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Druids and Celtic Civilization. Windows On The World. - 1,693 views • Dec 16, 2024 Mark Windows - Windows On The World - Following our show Age of the Druids we explore the influence of this civilization.The Romans wrote the history of those whom they called Druids but who were they? It appears that there was an advanced civilization in Britain way before the Romans. - Links: https://windowsontheworld.net/video_t... https://windowsontheworld.net/video_t... https://www.spreaker.com/episode/age-... - FAIR USE FOR EDUCATIONAL PURPOSES Mirrored From: https://www.youtube.com/@windowsontheworld2394

by Martin Jay, Strategic Culture: CNN’s recent report in Damascus by Clarissa Ward deserves an award. But not a press award for its astute journalism, more of a Hollywood one for its almost comical parody. Mark Thompson, CNN’s new British CEO might be disturbed by Ward’s hilarious reportage as it not only comes across as […]

When Las Vegas resident Maureen Romito was nearing retirement, she knew she wanted to give more money to good causes. But there were two problems. First, she was not wealthy: “I couldn’t become who I think of as a typical philanthropist in the United States — someone with the last name of Gates or Buffett or Musk, somebody that makes a lot of money.” Second, it was hard to know who to give to. “There were so many different causes, so much need out there,” she says. “If I give $25 to one group, and $50 to another, what difference am I making?” Maureen Romito. Courtesy of Maureen Romito Then she discovered giving circles: groups where members pool their donations and decide together where to allocate them. In 2012, inspired by similar efforts in Austin, Texas, Romito set up Impact Las Vegas, a giving circle for women who want to help their community. Members donate a minimum of $1,000 each year, which is pooled into one large grant. Local nonprofits apply, and members whittle them down to one lucky recipient. Last year, having grown to more than 100 members, Impact Las Vegas gave $113,000 to a nonprofit providing school supplies to children in need.  Giving in this way addresses several concerns. The impact of Romito’s relatively small gift is multiplied, creating one large grant that can be “transformative” for the recipient. As a donor, she gets to hear about the difference it made, which is not usually possible with much smaller gifts. And choosing an area of focus draws on the combined knowledge and experience of the group. “That’s the wonderful thing — it’s really based on the need we see in our own community, and it changes every year,” she says. As old as humanity Giving circles are widespread — and growing. Between 2017 and 2023, Philanthropy Together, a US nonprofit that supports this movement, identified nearly 4,000 collective giving groups in the US, involving 370,000 people giving more than $3.1 billion. It expects this to double within the next five years. While the modern American giving circle rose to prominence in the past few decades, the underlying concept is “as old as humanity,” says Ilyasah N. Shabazz, who leads operations and communications at Philanthropy Together. There are long traditions of mutual aid and solidarity among marginalized communities, and giving together occurs in many cultures — from tandas in Mexico to gehs in Korea and sou sous in West African countries. “They have a different name, but it’s the same core principle of collective giving and collective generosity,” says Shabazz. Weighed down by negative news? Our smart, bright, weekly newsletter is the uplift you’ve been looking for. [contact-form-7] Today’s giving circles vary widely. Some involve groups of friends; others are more formalized, with hundreds of members. Some focus on a locality; others are united by identity, such as the group of Black philanthropists supporting Black-led nonprofits, of which Shabazz is a member. Some require significant outlay, but many set the bar much lower — like the Cornwall Women’s Fund in the UK, whose members need only commit to £10 per month.  What they all do is challenge conventional notions of what it means to be a philanthropist.  “When we talk about philanthropy, we think of the big tech billionaire — that kind of world,” says Emma Beeston, a UK-based philanthropy advisor who set up a giving circle in her hometown, the Bath Women’s Fund. “I think the joy of giving circles is they counter that: It’s not just one person saving the planet, it’s actually in our communities. How do we come together to make things better? How do we do that with relatively modest sums that lots of people have access to?” Giving circles may also offer safety in numbers, Beeston says — because getting into philanthropy can attract scrutiny and even criticism. And they remove the need to be an expert in any particular area, since members commit to learning together. Indeed, many of those joining giving circles are new to philanthropy. With generosity apparently declining in both the US and the UK, encouraging these newcomers may be more important than ever.  