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    The Lost Word: On Etterath and the Silence That Follows Meaning

    January 10, 2026 No Comments

    The Lost Word: On Etterath and the Silence That Follows Meaning

    Rare words bloom within the fractures of ordinary speech, where familiar language grows too faint to hold what the heart is trying to say. They emerge in quiet spaces and rise precisely where expression strains, giving shape to the subtleties that common words let slip through their fingers. One such space is The Dictionary of Obscure Sorrows, a sanctuary where collective thought harmonises to create new words for emotions that drift beyond the reach of everyday language. Coined by John Koenig, Etterath is one such word, denoting the subtle emptiness that lingers after a long and arduous process finally comes to an end. Its morphological arrangement carries the echoes of two Norwegian words—etter, meaning “after,” and ratne, meaning “to decay.” Through this lens, it captures both the solace of completing one of life’s hurdles and the quiet ache that follows, a yearning for the very emotions that once held the pieces of our lives in place.

    Reimagining Etterath: Life is a Hallway of Liminal and Manifest Spaces

    Etterath is not the ending itself, but what settles in once the ending has passed. But what ending does the word imply? The possibilities are boundless, shaped entirely by what each person chooses to call an ending, filtered through their own values, thresholds and philosophy of life. If one individual defines life as a simplified linear trajectory, it could be passing a significant milestone like school, university, or marriage. If another sees life as a cornucopia of scattered memories, it could be something as simple as reading an emotional passage in a book or hearing a song that once meant everything. Meanwhile, if another understands life as a series of quiet internal evolutions, the ending might be the moment they outgrow an old belief, shed a former self, or finally release a feeling they carried for years. 

    Irrespective of how we define the ending, how might the almost mythical phenomenon of Etterath arrive? It tends to slip in quietly, after the noise and urgency have drained away, when the calendar finally opens up and nothing steps forward to replace what once filled its pages. It carries a strange contradiction: relief at the absence of pressure, paired with a subtle grief for the structure that once gave the days their meaning. This feeling is best visualised through the aesthetic of liminal spaces – those physical or psychological thresholds that are both transient and transitional, unsettlingly “in‑between” where you were and where you’re going. They stand in stark contrast to manifest spaces, which are defined by emotional familiarity, whether vibrant and bustling or quiet and contemplative. If life were reimagined as an endless pathway of manifest spaces — each representing the events and experiences to which we attach value — then liminal spaces would be the empty hallways that bind them together, the quiet passages through which the sensation of Etterath creeps in and takes shape.

    Reframing Etterath: Significant Milestones, Timeless Sensations and Internal Rejuvenation

    Etterath is a subtle but profound state of mind that settles into the quiet interval between the moments that give our lives their structure. It carries a sense of universality—a truth that persists beneath language itself. Regardless of how precisely we attempt to define or categorise it, Etterath is felt, in some measure, by nearly everyone. It surfaces not during moments of intensity, but after them: when meaning loosens its grip and leaves behind a gentler, more uncertain space. Below are three familiar situations in which this quiet emptiness often makes itself known.

    • Significant Milestone (University Course):
      Etterath often emerges after an achievement that once promised direction, only to reveal its limits. It is the hollow calm that follows success when success does not lead where it was expected to. A student completes a university course with distinction, one pursued out of genuine passion, yet learns it cannot be continued as a degree due to poor employability prospects. The celebration fades but does not disappear. What remains is a blankness where momentum once lived, a pause filled with both nostalgia and emptiness. Many recognise this feeling: the moment when effort is rewarded, but purpose remains unresolved, and the future feels suddenly less defined than before.

    • Timeless Sensation (Films, Books and Arts):
      There is a quieter form of Etterath that we are more likely to experience on a more frequent basis. It appears after encountering art that awakens something deeply personal and long unspoken. A film ends—one that gives shape to a repressed or hidden desire, such as queer yearnings, and suddenly the screen goes dark. The theatre empties. Outside, the world continues unchanged. Yet internally, something has shifted. Etterath lives in that dissonance: the ache of recognition paired with the knowledge that life does not immediately accommodate it. Many have felt this—when a story articulates a truth you did not know how to name, then it lingers with producing an inexplicable feeling that combines the best of joy and pain.

