: Epic, Heroic, Blank Verse.
Day 5: Peer Review and Feedback - Activity: Peer review workshop for epic poems and blank verse. - Lecture: Discuss the enduring appeal of epic storytelling and the rhythmic qualities of blank verse. - Discussion: Share insights gained from reviewing peers' work.
Study Guide Questions for Week 11-12: 1. Discuss the characteristics and narrative structure of epic poetry. What makes a journey "epic"? 2. Explore the use of elevated language and heroic themes in crafting epic narratives. 3. What defines blank verse, and how does its rhythmic quality contribute to the overall impact? 4. Discuss the freedom and constraints of writing in blank verse. 5. Reflect on the process of crafting an epic poem and a blank verse poem. How did you approach the themes and rhythmic qualities?
Quiz: Assessment on the understanding of epic poetry, the characteristics of epic journeys, and the rhythmic qualities of blank verse.
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