Neglected causes The LA Latino Giving Circle invests in grassroots, Latino-led organizations in Los Angeles that address racial disparities and inequality. Among its members is 33-year-old Steven Almazan, whose parents immigrated from Mexico, and whose own education was supported by Latino professionals. “This is my way of giving back,” he says.  Anyone able to donate $1,000 annually can join, and much of Almazan’s work in encouraging new members involves “demystifying” the concept of philanthropy. “We want to be clear that anyone can be considered a philanthropist, no matter their wealth,” he explains. “This is philanthropy for the people, by the people, and there’s something beautiful about that.” An Impact Las Vegas event. Courtesy of Maureen Romito That approach also influences who gets funded. Less than one percent of US philanthropic money goes to Latino communities, Almazan points out. “So, we’ve developed this mantra: if traditional dollars are not going to Latino communities, then philanthropists like ourselves, from our community, are going to invest in Latino communities.” Last year the group gave nearly $40,000 to Somos Familia Valle, an LGBTQ+ organization working on racial, gender and economic justice. The focus on causes overlooked by mainstream philanthropy is common among giving circles, according to research in 2023 by Philanthropy Together and others. Possibly connected to this, giving circles are particularly popular among demographics less represented in billionaire giving: 60 percent of the groups it studied were made up entirely of women, with donors of color making up a “substantial” proportion. Schools of democracy The benefits of giving circles go beyond hard cash: Members might offer time or expertise, too. The LA Latino Giving Circle also encourages civic engagement, for example, by facilitating discussions between its members and local policymakers. Even discussions within groups may have wider benefits. Deciding which causes matter most is often tied to personal values, and there is rarely one right answer. Such decisions need to be made collectively — whether by consensus or majority vote — meaning giving circles are “schools of democracy,” according to Philanthropy Together. Shabazz says this is good both for “personal growth” and for wider society: “We’re participating in a democratic process and flexing those skills.”  Wait, you're not a member yet? Join the Reasons to be Cheerful community by supporting our nonprofit publication and giving what you can. Join Cancel anytime Other benefits cited by givers are the sense of belonging and community, as well as the chance to grow one’s professional network. They may also feel a stronger sense of agency. In one study of Latino giving circles, 68 percent of members said they felt more confident about being able to change their community, and around three-quarters realized their voice mattered on social issues. Challenges Modern giving circles are not just popular in the US. China has seen momentum in the past decade. Singapore and Germany are also worth watching, Shabazz says. But the concept remains relatively unknown. A 2018 study identified just 65 giving circles in all of Europe; UK circles are still quite rare. Nor are they always easy to run — not least because they rely heavily on volunteer time. It can be harder to attract members where people feel less connected to the place: Las Vegas, for instance, is a very transient city, says Romito.  And even though they’re seen as more democratic than top-down models of philanthropy, giving circles aren’t perfect. Women-only groups seem to prioritize certain causes such as children’s rights or health care, Romito notes, meaning things like culture or the environment get much less attention. Nor are they immune to criticism. One giving circle recently faced backlash for what nonprofits described as an onerous and stressful application process that only resulted in one winner. (Shabazz says that Philanthropy Together encourages giving circles to consider equity and justice throughout their processes.) For their biggest fans, the challenges are well worth it. Romito, now aged 70, describes the experience as “probably one of the most rewarding things I’ve ever done.” That’s partly because she has been able to put her skills gleaned from a career in HR to good use, working on processes and organizational development.  But above all, she feels she is contributing in a meaningful way. “It makes me feel so grateful that I have this way of making a difference in my community, when I don’t have a ton of money,” she says. “I do feel now like I may be related to Bill Gates or Warren Buffet. That’s just as good.” Disclosure: The writer is a former student of Emma Beeston, who is also a lecturer in philanthropy. The post With ‘Giving Circles,’ Anyone Can Be a Philanthropist appeared first on Reasons to be Cheerful.