    • Internal Rejuvenation (Travel & Intense Experiences):
      Etterath can also arrive through moments of quiet transformation. Walking through the ruins of Pompeii, surrounded by the preserved stillness of lives interrupted, one may feel a sudden clarity about time and presence. The experience does not overwhelm; it lingers. In the days that follow, there is a softness, a renewed awareness of fragility and an urge to reconnect, to speak more honestly or to return to loved ones with intention. This is Etterath as renewal: the calm after insight, where meaning has shifted but not yet settled, and the self begins to quietly rearrange itself.

    Reframing Etterath: Embracing its Beauty and Capturing its Value

    The words that form our mental glossary are usually insufficient to tackle the complexity and depth of human emotions we experience at different phases in life. g, Etterath is one such word, denoting the subtle emptiness that lingers after a long and arduous process finally comes to an end. If life were reimagined as an endless pathway of manifest spaces — each representing the events and experiences to which we attach value — then liminal spaces would be the empty hallways that bind them together, the quiet passages through which the sensation of Etterath creeps in and takes shape. To embrace Etterath is not to romanticise emptiness, but to recognise what it preserves. It appears only where something meaningful has ended, carrying with it the residue of care, effort and longing. In a world eager to replace silence with momentum, Etterath offers a gentler instruction: to pause, to notice and to let the self settle before it moves again into the next moment in life. 

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    Written by: Mineka
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    Guernica (1937): The Pursuit of Pacifism in a Cubist Masterpiece

    January 4, 2026 No Comments

    Guernica (1937): The Pursuit of Pacifism in a Cubist Masterpiece

    Pablo Picasso remains one of the most magnetic and polarising figures in modern art — a visionary who shattered the boundaries of representation through Cubism, collage and an unrelenting drive to reinvent form itself. His masterpieces, from the seismic Les Demoiselles d’Avignon to the haunting Guernica, force us into a state of deep interpretation and often rewiring how we see the world. However, his legacy is inseparable from the darker contours of his personal life, marked by fraught relationships and power imbalances that continue to spark debate. Despite his personal flaws, Picasso often channelled a genuine desire for social impact into his work, using art as a means to confront violence and advocate for peace. This analysis turns to one such artwork, Guernica (1937), exploring how pacifistic themes can emerge from the fractured visual language of Cubism and invite deeper reflection on the human cost of war.

    Historical Context

    In 1937, as Spain was engulfed in civil war, the Republican government commissioned Picasso to produce a monumental work for the Paris International Exhibition. The request coincided with the horrific bombing of the Basque town of Guernica, an attack that levelled the community and left hundreds of innocent civilians dead or injured. Living in Paris, Picasso encountered the tragedy through newspaper reports and photographs, and the brutality he witnessed ignited a profound sense of outrage. Guernica emerged from this moment prompting an artistic yearning to capture the violence that was tearing his homeland apart. His contempt for the perpetrators was unmistakable; when the Nazi ambassador Otto Abetz later asked whether he had created the painting, Picasso’s sharp retort “No, you did” underscored the work’s role as both witness and accusation.​
    The work toured globally as anti-fascist propaganda, later entering the UN as a peace symbol, though covered during Iraq War speeches to avoid irony.​

    Interpreting Guernica (1937) as a Cubist Manifesto for Peace

    Cubism can be understood as a fractured visual language that resists immediate clarity and instead invites meaning to surface only through sustained engagement with the artwork. In Guernica (1937), this fragmented vocabulary becomes a vehicle for a deeply embedded pacifistic message, one that interrogates the brutality of war in a surreal and transgressive way. To grasp the full force of this anti‑war sentiment, we must approach the painting not as a literal scene, but as a constellation of symbolic elements whose emotional and moral weight emerges only when they are reassembled into a unified statement about human suffering and the urgent need for peace.

