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“People want to see Arabic there

“She might be indulging in some fanciful readings that aren’t justified by the evidence,” agreed Paul Cobb, a professor of Islamic history at the University of Pennsylvania. He clarified that it’s already an established fact that the Viking world and Muslim world were closely integrated through trade and travel; he and other experts like Mulder and Priest-Dorman aren’t disputing that. They’re only disputing whether these specific burial clothes truly bear Arabic script.

Given

Given this exoticizing attitude, Mulder said, it wouldn’t be surprising if Vikings were to have bought funeral clothes with Arabic inscriptions. “It would be like, for us, buying a perfume that says ‘Paris’ on it,” she told me. “Baghdad was the Paris of the 10th century. It was glamorous and exciting. For a Viking, this is what Arabic must have signaled: cosmopolitanism.”

Despite History’s mantle of preserving and purveying an accurate picture of the past, hewing to the letter of historical accuracy wasn’t possible in the case of a dramatic series based on fragmented documentation, hence a large degree of dramatic license was employed.

“I especially had to take liberties with ‘Vikings’ because no one knows for sure what happened in the Dark Ages,” Mr. Hirst said. “Very little was written then.” The bottom line, he explained, was: “We want people to watch it. A historical account of the Vikings would reach hundreds, occasionally thousands, of people. Here we’ve got to reach millions.”

he was hard put to replicate authentic fabrics and woods. One of the biggest challenges he faced, he added, was improvising lighting sources for Viking homes and halls, which had no windows, making engaging photography of a strictly realistic interior setting impossible.

The study’s conclusions need to be tempered by the idea that these 300 ancient genomes may not be wholly representative of the region’s overall population

Many of the genomes used in the new analysis were collected from individuals uncovered in burial grounds, grave fields and churchyards. But some samples came from people who died in unusual circumstances—including sailors from a Swedish warship that sank off the country’s southeastern coast in 1676, and inhabitants of a settlement known as Sandby borg who were likely massacred during an organized attack in the fifth century.

“There is a question of how much you can call it population genomics as opposed to kind of lots of little vignettes,

“One is talking about artefacts that were put in the deep freeze 1,000 years ago, and later and earlier, and were taken out when we found them. So a textile is almost perfectly preserved, one might find arrows with the fletching perfectly preserved, with the sinew still in place, the glue that glued the feathers to the shaft. These are quite remarkable finds.”

While the objects are frequently “extraordinary”, he said, “what is really important archaeologically about them isn’t the individual objects, it’s the story that putting together all of the objects can tell you” about the pass and the people who travelled it.

Carla King, writing for PBS Media Shift, cited the case of Brittany Geragotelis, who started sharing her work as a free serial e-book on the WattPad community for young adults and "attracted 13 million readers" before offering the book as a print-on-demand paperback through Amazon's CreateSpace. Eventually, she signed with Simon & Schuster to re-launch the book Life's a Witch, along with a sequel and prequel in three e-book installments.

He cited a University of Illinois expert who estimates that one-third of all consumer reviews on the Internet are fake (not just for books). So be warned that not all positive reviews are legitimate.

Among the imprints that survive, the tendency is to homogenize and focus on a few general field

Among these were a horse skull and hiking staffs from the Viking Age. An arrow shaft found by the archaeologists is from the Stone Age.

“We often find things associated with hunting. There are also ordinary objects such as mittens and shoes and the skeletons of horses that died on the trek across the mountains. This makes it a real thrill,” says Pilø.

Adopting physical or cultural characteristics of those with higher status/more power is fine. Adopting the same characteristics of those lower in status or power is risky. For example, virtually nobody would be offended if someone dressed up in full preppy regalia, complete with lacrosse stick, Dartmouth ring, and golden retriever. Many people would be upset if someone dressed up with a huge hooked nose, greasy cheek curls, and fur hat. Both costumes would be based on ridiculous stereotypes, but one would be funny and the other offensive

Students at various schools said in interviews that they viewed racial tension as the driving force behind many of the warnings, especially in the last few weeks, since stories about a fraternity party gone wrong at the University of California, Los Angeles, raised concerns at many schools. Some white students at the party dressed as Kim Kardashian and Kanye West, with smudged faces and exaggerated, padded body parts.