  Eris was the personification of strife and discord in Greek mythology, said to delight in the slaughter of men and any kind of conflict. Her Roman counterpart was named Discordia, and in art, she was represented as a winged woman with dark, braided hair and hideous features. Her image was rendered on armor to intimidate anyone who looked upon it, such as on Zeus’ aegis or the shield of Heracles. Eris appears in relatively few myths and acts more as an achieved condition than an active character. When she does feature in stories, once discord has been created, Eris drops out of the story as a character and becomes the thematic representation of conflict.   Eris: Child of Night Terracotta Lekythos showing Helios (center) driving away, Nyx (left), and Eos (right) rising, attributed to the Sappho Painter, c. 500 BCE. Source: Metropolitan Museum of Art   According to Hesiod’s Theogony, Eris was born after Ouranos’s castration to the primordial goddess of night, Nyx. She was one of several siblings, the vast majority of whom were plagues to mankind, such as Blame, Woe, Deceit, and Old Age. She was imagined as a purely negative figure, one that must be avoided at all costs.   In Works and Days, another work by Hesiod, he revisits his idea of Eris as a purely negative deity. He instead claims that there were, in fact, two goddesses named Eris. One was negative, reveling in the strife of war and violence, but the other was the eldest daughter of Nyx and Zeus and represented healthy, competitive strife. This Eris was viewed as a positive figure, one who fostered productive jealousy.   Much of Greek myth cautions against the dangers of excess, so the idea that some strife is wholesome and engenders self-improvement, while too much strife is a detriment and leads to self-destruction, would not have been a novel concept. As Hesiod put it: “[…] a man grows eager to work when he considers his neighbor, a rich man who hastens to plough and plant and put his house in good order; and neighbor vies with his neighbor as he hurries after wealth.” For a poor man, the good Eris inspires him to work and to lift himself up from poverty, while the bad Eris embroils men in disputes, seeking to take from others to gain more for himself.   Goddess of War Head of Ares, Roman copy of Greek original, c. 2nd century CE. Source: State Hermitage Museum, St-Petersburg   Homer recorded a different lineage for Eris than Hesiod. In the Iliad, Eris is described as the sister and companion of Ares, which would make her a daughter of Zeus and Hera. Given her function as a war goddess, she was also sometimes equated with the goddess Enyo. Their names are used almost interchangeably in both the Iliad by Homer and the Posthomerica by Quintus Smyrnaeus.   Hesiod’s Theogony, however, presents Enyo as a distinct goddess. She was the daughter of Phorcys and Ceto and one of three sisters called the Graiae or Grey Sisters. Old women from birth, the three shared an eye and a tooth. In the story of Perseus and his quest to slay Medusa, he visits the Graiae to discover the Gorgon’s location. It was only after stealing their eye that they revealed the location to him.   Mother of Evils Calyx-Krater showing the creation of Pandora, attributed to the Niobid Painter, c. 460-450 BCE. Source: British Museum   Eris had many children, all of which were a plague to humanity. Through parthenogenesis, meaning virgin births, she gave birth to Ponos, the personification of toil or work; Lethe, the personification of forgetfulness; Limos, the spirit of famine; Algea, the spirit of pain; the Hysminae, Makhae, Phonoi, Androctasiae, and Neicea, all spirits of violence, murder, and quarreling. She also gave birth to the personifications of lies, arguments, lawlessness, and ruin. Another of Eris’ children was Horcus, who personified oaths.   Hesiod also created a link between Eris and the story of Pandora. When the accounts of Eris in the Theogony and Works and Days are taken together, it is clear that Hesiod envisioned that Pandora was the cause of Eris’ influence on mankind. Before the creation of Pandora, Hesiod wrote that men lived without work, sickness, or bad things of any kind. It was only once Pandora lifted the lid from the jar (in Hesiod, the proverbial “Pandora’s box” was envisioned as a jar) that all of these troubles for men were scattered into the world. Troubles which were personified as the children of Eris.   Marital Strife: Polytechnus and Aedon Procne and Philomela, from the workshop of Lodovico and Angelo Picchi, 1565 CE. Source: State Hermitage Museum, St-Petersburg   In a variation on the story of Procne and Philomela, Antoninus Liberalis, in his Metamorphoses, wrote of a happy couple who once lived in Lydia, a carpenter named Polytechnus, and his wife Aedon. They had a son named Itys, and for a long time, they lived in bliss. However, one day, they thoughtlessly declared that they loved each other more than Hera and Zeus. In typical fashion, Hera took offense at the remark and sent Eris down to create marital strife between the couple and pit the two against each other.   