    • The Lightbulb: Picasso seems to avoid literal depictions of bombs, choosing instead a glaring electric light suspended at the centre of the composition. Surrounded by sharp, radiating spikes, the bulb evokes the blinding flashes and searing flames that tore through the sky of Guernica during the bombing. Its harsh, artificial glow also suggests the cold and mechanical nature or violence and warfare. Through this symbol, Picasso leads us to a controversial proposition that both the institution and tools of warfare are against human nature and are against our collective need to attain enlightenment.
    • The Horse: Beneath the lightbulb lies the writhing horse, its body pierced and disembowelled and its mouth contorted in a scream. This figure becomes a visceral emblem of the Spanish people’s suffering under fascist aggression. Picasso embeds a subliminal skull within the horse’s features with its nostrils and teeth forming the unmistakable outline of death. It reinforces the omnipresence of mortality and the brutality inflicted on innocent civilians and animals. 
    • The Bull: The bull, rendered with a disturbingly human eye, stands as a symbol of brute force and unyielding violence. Often interpreted as the embodiment of Nationalist and totalitarian power, the creature’s stoic, almost indifferent presence contrasts sharply with the surrounding chaos. It is thereby highlighting the cold detachment of oppressive regimes from the human suffering they inflict — a theme relevant in the current age of democratic countries disguised under the power of an all-mighty executive branch with unchecked power. Picasso immediately emerges as a subtle critic of fascism which logically contribites to his critique of war through the institutions and political ideologies that appear to tolerate it.
    • The Dove: Nearly erased and barely visible, the dove appears fractured and ghostlike in this artwork. Its fading outline symbolises the disappearance of peace in Guernica, a fragile ideal extinguished by the relentless assault. The damaged bird becomes a quiet but devastating reminder of what has been lost. Despite the existence of numerous institutions that aim to protect world peace, the fading dove remains a vivid symbolism that resonates well with current geopolitical landscape. It resonates with the modern world because people are constantly exposed to images of conflict, instability, and division through global media, making the fragility of peace feel immediate and personal. In an era of rapid change, competing interests, and weakened trust in global cooperation, the fading dove mirrors widespread anxiety that peace is no longer guaranteed but increasingly vulnerable.
    • Mother with a Dead Child: In a pose reminiscent of the Pietà, the mother lifts her lifeless child toward the sky, her eyes rolled back in anguish. This figure echoes Picasso’s portraits of Dora Maar “the woman who cries” and embodies the universal grief of wartime loss. To the right, another woman emerges from the flames, her arms raised and mouth frozen in a silent scream. The jagged triangular shapes around her evoke explosions, turning her body into a living testament to terror. While there are some critics that argue that these symbols may very well embody the events and experiences of Picasso’s personal life, it is undeniable that these images complement the fading dove in its denunciation of warfare and violence in an almost spiritually-provocative manner.
    • The Man with the Sword: The fallen soldier is the only male figure and the only one lying horizontally. His dismembered body still clutches a broken sword, symbolising both heroic resistance and the futility of confronting overwhelming violence. Yet beside his hand sprouts a delicate flower, probably a quiet symbol of renewal, resilience, and the faint persistence of hope. This motif echoes the small, shrouded light of the woman’s kerosene lamp, suggesting that even in devastation, traces of humanity endure.

    Putting together this constellation of individual symbols is what paints is what elevates Guernica (1937) from being a mere record of a geopolitical event to powerful Cubist manifesto for world peace. Reinterpreted as a tapestry, the work becomes a unified moral outcry in which each fragmented form contributes to a larger, urgent plea for humanity. Through this synthesis, Guernica transcends its historical moment and emerges as a timeless visual argument for peace, reminding viewers that even in the most fractured of images, a coherent and compelling call for compassion can still be found.

