Solastalgia

Solastalgia (pronounced sol-las-jee-uh)

The pain or distress caused by the loss or lack or solace and the sense of desolation connected to the present state of one’s home and territory

2003: A coining by Professor Glenn Albrecht (b 1953), the construct built from the Latin sōlācium (solace, comfort) +‎ -algia (pain).  Sōlācium was from sōlor (to comfort, console, solace) + –ac- (a variant of –āx- (used to form adjectives expressing a tendency or inclination to the action of the root verb)) +‎ -ium, from the Latin -um (in this context used to indicate the setting where a given activity is carried out).  The –algia suffix was from the New Latin -algia, from the Ancient Greek -αλγία (-algía), from compounds ending in Ancient Greek ἄλγος (álgos) (pain) +‎ the Ancient Greek -ῐ́ᾱ (-ĭ́ā).  The most well-known was probably kephalalgíā (headache).  Solastalgia is a noun, Solastalgic is a noun and adjective and solastalgically is an adverb; the noun plural is solastalgias.

Elements what became the modern environmentalism can be found in writings from Antiquity and there are passages in Biblical Scripture which are quoted to support the notion Christ and God Himself were greenies.  However, as a political movement, it was very much a creation of the late twentieth century although Theodore Roosevelt (TR, 1858–1919; US president 1901-1909), despite his reputation as a big game hunter, made some notable contributions.  In what proved an active retirement, Roosevelt would often remark that more than the landmark anti-trust laws or his Nobel Peace Prize, the most enduring legacy of his presidency would be the federal legislation relating to the conservation and protection of the natural environment, both land and wildlife.  While he was in the White House, new national parks and forests were created, the total areas an impressive 360,000 square miles (930,000 km²), a reasonable achievement given the pressure vested interests exerted upon the Congress to prevent anything which would impinge upon “development”.

Portrait of Theodore Roosevelt (1903) by John Singer Sargent (1856–1925).

Roosevelt though was not typical and in most places the profits from industrialization & development proved more compelling than abstractions about the environment; even when the effects of climate change became obvious, it was clear only a crisis would rapidly create the conditions for change.  Events such as the London’s “Great Smog” of 1952 were so dramatic changes were made (culminating in the Clean Air Act (1956)) and the state of the air quality in San Francisco & Los Angeles was by the late 1950s so obviously deteriorating that California enacted anti-pollution laws even before there was much federal legislation, the state remaining in the vanguard to this day.  Those political phenomenon for a while encouraged the thought that even though decisive action to reduce carbon emissions was improbable while climate change (once referred to as “the greenhouse effect” and later “global warming”) seemed both remote and conceptual, once the “crisis events” began to affect those living in the rich countries of the global north (ie “the white folks”), the term would morph into “climate crisis” and resource allocation would shift to address the problem.  That theory remains sound but what was under-estimated was the threshold point for the word “crisis”.  Despite the increasing frequency and severity of wildfires, soaring temperatures, polar vortexes and floods, thus far the political system is still being adjusted on the basis of gradual change: the imperative remains managing rather than rectifying the problem.  Once, television-friendly events such as (1) melting glaciers creating landslides destroying entire villages which have for centuries sate in the Swiss Alps, (2) suburbs of mansions in the hills of Los Angeles being razed to the ground by wildfires, (3) previously unprecedented floods in Europe and Asia killing hundreds and (4) heat waves routinely becoming a feature of once temperate regions would have been thought “crisis triggers” but the political system has thus far absorbed them.

Silent Spring (First edition, 1962) by Rachel Carson.

The origins of the environment movement in its modem form are often traced to the publication in 1962 of Silent Spring by marine biologist Rachel Carson (1907–1964) although it took years for the controversy that book generated to coalesce into an embryonic “green” movement.  Silent Spring was a best-seller which (in an accessible form) introduced to the general public notions of the threat chemical pollution posed to ecology, the power of her argument being to identify the issue not as something restricted to a narrow section of agricultural concerns but as part of a systemic threat to the balance of nature and the very survival of human civilization.  There were many other influences (demographic, cultural, economic, educational etc) at this time and by the late 1960s, it was apparent concerns about pollution, over-population, pesticide use and such had created an identifiable shared language and public visibility although it was something too fragmented to be called a movement, the goals and advocated courses of action remaining disparate.  Structurally however, organizations were being formed and a convenient turning point suggesting critical mass had been achieved came in the US in April, 1970 when some 20 million participants received wide coverage in the media for Earth Day, a warning to the politicians that “the environment” might affect voting patterns.  It was in this era that the framework of US environmental legislation was built including the Clean Air Act (1970), Clean Water Act (1972) and Endangered Species Act (1973) was formed, all passed during the administration of Richard Nixon (1913-1994; US president 1969-1974) and under Nixon, in 1970, the EPA (Environmental Protection Agency) was created, an institution of which Theodore Roosevelt would have approved.