And at the University of Michigan, the dean of students has a webpage titled “Cultural Appropriation — what is the big deal?” It urges students to ask themselves why they are wearing a particular costume, and then to consider how accurate it is in depicting a culture or identity.

I'm gay and there are lots of men dressing in drag at the local college. A woman dressed as a football player. So what? I laughed because some of them looked so ridiculous. I would look ridiculous dressed as a Samarai warrior. Isn't that the point? To be silly and ridiculous on Halloween. Maybe everyone should just wear black t shirts and grey trousers which is about the only thing left that seems to be safe to wear.

Mocking someone's culture is a cheap shot and often leads to worse. Also, if it's such a heinous imposition on you to respect other people's benign wishes regarding how you treat their culture, then maybe the problem isn't their sensitivity but your own.

There is a difference between dressing up as Kim and Kanye, both of whom have made a career of being campy exaggerations of themselves, and being culturally insensitive. Kim and Kanye, as willing celebrities, are legitimate subjects for parody.

One right our constitution does NOT bestow is the right to NOT be offended. Quite the opposit, the First Amendment, the right of freedom of speech, bestows the right TO offend.The harsh realities of being alive in an insane world ARE offensive. Being offended is a GOOD thing. It builds resilience, and character. It provides for personal growth. It toughens you.

It is somewhat different if you want to go as a celebrity. Suppose you want to go as Lebron James. The #23 jersey, and the baggy shorts, and the ball all make a great costume. If you are short like me, the joke is even funnier. If like me you are white, however, don't go in blackface. People who go in blackface (or something similar) know it offends and intend to offend. You might as well wear a sign that says, "I'm supposed to be Labron James, but in real life I'm am just a jerk."

Halloween, Ms. Garcia said, is now often about ridicule. “Dressing up as Pocahontas (or Sexy Pocahontas, let’s get real), is offensive because it takes the whitewashed version of a whole group of people that have been victimized and abused in their own land,” and presents it as “a thing one can just try for a night,” she said.

I find it quite sad that so many commenters here have such an odd interpretation of what's going on. What these Universities are so boldly doing is teaching our children how to navigate the increasingly diverse world we live in, and that mutual respect and understanding are more important than being able to act stupidly without regard for how it affects others. Do we expect everyone to be perfect? Of course not. All that is being asked is that we THINK before we act (or dress up), and use good judgement -- anyone that thinks that isn't a worthy aim by dismissing this all as "hypersensitivity" is seriously missing the point.

Dressing up in ways that mock POC cultures isn't harmless -- it perpetuates stereotypes that result in actual harm. To you, it's only a Halloween costume that you get to take off at the end of the night -- for them, it's their LIVES. To me, protecting POC and dismantling dangerous stereotypes is more important than your desire to dress up for Halloween without thinking about the impact of your costume.

There are stereotypes and stereotypes. Surely we can all agree that a Halloween party isn't an appropriate place to don blackface and pretend to be a negro minstrel. And there are tasteless jokes that offend us no matter how friendly the person telling them or the lack of intent to offend. I understand the desire to promote a sense of decency at a time and place where good judgment often goes out the window. But at the same time, if we lose all perspective and the ability to laugh at our own stupidity, then what we embrace is a culture of outrage. Those of us with unique and interesting backgrounds ought not to be so precious.

Some schools advise that borrowing from any culture is demeaning and insulting unless the wearer is a part of that culture. In other words, do not put on a karate outfit with a black belt, the University of Washington advised in the video it sent to students, unless you actually earned that belt.

Are you serious? Halloween costumes aside, what many universities are doing is shielding students from divergent points of view.