One day, while Polytechnus was building a standing board for a chariot and Aedon was weaving, they made a bet that whoever should finish first would give the other a female servant. With the help of Hera, Aedon finished her weaving first. This infuriated Polytechnus, so he went to Aedon’s father, Pandareos, saying that she had sent him there to fetch her sister, Chelidon. Having no reason to be suspicious of his son-in-law, Pandareos sent Chelidon back with him. But when they were alone on the road, Polytechnus raped her. He then cut her hair short and gave her different clothes, threatening to kill her if she told Aedon what had happened. Returning home, Polytechnus gave Chelidon over to Aedon as the promised servant, but Aedon didn’t recognize her sister.   Black-Figure Kyathos showing Eris (or Nike), made in Attica, Greece, c. 500 BCE. Source: British Museum   One day, Chelidon was at a spring lamenting her situation when Aedon overheard her and finally recognized her sister. Together, they plotted vengeance against Polytechnus. They chopped up Itys and cooked him in a cauldron. Aedon then had a neighbor call upon Polytechnus and trick him into eating the stew while the two women fled back to their father, Pandareos.   When Polytechnus realized that he had just eaten the flesh of his son, he chased after them. When he arrived at the house of Pandareos, he was captured and bound by servants, then smeared with honey and thrown into a sheep pen. Biting flies descended on him, but Aedon took pity on him, remembering the love they once shared. She tried to keep the flies off him, but when her family saw what she was doing, they tried to kill her. To prevent more tragedy, Zeus turned them all into birds.   The Apple of Discord and the Judgement of Paris Feast of the Gods (The Marriage of Peleus and Thetis), by Johann Rottenhammer, 1600 CE. Source: State Hermitage Museum, St-Petersburg   When the goddess Thetis was married to the mortal hero Peleus, all the gods and goddesses were invited to celebrate the wedding. All except for Eris. When she tried to attend, she was turned away. Angry at her mistreatment, Eris threw a golden apple into the party and said it was for the most beautiful. Three goddesses tried to claim it: Hera, Athena, and Aphrodite. They argued over who should get the apple. Eventually, it was decided that Paris, a Trojan prince, would judge the winner.   Hermes brought the goddesses to Mount Ida in Asia Minor, not to be confused with Mount Ida in Crete, where each goddess offered Paris a prize should he pick them. Hera offered him dominion over all kingdoms of the earth; Athena offered him mastery of the battlefield; and Aphrodite offered him the most beautiful woman in the world, Helen of Sparta. Paris picked Aphrodite, causing Hera to become filled with a burning hatred for the Trojans. She would not let go of this hatred until the city of Troy was razed to the ground. The judgment of Paris and his subsequent carrying off of Helen were what incited the Trojan War.   Eris and the Trojan War Red-Figure Pelike showing the council of the gods before the Trojan War, found in Attica, Greece, c. 360-350 BCE. Source: State Hermitage Museum, St-Petersburg   Eris shows up several times during the events of the Iliad, but her presence can be felt from the outset of the poem. She is not only an active character but also represents a deterioration of the order of the cosmos that gradually amplifies as the narrative progresses.   Beginning in Book 3, Menelaos and Paris agreed to duel in single combat to determine the war’s outcome and who should win Helen. They both swore a sacred oath and called upon the gods as witnesses to guarantee the terms. They fought, and Menelaos was victorious, but through the intervention of Aphrodite, Paris was whisked away to safety.   On Olympus, Zeus and Hera discussed what to do about the duel. Should they continue the war, or should they enforce peace between the Greeks and Trojans? It is at this moment that Hera introduced Eris into the war. She was so enraged at the Trojans that she convinced Zeus to send Athena to the Trojans and have them break the terms of the oath. Athena convinced Pandaros to fire an arrow at Menelaos, wounding him and inciting the war to start again. In the ensuing battle, Eris appears on the battlefield for the first time.   Eris next appears at the beginning of Book 11, when Zeus sends her down to the Greek camps to stir them to war. She positioned herself in the center of the camps by Odysseus’ ship and let out a terrible shout that filled the hearts of the Greeks with a desire to fight. Agamemnon then called the Greeks to array for war. As the Greeks and Trojans clash, Eris is shown to be the only of the gods present on the battlefield. Homer makes a contrast between her and the other gods, writing, “for alone of the gods she was with them in their fighting; whereas the other gods were not among them, but abode in peace in their own halls[…]” Here, she is still only affecting the mortals fighting in the war, but soon her influence will even envelop the gods.   Fall of Troy, by Giorgio Ghisi, c. 1540 CE. Source: State Hermitage Museum, St-Petersburg   In Book 20, Zeus gives permission to the gods to engage in the war and to choose whichever side they favor. Hera, Athena, Poseidon, Hermes, and Hephaestus sided with the Greeks, while Ares, Apollo, Artemis, Leto, Xanthus, and Aphrodite sided with the Trojans. As they descended, Eris joined in the battle, rousing both sides to fight against each other. In this way, we see how Eris even affects the gods as they all fight against each other. In a sense, Eris is the most active of the gods in the Iliad, given that she is present in every battle, whether between gods or men, and chooses no side. She simply delighted in the death and bloodshed.

