In ochre river valleys afoot steep white mesas the Limns, idiosyncratic inhabitants of the Braid, form tightly-knit communities of ritual, fellowship, contemplation, and resolution. The Limns communicate with a wordless language that varies between individuals and relies on instruments and complex garments that each Limn has decorated as mnemonic objects of their own personality and experience.
Limn communication and temperament follow from a property of the Braid known as the Echo: when observing the actions of any conscious being on this lamina, you simultaneously observe the entire trail of events that led to that being taking that action. Seeing someone in frustration yell a particular insult, you will also witness their father flinging that same insult, and the causes of their father’s childhood fears that lead to preoccupation with the language used in that insult, and onwards and outwards with receding intensity the entire history that created that moment. Every interaction is a cascade of memories and history. It is dumbfounding; it is far too much information to take in at once, and yet the nature of what is experienced is immediately obvious.
With a mixture of curiosity and determination, the Limns share the Echo, bringing mortals to this lamina to resolve conflicts and heal wounds. Opposing figures or quarreling groups are borne en masse to behold each other in the light of the Echo, atop great white starlit plateaus where the effect is strongest, in ceremonies organized by silent Limns. Solitary mortals find themselves here too sometimes—as did this visitor—left alone with their thoughts and pasts deconstructed by the Braid’s Echo.
- The Braid <–
- The Consonance (not if using ꩧဥဓ Concordance)
- The Cumulation
- The Echo
- The Marrow
- reverb effect:
- Limns <– but ꧪဋꧠ??
- When you think in words, are you sure it’s your own voice you hear? (ꧪဥဓ)
- author realized here something she was looking for
- that this lamina could help?
- or that her quest was driven by her own past and she needed to let go?
- observant, curious, wise, good-natured
- indigenous vibe, but not caricature
- it’s a little fearsome/confusing for mortals brought here
- complex interactions incomprehensible to outsiders, super in tune with each other
- sign language using some instrument/tool
- mnemonic objects
- authentic relating
- some kind of messenger deity that helps communicate between groups/facilitate empathy?
- ‘We are always faced with the questions: “what must be destroyed?” and “what must be preserved?”’
- forgiveness and tolerance - “i can tolerate anything except the outgroup”
- ‘There are a lot of people who say “I forgive you” when they mean “No harm done”, and a lot of people who say “That was unforgivable” when they mean “That was genuinely really bad”’
- how do they enact it?
- do people come to them, or do they go out into cardinal worlds? trainings?
- do they inspire peacemakers in dreams?
- maybe like ꧪဋဗ, great circles of devotion on this lamina that influence cardinal worlds
- literally abduct people? and they think it a dream? sometimes en masse
- what’s the actual process? i guess read about it
- relating, bonding
- truth & reconciliation committees/events
- art therapy? https://en.wikipedia.org/wiki/Creative_peacebuilding
- “fair fighting” like a duel
- “dramas” like ebru’s thing, maybe stock play with formulaic roles (overlap with ꩧဥꧠ?)
- group journeys to/from the mesas
- all sides being disappointed is good
- some “breath house” where you breathe in interesting things in special ways (and it responds to you, and syncs up multiple people?)
restorative justice & larger social restorative practices
- victim and offender meet
- get offender to understand harm caused and give opportunity to make amends
- give victim an active role in process, avoid powerlessness
- less or no focus on retribution
- everyone affected gets to discuss how, and what should be done to repair
- “because crime hurts, justice should heal”
- can also be system-wide (truth and reconciliation)
- victim-offender meeting with very few others present vs. wider groups. both in various cases
- it’s “an incomplete model in that it fails to fix the fundamental, structural inequalities that make certain people more likely to be offenders than others”
- reactive (r justice) vs. proactive (other r practices)
- collaboration, not coercion
- two underlying themes or dimensions: concern for self (assertiveness) and concern for others (empathy). group members balance their concern for satisfying personal needs and interests with their concern for satisfying the needs and interests of others in different ways.
- Avoidance: joking, changing topic, denial, withdrawing - letting others deal, wait and see
- Yielding: accommodating, passive, pro-social, harmonize, respect
- Competitive: wine or lose, zero sum, arguments, violence, insult, try to force others to see their own views
- Conciliation: compromise, bargaining, “fairness”
- Cooperation: concern for all parties, conflict as creative opportunity
- mechanisms for actually resolving the conflict: https://en.wikipedia.org/wiki/Conflict_resolution#Mechanisms and https://en.wikipedia.org/wiki/Conflict_resolution#Fundamental_strategies
In many Polynesian cultures, it is believed that a person’s errors (called hara or hala) caused illness. Some believe error angers the gods, others that it attracts malevolent gods, and still others believe the guilt caused by error made one sick. “In most cases, however, specific ‘untie-error’ rites could be performed to atone for such errors and thereby diminish one’s accumulation of them.”
The process begins with prayer. A statement of the problem is made, and the transgression discussed. Family members are expected to work problems through and cooperate, not “hold fast to the fault”. One or more periods of silence may be taken for reflection on the entanglement of emotions and injuries. Everyone’s emotions are acknowledged. Then confession, repentance and forgiveness take place. Everyone releases (kala) each other, letting go. They cut off the past (ʻoki), and together they close the event with a ceremonial feast, called pani, which often included eating limu kala or kala seaweed, symbolic of the release.
- huge mesas, communities in the crevasses between
- grand canyon badlands, rivers and and some trees, sunlight between the mesas
- but white instead of orangered? maybe all the color drained out, white mesas over reddish brownish valleys
- hot, bright sun, occasional great rains that flood
- landscape should be like a healed scar? in the scars (valleys) things grow
- animals? leggy things running
do you hear yourself? yes.
Flood & Crevasse
floods fill the rivers with water, mudslides too, but the rivers also deepen the crevasses
Culture & Paradigm
ꧪဥဓ regard ꧪဥဗ as an unhealthy shortcut, there is no need to discard, it is better to internalize and understand
limns who have never met have a hard time communicating, but over time bond and understand each other better. well no, the echo makes that unnecessary? what then
symbolic language, narrative language, circumstantial language
authentic relating thing where you say why someone has done something
Bearing the Echo
flooded land like gilbert williams pic
Figures & Groups
Festivals & Traditions
The Gift of Soil
Rumors & Mysteries
something about not fixing structural problems, just patchwork
is it ever wrong? can you make it lie? worldbuilding secrets in truth reverberating hall