I'm not sure if donning a sombrero, a false mustache, and clothes suitable to a mariachi band is offensive. But I don't think that dressing as a geisha or a judoka is offensive in the same way that dressing as "a suicide bomber" is. But is dressing as Osama Bin Laden offensive, because it means wearing typical Arabic clothing? Would the clothing itself be offensive without racial stereotypes? Are Viking costumes offensive to people of Scandinavian descent? Are leprechaun costumes offensive to the Irish? Are Tyrolean costumes offensive to Austrians, Germans, and Swiss?

Our earliest written accounts of who Muhammad was, what he did and how Islam began come more than a century after his death. This is an authorized, canonical biography written by ibn Ishaq in Baghdad in the mid-8th century. But even that book has been lost. It only survives in editions and excerpts from two other Muslim scholars (ibn Hisham and al-Tabari) writing in the 9th and early 10th centuries, respectively.

These narratives come far too long after the events in question to be taken at anything like face value in historical terms. Memories of who Muhammad and his milieu were and what they did were passed down as oral traditions for three or four generations before being written down. They then passed through new rounds of editing and reshaping and recension for another century. We know from ancient and contemporary examples that such oral traditions usually change radically over even short periods of time to accommodate the present realities and needs of the communities in which they are passed down

To get your head around the challenge, imagine we had no written records fo the American Civil War and our only knowledge of it came from stories passed down orally for the generations until the the US government had a scholar at the library of Congress pull them together and create an authorized history in say 1985.

Unsurprisingly, recent studies using the tools and standards historians apply to other eras suggest that the beginnings of Islam were quite different from the traditional or canonical accounts most of us are familiar with.

Morris, the author, begins with a discussion of just this issue, how the historian can balance the need for comprehensible narrative of William’s conquest of England with a candid explanation of how little we know with certainty and how much we don’t know at all. This is a literary challenge of the first order, simultaneously building your narrative and undermining it

If these two things, the conventional narrative of events and the process of making sense of the sources and weighing their credibility, can be woven together the end result is fascinating and more compelling than a more cinematic narrative. This Morris accomplishes very well

Like the Norman Conquest but on a vastly greater scale, the victory at Yarmouk would have a profound linguistic and cultural impact which lasts down to today. It is why the Levant, Syria and Egypt now all speak Arabic. It is also why the Middle East is dominated by Islam rather than Christianity.

History has a small number of these critical linguistic inflection points. Alexander the Great’s conquests made Greek the lingua franca and the language of government and most cities throughout the eastern Mediterranean, which it remained for almost a thousand years.

The fact that the Arab conquests so rapidly erased Greek from this region is a clue that its roots never ran that deep and that the Semitic languages that remained the spoken language of the rural masses, particularly Aramaic, may have been more porous and receptive to the related language of Arabic.

Earlier I referred to Heraclius as perhaps the last Roman Emperor. This is because most historians mark the change from the Roman to the Byzantine periods at the Muslim conquests

The people we call the Byzantines never called themselves that. They remained “Romans” for the next eight centuries until the Ottoman Turks finally conquered Constantinople in 1453.

But after the Muslim conquest, the Roman state starts to look less like a smaller Roman empire and more like the other post-Roman successor states in the West. It is smaller and more compact, more tightly integrated in language, religion, economy and culture. From here what we can now call Byzantium enters into a dark, smoldering and more opaque period lasting some two centuries of holding on against repeated Muslim incursions and threat.

What captures my attention is this peculiar kind of reversal of fortune, spectacular victories which are not so much erased as rendered moot because they are rapidly followed by far more cataclysmic defeats.

“Civilisation had opened my eyes, and those of many others; not only visually stunning, it had shown us that there was something in art and architecture that was worth talking, and arguing, about.”