  While there’s certainly no shortage of historic small towns in the state of Georgia, if you really want to go old-school, you need to head to the other Georgia- the Republic of Georgia in Eastern Europe. Georgia is famous for its delicious wine, the whimsical and cosmopolitan capital city of Tbilisi, and many smaller towns where you can step back in time and really get a good understanding of Georgian culture. The great news is that there’s truly something for everyone, and in addition to checking out the history, you’ll also be able to occupy yourself in all of these towns.   With an ancient cave city that features over a dozen monasteries, a sky-high mountainous town that’s utterly remote and inaccessible during the winter, and a ski town that used to be an essential trading post, Georgia’s historic towns are varied and delightful. Put these ten towns on your list next time you go across the pond.   1. Vardzia View of the Vardzia caves, Georgia. Source: Shutterstock   The impressive and ancient city of Vardzia is one of the most interesting sites in southern Georgia. The cave monastery city is about three and a half hours from the capital of Tbilisi and contains fifteen separate sacred sites, including the Church of Dormination, which is full of frescos and artwork. If you leave early enough, Vardzia is an easy day trip from Tbilisi. The caves date back to the twelfth century and were an important part of Georgian history during the reign of King Tamar.   One of the best aspects of this city is that you can have free reign to explore nearly all of it, and a single-entry ticket gives you the bandwidth to go at your own pace. Plan to spend the better part of the day at the caves and be careful visiting when it’s raining, as the caves can get very slippery.   2. Mestia View of Mestia and the mountains, Georgia. Source: Shutterstock   Svaneti, Georgia’s gorgeous northern mountainous region, is rapidly becoming a tourist destination, and once you visit, it’s easy to see why. Nestled in the Upper Caucasus mountains, Mestia is the gateway to Svaneti. It is a great place to see the famous Svan towers, enjoy Svan specialties like kubdari, and visit the Svaneti Historical Ethnographical Museum.   The Svaneti Ethnographical Museum has thousands of region-specific relics that have been unearthed from Svaneti. Visitors will have the opportunity to get an authentic peek into the region’s history and story told through wooden tools, armor, and religious relics. If you’re interested in ancient history and want to spend some time in one of Georgia’s most interesting regions, it’s time to check out Mestia.   3. Mtskheta Aerial view of Mtskheta, Georgia. Source: Shutterstock   Mtskheta is one of the most convenient places to visit from Tbilisi, and it’s packed with history. At under 30 minutes away from Georgia’s capital, you can easily spend the morning or afternoon there. Mtskheta is ancient, dating back to the 2nd millennium B.C.E., and its prime position between the Aragvi and Kura rivers means that early humans would find it an excellent palace to settle down.   Mtskheta is also considered a holy city in Georgian Orthodox tradition, and its monuments are a UNESCO World Heritage Site. Top sights in the city include the Jvari Monastery, Svetitskhoveli Cathedral, and the Samtavro Monastery. It’s also an excellent place to get wine ice cream.   4. Sighnaghi View of Sighnaghi and the Khakati Wine Valley, Georgia. Source: Shutterstock   Khaketi’s fantastic wine-region town of Sighnaghi is easily one of the prettiest small towns in the country. With charming, winding streets, plenty of traditional wineries, and tons of history, Sighnaghi is definitely worth the trip. You can get there by minibus, or rent a car.   One of the most interesting aspects of Sighnaghi is its connection to famous Georgian artist Nikos Pirosmani, and you can see plenty of examples of his work at the Historical-Ethnographic Museum of Sighnaghi. If you love fine art and want to learn more about Georgia’s famous wine culture, Sighnaghi is a tremendous place to visit.   5. Gori View of the Josef Stalin Museum, Georgia. Source: Shutterstock   Most people think that Joseph Stalin, the infamous leader of the Soviet Union, was Russian, but he, like Catherine the Great, was not. Stalin was actually Georgian and was born in Gori. You can visit his childhood home and the Stalin Museum. The museum can be visited in half a day, and the town is just a few hours north of Tbilisi. You can rent a car or hop in a shared minivan.    