#legitimization

Against Legitimization of the Occupation

Arabic translation: All the revolutionary toiling masses

Are a united front against the Occupation

And against the legitimization of the Occupation

Artist: Guevara Abed Al Qader

🔮If you're stressed NOW, you don't need to wait for a full moon to do something about it.

In a new chapter for the book “Recovering the US Mental Healthcare System,” Yale University School of Medicine’s Rebecca Miller and Anthony Pavlo explore the transformative potential of epistemic justice in moving mental healthcare systems past traditional medical models. The authors delve into the critical psychiatry movements of deinstitutionalization and deprescribing, advocating for a framework where service users’ voices are not just heard but are central to treatment and policy-making processes.

“Epistemic injustice refers to denoting some perspectives as less valuable than others based on some characteristic of the person holding this perspective, effectively silencing some voices,” Miller and Pavlo write. “Furthermore, epistemic injustices diminish one’s agency, as the act of creating and sharing knowledge is one aspect of power, and through the means of discrediting one’s stories, one’s power is compromised, and they become delegitimized.”

No, I think if Edric Storm was legitimized that would anger both Stannis and Renly, since it threatens their ascension.

Thanks for the question, Anon.

King Hatshepsut - who reigned during the New Kingdom in Egypt alongside Thutmose III - was one of the most unusual rulers of Ancient Egypt: Hatshepsut was a woman. At first she acted as queen regnant for her nephew Thutmose III who was only about 2 to 3 years old when he ascended the throne in 1479.[1] Later, probably in the seventh year of his reign, she assumed the throne herself – making Thutmose her Co-Regent. Von Beckerath lists her reign as Maat-ka-re from 14979/73 until 1458/1457.[2] Even though she had female predecessors who also were regnants for underage kings, not one of them took the role of the official king.[3] It is, however, noteworthy that probably half of the 70 years preceding her were ruled by women. This would have led to a general acceptance of female influence or even rule over the country.

Hatshepsut achieved legitimation by adopting the traditional iconography, ideology and social conventions of the Egyptian kings.[4] Her depictions conform to the standard for the kings of Egypt in general. She is frequently shown as a young, fit man wearing an apron and a crown. Only the inscriptions bear witness to her actual gender and usually refer to her as „she“.[5] Even the typical, 5 part titulary that she assumed usually incorporates the female suffix „.t“.

Using traditional imagery further strengthened her status as king; her statuary regularly incorporates older forms, e.g. the mane sphinx which was used during the Old Kingdom.[6] She also had more statues of herself made than any other king of the 18th dynasty: In Deir el-Bahari alone more than 200 statues were found. An integral point of her ideology was the „birth myth“ of the Egyptian kings which can be traced back to the Old Kingdom;[7] she had it carved into relief at her temple at Deir el-Bahri and is the first king doing so. It makes her „Amun's daughter“ which she emphasized again in the depictions and inscriptions of the „Chapelle Rouge“, a barque sanctuary in the temple of Amun in Karnak.[8] One of its features is the „Texte historique“ on the walls of the chapel. It usually refers to her as female and only uses male pronouns when her kingship is mentioned. Karin Stephan proposes, that this is a sign for a destinction between office (male) and person (female). [9] Furthermore, Hatshepsut's merits are emphasized as the king would have had to re-instate Maat (~order) to prove his worth.[10] She achieves this – at least symbolically – by being shown as performing rituals for the gods and smiting her enemies. When she is shown with Thutmose III by her side he usually follows her, taking the usual place of the younger co-regent.[11]

In conclusion, one could say that Hatshepsut was an unconventional king who used conventional imagery and text to legitimize her claim to the throne.

[1] von Beckerath 1997 P. 108

[2] von Beckerath 1997 P. 189

     Tyldesley 1996 P. 112

     Dorman 2005 P. 88

[3] Roth 2005 P. 11

[4] Roth 2005 P. 9

     Schoske 1997 P. 81

[5] Stephan 2008 P. 43

    Tyldesley 1996 P. 117

[6] Ziegler 2008 P. 195

[7] Tyldesley 1996 P. 102-106

[8] Stephan 2008 P. 41

[9] Stephan 2008 P. 43

[10] Stephan 2008 P. 98

     Stephan 2008 P. 101-102

     Keller 2005 P. 96-97

[11] Tyldesley P. 112-113

     Schoske 1997 P. 81

     Roth 2005 P. 10