What a dump!

I might translate this article later today. This one was the most complete one, even in Italian news it's not talked about that much.

This writing fragment is nearly 1,000 years old, and it was made by a child who lived in Egypt during the Middle Ages. Several letters of the Hebrew alphabet are written on the page, probably as part of a writing exercise, but the child apparently got a little bored/distracted, as they also left a drawing of a camel (or possibly a person), a doodle that resembles a menorah, and an assortment of other scribbles on the page.

This is the work of a Jewish child from Fustat (Old Cairo), and it was preserved in the collection known as the Cairo Genizah Manuscripts. As the University of Cambridge Library explains:

For a thousand years, the Jewish community of Fustat placed their worn-out books and other writings in a storeroom (genizah) of the Ben Ezra Synagogue ... According to rabbinic law, once a holy book can no longer be used (because it is too old, or because its text is no longer relevant) it cannot be destroyed or casually discarded: texts containing the name of God should be buried or, if burial is not possible, placed in a genizah.

At least from the early 11th century, the Jews of Fustat ... reverently placed their old texts in the Genizah. Remarkably, however, they placed not only the expected religious works, such as Bibles, prayer books and compendia of Jewish law, but also what we would regard as secular works and everyday documents: shopping lists, marriage contracts, divorce deeds, pages from Arabic fables, works of Sufi and Shi'ite philosophy, medical books, magical amulets, business letters and accounts, and hundreds of letters: examples of practically every kind of written text produced by the Jewish communities of the Near East can now be found in the Genizah Collection, and it presents an unparalleled insight into the medieval Jewish world.

Sources & More Info:

Cambridge Digital Library: Writing Exercises with Child's Drawings

[T]he notorious floating prisons known as hulks. [...] [I]n addition to locations across the Thames Estuary, Portsmouth and Plymouth, the British government used these ships as emergency detention centres in colonial outposts across the 19th century, detaining convicts in Bermuda between 1824 and 1863 and Gibraltar between 1842 and 1875. England has a long history of banishing its criminal population. In the 18th century, criminals were typically sentenced to seven years overseas in America. Many worked as plantation labourers in Maryland and Virginia [...]. Britain [...] turned to hulks to cope with rising [prison housing] numbers. Each could hold between 300 and 500 men, and they were nicknamed “floating hells” for their unsanitary and dangerous conditions.

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[T]he government felt that convict labour could be put to use in other colonies [in addition to Australia], and so began an experiment in 1824 to send men to Bermuda. [...] Though only 20 miles long, the island was already extremely important to naval strategy. It was used as a refuelling station for British ships travelling to colonial outposts such as Halifax, Nova Scotia and the Caribbean. But the naval dockyard needed modernisation, and rather than employ local workers, convicts - a cheap and easily mobilised workforce - filled the labour gap. [...]

[M]en lived on board the ships they had sailed on (seven in total). [...] Many were injured in the dockyards, others went blind from the reflected glare of the sun as they quarried white limestone. [...] They were burnt by scorching temperatures and suffered sunstroke [...]. Bermuda also received people convicted in other British colonies, including Canada and the Caribbean. During the years of the great famine in Ireland (1845 to 1852), thousands of Irish convicts arrived on the island, many suffering from malnourishment. [...] The experiment ended after 40 years, in 1863, when dockyard repairs were completed. The remaining hulks were scuttled or broken up for scrap, and convicts were transported to Australia and Tasmania, or home to England [...].

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Bermuda’s history as a prison island has been largely forgotten, but this story shares parallels with today. Prisons are suffering from overcrowding, and governments still detain prisoners and others on islands and modified ships. In Dorset, the Bibby Stockholm ship is housing asylum seekers [...].

The convicts who lived, worked and died in Bermuda are part of a larger global story of coercion and empire.

The product of their labour was imperial strength, but for those sent thousands of miles from home and buried in unmarked graves, the brutalities of their experience should also be remembered.

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https://www.youtube.com/watch?v=QXxRKVKyXZU

You would not believe how excited people get when they have an opportunity to think about synagogue music from roughly 1450 - 1810! 

… okay, maybe you have some idea.  And it is kind of a niche thing.  But it is pretty fascinating, because we have a lot of Christian and secular music from that period – it’s most of what we think of when we think of “classical music” – but we have relatively little idea of what synagogues of that time period might have sounded like.  There was no recording equipment, and you might not have been able to record inside a synagogue anyway, for the same reasons that’s an issue today.  And the thing is, there’s not a lot of notation, either.  Synagogue chant wasn’t really notated, so it’s hard to reconstruct, and other Jewish music, especially liturgical and paraliturgical, is also a bit thin on the ground.