Earth Emotions: New Words for a New World (2019) by Professor Glenn Albrecht.

When working as a academic, Glenn Albrecht was granted conventional academic titles (such as Professor of Sustainability) but his work puts him in the category of “ecophilosopher”, a concept which would have been understood by the natural scientists of Antiquity; it’s now an increasingly populated field with a niche in popular publishing.  The eco- prefix was from the French éco-, from the Latin oeco-, from Ancient Greek οἶκος (oîkos) (house, household) and was for generations familiar in “economy” and its derivatives but is now most associated with ecology or the environment (in the ecological sense).  For better or worse, it has come to be applied to novel constructs including ecotourism (forms of “sustainable” tourism claimed to cause less environmental damage), ecofascism (literally “fascist politics with support for ecological concerns” but used usually (as a derogatory) to refer to uncompromising, aggressive or violent environmental activism, the most extreme form of which is ecoterrorism (a label used rather loosely, even of vegans who stage protests outside restaurants serving the products of the slaughter industry)) and ecofeminism (a socio-political movement combining feminism and environmentalism).

The ecophilosophers have produced many publications but Professor Albrecht has been unusual in that he has been prolific also in the coining of words, especially those which relate to or are consequent upon what he calls the “sumbiocentric” (taking into account the centrality of the process of symbiosis in all of our deliberations on human affairs”).  Such creations in emerging or expanding fields of study are of course not unusual.  In environmentalism, new terms and words have in recent decades appeared but there’s been a element of technological determinism to some.  Although the notion humanity lives on a “ship travelling through space” had been in use since at least the mid-nineteenth century, the metaphor had been nautical and it wasn’t until “spaceships” started to be launched the 1960s the term was updated to the now familiar “spaceship earth”.  Neologisms, even if used in context can be baffling but helpfully, Professor Albrecht published also a “glossary of psycho erratic terms” with pocket definitions explaining his lexicon of the “Earth’s emotions”.

Endemophilia: A “love of place”, specifically the “particular love of the locally and regionally distinctive in the people of a place.”  The mechanism for this is: “Once a person realizes that the landscape they have before them is not replicated in even a general way elsewhere in the country or on their continent or even in the world, there is ample room for a positive Earth emotion based on rarity and uniqueness.”  This is classified as a spectrum condition in that the more “a uniqueness is understood… the more it can be appreciated”.  Professor Albrecht was speaking of geology, florna & fauna but figuratively the concept can be applied to the built environment in urban areas and it doesn’t demand an interest in architecture to take pleasure from the form of (some) buildings.

Eutierria: A “feeling of total harmony with our place, and the naïve loss of ego (merging subject and ego) we often felt as children”.  Professor Albrecht cites the author Richard Louv (b 1949) who used the phrase “nature deficit disorder” in suggesting a word was needed to describe the state of harmony one could achieve if “connected to the Earth”.  Eutierria is a “positive feeling of oneness with the Earth and its life forces, where the boundaries between self and the rest of nature are obliterated, and a deep sense of peace and contentedness pervades consciousness”.

The HUCE (Harvard University Center for the Environment) in 2017 noted the phenomenon of mermosity, recording that some six months earlier New York Magazine had “published its most-read article ever, surpassing a photo spread of Lindsay Lohan.”  The topic the HUCE summarized as “Doom”, the apocalyptic visions of a world ravaged by climate change, the young especially afflicted by a crushing sense of dread.

Mermosity: “An anticipatory state of being worried about the possible passing of the familiar, and its replacement by that which does not sit comfortably in one’s sense of place.”  This is a word now with great currency because researchers have noted one aspect of the prominence in the media of (1) human-induced climate change and (2) the apparent inevitability of its adverse consequences has resulted in a pervading sense of doom among some, especially the young.  According to some psychologists, their young patients are exhibiting “mourning-like” behaviour, thinking the planet already in the throes of destruction and they exist merely as mourners at its protracted funeral.

