8 Page Short Kids Book Class Project On Important/current/difficult Topics! Covered The Topics Of Change,

I just want to tell you a story. Will you listen?

You probably don’t know this woman: her name is Franca Viola. She was born in Alcamo, Sicily, in 1947, during a time where, see, things for women were deeply different. This is her when she was 17. 

She was 17 when, on the 26th of December, 1965, she was kidnapped by her former boyfriend, Filippo Melodia, the son of a local mobster, and a few of his friends: she had broken the engagement with him a couple of years prior, when she was 15 and he was 23, and he couldn’t accept it. He kept her segregated in a farmhouse for 8 days and raped her, before she was found and freed by the police.

At that time, the Italian law stood with her kidnapper and rapist, as it stated that if the rapist married his victim, then the crime was virtually erased, and, had the guilty part already been prosecuted and convicted, the trial and the sentence would cease. This kind of marriage was called “rehabilitating marriage,” as it was believed that the victim, and her family, had to fix the dishonour caused by the rape. 

Incredible, isn’t it? Not really. In an area where families still used to hang the sheet dirty with blood to their balcony after the first wedding night to prove the virginity of the woman to the entire town, the law and the public opinion still expected women to marry their abusers to mantain their honour. 

Franca refused to marry Melodia. Knowing that the entire town - and, later, the whole country - could turn its back at her, knowing that she was going to be mocked, frowned upon, and insulted, she denounced him. Her family, who, contrarily to many other families, stood with her and supported her choice, needed to be guarded at all times by a handful of policemen, having been threatened by Melodia and his family. Franca was assisted by a brilliant lawyer. The trial ended up being reported by Italy’s major newspapers, and Franca, the first woman - girl - to refuse rehabilitating marriage, quickly became an example of bravery for many, many other women.

In court, Melodia tried to turn the judge against her. He said she’d already hooked up with him when they were together. He tried to escape conviction.

He was convicted for kidnapping anyway, and justly. Eight years later, when he got out, he was shot dead by an unknown killer.

Despite earlier threats that she was dishonoured, and that she wasn’t going to find anyone willing to marry her, she married Giuseppe, a childhood friend, in 1968, who stated that he wasn’t afraid of any possible acts of revenge from Melodia. He allegedly said said, “I’d rather live ten years with you than a lifetime with another woman.”  About her dad, who supported her every step, Franca recently said, “My father Bernardo came [to get me] unshaven, with a week’s old beard: I could not shave if you were not there, he said. What do you want to do, Franca? I will not marry him. All right, you put your hand, I will put one hundred. This sentence, he said. I just want you to be happy, nothing else. He took me home and he did the great effort, not me. It was him who put up with those who no longer greeted him, his friends gone. The shame, the dishonour. His head up high. He wanted only what was good for me.”

When he heard about her wedding, even Pope Paul VI asked to meet her to congratulate her.

Her trial was the final push to erase the law about rehabilitating marriage and honour killings, which also allowed “mitigating circumstances” if the killer had acted upon jealousy or to restore his honour (for instance, if a husband walked in on his wife cheating on him, and killed both her and her lover). But that didn’t happen until 1981.

Rape was finally considered a “crime against the person,” instead of a crime “against the morals”, only in 1996. 

She still lives in Alcamo; she says that, sometimes, she still sees her kidnappers, and whilst she greets them, they lower her gaze in shame. Franca has never, not once, lowered her gaze, and that’s why she changed history. 

This is just a tiny post to remember how small acts of courage can change history and change the shape of a nation - and as a woman, an Italian, a Sicilian woman, I want to thank Franca for saying ‘no’ and - perhaps by chance - changing the history of Italy. 

Slaved away at this for too long…

Personal project - wanted to draw a young witch who accidentally brought her patch of turnips to life. c: 

Why do witches like always wanna fatten kids up before they eat them?? fat is like the grossest part of meat

talk street magic to me

drawing power from the metro lines

illusionists busking illegally, shimmering lights disintegrating as they run

plant mages tending tiny rooftop and windowbox gardens

elementary kids learning basic sigils on the playground

wixen taking a while to key into the magic in new cities when they move

alchemists dealing on the side to support their experiments

middleschoolers making friendship talismans and amulets for everyone

numerologists who’ll do your math homework for $5 or divine your fortune for $10

kids mass-texting luck and speed spells when their parties get broken up by the cops

A mark on your forehead identifies the god you must worship to stay alive, usually by joining its local church or temple. Your mark is unknown, meaning an old, forgotten god sponsored you. To survive, you must either find an old temple to worship at, or do the arduous task of building a new one

Love and hate all of this

How to make a character's death sadder

 Don’t have them die of old age after a long, fulfilling life. Many people don’t even think of this as sad (note that this can still work if you have enough of the other factors).

