He’s just mad because he can’t acquire all the apple juice that I’m acquiring. (x)
bless this man
Nuevo Laredo, Mexico - Ruben Flores, 64, sits inside his one-room office. He types letters for people who can’t write. He opened his stall in 1964, just across from the city’s municipal building. For nearly 50 years he’s helped people with everything from taxes to government forms, but his favorite letters to write are love letters. To him the border has changed a lot over time and today he says it makes it harder for people to get visas and for tourists to enter his city.
Throughout the years he’s seen a lot of life pass by and has many memories. One of his fondest — the night he and his friends went to see the Beatles in ‘A Hard Days Night.’ “I remember the day like it was yesterday,” said Flores, with a wide grin.
And yes, he really said that, believe me I didn’t prompt the pun. Half his answers were in Beatles lyrics.
Maya Stela H, Copán.
Gender studies in ancient Maya culture and art often address the question of sexual identity.
Costume, which is gender distinctive among the modern Maya, has been a focus of attention and is usually assumed to be either masculine or feminine in archaeological contexts.
Masculine attire is generally represented as a hip cloth or loincloth, sometimes coupled with a short skirt. Feminine costume is typically a skirt worn to below the knee, sometimes accompanied by a long tunic-like huipil.
Occasionally in Maya art, the relationship between sexual identity and gender-marked costume is problematic when attempting to interpret the subject matter.
Stela H is an example of this. In an early account of the stela, Alfred P. Maudslay identified the skirted figure shown as a woman (1889-1902, 5:50). Subsequent work and the recovery of the inscriptions has determined that this monument actually represents Waxaklajuun Ub’aah K’awiil (18 Rabbit), the male ruler of Copán.
So why is he shown wearing the long skirt typical of women? One interpretation is that male rulers donned such “female” costumes for bloodletting ceremonies (Schele 1979). As argued by Andrea Stone (1988, 1991), such gender crossing is suggested in other aspects of Maya ceremonies.
Photo taken by Christine and John Fournier. Quoted segments from Traci Ardren’s Ancient Maya Women (2002).
The Iberian Biche of Balazote, from Balazote (Albacete, Spain). Dates to the 4th-5th centuries B.C.E.
This sculpture represents an androcephalic bull (a mythical animal with the body of a bull and a human head). It formed part of a funerary monument in which it performed the function of guardian and protector.
The head is sculptured from a different block to that used for the body. The mouth is small, the eyes large, there are the remains of horns (which have not been preserved), and below them the ears. The hair is indicated by tufts using a straight incision. In terms of iconography it is identified with the representation of Achelous, a Greek river god.
Combined with its features and general style this means it can be considered a work of Greek influence created on an underlying oriental base.These doe figures consisting of multiple incised strokes engraved on shoulder blades have only been found in a specific region along the northern coast of Spain and may be interpreted as symbols identifying a territorial group.
Pitcher with Applique of a Bacchant, about 50-75. Corning Museum of Glass. (via Pitcher with Applique of a Bacchant | Corning Museum of Glass)
Eating a meal, any meal, reliably makes an animal, any animal, calmer and more lethargic. This means humans, too. Hunger makes animals alert and irritable, which explains why couples always fight about where to eat dinner. This emotional response encourages the animals to find food.
But all this is only in the broadest, most primal “eating = good, not eating = bad” way. The details of the relationship between foods and moods end up being a little contradictory and a lot complicated.
What we tend to think of as “emotional eating” is a specific kind of eating and a specific kind of emotion—eating sugary, fatty, carb-y, unhealthy foods as a coping mechanism for feeling upset. In reality, “emotional eating” is a much broader term.
“We eat for a variety of different emotions and we eat in a variety of different circumstances which are in turn connected with emotions,” Meryl Gardner, a marketing professor at the University of Delaware, says.
Read more. [Image: stevendepolo/Martin Cathrae/seriousbri/flickr]