Idk when I was younger, you could just go and go and find exciting new websites full of whatever cool things you wanted to explore. An overabundance of ways to occupy your time online.

Now, it's just... Social media. That's it. Social media and news sites. And I'm tired of social media and I'm tired of the news.

You're right that the internet is smaller than it used to be, but there's still some cool stuff left in the corners. I'd recommend checking checking out Neocities if you haven't--it's an independent web hosting platform like Geocities of the old web, and there are hundreds of interesting and active pages discoverable both through their search function and through web buttons (links attached to small pictures with the title of a website) within the websites themselves. Here are three examples of web buttons you may find in link pages:

Most Neocities websites have link pages or button collections with anywhere from tens to hundreds of these. Don't be afraid to explore!

If you're looking for something more like a search engine, I can point you towards Marginalia. It's not a particularly smart engine, but it's perfectly usable if you've ever been taught to use search engines back when they were mostly run through keywords instead of full sentence comprehension. There's also an "about" and "tips" section on the front page with more information. The algorithm of Marginalia can be filtered by the user to allow, disallow, or require JavaScript depending on your needs, plus there are filters designed specifically to prioritize web 1.0 sites or mostly text-based ones. It is possible to search for modern websites with it, but it can return websites from just about any decade (since the invention of the web, obviously) so long as they contain the information you're looking for. For example, here are some random interesting sites I've found using Marginalia:

Native Languages of the Americas: Native American Cultures

BASIC HTML COMPETENCY IS THE NEW PUNK FOLK EXPLOSION!

Earthbound Text Labs by Bill Eager

The possibilities for discovery are truly endless.

Now you might want to know about directories. These make browsing for websites easier, but require you to read through and judge which ones to visit, as there aren't algorithms ranking the sites besides the whim of whoever coded the directory. Some of them have themes, others don't. Here are two that I've used:

Yesterlinks Directory

Ichigo Directory

Directories can be harder to come by just by surfing the net, but they aren't impossible to find. Many personal websites have their own directories of interesting sites hidden within them.

Webrings are similar to directories, but are actually more community-based. You have to register your website to be a part of a webring, usually by sending an email to whoever runs it and meeting some kind of entry criteria. For example, my personal website used to be a part of a webring called Sweet Dreams, which was for websites that heavily utilize color palettes and images of cute things, particularly sweets. Webrings will give you access to a widget upon entry that allow visitors and other members to browse between the registered websites in a massive ring, ergo, where the term gets its name. Webrings can have any theme or criteria for entry. If you can make a website about it, you can find a webring for it.

Now, you might be wondering about social media alternatives. I can't offer much, but I can nudge you towards the idea of forums. Here's one I found that could really use some traffic. I also browse a bit on MelonLand forum, which is actually closed right now--it's currently closed on Mondays--but on any other day of the week, you can find a fun community there dedicated to web revival. You can find it through MelonLand's main page. I'd also recommend checking out SpaceHey, which is a MySpace clone that's customizable and easy to use.

Are you a word nerd like me, and my father before me?

Then may I introduce you to...

I'm not sure if there's an actual term for it, but the main (and perhaps only) point of reference that everyone seems to use is this painted plaster head of a woman from Mycenae c. 12th century BCE (National Archaeological Museum Athens inv. 4575). it's a unique and pretty unusual object for the period, but apparently there are a couple of other (less well-preserved or less impressive) examples of women's faces depicted with these red suns/stars/rosettes on their cheeks and chins in Mycenaean art. there's some thought that it might be a representation of some sort of makeup worn by real women in late Bronze Age Mycenae, potentially royalty and/or priestesses in official ritual contexts. alternatively it could be an artistic marker of divinity or non-human status with absolutely no relation to women's appearances in real life, since this head may have belonged to a statue of a goddess or a sphinx. we do have a decent number of Mycenaean wall painting fragments depicting female figures, and I don't believe any of them have these markings on their faces-- the trend of depicting mythic or historical Bronze Age Greek women like this really does seem to all come back to this one object.

Answering the first question, the term you're looking for is 'rosette', or more specifically - depending on the academic - 'dot-rosette'. This was a common LBA iconographic motif in the Near East & Aegean, depicted on a variety of materials; from ceramics to textiles, architecture, metalwork, jewellery, stone carving, etc etc. These depictions could be simple & stylised, more realistic/flower-like, or even quite sophisticated and complex - the dot style seen on NAM.4575 (the plaster head that OP linked & pictured above) being on the simpler, more stylised side.