While modern history buffs will certainly enjoy peeking into Stalin’s private train car and seeing depictions of his life, this destination also has some older history. The Gori fortress dates back to the 7th century, and Gori was an important and strategic town long before the great Soviet dictator was born.   6. Borjomi Aerial view of Borjomi, Georgia. Source: Shutterstock   If you spend any time in Georgia, you’re likely to come across a bottle of sparkling Borjomi water, which tastes delicious all on its own or with a splash of fruit juice. What a lot of people don’t know is that you can get Borjomi water straight from the source. Bring an empty bottle and fill it up while enjoying some of the best nature that Georgia has to offer.   Borjomi dates back to the Middle Ages and features three essential forts: Sali, Gogia, and Petra. You can hike to these ruins and get a spectacular view of Borjomi. This town is also a fabulous place to visit if you’re craving some spa time, as there are several fine resorts in town.   7. Gudari Skier in Gudari, Georgia. Source: Shutterstock   Gudari is a former trading post town that’s since become one of Georgia’s premier destinations for winter sports, including skiing and snowboarding. It’s also relatively close to the Georgian-Russian Friendship Monument, which celebrates trade and comradery between the two countries. The Georgian-Russian Friendship Monument is well worth seeing, and you can get some spectacular views of the mountains from the top of it. Definitely make time to stop at it for a few minutes.   You’ll also find fantastic skiing in Gudari, including slopes that are appropriate for all levels. You can also find plenty of ski instructors, places to stay for all budgets, and adventure sports like heli-skiing and snowmobiling. Those who visit during the warmer months will find plenty of horseback riding in this part of the country.   8. Stepantsminda View of Gergeti Church and the mountains, Georgia. Source: Shutterstock   Stepantsminda is easily one of the most beautiful towns in all of Georgia, set against the Caucasus Mountains and dominated by Mount Kazbeg. You’ll hear this town referred to by different names, including Kazbegi,  but it was actually named after a monk who saved people in the town from avalanches by having them relocate south of the mountain.   Aside from Mount Kazbeg, the most defining feature of Stepantsminda is the Gergeti Trinity Church, a 14th-century religious site with absolutely stunning art and frescos inside, as well as historical relics like Saint Nino’s Cross. Stepantsminda is an excellent place for hiking and trekking, although the hike to Kazbeg Glacier can be a little more difficult in the winter.   9. Omalo View of Omalo and Tusheti Valley, Georgia. Source: Shutterstock   Tusheti is a remote area north of Khaketi and is only accessible during the summer and shoulder months. The sole road to Tusheti is impassible in the winter and even during the summer; this area of the country is very rural and historic. You won’t find conveniences like grocery stores or even too many accommodations or ATMs in Tusheti.   Omalo is one of the key villages in Tusheti and the jumping-off point for people who are hiking or trekking through the area. Key historical sights include Keselo fortress and other ruins that date back to the Bronze Age. Omalo is not just historic, though; you’ll find plenty of animals here that you wouldn’t see anywhere else in the country, like lynxes.   10. Ushguli View of Ushguli and the mountains, Georgia. Source: Shutterstock   Upper Svaneti’s Ushguli is one of the most remote villages in the region, and it’s an excellent place to check out the region’s famous Svan towers. You can also visit the 12th Century Lamaria Church, which is very close to Ushguli, and see some beautifully preserved frescos. Ushguli is very remote, and you won’t find ATMs or supermarkets there. If you visit, bring cash and book your accommodations well in advance.   If you’re feeling especially ambitious, you can always make the trek from Mestia to Ushguli, stopping in several preserved Svan towns along the way. Most people prefer to trek during the summer, but you can visit both Ushguli and Mestia in the winter because Vanilla Sky, a local airline, flies directly to Mestia.   If Georgia isn’t on your mind, it certainly should be. These ten historic towns give you a deep look into what makes this country so special, showcasing the fantastic wine culture, incredible churches, and ancient fortresses. Whether you find yourself in the remote hills of Tusheti or prefer to stick a bit closer to Tbilisi by visiting this holy city of Mtskheta, you’ll find delightful historic surprises around every corner.