 Leave one of their major goals unfinished. The more enthusiastic they are about completing the goal, the sadder.

 Give them strong relationships with other characters.

 Make them fight against whatever is causing their death. Their ultimate loss is sadder if they struggle.

 Kill them in the middle of their character arc.

 Don’t describe their funeral in detail. Maybe it’s just me, but I find that long descriptions of funerals kill the sadness.

🌟 🍧 Milkshake Magic 🍦🌟

for when you still want to work a little magic in desert, for when you have a sweet tooth!es! here’s just a couple of suggestions with ice cream flavours, toppings and their correspondences, but you can totally come up with your own ideas!

here are just a few recipes / ideas:

SALTED CARAMEL AND PRETZEL  🍯🍨 

3 scoops vanilla ice cream, milk, caramel sauce, salted pretzels for cleansing and positivity

MINT CHOCOLATE CHIP 🍫🍬

3 scoops mint ice cream, milk, chocolate chips, chocolate syrup for love and wealth, fortune

STRAWBERRY SHORTCAKE  🍓🍰

3 scoops strawberry ice cream, milk, crake crumbles, fresh strawberries. for friendship and young love

PEANUT BUTTER BROWNIE 🍫 🍯

3 scoops vanilla ice cream, milk, brownies, 3 spoonfuls of peanut butter for frivolity and general happiness/prosperity

OREO CHEESECAKE 🍪🍰

3 scoops cookies ‘n cream ice cream, milk, 3 spoonfuls cream cheese, crushed oreos for youth and memory

CAMPFIRE SMORES 🍫🍪

3 scoops vanilla ice cream, milk, mini marshmallows, crumbled graham crackers, chocolate syrup for domestic magic, and familiar bonds

BANANA CREAM PIE 🍌🍰

3 scoops vanilla ice cream, milk, 1 banana, ½ packet vanilla pudding mix for prosperity, protection, and happiness

Nature Spirituality From the Ground Up

Llewellyn Worldwide, January 2016 288 pages Deepen your spiritual connection to the earth and rejoin the community of nature. Nature Spirituality from the Ground Up invites you to explore not just ...

[Originally posted at my blog, A Sense of Natural Wonder.]

Last night I finished looking over the proofs for my next book,Nature Spirituality From the Ground Up, which will be coming out in January 2016. One of the things that struck me was how much of the book is spent simply showing readers how to connect with the land they live with. Most books on totemism and nature spirits give a bit of context, and then leap into the “how to find your guide” exercises. It’s not until the very last bit of the second chapter that we even start trying to contact totems. Even after that point, many of the exercises are intimately linked to the physical land, getting people outside and in direct contact where possible (though the material is still accessible to those who may be housebound).

Here in the U.S., most people are critically detached from the rest of nature, at least in their perception. This book is meant to help them reconnect, not just for self-help, but because we live in such an acutely anthropocentric world that we rarely consider the effects of our actions on the other beings in the world (to include other human beings). The problem seems immense: few of us give any thought to our environmental impact, either in part or in whole. When we are unwillingly confronted with it, it’s often in the most catastrophic manners–global climate change, mass deforestation, entire species disappearing overnight. We’ve learned to simply shut off the part that cares about nature any further than maybe sorting the recycling every week.

We’re afraid to care, because caring hurts. It’s hard to find hope in a world where the environmental news is largely bad. As far as I’m concerned, though, where there’s life, there’s hope. And I want to help people find that hope as a motivator to making the world–not just themselves–healthier and better. But because we’re used to seeing “THE ENVIRONMENT” as one big global problem, I reintroduce people to their local land–their bioregion–first in small steps, and then greater ones.

Some of that may be old hat to my nature pagan compatriots. After all, we’ve been hiking and wildcrafting and paying attention to the rest of nature for years. But this book isn’t only meant for the proverbial choir. There are plenty of people interested in non-indigenous totemism who wouldn’t describe themselves as “pagan”. Some of them are looking for self-improvement; others have some inkling that a being is trying to contact them, but they aren’t sure how to proceed. Still others want to feel connected to the greater world around them, but are too used to heavily structured spiritual paths that allow little room for personal experience.

