Elisabeth.Carnell.Com

Yo, Anglo-Saxonist cohorts of mine - my dear friend Wingal is dissin’ solo (sans advisor or any other committee members, all of them UK-bound) this summer and has been posting deep Anglo-Saxon-type thoughts and questions.

We know I’m not qualified to address them. Oh hellsyes.

I can think of several of you (and you know who you are, are your ears burning?) who are pinnacles and amazing and brilliant and all…so if you have time (and an inclination to discuss discourse, Wealtheow, thick language, and interesting Beo-stuff) pop over and visit her.

I haven’t measured these so I’ll have to add the dimensions later (been a little busy. g’figure) but here are some things I hadn’t photographed yet in the pre-Congress panic that came out of the last kiln loads of the winter term. And one of these days I’ll really learn to photograph well…clearly - it hasn’t happened yet.

(this one I’m definitely putting through again - the pink on the interior was actually a green glaze! the atmosphere did something different with the copper than I wanted or expected, although it’s not unheard of. there was one that didn’t make it in that I need to pick up today - I wonder what that will look like?)


(this one was donated to the PTO for auction)
(this had wadding so affixed it was damaged while we were trying to knock them off, so I repaired and it’s now mine, mine, mine. I like it - it has heft)
(this is a set I made for someone)

Lots of tart warmers, I’m still fussing with which size and shape I like the best…fickle moi.

This was a special order.

A veeeery small bottle, as in with a cork it would probably hold maybe 3ml (and that’s just a guess):

Porcelain! Bowl! Porcelain! (didn’t work much with porcelain last term, but I really want to do more with it! it’s wuuuunderful!)

There is also a porcelain vase that I will re-fire - the interior was all matte rosey pink (like the mug above) and while the exterior pale blue crackle was what I was aiming for, the interior…not so much. Oh well.

And one (out of three, grr) trays of the scent diffuser tiles were actually fired at the correct temp (of course, all that I had used my new cut-out for were on the first two trays, darn it all. these are hand-cut and rusticus).

Not much today - been waaay too busy to keep up with things.

Ethiopia - Muslim towns of medieval era discovered
Archaeologists unearth 4th century church

And so it goes.

More on my week soon, now that the site is back up and limping along. :/

eta: *corrected for staff. yes, that’s a record.

Having a wonderful time, wish you were here.

Wed
May 09
Scattred T-Storms
78°/57°

Thu
May 10
Isolated T-Storms
77°/56°

Fri
May 11
Partly Cloudy
80°/53°

Sat
May 12
Mostly Cloudy
73°/51°

Sun
May 13
Isolated T-Storms
73°/55°

Musicians unlock mystery melody in Scottish chapel
: The Rosslyn Motet

New Layer of Ancient Greek Writings Detected in Medieval Book

Announcing the first Societas Magica Conference

MAGIC: FRONTIERS AND BOUNDARIES

At the University of Waterloo

200 University Avenue West

Waterloo, Ontario, Canada N2L 3G1

12-15 June, 2008

Call for Papers

In the history of western culture, magic tends to be a term by which
accusations are made or intellectual territories defended; like the
terms `heresy’ or `perversion,’ it does not have a stable or secure
content. Any accusation that an act, ritual, or mode of practice is
magical will have a formula that is peculiar to the time, place,
institution, race, class, or gender of the accuser. Conversely,
arguments that magic is a good thing, in a spiritual or material
sense, also vary according to context, particularly because pro- and
anti-magical arguments develop in relation to each other, and cause
changes in one another’s rhetorical and conceptual strategies.
Assertions that magic exists or does not exist, has ceased to exist,
is marginal, is flowering, has just declined or just erupted, is
religious or non-religious, scientific or non-scientific, or develops
into religion or science are part of an ongoing argument.

This conference will explore the locations, in texts, bodies of
texts, or historical contexts, where magic becomes a problem, a
disputandum, or a frontier of knowing, from the ancient to the modern
period, including modern ritual magic and contemporary magical
religions. To put it another way, it will examine specific examples
of the relation of magic to convention, to authority, to `religion’
and `science’ from a sociological or historical perspective.
We invite papers for sessions on topics including but not limited to:
magical theologies; magical epistemologies; magical sciences; magic
and the law; magic and the universities; magic in art and literature;
magic, sanctity and inquisition; magic and Christianity, Judaism,
Islam, Paganism and new religious movements. If you are interested
in presenting a paper, please send title and abstract along with a
CV, to the organizers at societas.magica@gmail.com. Proposals must
be received by September 1, 2007.