It, as OP pointed out, is a very singular object for the LBA. Not only is NAM.4575 a large scale three dimensional human figure, but it has so much surviving pigment!! As per gendered iconographic norms (e.g. skin colour) for the LBA Aegean it clearly depicts a female, however there is debate over the specifics depicted. Is she real or divine, human or mystical? It certainly comes from religious context, excavated in the Cult Centre of Mycenae, and the headdress she wears (known as a Polos) has strong links to ritual practice. Worn by (likely) goddesses, mortal figures of high religious or social significance (e.g. priestesses), as well as sphinxes (but not exclusively! older scholarship skewed towards majority sphinxes but our understanding of Poloi wearers has improved over time and tbh there are more occurrences of being worn by human/human-like divinities than by a sphinx). This led to the initial identification of NAM.4575 as a sphinx, however more recent consensus in scholarship interprets her (IMO more correctly) as a goddess or mortal woman of high ritual/social status. Either way, wherever she falls on the mortal/divine divide, it is clear NAM.4575's facial markings hold some form of ritual function for high status women.

However, as mentioned briefly by OP, she is not the sole depiction of facial rosettes from the archaeological record - similar markings *do* appear occasionally elsewhere.

Brief Overview of Rosette facial markings within the archaeological material:

Earlier examples of painted facial rosettes (as well as so many other simple designs) can be seen on some Early Cycladic Figures, such as this EC II marble female head from Keros pictured below on the left, displayed at the Karlsruhe Badisches Landesmuseum (inv.70/550). While the condition of the figure's pigment has deteriorated, traces of pigment on the cheeks and chin in a dot-rosette pattern can still be seen.

More contemporary with NAM.4575 both in time (LBA) and location (found within the Mycenae Cult Center complex) is MM.294, a LH IIIB2 ceramic female figurine. As can clearly be seen in the middle picture below (taken by me at the Archaeological Museum of Mycenae) two facial dot-rosettes are detailed, with one on each cheek. They are less sophisticated then those seen on the plaster head, unsurprising with the differences in material and quality between the two artefacts. Other body markings are also present.

Another LBA dot-rosette example can be seen on CMS II 052, a LM I hematite seal stone now located in the Archaeological Museum of Heraklion. While not depicted explicitly on a human face, the seal consists of 4 'floating' objects isolated from any background - an eye, ear, and two dot-rosettes. CMS II 052 (pictured below right) therefore provides evidence of an explicit association of dot-rosettes with other human facial features.

With the explicit proviso I have yet to find scholarly discussion regarding a link to facial markings specifically (unsurprising with how extremely niche of a subtopic this is), through my own research I've found some fragmentary examples of apparent facial dot-rosette markings on phi Φ type figurines. As currently for many phi Φ types no comprehensive pigment analysis exists, or if undertaken most technical reports are not publicly available, so my interpretation of painted facial markings cannot at this stage be definitively confirmed. This identification is instead based solely on visual surveying of available material, with some examples seemingly depicting dot-rosette facial markings that have degraded due to pigment loss over time. One such example is below, a LH III phi Φ type grave good from Tanagra, now displayed in the Archaeological Museum of Thebes (where this picture was taken, by me). On the figurine's left cheek two dots are visible, potentially once part of a larger dot-rosette motif (especially considering pigment loss is evident elsewhere on the figure).

Facial Markings more generally in the archaeological record:

Looking not *just* at dot-rosettes but more broadly at the practice of facial markings in the LBA Aegean there is a greater body of evidence. They appear within a larger variety of contexts, depicted on votive offerings, grave goods, religious objects, and as artistic imagery within high status urban complexes, domestic spaces, peak sanctuaries, and even rock shelters. Notably, while many of these depictions may hold ritual purposes they are represented not just on goddesses but also on explicitly confirmed non-divine women (in fact, I'd argue the majority are mortal rather than divine). This suggests that facial markings were practised by real LBA women in the Aegean, albeit likely not as common, everyday practice for majority of the population. At current, there is no absolute consensus on whether this was achieved by temporary cosmetics (most likely?), tattooing, scarification, or some other method with a variety of generally simple geometric designs depicted within the archaeological record.

The simplest design of facial markings - red, blush-like circular blobs on the cheeks - can be seen on multiple frescoes, see below pictured examples of women within the House of the Ladies Fresco from LBA Akrotiri, Thera; as well as another female plaster head from Mycenae, the smaller and more damaged NAM.7712 pictured below right.

