If a bouquet of flowers arrives at our door, we’re more interested in who sent them. The Victorians were more concerned with what it meant.The Victorian language of flowers, also known as floriography, was a way to send messages using specific plants and flowers. Combining different flowers allowed them to send more complex or sophisticated messages.Let’s look at how this language developed and how to use it.
I first caught the perfume of my wild twin by walking with muddy boots through wet grasses to my scrubby woodland den as a six-year-old. As the trees swirled I caught a scent and started to cry without understanding. I wove a pheasant feather in my hair. I hear it now in the owl court who hoot across the frost grass and moon-touched lawns of my cottage. There’s more than book smarts in that chill delirium. These are not domestic tones, not corralled sounds, but loose as Dartmoor ponies on the hill. They give me ecstasy. Not safety, not contentment, certainly not ease, not peace, but ecstasy. It’s almost painful. Makes me restless.
Mother goddesses are present in all kinds of mythology around the world. They all bring the archetypical mother qualities: giving birth, nurturing, taking care, and teaching their offspring, for example. In Brazil, we have the influence of three big –- and totally different –- cultures that shaped customs and beliefs we have today.
Some people believe cats to be superior beings who carefully train their humans to provide for their needs. Presented here is a retelling of a story by Charles Perrault which was a retelling of earlier stories by other authors. He called his story, The Master Cat or Puss in Boots, which features a rather magical cat.
This article examines the proposition “Does the law protect folklore?” by examining the legal models and processes to protect the indigenous cultural heritage which comprises folklore. It proceeds to analyse whether these models and processes help to protect indigenous cultural heritage or extend proprietorial rights.