Restored Railway Carriages
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he wasn't even looking at me and he found me
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if i look back, i am lost
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Restored Railway Carriages
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I donāt think a lot of people really understand that ecosystems in North America were purposefully maintained and altered by Native people.
Like, we used to purposefully set fires in order to clear underbrush in forests, and to inhibit the growth of trees on the prairies. This land hasnāt existed in some primeval state for thousands of years. What Europeans saw when they came here was the result of -work-
the east coast was all mature and maintained food forests. decades if not centuries of nurturing and maintenance. when the british arrived they were amazed that there were paths through the forest just ānaturallyā lined with berries and edible plants, like a garden of eden. then they tore that shit down to grow wheat. dumbasses
My mom is an ethnobotanist and getting people to understand this is literally her lifeās work. A lot of native tribes just had a whole different way of looking at agriculture. Instead of planting orchards in tidy rows near their villages, they went to where the trees were already growing and tended them there. They would girdle trees by stripping the bark in order to stop the spread of disease or thin out badly placed saplings. And they would encourage the companion plants they wantedĀ and weed out the ones they didnāt, so that in the end the whole forest would be productive while remaining an ecosystem and not a monoculture. It is still agriculture, but it is a form of agriculture that is so much gentler on the landscape that, as OP says, the European settlers could not recognize what they were seeing. To them the natives must have seemed to magically live in abundance while they starved. They did do controlled burns, but so-called slash and burn agriculture was never a primary farming strategy in North America. They were just way more subtle than that. They also made the amazing Mississippian mound structures so itās not like they couldnāt do dramatic reshapings of the landscape when they wanted: but they changed their minds about that, walking away from Cahokia and the dense, farming-supported urban structure they had build there in the 13th century, well before any European contact. My mom says it wasnāt a collapse, it wasnāt a war, it wasnāt a natural disaster; the farmers in Cahokia just voted with their feet. They just gradually left, dispersing in different directions but generally not very far, and it was probably because theyād gotten tired of menās bullshit. See, agriculture was a female domain in pretty much all the native American cultures. The specifics differed by tribe, but often they had gender-specific age-grade societies: for example, the Hidatsa Goose Society was composed of married women of childbearing age. Not only did they physically plant the fields, they also had responsibility for conducting the social and ritual events around ensuring the harvest. This included things like digging the storage pits, and organizing feasts in order to bring the whole community together to plant plots for families who were suffering illness or disability, and could not do it themselves.Ā So, as Cahokia urbanized (at itsĀ āheightā it was a population center ofĀ between 10,200 and 15,300 people), it is very likely that the traditional, informal systems of land use-right allocationsāagain, always the womenās domainābecame stressed by top down political pressures from the rulers (who were men). And as my mom puts it in her book Feeding Cahokia: āIf rights to land ever became highly restricted as a result of a top-down, centralized process of allocation, the likelihood of poorly informed and unfair decision making is extremely high.ā So basically, the farmers took their families and they moved away. Not all at once, no mass exodus, justā¦gradually, they decided that theyād tried doing things the urban way, and they didnāt like it. They went back to living in smaller villages sustained, not by intensive farming, but by more garden-style plots and the traditional, sophisticated management of āwildā lands that they had never stopped practicing. It takes a shift in thinking to recognize that was a deliberate choice on their part. Not a failure: Cahokia never collapsed, not dramaticallyāit just gradually wound down. They were perfectly capable of feeding themselves and they did for well more than a century. They went back to the old way because they liked it better.
And again, different tribes had different specific ways of doing it, but farming was always the womenās domaināand there are also important spiritual figures who occur under different names in different tribes. One of these is Grandmother/Old Woman Who Never Dies: giver of all plant food, protector of children, bringer of summer, and rejuvenator of living and dying things. Iām just gonna end by dropping this passage from my momās book because itās amazing: āI think it likely that the female flint-clay statues from BBB Motor and Sponemann represent an Earth Mother personage in a manifestation known to all early Cahokians, and that their Woodland ancestors had sought her powers and favors for centuries preceding the Mississippian period, just as Siouan speakers continued to protect her sacred bundles and conduct rituals focused around them long after Cahokia was abandoned. She never died. Several years ago, I accompanied a traditional Hidatsa farmer named Amy Mossett from New Town, North Dakota, to the Cahokia Mounds Interpretive Center [in Illinois]. When we came to the display case containing a cast reproduction of the Birger figurine, Mossett froze, took a step backward, put her hand on her chest, and said, āThatās Grandmother. And the snake is her husband.āā
āBy 1492 Indian activity throughout the Americas had modified forest extent and composition, created and expanded grasslands, and rearranged microrelief via countless artificial earthworks. Agricultural fields were common, as were houses and towns and roads and trails. All of these had local impacts on soil, microclimate, hydrology, and wildlife.ā
William M. Denevan, The Pristine Myth: The Landscape of the Americas in 1492Ā http://jan.ucc.nau.edu/~alcoze/for398/class/pristinemyth.html
The land knows you, even when you are lost
Robin Wall Kimmerer, "Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants"
Autumn Cabin
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an actual WORD.
Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants by Robin Wall Kimmerer is the best book Iāve read in years and should be required reading for both environmental scientists and anyone interested in cultivating a more responsible ecological ethic and relationship with their local landscape. Sheās a biology professor and member of the Citizen Potawatomi Nation who combines her academic training in botany with indigenous ecological knowledge and writes about the tensions and harmonies that these two lenses create. Itās a genuinely beautiful collection of essays (her writing style and powerful love for the landscape remind me of the best of Mary Oliver and Chet Raymoās work) and I canāt recommend it highly enough for anybody interested in learning more about environmental stewardship in agriculture and traditional ecological knowledge.
Tufted coquette at slow shutterspeed
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Snow Hill, Antarctica. (byĀ Richard McManus)

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this is an insult
When talking about stigma around mental illness, we need to remember that people with psychosis, schizophrenia, dissociative disorders, and/or cluster B personality disorders tend to receive the most abuse and violence because of the false, harmful stereotype that people with these disorders are actively trying to hurt others, even though they're far likely to be hurt than to hurt someone else. That paired with the ableism they face constantly increases the suicide and self harm rates among people with these illnesses. Please include them in your conversations about mental health, they're some of the most vulnerable and are too often forgotten. People with these disorders are all around you, they deserve support too.
āThree Little BirdsāĀ Acrylic, spray paint, and colored pencil on canvas 6x6". Charles Morgenstern, 2019. Artwork for sale at tetramodal.com
Blushing Phantom (Cithaerias pireta) by Frupus Native to Mexico and South America

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