That personal experience is absolutely crucial to my writing and the exercises I offer readers. If we’re going to reconnect with the rest of nature, we have to make it relevant to our own lives. Most of us in this country are used to being preached at, something the dominant religion is good at. But we quickly learn to tune it out, the same way we often tune out the messages about how horrible we are in our environmental practices.

If there’s one thing I’ve learned about human psychology, it’s that most of us don’t do well when we’re being yelled at. There really is something to that whole “you’ll catch more flies with honey than vinegar” adage. Environmental scare headlines try to terrify people into reconnecting enough to take responsibility, but that approach can be counterproductive. By making reconnection a positive, constructive and appealing concept, I hope to get people interested not just in their own personal spirituality, but how that spirituality is set in a greater world context.

From the beginning, Nature Spirituality From the Ground Up talks about the importance of totemism in relation to entire ecosystems, not just “me, me, me, what can I get out of having a totem?” Most of the books I’ve read on the topic are mostly about how the reader can connect with individual totems; there’s very little about the context all that happens in. And that goes right back into the anthropocentrism I’m trying to counteract,.

I’ve had the occasional reviewer complain that the material in my books isn’t “hardcore” enough because I rely primarily on guided meditations and accessible excursions into open areas, that I’m not telling people how to take hallucinogenic plants and soar off into the spirit world, or spend twenty days fasting in the wilderness. Well, of course not! That’s not the kind of thing that I think can be appropriately–or safely–conveyed through a book. Most people simply aren’t cut out for that much hardship and risk, and I don’t think they should be denied this sort of spirituality simply because their bodies or minds may not be able to handle ordeals, or because they lack the money to travel to remote locations in South America for entheogenic training.

As an author (and by extension a teacher) it’s my job to meet people where they’re at and help them explore someplace new. I am a product of my culture, and so is my writing. I am not part of a culture that lives close to the land and its harsh realities; mine is conveniently cushioned through technology and the idea that we are superior animals to the rest of the world. We don’t have a culture-wide system for intense rites of passage or life-changing altered states of consciousness. And I don’t have the qualifications to single-handedly create such a system, beyond what help with personal rites I can give as a Masters-level mental health counselor.

So are my practices gentler than traditional indigenous practices worldwide? Absolutely. That’s what most people in my culture can reasonably handle at this point. Trying to force them into something more intense would go over about as well as Captain Howdy’s rantings about “being awakened” in Strangeland. Sure, sudden and seemingly catastrophic experiences can cause a person to reach higher levels of inner strength and ability–but they can also cause severe physical and psychological trauma, or even kill. And, again, since we don’t have a culture in which everyone goes through an intense rite of passage at a certain age (such as adulthood), we can’t expect everyone to accept such a thing immediately.

Maybe that’s not what we need, anyway. Plenty of people engage in outdoor, nature-loving activities like backpacking, kayaking and rock climbing without the foremost notion being that they’re going into some intensely scary and dangerous place that could kill them in a moment. Most experienced outdoors people are fully aware of the risks and take necessary precautions, but their primary intent is connecting in a positive way with the rest of nature.

I think it’s okay for our nature spirituality to be the same way. I don’t think we always have to work things up as “BEWARE NATURE WILL KILL YOU AND YOU HAVE TO DO THINGS THAT COULD POSSIBLY KILL YOU IN ORDER TO FIND GUIDANCE”. I’ve spent almost twenty years gradually rediscovering my childhood love of the outdoors and its denizens, as well as developing a deeper appreciation for it. I’ve had plenty of transformative experiences without fasts or hallucinogens, and they’ve served to both improve myself as a person AND make me feel even more connected to and responsible for the rest of nature.

Does that mean there’s no place for ordeals? No; they have their place for the people who respond well to them. But they shouldn’t be held up as the one and only way to do nature spirit work. Again: meet people where they’re at, whether that’s on the couch or on the trail. You’ll reach more people, and create change on a broader scale as more people participate in the ways they’re able. And isn’t that change ultimately what we’re after, those of us who want to save the world?

Like this post? Please consider pre-ordering a copy of Nature Spirituality From the Ground Up: Connect With Totems In Your Ecosystem!

Blender - mingling with others; stirring up energy

Cookbook - Book of Shadows, excellence, virtue

Cookie Tin - sweet things in life; pleasure

Crisper - invigoration and restoration

Cupboards - storage; savings; supplies; providence

Dish Towel - determined precision

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