Meteoranxiety: The “anxiety felt in the face of the threat of the frequency and severity of extreme weather events”.  This is an example of a feedback loop in that weather events (rain, storms, heatwaves etc) now tending by many to be attributed exclusively to human-induced climate change, thus exacerbating one’s mermosity.  In the literature of psychology, behavioral economics, neuroscience, philosophy, sociology & political science there are explanations (often replete with house jargon) explaining how “perception bias” & “cognitive bias” operate and interact but such things rarely are discussed on the TikTok news feeds which these days are so influential in shaping world views.

Solastalgia: “The pain or distress caused by the loss or lack or solace and the sense of desolation connected to the present state of one’s home and territory”.  This is the “lived experience of negative environmental change” and reflects the sense of loss of what once was (or one’s imagined construct of what once was), a phenomenon Professor Albrecht describes as “the homesickness you have when you are still at home”.  Although coined to be used in the context of climate change, it can be applied more widely and the feeling will be familiar to those who notice the lack of familiar landmarks in cities as urban redevelopment changes the architecture.  In those cases, the distress can be made more troubling still because even a building one may for years frequently have seen rapidly can fade from memory to the point where it can be hard to remember its appearance, even if it stood for decades.

Google ngram: Because of the way Google harvests data for their ngrams, they’re not literally a tracking of the use of a word in society but can be usefully indicative of certain trends, (although one is never quite sure which trend(s)), especially over decades.  As a record of actual aggregate use, ngrams are not wholly reliable because: (1) the sub-set of texts Google uses is slanted towards the scientific & academic and (2) the technical limitations imposed by the use of OCR (optical character recognition) when handling older texts of sometime dubious legibility (a process AI should improve).  Where numbers bounce around, this may reflect either: (1) peaks and troughs in use for some reason or (2) some quirk in the data harvested.  Being recent, the ngram for solastagia should be an untypically accurate indication of trends in use but it’s a quantitative and not qualitative measure: Although a word very much of the climate change era, it has been used in other contexts as, as a neologism, it appears also in many dictionaries and other on-line lists.

Sumbiocentric: “Taking into account the centrality of the process of symbiosis in all of our deliberations on human affairs”.  The special place environmentalism has assumed in the public consciousness means the sumbiocentric is positioned as something beyond just another construction of ethics and should be thought a kind of secular, moral theology.  Ominously, one apparent implication in this would appear to be the desirability (according to some the necessity) for some sort of internationally “co-ordinated” government, a concept with a wide vista and in various forms at times advocated by figures as diverse as the polemicist playwright George Bernard Shaw (GBS; 1856-1950) and Edward Teller (1908–2003), the so-called “father of the hydrogen bomb”.

Sumbiophilia: “The love of living together”.  This would apparently be the state of things in the symbiocene, a speculative era which would succeed the Anthropocene and be characterized by a harmonious and cooperative coexistence between humans and the rest of nature which presumably would be something of a new Jerusalem although shepherds, child care workers and others would be advised not to take literally the Biblical Scripture: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.” (Isaiah 11:6, King James Version (KJV, 1611)).  However, other than sensible precautions when around carnivorous predators, all would exist in a symbiosis (living together for mutual benefit) without the destructive practices of the anthropocene.  In the world of Green Party wine & cheese evenings, sumbiophilia probably seems the most natural thing in the world although the party leadership would be sufficiently realistic to understand not all would agree so, when it was made compulsory, “re-education camps” would be needed to “persuade” the recalcitrant.  As used by Professor Albrecht, sumbiophilia is an ideal but one obviously counter-historical because the development of the nation state (which took millennia and was (more or less) perfected in the nationalisms which have been the dominant political paradigm since the nineteenth century) suggests what people love is not us all “living together” but groups of us “keeping the others out”.  Not for nothing are idealists thought the most dangerous creatures on Earth.

Terrafuric: “The extreme anger unleashed within those who can clearly see the self-destructive tendencies in the current forms of industrial-technological society and feel they must protest and act to change its direction”.  This is another spectrum condition ranging from writing truculent letters to the New York Times, to members of Extinction Rebellion super-gluing themselves to the road to assassinating the “guilty parties”, a la Luigi Mangione (b 1998).

Terranascia (“Earth creating forces”) and terraphthora (“Earth destroying forces”) are companion terms which could be used by geologists, cosmologists and others but the significance in this context is that humans are now (and have long been) among the most ecologically destructive forces known.

Hannah Arendt and Martin Heidegger (2017) by Antonia Grunenberg (b 1944).  Hannah Arendt's (1906-1975) relationship with Martin Heidegger (1889–1976) began when she was a 19 year old student of philosophy and he her professor, married and aged 36.  Both, for different reasons, would more than once have experienced solastalgia.