    Reductionism, Motifs and Symbolism: A Methodology to Interpret Cubist Artworks

    As seen in this brief analysis, reductionism was a dominant methodology through which the meaning of Guernica (1937) was constructed from its fragmented and abstract display of various symbols. This primarily involves breaking subjects down into essential geometric forms and rejecting naturalistic representation in favour of underlying structure. These essential forms are limitless in possibilities ranging from repeated planes, intersecting angles, musical instruments to everyday objects. They act as visual anchors, guiding the viewer through the fractured composition and providing continuity across multiple perspectives. It is then up to interpreter to reframe these fragments within the contextual backdrop of the artwork. Symbolism emerges not through illusionistic detail but through the deliberate selection, repetition, and spatial arrangement of these reduced forms, encouraging the viewer to actively reconstruct meaning. By analysing how artists reduce form, deploy recurring motifs, and embed symbolic associations within fragmented space, this methodology allows Cubist works to be interpreted not as chaotic abstractions, but as carefully structured systems of visual thought that challenge conventional ways of seeing. In the search for pacifistic messaging in Guernica (1937), we rediscovered the timeless relevance of the work as a powerful manifesto against the cyclical nature of human violence and warfare. It also stands as a searing critique of the political systems and ideologies that most readily enable such brutality, exposing the catastrophic human cost they so often conceal.

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    Written by: Mineka
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    Unravelling the Philosophical Pantheon

    January 1, 2025 No Comments


    UNRAVELLING THE PHILOSOPHICAL PANTHEON

     
    Analysing Raphael’s School of Athens Through His Depiction of His Philosophers

    “The School of Athens” by Raphael (1509) stands as one of the pinnacle achievements in art and tapestry, proudly displayed in the upper reaches of the Vatican. This masterpiece resonates with the wisdom, knowledge, and intellectualism that permeated through Classical Antiquity from 500 BCE to 476 AD, immortalising a congregation of some of the greatest Greek philosophers whose ideas, predictions, and theories laid the foundation of Western civilization. These philosophers casually convene in a grand basilica with an arched lacunar ceiling inspired by the Byzantine-era churches built under Constantine.

    The basilica’s backdrop, adorned with statues of Apollo and Athena on rectangular columns, not only echoes the architectural legacy of Hellenistic culture but also represents a synthesis of Renaissance and ancient architectural styles. This setting mirrors elements of St. Peter’s Basilica and other architectural landmarks of the Vatican, bridging Ancient Greece with the modern West. The inclusion of Apollo and Athena amplifies the message, as these deities symbolize various aspects central to the advancement of Western culture, including dance, war, music, and freedom.

    At the exact centre of the basilica, framed by an arched Doric doorway, stand Aristotle and Plato engaged in conversation, dominating the congregation. Raphael likely cantered these figures to highlight what he perceived as the greatest thinkers of their time, who embody a dichotomy of thought. Their gestures divide the painting into two main schools of thought: Plato’s upward-pointing hand signifies his spiritual and metaphysical approach, suggesting a belief in higher powers and abstract forms. In contrast, Aristotle’s horizontally extended hand symbolizes his empirical and scientific approach grounded in observation and logic. This division underscores the duality of philosophical inquiry.

    Analysing the gestures, actions, and positions of all the philosophers in the painting is complex. However, focusing on the most significant figures, we note the presence of Pythagoras, Hypatia, Archimedes, Diogenes, Euclid, and Alexander the Great. Art historians often debate their identities due to the intricacy of Raphael’s work, resulting in only educated guesses.

    For instance, the figure reclining on the basilica steps is believed to be Diogenes. His posture and representation reflect his rejection of social conventions and luxury. Diogenes’ simple blue chiton robe and relaxed position contrast with the formality and attire of his fellow philosophers, signalling his disdain for material excess and social norms, embodying his quest for authenticity and simplicity.

    Nearby, Pythagoras, the father of mathematics, is depicted surrounded by intrigued students. An image of the Pythagorean triangle is visible, while the text beneath emphasizes his harmonic theory of music, highlighting the sacredness of the number 10 in Western music and religion. Pythagorean mathematics is portrayed as a powerful language essential for understanding the universe’s patterns and mysteries.

