Notices by sim@shitposter.club, page 6
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"I wonder sometimes whether therapy is a negative for society overall. Any time you have a problem these days people tell you to try therapy, which is a little like saying you can't get empathy unless you pay for it, replacing real human connection with an artificial commodified version. I'm not sure if that's healthy. Sometimes too much therapy seems to make people sicker, more narcissistic, in some ways less human. And way more likely to tell other people to go to therapy."
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@vriska @lain This is something that I would love to explore more, especially in writing. I need to find some people willing to discuss this with me and give me a different perspective than I am used to. Hmm. It does seem like it changes you.
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@lain @vriska @mia Seems that a lot of people have forgotten how to read the room too, they don't know how to read body language and socialise. More likely to make assumptions based on what their own boundaries are, and these have become very loose since the sexual liberation movement. People have a harder time telling other people that they don't want to discuss sexual topics and so suffer in silence and discomfort because they feel bad speaking up about it or maybe worry they will get ridiculed. It's weird to think that the pendulum has swung so far in the opposite way in just a generation or two. Like we have overcompensated because it wasn't something spoken about in the generation before it.
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@lain Well, I was reading into the slave trade in the middle east and one thing led to another. It's hard to ignore the topic of harems there.
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"The International Encyclopedia of Anthropology gives four distinct forms of concubinage, three of which are applicable to the Muslim Word: 'elite concubinage', where concubine ownership was primarily related to social status, such as under the Umayyads; royal concubinage, where concubines became consorts to the ruler and perpetuated the royal bloodline and politics and reproduction were deeply intertwined, including under the Abbasids and in the Ottoman empire; and concubinage as a patriarchal function where concubines were of low status and the children of concubines became permanently inferior to the children of wives, such as in Mughal India."
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"It was a common practice in the Ancient Near East for the owners of slaves to have intimate relations with individuals considered their property, and Mediterranean societies, and had persisted among the three major Abrahamic religions, with distinct legal differences, since antiquity. Islamic law has traditionalist and modern interpretations, and while the former historically allowed men to have sexual relations with their female slaves, most modern Muslims and Islamic scholarship consider slavery in general and slave-concubinage to be unacceptable practices."
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"Abu Hanifa and others argued for the extension of Islamic modesty practices to concubines, recommending that the concubine be established in the home and their chastity be protected from friends or kin. Most Islamic schools of thought restricted concubinage to a relationship where the female slave was required to be monogamous to her master. While scholars exhorted masters to treat their slaves equally, a master was allowed to show favoritism towards a concubine. Some scholars recommended holding a banquet (walima) to celebrate the concubinage relationship, though not required by the teachings of Islam."
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"While Muslim soldiers in the early Islamic conquests were given female captives as a reward for military participation, they were later frequently purchased and men were permitted to have as many concubines as they could afford. As slaves for pleasure were expensive, they were typically the preserve of privileged elites."
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"In Islamic culture, a slave who bore a child to a free man was known as an umm al-walad, could not be sold, and, in most circumstances, at her owner's death, was freed. The children of concubines in Islamic societies were generally declared as legitimate."
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"Enslavement was intended both as a form of humiliation to the defeated for previous or continuing disbelief, and as a debt. However, non-Muslims could not be enslaved if they were either residents of a Muslim state (dhimmis) or protected foreign visitors (mustamin). The sexual relationship between a concubine and her master was viewed as a debt upon the woman until she gave birth to her master's child and the master's later death."
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"The Ottoman sultans also appeared to have preferred concubinage to marriage, and for a time all royal children were born of concubines. Over time, the concubines of the Imperial Harem came to exercise a considerable degree of influence over Ottoman politics. The consorts of Ottoman sultans were often neither Turkish, nor Muslim by birth, and it has been argued that this was intentional so as to limit the political leverage a concubine might possess as compared to a princess or a daughter of the local elite. Ottoman sultans also appeared to have only one son with each concubine, and after a concubine gave birth to a son, would no longer have intercourse with them. This also limited the power of each concubine and son. Even so, many concubines developed social networks, and accumulated personal wealth, both of which allowed them to rise in terms of social status."
