- Member since: 8/24/2010
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- AIM: Be in The Top 50 Best Player (Also Be A Good King
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- XBOX Live: I dont want it, because it think its a waste to pay per month to play
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WELCOME TO ARMORIA
Quod gestum esse saecula regem regno iam patuit praereptaque fatis mihi iam Armoria regis, et usque in pace et laetitia illo tempore sistit. pollicitus sum vincere inimicus meus fine temporis et ego vincere et frigus-sanguineis. *** meis magus MasterMage999 est aedificemus firmamentum lux et sic prótegar a Armoria alica quodcumque. WhiteFang247 mihi in sacerdotem, arguet nostri omnipotens iuvent caelites nos exercitu caeli. Sed RustyGooga quae obstant, ne unusquisque a comminatio, quid urbe? Quod si fit causa esset proditor ense ederet Nickn8tor *** velocitate lucis vitam Armoria veniens, nunquam erit certamen, nec minas in cunctis pacem!
To Pass The « Second World...Part 2 »
THE ROYAL FAMILY
Dereck13756 (MILITARY GENERAL)
EachDay (SLAVE RESPONSIBLE)
RustyGooga (KING'S MESSANGER)
Nickn8tor (KING'S ASSASSIN)
SelsCT (OBSERVATOR OF LANDS)
& Me Are One
Pumpkin Smashin: Best Score
Prison Throw: Best Score
Retron: Best Score
When the time was only a little kid. the community of the ring was only a little glimpse of how these lands accounted for fanciful creatures
these lands were like the beaten track and hackneyed by the feet of creatures seeking wars for conquest. us, the tribe of creatures. protect our kingdom, orcs that destroy and have no vision of their hell. they receive messages from the dead. they are handled without any respect. if one of them has the authority to disobey orders that already seem etched in their memory. they are slaughtered to death. any battle will be to predict, and we, fanciful creatures, will join our hands and our power to vanquish the ****ed. we will exterminate ...... forever!
profetien er sann ...
Orc sammen du ...
Dragon spidd brann ...
gobliner forberede buer ...
sylph skjerpe stemmen din ...
banshee ut av landet ...
ulven starte angrepet ved daggry ...
klargjøre mage magi ...
og meg ... Jeg kaster min angrep for å være alene ... mot djevelen i helvete ...
når kampen vil ende ... Jeg trykker ned vanvittige skapningen på bakken ... og jeg forstene til døden ... Jeg plasser hans totem, i lyngen ... hans sjel er fortsatt i live ... men jeg vil lide .... før han lanserte nådestøtet ...
og kaste den inn i intetheten som indikert av profeti om dverger ...
og i flammene av messianske har se ansiktet hennes skinner forbannet
Wolves, sylphs, banshees, orker, troll og andre magiske skapninger ... bare ... Kom med meg ... inntrengere nederlaget og gjenvinne vår elskede land som
bare ... Force Vil Trenger ikke være løsningen på våre problemer ...
Tilbrakte mitt hode stolt av dine venner ...
All cultures in which the Wendigo myth appeared shared the belief that human beings could turn into Wendigos if they ever resorted to cannibalism or, alternatively, become possessed by the demonic spirit of a Wendigo, often in a dream. Once transformed, a person would become violent and obsessed with eating human flesh. The most frequent cause of transformation into a Wendigo was if a person had resorted to cannibalism, consuming the body of another human in order to keep from starving to death during a time of extreme hardship or famine.
Among northern Algonquian cultures, cannibalism, even to save one's own life, was viewed as a serious taboo; the proper response to famine was suicide or resignation to death. On one level, the Wendigo myth thus worked as a deterrent and a warning against resorting to cannibalism; those who did would become Wendigo monsters themselves.
Among the Assiniboine, the Cree and the Ojibwe, a satirical ceremonial dance was originally performed during times of famine to reinforce the seriousness of the Wendigo taboo. The ceremonial dance, known as a wiindigookaanzhimowin in Ojibwe and today performed as part of the last day activities of the Sun Dance, involves wearing a mask and dancing about the drum backwards. The last known Wendigo Ceremony conducted in the United States was at Lake Windigo of Star Island of Cass Lake, located within the Leech Lake Indian Reservation in northern Minnesota.
The term "Wendigo psychosis" (also spelled many other ways, including "Windigo psychosis" and "Witiko psychosis") refers to a condition in which sufferers developed an insatiable desire to eat human flesh even when other food sources were readily available, often as a result of prior famine cannibalism. Wendigo psychosis has traditionally been identified by Western psychologists as a culture-bound syndrome, though there is a debate over the existence of phenomenon as a genuine disorder. The theory was popular primarily among psychologists in the early 1900s, and may have resulted from a misinterpretation of northern Algonquian myths and culture.
In accounts of Wendigo psychosis, members of the aboriginal communities in which it existed believed that cases literally involved individuals turning into Wendigos. Such individuals generally recognized these symptoms as meaning that they were turning into Wendigos, and often requested to be executed before they could harm others. The most common response when someone began suffering from Wendigo psychosis was curing attempts by traditional native healers or Western doctors. In the unusual cases where these attempts failed, and the Wendigo began either to threaten those around them or to act violently or anti-socially, they were then generally executed. Cases of Wendigo psychosis, though evidently real, were relatively rare, and it was even rarer for them to actually culminate in the execution of the sufferer.
One of the more famous cases of Wendigo psychosis involved a Plains Cree trapper from Alberta, named Swift Runner. During the winter of 1878, Swift Runner and his family were starving, and his eldest son died. Twenty-five miles away from emergency food supplies at a Hudson's Bay Company post, Swift Runner butchered and ate his wife and five remaining children. Given that he resorted to cannibalism so near to food supplies, and that he killed and consumed the remains of all those present, it was revealed that Swift Runner's was not a case of pure cannibalism as a last resort to avoid starvation, but rather of a man suffering from Wendigo psychosis. He eventually confessed and was executed by authorities at Fort Saskatchewan. Another well-known case involving Wendigo psychosis was that of Jack Fiddler, an Oji-Cree chief and shaman known for his powers at defeating Wendigos. In some cases this entailed euthanizing people suffering from Wendigo psychosis; as a result, in 1907, Fiddler and his brother Joseph were arrested by the Canadian authorities for murder. Jack committed suicide, but Joseph was tried and sentenced to life in prison. He was ultimately granted a pardon, but died three days later in jail before receiving the news of this pardon.
Fascination with Wendigo psychosis among Western ethnographers, psychologists, and anthropologists led to a hotly debated controversy in the 1980s over the historicity of this phenomenon. Some researchers argued that Wendigo psychosis was essentially a fabrication, the result of naïve anthropologists taking stories related to them at face value. Others have pointed to a number of credible eyewitness accounts, both by Algonquians and by Westerners, as evidence that Wendigo psychosis was a factual historical phenomenon.
The frequency of Wendigo psychosis cases decreased sharply in the 20th century as Boreal Algonquian people came in to greater and greater contact with Western ideologies and more sedentary, less rural lifestyles. While there is some substantive evidence to suggest that Wendigo psychosis did exist, a number of questions concerning the condition remain unanswered, and there is continuing debate over its nature, significance, and prevalence.
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