Beard is one of three “presenters” (or hosts) of the series, joining the historians Simon Schama and David Olusoga for a round-the-world, millennia-spanning tour of human hustle and bustle. The series has its faults of pacing and plotting, but it offers plenty of opportunities for Beard-like tingles

The new program is best understood as a kind of delayed rebuttal, sometimes quite explicit, to Clark and his view of history

The association is all to the good, and to Clark’s benefit, if it leads audiences back to civilization, and Civilisation, all 13 episodes of which are playing 24/7 at your neighborhood YouTube.

He wasn’t a natural TV star, but he was an accomplished lecturer, a brilliant stylist, and an unrivaled historian of art. When, in 1966, the BBC decided to produce a series on the history of European culture, Clark was the unanimous choice for presenter.

The job fell to the broadcaster and naturalist David Attenborough to introduce color to the BBC audience. He got the idea to film a survey of the greatest artworks of Europe, as a way of bringing color into British living rooms as tastefully and vividly (and cheaply) as possible.

It is hard to imagine, at this remove and with the conventions of documentary TV so well established, how strange Civilisation must have seemed 50 years ago. Color was just the first of the technological innovations, and the range of subjects and locales was unheard of

No one had seen a single presenter so dominate a nonfiction program of such length as Clark did. Unprecedented too were the long stretches in which Clark disappeared, leaving the camera to move tenderly over the surface of something beautiful.

The narration, full of anecdote and grand pronouncements, was pitched at the highest level, without condescension or pedantry

About that word civilization, the mere utterance of which set Clark off on his great televised adventure. He confronts it in the first episode’s opening moments, as he stands on the banks of the Seine with Notre-Dame Cathedral rising up behind him. “What is civilization?” he asks us. Then, amazingly—this is, after all, the title of his TV show—he shrugs! “I don’t know,” he says. It is a shrug at once amused, modest, and perhaps genuinely baffled. “I can’t define it in abstract terms. But I think I can recognize it when I see it.” He turns to look over his shoulder at the cathedral. “And I’m looking at it now.”

a sense of civilization’s meaning, by his lights, forms soon enough. Throughout the programs certain words come up over and over: enlarge, deepen, extend, broaden, expand, and above all, life-enhancing. An act or piece of art that is life-enhancing—that allows us to have life, and to have it more abundantly—is civilized; one that isn’t isn’t.

In the first episode Clark compares the ornamental prow of a Viking ship, showing a fearsome animal head, with the head of a once-celebrated sculpture from antiquity known as the Apollo Belvedere. The prow is “a powerful work of art,” he acknowledges, and “more moving to most of us” than the Apollo.

Each expresses a cultural ideal. The prow emerged from “an image of fear and darkness” while the Apollo, the product of “a higher stage of civilization,” emerged from an ideal of harmony and perfection, justice and reason and beauty held in equilibrium. This is the civilizing ideal that Western Europe inherited from Greece and Rome

As Beard says, his “great man” theory of history was even then at odds with the prevailing academic view, which saw (and sees) history as a process swept along by technology, economics, and shifts in the balance of brute power.

He was a confessed “hero worshipper.” “I believe in genius,” he said. When an excellent biography of Clark was published a year ago—Kenneth Clark: Life, Art, and ‘Civilisation’ by James Stourton—nearly all reviewers mentioned this hoary defect. Clark’s approach was “scandalous,” “outrageous,” and of course it was stuffed with dead white males

it’s hard to see how any survey of European high culture up to the First World War could include large numbers of nonwhite non-males, since it was produced almost exclusively by persons who had the temporary advantage of being white and male

Clark was too sophisticated, too honest to be a cheerleader. Alongside the glories he shows examples of what happens when civilization goes wrong.

Clark was acutely aware of his program’s shortcomings and omissions. He regretted not dwelling more on philosophy and law, but he “could not think of any way of making them visually interesting.”

Critics too often forget the subtitle of Civilisation: A Personal View. “Obviously,” Clark wrote, “I could not include the ancient civilizations of Egypt, Syria, Greece and Rome, because to have done so would have meant another ten programmes, at least.” Ditto India, China, and “the world of Islam.