Solastalgia began life in the milieu of the climate change wars but poets and others beyond the battleground have been drawn to the word, re-purposing it in abstract or figurative ways, comparing the process of literal environmental degradation with losses elsewhere.  The adaptations have included (1) Social & cultural change (loss of familiar traditions or communities), (2) Linguistic erosion (mourning the disappearance of words, dialects or the quirks in language with which one grew up, replaced often by new (and baffling) forms of slang), (3) One’s personal emotional framework (the loss of friends, partner or family members), (4) Aging (the realization of mounting decrepitude), (5) Digital displacement (a more recent phenomenon which covers a range including an inability to master new technology, grief when once enjoyed digital spaces become toxic, commercialized or abandoned and having to “upgrade” from familiar, functional software to newer versions which offer no advantages), (6) Artistic loss (one’s favourite forms of music, art or literature become unfashionable and neglected) and (7) Existential disconnection (not a new idea but now one an increasing number claim to suffer; a kind of philosophical estrangement in which one feels “the world” (in the sense the German philosopher Martin Heidegger (1889–1976) used the word) has become strange and unfamiliar).

Carnival

Carnival (pronounced kahr-nuh-vuhl)

(1) A traveling amusement show, having sideshows, rides etc.

(2) Any merrymaking, revelry, or festival, as a program of sports or entertainment.

(3) In the Christian ecclesiastical calendar, the season immediately preceding Lent, often observed with merrymaking; Shrovetide.

(4) A festive occasion or period marked by merrymaking, processions etc and historically much associated with Roman Catholic countries in the period just before Lent.

(5) A sports meeting.

(6) In literary theory (as the noun carnivalization & verb carnivalize), to subvert (orthodox assumptions or literary styles) through humour and chaos.

(7) In sociology, a context in which transgression or inversion of the social order is given temporary license (an extension of the use in literary theory).

(8) Figuratively, a gaudily chaotic situation.

(9) As a modifier (often as “carnival atmosphere?”) a festive atmosphere.

1540–1550: From the Middle French carnaval, from the Italian carnevale, from the Old Italian carnelevare (taking meat away), from older Italian forms such as the Milanese carnelevale or Old Pisan carnelevare (to remove meat (literally “raising flesh”)) the construct built from the Latin caro (flesh (originally “a piece of flesh”)) from the primitive Indo-European root sker- (to cut) + levare (lighten, raise, remove), from the primitive Indo-European root legwh- (not heavy, having little weight).  Etymologists are divided on the original source of the term used by the Church, the alternatives being (1) carnem levare (to put away flesh), (2) carnem levāmen (meat dismissal), (3) carnuālia (meat-based country feast) and (4) carrus nāvālis (boat wagon; float).  What all agree upon is the ecclesiastical use would have come from one of the forms related to “meat” and the folk etymology favors the Medieval Latin carne vale (flesh, farewell!).  Spreading from the use in Christian feast days, by at least the 1590s it was used in the sense of “feasting or revelry in general” while the meaning “a circus or amusement fair” appears to be a 1920s adoption in US English.  The synonyms can include festival, celebration, festivity, fiesta, jubilee, gala, fete, fête, fest, fair, funfair, exhibit, exhibition, revelry, merriment, rejoicing, jamboree, merrymaking, mardi gras, jollity, revel, jollification, exposition and show.  Which is chosen will be dependent on region, context, history etc and (other than in ecclesiastical use) rules mostly don’t exist but there seem to be a convention that a “sporting carnival” is a less formal event (ie non-championship or lower level competitions).  The alternative spelling carnaval is obsolete.  Carnival & carnivalization are nouns, carnivalize, carnivalizing & carnivalized are verbs, and carnivalic, carnivalistic, carnivalesque, carnivallike, precarnival & noncarnival are adjectives; the noun plural is carnivals.

Not just meat: Francis (1936-2025; pope 2013-2025) on fasting for Lent.

Originally, a carnival was a feast observed by Christians before the Lenten fast began and wasn’t a prelude to a sort of proto-veganism.  It was a part of one of religion’s many dietary rules, one which required Christians to abstain from meat during Lent (particularly on Fridays and during certain fast days), carnival the last occasion on which meat was permissible before Easter.  The Christian practice of abstaining from meat evolved as part of a broader theology of penance, self-denial, and imitation of Christ’s suffering, the rationale combining biblical precedent, symbolic associations and early ascetic traditions, the core of the concept Christ’s 40 days of fasting in the wilderness (Matthew 4:1–11, Luke 4:1–13).  Theologically, the argument was that for one’s eternal soul to enter the Kingdom of Heaven, a price to be paid was Imitatio Christi (earthly participation in Christ’s suffering).  Much the early church valued suffering (for the congregants if not the clergy and nobility) and the notion remains an essential theme in some Christian traditions which can be summed up in the helpful advice: “For everything you do, there’s a price to be paid.”