    To the right of Pythagoras sits Hypatia of Alexandria, a prominent female mathematician and philosopher. Hypatia, a proponent of Neoplatonism, explored the universe’s supreme goodness through mathematics and astronomy. Tragically, her work was deemed heretical by extreme Christian mobs, leading to her brutal murder. Raphael subtly hints at her tragic story through her attire and expression, alluding emotionally to her loss within the philosophical pantheon.

    Opposite Hypatia and Pythagoras, Euclid is engaged in teaching geometry. Some modern sources suggest this figure could represent Archimedes, reflecting ongoing historical debate. Both philosophers were devoted to scientific inquiry as a means to enhance humanity’s understanding and control of the natural world. Archimedes, known for his inventions, exemplifies the practical application of science.

    Above these figures, Socrates teaches the warrior Alcibiades, one of his infamous students who supposedly engaged in a pederastic relationship. Socrates’ focus on teaching, despite Alcibiades’ irritable expression, portrays him as patient and dedicated to imparting wisdom to his followers, regardless of emotional constraints.

    Many other philosophers populate this artistic masterpiece, each contributing to its depth and complexity. Figures like Socrates, Anaximander, and Alexander the Great are depicted in natural poses, engaging with others. The vastness and intricacy of “The School of Athens” encapsulate the intellectual fervour and dynamism that originated in Classical Greece and Antiquity, ultimately shaping the Western world.

    Despite its Church perspective, Raphael employs Renaissance colour palettes and subtle gestures to convey controversial narratives. This timeless artwork engages in a profound dialogue on philosophy, celebrating the enduring legacy of ancient thought. These are my preliminary ideas guided by factual evidence that encapsulate the essence of this tapestry.

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    Written by: Mineka
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    THE PRETTY PETTY IRONIES OF LIFE! Copy

    December 16, 2024 No Comments

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    THE PRETTY PETTY IRONIES OF LIFE!