He reckoned that any misunderstanding was worth the risk. “I didn’t suppose that anyone could be so obtuse as to think that I had forgotten about the great civilisations of the pre-Christian era and the East.

Yet the charge against Clark hasn’t been that he was forgetting non-Western cultures but that he was willfully dismissing them, committing an act of denigration.

relativism—a term that Beard and her costars would reject as right-wing cliché—is the motive force behind the series. A variety of academics, plus a narrator, are brought in to reinforce the presenters in their judgment that it is wrong to make judgments.

The story Clark wanted to tell was relatively straightforward—one critic cleverly compared Civilisation to a relay race, with one great man passing the baton to another. Civilisations, by contrast, does a great deal of jumping about, forward and backward and sideways, not merely in geography and chronology but in the sequence of ideas

question-and-answer combo recurs throughout Civilisations. It has a dual purpose: It’s meant first to rattle our confidence in our objective judgment—hey, that figurine is pretty!—and then to turn our attention back on ourselves to discover the cultural conditioning that has manipulated us into the illusion that our judgments are objective—that we have good reason to think the figurine is pretty. “Different eyes behold different things,” we are told.

To the extent Civilisations treats particular pieces of art, it dwells on their function—to what purposes were they put? Mostly, it turns out, art was about projecting and protecting the power of an elite

If you are uncomfortable with this approach—seeing the glories of human creativity reduced to tools for class warfare—too bad

“I love the history of art,” he tells the camera. “I love looking at these beautiful images. But I also recognize that there’s something quite sinister about their past.

“Sinister” sounds judgmental, doesn’t it? So judgmental indeed that I don’t think even Clark used it at all in his Civilisation. But it nicely summarizes the attitude toward the West that viewers of the new Civilisations will find unavoidable, even if they’re confident enough to find it unpersuasive

Next to life-enhancing, the most important word in Clark’s account of civilization was confidence. Several things came together to make a civilization, Clark said: a measure of material prosperity, a sense of history, a range of vision, and a feeling of permanence, of being situated in a particular moment between past and future, that makes it worthwhile to construct things meant to last

“But far more,” he said, “it requires confidence—confidence in the society in which one lives, belief in its philosophy, belief in its laws, confidence in one’s own mental powers.” His program was an effort to persuade his audience that confidence in their inherited civilization was well-earned.

In a manner similar to the Viking raids, the Swedes made themselves masters of the Baltic like their distant ancestors, and struck at the heart of Polish  trade, by attacking the sea port of Gdansk.

Gustav III and Stanislaus Augustus. Both were keen patrons of the arts and sciences and in the latter half of the eighteenth century the Warsaw Royal Castle became a centre for artistic activity

The hereditary monarchy was re-established, removing the threat of foreign interference.

Yet the fate of the country was sealed. Stanislaus Augustus, the last Polish king, was an unrealistic ruler who angered the gentry by trying to appease the Russian Empress Catherine the Great.

the country was divided up and the name of Poland, wiped from the map for over a hundred years. Neither the Polish kings nor the Swedish kings could do anything to reverse the situation

"When I looked at this weirdo who was dressed as a Viking, I was like, 'Does he know what he's doing?'" Frantz tells NBC THINK about Angeli. "Is he aware of this tradition, or is it a coincidence? Or is it not just a coincidence and he's not aware, but it's something which travels through our culture in the background? Maybe he doesn't even know what he's doing, but he's doing exactly what he would have done in the 19th century."