Donald Trump (b 1946; US president 2017-2021 and since 2025) in 2016 on his private jet, fasting for Lent.

By voluntarily abstaining from certain foods, Christians imitated Christ’s self-denial and prepared spiritually for Easter: sharing in His suffering to grow in holiness.  Meat was seen a symbol of feasting and indulgence, an inheritance from Antiquity when “flesh of the beasts of the field” was associated with celebration rather than everyday subsistence, the latter something sustained typically by seafood, fruits and grains so voluntarily (albeit at the behest of the Church) choosing temporarily to renounce meat symbolized forgoing luxury and bodily pleasure, cultivating humility and penitence.  As well as the theological, there was also a quasi-medical aspect to what Tertullian (Quintus Septimius Florens Tertullianus, circa 155–circa 220) commended as “forsaking worldly indulgence” in that fasting took one’s thoughts away from earthly delights, allowing a focus on “prayer and spiritual discipline”, strengthening the soul against “sinful temptations”.  Another layer was added by the Patristics (from the Latin pater (father)), a school of thought which explored the writings and teachings of the early Church Fathers.  Although it was never a universal view in Patrology, there were those who saw in the eating of meat a connection to animal sacrifice and blood, forbidden in the Old Testament’s dietary laws and later spiritualized in Christianity, thus the idea of abstinence as a distancing from violence and sensuality.  Finally, there was the special significance of Fridays, which, as "Good Friday" reflected the remembrance of the crucifixion of Christ and his death at Calvary (Golgotha); the early Christians treated every Friday as a mini-fast and later this would be institutionalized as Lent.

Lindsay Lohan arriving at the Electric Daisy Carnival (left) and detail of the accessory worn on her right thigh (right), Memorial Coliseum, Los Angeles, June 2010.  The knee-high boots were not only stylish but also served to conceal the court-mandated SCRAM (Secure Continuous Remote Alcohol Monitor) bracelet.

The allowance of fish during Lent had both pragmatic and theological origins, its place in the Christian diet a brew of symbolism, biblical precedent and cultural context.  As a legal and linguistic point, in the Greco-Roman scheme of things fish was not thought “flesh meat” which was understood as coming from warm-blooded land animals and birds.  Fish, cold-blooded and aquatic, obviously were different and belonged to a separate category, one which Christianity inherited and an implication of the distinction was seafood being viewed as “everyday food” rather than an indulgent luxury.  This was a thing also of economics (and thus social class), the eating of fish much associated with the poorer coastal dwellers whereas meat was more often seen on urban tables.  Notably, there was also in this a technological imperative: in the pre-refrigeration age, in hot climates, often it wasn’t possible safely to transport seafood inland.  The Biblical symbolism included Christ feeding the multitudes with a few “loaves and fishes” (Matthew 14:13–21), several of the apostles were fishermen who Christ called upon to be “fishers of men” (Mark 1:16–18) and the ichthys (fish symbol) was adopted as early Christian emblem for Christ Himself.  Collectively, this made fish an acceptably modest food for a penitential season.  All that might have been thought justification enough but, typically, Medieval scholars couldn’t resist a bit of gloss and the Italian Dominican friar, philosopher & theologian Saint Thomas Aquinas (1225–1274) decided abstinence aimed to “curb the concupiscence of the flesh” and, because meat generated more “bodily heat” and pleasure than fish, it was forbidden while fish was not.  That wasn’t wholly speculative and reflected the humoral theory from Antiquity, still an orthodoxy during the Middle Ages: fish seen as lighter, cooler, and less sensual.

Notting Hill Carnival, London.

Traditionally, there was also a Lenten prohibition of dairy products and eggs, each proscription with its own historical and symbolic logic and the basis of Shrove Tuesday (Pancake Day) and Easter eggs (though not the definitely un-Christian Easter bunny).  The strictness derived partly from Jewish precedents notably the vegetarian edict in Daniel 10:2–3 and the idea of a “return to Edenic simplicity” where man would eat only plants (Genesis 1:29) but also an aversion to links with sexuality and fertility, eggs obviously connected with sexual reproduction and dairy with lactation.  What this meant was early Christian asceticism sought to curb bodily impulses and anything connected with fleshly generation and (even if indirectly), thoughts of sex.

