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Lint Roller? I Barely Know Her
Jar Jar Binks Fan Club
Cosmic Funnies
we're not kids anymore.
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Not today Justin
Claire Keane
KIROKAZE
trying on a metaphor
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Andulka
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Mike Driver
Stranger Things
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@baroquelove
Why was Kantorka made a brunette in the movie? Black is the color of evil in fairy tales. In the book, she's golden-haired and fair-skinned (which is also symbolic), and she wears a headscarf!
She's a modest village beauty, not this sexy (I will NEVER forget the way the Master looked at her figure. Bravo, Christian Redl!), emancipated, and promiscuous (she sought out Krabat's company, lol) woman. And her loose hair was nonsense for that time; she had braids...
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I can't help but think that the Master was saving these snotters. After all, it's possible that Krabat's earthly life was about to end that winter when he was begging with the snotters.
How long can an orphan boy survive without a roof over his head? As long as the boy stays at the mill, death won't touch him, but if he leaves...
The master gave his journeymen not only a place to hide, but also the strength to stand up for themselves, so they weren't taken away as recruits. He spoiled them!
The journeymen didn't appreciate this treasure, and they wasted their magical powers on giving the soldiers a hangover. This was clearly not what he had taught them.
Is Pumphut - Irko? Why not? The master is low-key, Pumphutt is chaotic. He doesn't care about the journeymen; he comes to win, not to help. His wide hat conceals his face, making it impossible to recognize him...
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The artist - Legios
The differences in Preussler's and Brezan's approaches to retelling the Luzatian folk tale can be seen as a reflection of the different ways in which the past was dealt with ("Vergangenheitsbewältigung") in the two German states after the war.
Brezan's response to the issue of fascism aligns with the official stance of the GDR on the matter, which was that it was socialism that ensured the victory over fascism. Preussler, on the other hand, approaches fascism from the perspective of individual responsibility, emphasizing the forces of temptation and corruption. He suggests looking at the situation from the perspective of a potential criminal.
Both adaptations seem somewhat helpless in addressing the issues they discuss. Despite their convincing descriptions, they fail to provide adequate answers to important questions.
The miller who owned a water-powered mill received a much higher income from it than the owner of a wind-powered mill (the so-called windmills).
The latter were in a much worse situation. This was due to the greater dependence of a wind-powered mill on natural forces, often less equipment, and as a result, lower productivity compared to a water-powered mill.
The miller who owned a water-powered mill was one of the wealthiest members of the rural community. The relationship between these two groups of miller is quite interesting. Some researchers believe that it was "not honorable for a miller" to maintain a relationship with a windmill owner.
The formal expression of these differences was the existence of two separate milling guilds. Windmill miller belonged to the miller's guild. At the same time, water miller was a member of the bakers, miller and confectioners guild.
The differences between miller are also visible among the water miller himself. They are due to the differences in the size, production capacity of the mills, as well as the rules of their operation. Another reason for the inequalities among the millers was the size of their farms.
To the east of the Frankish Empire in the early sixth century lay the territory of the heathen Thuringians (Toringi), a Germanic tribe, stretching as far east as the River Saale.
Clovis's four sons continued their father's policy of expansion and, in alliance with the Saxons, conquered the Thuringians in 531, incorporating their land.
In the following century the Franks encountered the empire of Samo, a state created out of an alliance of Wendish tribes which around 625 had fought successfully against the Avars before coalescing as a political unit.
Dagobert, king of the Franks, seeing himself threatened by Samo, embarked on a campaign against him, but suffered defeat at Wogastiburg (location unknown). It is in the context of Dagobert's defeat that we encounter the Sorbs, one of the Wendish tribes.
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The person who undertakes to read the sermon to the woman, possessed by demons, must not drink alcohol for six weeks.
One sexton who undertook to read the sermon to the the woman, possessed by demons, did not do so. When the sexton went out into the field, a chimney-stack chased after him in broad daylight, so tall that the poor sexton's flesh crawled with fear.
This chimney, according to the peasants, chased the sexton all the way to his house, and finally crashed through the gate and broke into pieces.
Every night after that, for six weeks in a row, as soon as the sexton went out into the yard, the same chimney would suddenly appear and step on him, so that the poor sexton was afraid that it would crush him. If it hadn't been for the "God will rise again" prayer that he recited every time a chimney attacked him, he wouldn't have left the house.
Such different books are united by a return to quasi-religious ideas. Brezan, like Preussler (whose Krabat simply goes with the flow, not fighting himself but only hoping for help), does not offer convincing ways to fight the miller.
His vision is utopian, and his Krabat is a socialist messiah.
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Unlike Brezán, who advocates political action, Preussler's novel is not about politics. Instead, it explores fascism as a moral issue. The focus is on the inner struggle of the individual.
Thus, the novel delves into the theme of guilt in the face of oppression, and the author takes a slightly nuanced stance on this matter. When the girl whom Krabat first encountered on Easter night arrives to the Master, she is "dressed in a communion gown." Until then, Christianity did not play a significant role in the story.