"Comic frames are very helpful, because it gave people a way to deny what was really happening," she says. She cites using Pepe the Frog as an example of how that tactic is still used today. "The comic deniability of populist movements,"

Abe Rutchick, a professor of psychology at California State University, Northridge, explains that dressing in costume can affect how we act. "If we're dressing in costume, we're clearly trying to evoke a role or a character. It can influence people's self-perception and behavior,"

The fact that many of the outfits from the Capitol look comical is, historically, also not a coincidence. "Adopting this carnivalesque posture, they can actually say: 'We're not really hurting them. They're just afraid because they're fearful,'"

But whether or not the "Q Shaman" knew exactly whom he was channeling when he put on his horns and fur, putting on the outfit is likely to have influenced his behavior.

Take, for instance, the lunacy of a man waving for the camera as he walks off with House Speaker Nancy Pelosi's lectern. How could he be doing something wrong — he looks so emboldened and silly? Or the brazenness of wearing your employee ID badge to the revolution.

Rutchick explains that the purpose of wearing uniforms, insignias, tattoos or symbols that show allegiance is twofold; they create a sense of in-group camaraderie and a sense of out-group distance.

Members of the far-right Proud Boys — whom Trump famously told to "stand back, and stand by" during his 2020 campaign — were at the Capitol in large numbers, and they were characteristically organized. The group, which usually dresses in yellow and black — often in the form of a Fred Perry polo shirt — told members to dress all in black this time, as if they were part of the anti-fascist movement known as antifa.

he supported a lawsuit from Texas Attorney General Ken Paxton (under indictment since 2015 for securities fraud) in an attempt to overturn election results in critical states (it was supported by other Texan miscreants like Representative Louie Gohmert).

t happened, for instance, after he supported a lawsuit from Texas Attorney General Ken Paxton (under indictment since 2015 for securities fraud) in an attempt to overturn election results in critical states (it was supported by other Texan miscreants like Representative Louie Gohmert).

But maybe, just maybe, Mr. Cruz has finally overreached with this latest power grab, which is correctly seen as an attempt to corral Mr. Trump’s base for his own 2024 presidential ambitions. This time, however, Mr. Cruz was spinning, obfuscating and demagoguing to assist in efforts to overturn the will of the voters for his own ends.

I’m curious to see what happens with Mr. Cruz’s check-writing enablers in Texas’ wealthier Republican-leaning suburbs. Historically, they’ve stood by him. But will they want to ally themselves with the mob that vandalized our nation’s Capitol and embarrassed the United States before the world? Will they realize that Mr. Cruz, like President Trump and the mini-Cruz, Senator Josh Hawley of Missouri, would risk destroying the country in the hope of someday leading it?

it wasn’t until 2017, when a group of Swedish archaeologists and geneticists extracted DNA from the remains, that the sex of the warrior indeed proved to be female.

In archaeology, as the researchers admitted, we can’t always know why a community buried someone with particular objects. And one female warrior does not mean that many women were leaders, just as the reign of Queen Elizabeth I was not part of a larger feminist movement.

These findings don’t reveal an ancient matriarchy. But neither do they reaffirm the idea of societies in which men dominate completely. What they indicate is a lot more mundane and relatable: Some women were warriors and leaders; many weren’t. There was inequality, but it wasn’t absolute, and there were a lot of shifts over time.

Gail: I see your point, but as ex-president Trump could also be indicted in New York, where authorities have long been investigating him for possible bank, insurance and tax fraud. For that, we would welcome him back.

Bret: I hope we never forget Jan. 6, 2021, as one of the darkest days in American history. Even though the loss of life was much less, it was, in a moral sense, worse than Dec. 7, 1941, or Sept. 11, 2001, when we were attacked by foreign enemies. On 1/6, we were attacked by domestic enemies, led by the president of the United States. He violated his oath of office. He slandered his vice president. He directed an attack on the Congress. He incited the sacking of the Capitol. He did nothing helpful while the barbarians were inside the gate, and even blew them a kiss on Twitter. He attempted to stop an election for the purposes of stealing it. He kept faith with the most despicable Americans among us: neo-Nazis, Neo-Confederates, the QAnon conspiracy lunatics and the morons in Viking suits. His followers killed a Capitol Police officer, Brian Sicknick.