  Breakfast is the most important meal of the day, and starting the morning with a hearty meal starts the day off on the right foot. One of the most iconic breakfasts is the Full English, also known as the fry-up. This large, satisfying meal has become a staple part of British cuisine. While the exact origins are somewhat obscure, for those who indulge in its fried, greasy goodness, the history of the Full English can be a point of pride.   What Is a Full English Breakfast? A version of the Full English breakfast, with sausage, bacon, black pudding, beans, fried eggs, tomatoes, and toast. Source: Wall Street Journal   There is no official makeup of the Full English, with individuals making adjustments to the dish based on the availability of the ingredients, regional differences, and personal preference. It has been served in private homes, low-end pubs and dining establishments, high-priced restaurants, and everything in between. With such a wide variety of places to be served a Full English, variation in both content and quality is inevitable.   Generally, a Full English is a heavy and hearty fried dish centered around meat. Typically, the meal consists of sausages, bacon, and black pudding, a type of blood sausage, as well as eggs, which are usually fried, baked beans, fried mushrooms and tomatoes, and toasted or fried bread. It is important to note that traditional British bacon differs from bacon found in the United States. It is made from pork loin rather than pork belly and, therefore, is a much leaner cut of meat than its American counterpart.   Other ingredients can also be used, depending on the chef’s or diner’s tastes. Some high-end restaurants add elements such as grilled bone marrow or work in fusion cuisine, incorporating Indian and other flavors into the dish. Some versions also use fried potatoes, such as hash browns, though purists say that this is too American of an addition. This is usually washed down with a hot, caffeinated beverage, such as coffee or tea, though it can be served with orange juice as well.   Full Irish Breakfast. Source: Wikimedia Commons   There are regional variants that have been inspired by the Full English. The Full Welsh is a breakfast that is similar to the Full English, but also adds cockles, a type of shellfish, and laverbread, which is made from oats and seaweed. The Full Scottish also has similar ingredients but can also contain haggis, Lorne sausage, also known as square sausage, which is a caseless sausage mixed with spices, and tattie scones, which are made from flour and mashed potatoes. In Ireland, the Full Irish is made with white pudding, soda bread, potato farls, a type of flatbread, and boxty, a potato pancake. Many other variants can change the exact makeup of the dish based on regional tradition.   The calories in a Full English are high, to say the least, sometimes representing an entire day’s caloric intake in a single meal. As a result, it is not regularly consumed. You might get a Full English on special occasions or be served in a much stripped-down version of the meal.   Early English Breakfasts The Harvesters, by Pieter Bruegel the Elder, 1565. Source: Metropolitan Museum of Art   During the Middle Ages, breakfasts in England among the lower classes were simple affairs. They were very carbohydrate-heavy, consisting of porridge, bread, fruit, and perhaps some cheese, and maybe leftovers from the night before. These were inexpensive and easy to prepare and were eaten quickly before the worker began their day of labor. For the upper classes, the meal was much more substantial, likely involving meat of some kind. These class distinctions were exacerbated after the Norman conquest, where the French-speaking Normans ruled over the Old English-speaking Saxon populace.   Upper class Anglo-Saxons wanted to preserve their cultural traditions as best they could while under Norman domination, which included culinary traditions. Somewhere along the way, the idea of breakfast as a special meal became something worth preserving, even if the exact makeup of this meal shifted over the centuries. By the 13th century, the distinction between Norman and Saxon was a thing of the past, but many nobles, particularly the rising gentry, believed themselves to be the heirs of the Saxon tradition. They sought to maintain these traditions, even if the exact reasoning behind it was lost to time.   There were also more pragmatic reasons for the emphasis on an expansive breakfast. First, it was a way to show off wealth and status. It was a way to demonstrate the quality of the produce and livestock grown on the noble’s land, and exquisite dishes with these ingredients showed the skill of chefs hired by the nobleman. At the same time, hunting and day-long rides and hikes through the countryside were common pastimes. The aristocrats would fill up on a large meal for energy before setting out. This tradition continued from the Middle Ages through the modern era until the industrial age, becoming more refined with each passing generation.   Industrial Age Breakfasts The Woodcutter’s Breakfast, by William Henry Hunt, c. 1832-1834. Source: Metropolitan Museum of Art   By the 19th Century, the Industrial Revolution in Britain was in full swing, and the previous social structure shifted. During the reign of Queen Victoria, the landed aristocracy was replaced with industrialists and business owners. These nouveau riche modeled their behavior on the gentry that they were slowly replacing, and large breakfasts were a major part of this. Once again, a lavish breakfast was a way to demonstrate both wealth and social refinement. It was a way for the wealthy to differentiate themselves from the lower classes, who still ate porridge and bread as the first meal of the day.   