Simple cheek circle markings are also represented on other figurines such as ceramic head AMH.Π1102 from Agious Antonios (pictured below left & centre), or on this stunning clay woman's head found at the Pisokephalo peak sanctuary, with a very distinct red pigmented mark on her left cheek (pictured below right, taken by me at the Archaeological Museum of Heraklion)

Diamond facial marks also occurred, evident on a few terracotta Mycenaean figures, MM.320 (left) and MM.1552 (right), both images taken at the Archaeology Museum of Mycenae by me

A favourite of mine from Agia Triada, the fragmentary AHM.Π3085 shows unique fragmentary forehead marks of concentric semi or full circles. (below left taken by me at the Archaeological Museum of Heraklion)

Appearing significantly more frequently are depictions of (painted?) red ears, for example seen in the West House Priestess Fresco from Akrotiri (below right taken by me at the Prehistoric Museum of Thira)

The above examples of facial markings designs are not exhaustive, but with many of the remaining extant designs being unique and/or in poor condition I've tried to only discuss those that are of most relevance.

Of these examples, majority come from secure religious contexts and while some could potentially depict divinity, many can also be ruled out as not depicting goddesses at all - but rather real women. While most likely these would be high ranking priestesses, worshippers, holders of some other specific ritual function, or otherwise high status individuals (rather than the average woman) it is clear that some form of cosmetic facial marks were practised by some LBA women. The rarity of depictions likely means these markings held a specific ritual or social meaning no longer evident today. Regarding rosettes specifically, it was a much more widespread motif in textiles, art, architecture, and jewellery then depicted as a facial marking, however several examples *do* exist - with NAM.4575 being the most spectacular and well known.

For more in depth discussion and research on rosettes and/or facial markings within the LBA Aegean I've listed a few articles in the readmore below. I've tried to only add ones that are freely available online, but for the ones that aren't feel free to dm for pdf copies. All imagery not taken by me are from publicly available sources (wikimedia commons, the Arachne CMS database, open access publications, and online museum digital collections)

this list is not in any order, and i am not familiar with most of these artists, so an inclusion on this is not an endorsement of anything! if ive made a mistake anywhere, just let me know!

schmekel - transmasc jewish folk band (they seem to have deleted the majority of their music off most platforms, unsure why? but this link is to a playlist of re-uploads)

exiliahu - very vocally pro-palestine jewish trans man

noah finnce - british trans man, pop rock

ellyotto - canadian trans man, hyperpop

jesswar - fijian-austrailian trans man, hip hop

2am ricky - Black american trans man, hip hop/soul/jazz/house

rahim redcar - french trans man, indie/alt-pop

elio mei - american trans man, indie folk

anjimile - Black american trans man, indie folk

the oozes - queer punk band w/ a trans man lead singer

sushi soucy - transmasc, folk rock

dopamine - band of scottish transmascs

boy jr - transmasc, indie/alt rock

great grandpa - queer indie rock band w/ trans man lead singer

riotnine - transmasc punk band

the muslims - transmasc poc anti-fascist punk band

TR sun - Black american trans man, hip hop

billy tipton - american trans man, 1940s jazz star

mal blum - american trans man, indie rock/folk punk

dayflower - british transmasc "dreamcore" indie pop band

ryan cassata - american trans man, folk punk

ezra butler - british trans man, indie pop

bells larson - canadian nonbinary trans man, indie pop

sasha allen - american trans man, indie pop

boy bowser - american trans man, energetic hip hop

mikah amani - Black american trans man, folk music

jake edwards - british trans man, pop music

jakey bake - trans man, super indie/underground

king aiden - Black american trans man, indie pop

addison grace - american transmasc, indie pop

dylan and the moon - british trans man, indie folk

searows - american trans man, indie folk/bedroom pop

elio kennedy yoon - Asian-american trans man, indie pop

beverly glenn copland - Black canadian trans man, art/folk pop

REVENGEOFPARIS - nonbinary transmasc rapper

V3CTORGRAPH1CS - nonbinary transmasc, hyperpop

Um Jennifer? - american indie rock duo ; one is transmasc, the other is transfem

jigsawllie - transmasc, indie "weirdcore" vocaloid music

So are

colostomy bags

Diapers

insulin pumps

Oxygen systems

rollators

hearing aids

compression garments

prosthetics

FREEDOM AIDS

- service animals

- noise cancelling headphones/ear defenders

- wheelchair attachments

- fidgets

IT’S DISABILITY PRIDE MONTH YALL

because helen wants to be a storyteller, helen is meant to be a storyteller. helen wants to encode men’s lives in tapestry and eulogy. that’s how we see her when she’s left on her own: striving for domesticity and simplicity, not fame. she is, in homer, the ideal woman, not just beautiful but devoted to her family, modest and hardworking, and so very aware of the responsibility of carrying the memories of those who die.