    Observations made at Piazza Archimide, Syracuse, Sicily – 23rd August 2023

    1. Directly overlooking the gushing waters of the fountain of Diana on an archaic-style renaissance flat was a balcony consumed by a Sicilian Nonna (Aged 68) beating the final whisps of dust and dirt off of an extensive piece of clothing embroidery. It was a turquoise table cloth embodying the rich imagery of succulent lemons, royal laurel leaves and elegant prints of gardenia. She battered the sheet with a flaring passion in an almost mechanical manner of motion with each whip harder than the previous one. As whisps of dust gently surfaced from the heavenly garden that painted the cloth, they fell onto the streets like glittering silt. As her battering grew, brutal and boisterous, I could picture the frustrating vexations of her mind gently mitigating as her wrinkles softened, her eyes sparkled and her faced gleamed in joy which was now beautifully decorated by the presence of a wholesome smile.
    2. Diagonally under the balcony where the Nonna indulged in battering the bedsheet, sat a cult of three shrewd businessmen (Aged 29, 30 and 34). They were dressed in Armani suits that boasted a Stygian shade of ebony black with their buttons unleashed. Yet under those heavy suits of corporate puissance, were simple white shirts, the craftsmanship of a nearby tailor, that was ironed by their mothers this very morning. Though their trains of thought may have been initially rumpled by the tangled turmoil of meetings, visits and presentations, they had chosen to decelerate those trains to engage their mental muscles in a fierce game of chess. Two played while the other observed; The battle on the board was bloody and brutal, the pawns were half dead, the knights were lost and the king whose king was killed was private preparing a ploy to commit vendetta. Despite the violence and gore that stood underneath their astute eyes, the men looked as merry as larks as they sipped their shots of espresso for, they knew their real battle was just around the corner, by the office block of Syracuse.
    3. A few yards ahead of the mighty trio was another table, much closer to the gleaming waters of the Fountain of Diana. On this table sat the attractive daughter of the nearby vegetable vendor (aged 18), dressed in raven red which seamlessly harmonised with her coal-coloured hair and snow-coloured skin. She was glowing under the subtle solar of the Sicilian sun and although she had the aura of a femme fatale her facial features completely juxtaposed the vicious beauty of her physique. Her forehead was as small as her ears, her nose was compressed into her skin and her smile was gentle while her eyes were glistering in a solvent of utmost purity as she starred at her lover across the table (aged 18). He was a reincarnation of Adonis, a handsome Sicilian youth of aristocratic charm. He was wearing a casual brown coat over a white shirt as instructed by his father and although he boasts a finely sculpted seductive face, it is frequently overshadowed by the evil presence of an existential demon who questions the rationality of his desire. Yet as he stares into the depths of the glistering eyes of his lover, the demon disappears into thin air. She takes a gentle bite from a green summer apple and he reciprocates. The verdant flesh of the warm apple erupts its sweet juices on the surface of their tongues.
    4. As the lovers luxuriate in the sweetness of the green summer apple, a young boy (aged 14) sits on the opposite side of the fountain, absorbed in his artistic pursuit. His ear holds a dwindling pencil, while a torn sketchpad rests on his lap, and a discarded piece of rubber lies beside him. His gaze is fixated on the towering statue of Diana and her voluptuous breasts that springs fertility through out the city. Despite the surrounding allure of Diana’s classical beauty, his focus remains unwavering on his artistic endeavour. The translucent tunic of the goddess reveals hints of her form underneath, capturing the essence of sensuality and grace from classical antiquity. The boy painstakingly sketches each detail, erasing and reworking parts of his drawing in a quest for perfection that seems both fervent and unending. Occasionally, he glances up, briefly captivated by the statue’s compelling presence before returning to his task. His determination to capture Diana’s feminine splendour on paper is palpable, reflecting both his artistic skill and the depth of his admiration for the timeless beauty before him.
    5. Just as the young boy is once again cast by the sensual spell of Diana, behind him in bar is a professor of mathematics (aged 56) whose table is scattered by layers of papers which are in turn scattered by paragraphs of numerical sentences and adorned by a convulsion of free-hand sketches comprised of circles, lines and polygons. Two of his perceptive male and female students (aged 21 and 22) approach the scene with glasses of limoncello to quench the scorching heat of the sun. As much as they admire and celebrate the numerical fables and tales of mathematics, they are startled to see the intricacy of the professors work and are baffled by its purpose. The professor explains to them with a smile that he is trying to compute the value of pi by inscribing multiple polygons into an arbitrary circle just as Archimedes did here in Syracuse two millennia ago. But why would the professor spend time so meaninglessly on an endeavour that has already being pursued by a man of the past the students ask. The professor explains that sometimes we must step into the feet of our fore fathers in order to appreciate their silent steps and memorialise and ameliorate our alacrity towards academia. The two students intrigued by the Ancient mathematical methods that stood beneath their eyes take a sip out their limoncellos and sit by the professor and offer to help him in his endeavour.
    6. At a perpendicular angle from the mathematical trio and opposite to me was another man (aged 65), whose eyes were locked with mine. He had a strong sense of apparel wearing a coat, shirt and trouser that boasted the ultimate bliss of privilege. He seems to have had multiple companionships yet deprived of friendship. He seems to have slept with every woman in Italy yet no one has offered him the gift of love. He seems to have lived in exquisite flats yet nowhere has he felt the presence of home. His face seems to have been pricked a myriad times with the Shots of Botox that hide the many wrinkles, scars and creases that would have now engulfed his pretty face. Although his aura echoes his portrayal as an elite king of the high life in Italy, his eyes seem discoloured, discoloured by the constant bombardment of luminescent lights, alcoholic oceans alcohol and stripping poles. Here he sits at a common man’s piazza with a cigarette diffusing the frustration from his mind and a pen and paper on which he diligent write the pretty petty ironies of the sweet life of the commoners he can no longer seek nor find. It was then that I realised I was starring at a mirror, a mirror that was under a attached to a rusty metal grill.
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