During the Edwardian era, upper-class Brits began to standardize the Full English into the form that it is known today. This era was famous for its emphasis on leisure among the wealthy, and breakfast was no exception. On both country estates and on luxury travel such as trains or cruise ships, the morning meal was served over the span of several hours, both to allow the diners to wander in when they wished and to give the kitchen staff and servants some time to eat as well, or not be tied up waiting for their guests to saunter in. As a result, the morning meal would generally be self-service, the food available being something that can be cooked ahead of time and left unattended on a hot tray.   This need for easy-to-prepare, hearty, and hot-tray stable foods led to the inclusion of sausages, bacon, black pudding, eggs, beans, grilled mushrooms, tomatoes, toast, and other ingredients that are regarded as typical of the Full English. Over time, these became the standard by which all Full English breakfasts were made.   The Full English Becomes Mainstream Outdoor Picnic with Queen Victoria, Prince Albert, and Others, presumably by Joseph Stephenson, c. 1853-1868. Source: British Museum   Starting in the Victorian era, the industrialization of Britain led to the rise of the middle class, which was better off financially than the working poor but by no means considered wealthy. Initially, members of this new social class still ate what the lower class did, mostly bread, porridge, and eggs or meat on holidays or special occasions as a rare treat. As time went on, however, those of middle income were increasingly able to afford more lavish meals, and breakfast was no exception. This was aided by the standardization of the components, which made finding the separate ingredients simpler and, therefore, much easier to acquire.   As has been the case for millennia, the lower classes did their best to imitate the customs and practices of the upper crust. By this time, the Full English, or some variation, was an established part of the upper-class lifestyle, and the emerging middle class adopted it as much as possible. Cookbooks from the era began to contain recipes for Full English breakfasts, or at the very least, simplified versions that were more affordable to the masses.   Fortress, a typical London greasy spoon. Source: Wikimedia Commons   As the 20th century wore on, advances in transportation and refrigeration technology made the shipping and storage of perishable foodstuffs much easier and more effective than had been possible in previous eras. At the same time, there was a dramatic increase in the implementation of industrial farming. Now, for the first time in history, meat, dairy, eggs, and other foods that were once reserved for the wealthy and considered too costly for anything other than special occasions were readily available. By the 1950s, all but the poorest members of society had access to the types of food that made up the Full English breakfast. As had been the case in previous centuries, the special emphasis on breakfast became a cultural touchstone, something that was believed to be a traditional part of the English experience and worthy of preservation.   With the Full English breakfast now a mainstream part of British culture, they began to be served at no-frills pubs and restaurants that cater to the working classes, which were known as “greasy spoons.” In addition to being a part of the culture, there was also a practical benefit. The calorically dense and hearty meal was ideal for those who worked strenuous professions, such as factory workers, dock workers, and others who needed a lot of energy to perform their duties. What was once the purview of the wealthy was now a staple part of the middle and working-class culture.   The Full English Today Still Life with Ham, by Philippe Rousseau, c. 1870s. Source: Metropolitan Museum of Art   By the late 20th century, changes in health consciousness and cheaper food imports from abroad, which made finding quality ingredients more difficult and expensive, led to the Full English falling out of favor with the general public. It has become more of a novelty than a standard part of British culinary tradition. In addition, the de-industrialization of Britain led to the closing of the so-called “greasy spoon” dining establishments that catered to the now out-of-work laborers in the factories or on the docks. Today, very few eat this type of breakfast on a regular basis, once again being reserved for special occasions or holidays.   In recent years, however, the Full English has had a bit of a resurgence. Many pubs and restaurants serve the meal, partially for the locals recovering from a night on the town but also for tourists who want to experience this local cultural tradition. Diplomats and dignitaries have also used it to impress foreign guests, helping to share British culture abroad. The rise of social media has shown countless individuals sharing photos of this unique part of British tradition with the world.

December 20, 2024

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