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"Islamic law obliged slave owners to provide their female slaves with food, clothing, and shelter, and gave female slaves protection from sexual exploitation by anyone who was not their owner. If she bore her master a child and if he accepted paternity she could obtain the position of an Umm walad. Separately, if someone bought a woman with child, they could not be separated until, according to Ibn Abi Zayd, the child was six years old."
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"The Caliph Umar prohibited slave girls from resembling free women and forbade them from covering their face. Slave women were also not required to cover their arms, hair or legs below the knees. Myrne writes Islamic jurists required female slaves to cover their whole body (except face and hands). There is disagreement over what Hanafi jurists allowed: according to Ibn Abidin most Hanafi scholars did not allow the exposure of a female slave's body (including chest or back), but Myrne writes they allowed this in the case of potential male buyers. Amira Bennison writes that, during the Abbasid period, male buyers could not in practice examine female slaves (except her face and hands), but could request her examination by other women."
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"However, while slave concubines could rise to positions of influence, these position did not legally protect them from forced labour, forced marriage and sex, and even elite slaves were still traded as chattel."
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"The Arabic term surriyya has been widely translated in Western scholarship as "concubine" or "slave concubine". In other texts they are referred to as "slaves for pleasure" or "slave-girls for sexual intercourse". It was not a secure status as the concubine could be traded as long as the master had not impregnated her. Many female slaves became concubines to their owners and bore their children. Others were just used for sex before being transferred. The allowance for men to use contraception with female slaves assisted in thwarting unwanted pregnancies. Withdrawal before ejaculation (azl) did not require the consent of the slave."
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"While bearing a master's child could lead to freedom for a slave-girl, the motive that this gave female slaves to have sex with their owners was a cause of regular opposition to concubinage from free wives, and early moral stories depicted wives as the victims of concubinage. While a free Muslim woman was considered to be a man's honour, a slave-girl was merely property and not a man's honour."
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"Jonathan Brown argues that the modern conception of sexual consent only came about since the 1970s, so it makes little sense to project it backwards onto classical Islamic law. Brown notes that premodern Muslim jurists rather applied the harm principle to judge sexual misconduct, including between a master and concubine. He further states that historically, concubines could complain to judges if they were being sexually abused and that scholars like al-Bahūtī require a master to set his concubine free if he injures her during sex."
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"Responding to a query about whether a man can be forced to have intercourse or if it is obligatory for him to have intercourse with his wife or concubine, Imam Al-Shafiʽi stated "If he has only one wife or an additional concubine with whom he has intercourse, he is commanded to fear Allah Almighty and to not harm her in regards to intercourse, although nothing specific is obligated upon him. He is only obligated to provide what benefits her such as financial maintenance, residence, clothing, and spending the night with her. As for intercourse, its position is one of pleasure and no one can be forced into it." The statement is sometimes popularly misunderstood to concern the consent of enslaved women."
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"Islam prohibited sexual relations between Muslim men and pagan female captives. In the early Muslim period, this appeared to delegitimize Muslim captors who wished to form relationships with female captives. To resolve this, coercion into Islam was tacitly permitted. Ibn Hanbal noted that if idolatrous women could be coerced into becoming Muslim, sexual relations with them were permissible, while if they did not embrace Islam, they could be used as servants, but not for sexual relations. Hasan al-Basri recalled that Muslims achieved this objective through various methods, including pointing a pagan slave-girl towards the Kaaba, ordering them to recite the shahada and perform an ablution. Other scholars specified that slave-girls must be taught to pray and perform ablutions by themselves before being considered eligible for sexual relations."
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"A delegation from the Hawazin tribe came to Muhammad and converted to Islam. Once they had given allegiance to Muhammad they asked about their captured families and property. They said "Those who you have brought as captives are our mothers, sisters and aunts and they alone bring disgrace to peoples. O Prophet, we ask for your kindness and generosity. Free our women." Muhammad gave them a choice between reclaiming their property or their women and children. The Hawazin tribesmen responded that if they had to choose between reclaiming their property or their honour, they would choose their honour (their womenfolk)."
No brainer. Kind of want your women and children back. Don't have a tribe without them.
sim
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