Historically, a time of absolution when confessions were made in preparation for Lent, Shrovetide described the three days immediately preceding Lent (Shrove Sunday, Shrove Monday & Shrove Tuesday, preceding Ash Wednesday).  The construct being shrove +‎ -tide, the word was from the late Middle English shroftyde.  Shrove was the simple past of shrive, from the Middle English shryven, shriven & schrifen, from the Old English sċrīfan (to decree, pass judgement, prescribe; (of a priest) to prescribe penance or absolution), from the Proto-West Germanic skrīban, from the late Proto-Germanic skrībaną, a borrowing from the Latin scrībō (write).  The word may be compared with the West Frisian skriuwe (to write), the Low German schrieven (to write), the Dutch schrijven (to write), the German schreiben (to write), the Danish skrive (to write), the Swedish skriva (to write) and the Icelandic skrifa (to write).  The –tide suffix was from the Middle English –tide & -tyde, from the Old English -tīd (in compounds), from tīd (point or portion of time, due time, period, season; feast-day, canonical hour).  Before refrigeration, eggs and dairy naturally accumulated during springtime as hens resumed laying and animals produced more milk.  Being banned during Lent, stocks thus had to be consumed lest they be wasted so a pragmatic way to ensure economy of use was the pancake (made with butter, milk & eggs), served on the feast of Shrove Tuesday (Pancake Day).  Following Easter, when eggs returned to the acceptable list, “Easter eggs” were a natural festive marker of the fast’s end.

Carnival Adventure and Carnival Encounter off Australia’s eastern Queensland coast.

Although dubbed “floating Petri dishes” because of the high number of food poisoning & norovirus cases, cruise ships remain popular, largely because, on the basis of cost-breakdown, they offer value-for-money packages few land-based operators can match.  The infections are so numerous because (1) there are thousands of passengers & crew in a closed, crowded environment, (2) an extensive use of buffets and high-volume food service, (3) a frequent turnover of crew & passengers, (4) port visits to places with inconsistent sanitation, health & food safety standards and (5) sometimes delayed reporting and patient isolation.

However, although the popular conception of Medieval Western Christendom is of a dictatorial, priest-ridden culture, the Church was a political structure and it needed to be cognizant of practicalities and public opinion.  Even dictatorships can maintain their authority only with public consent (or at least acquiescence) and in many places the Church recognized burdensome rules could be counter-productive, onerous dietary restrictions resented especially by the majority engaged for their living in hard, manual labor.  Dispensations (formal exceptions) became common with bishops routinely relaxing the rules for the ill, those pregnant or nursing or workers performing physically demanding tasks.  As is a common pattern when rules selectively are eased, a more permissive environment was by the late Middle Ages fairly generalized (other than for those who chose to live by to monastic standards).

Carnival goers enjoying the Sydney Gay & Lesbian Mardi Gras: This is not what Medieval bishops would have associated with the word “carnival” but few events better capture the spirit of the phrase “carnival atmosphere”.

The growth of dispensations (especially in the form of “indulgences” which were a trigger for the Protestant Reformation) was such it occurred to the bishops they’d created a commodity and commodities can be sold.  This happened throughout Europe but, in France and Germany, the “system” became institutionalized, the faithful even able to pay “butter money” for the privilege of eating the stuff over Lent (a kind of inverted “fat tax”!) with the proceeds devoted to that favourite capital works programme of bishops & cardinals: big buildings.  The sixteenth century tower on Normandy’s Rouen Cathedral was nicknamed “Butter Tower” although the funds collected from the “tax” covered only part of the cost; apparently even the French didn’t eat enough butter.  As things turned out, rising prosperity and the population drifts towards towns and cities meant consumption of meat and other animal products increased, making restrictions harder to enforce and the Protestant reformers anyway rejected mandatory fasting rules, damning them as man-made (“Popery!” the most offensive way they could think to express that idea) rather than divine law.  Seeing the writing nailed to the door, one of the results of the Council of Trent (1545–1563) was that while the Church reaffirmed fasting, eggs and dairy mostly were allowed and the ban on meat was restricted to Fridays and certain fast days in the ecclesiastical calendar.

Archbishop Daniel Mannix in his library at Raheen, the Roman Catholic's Church's Episcopal Palace in Melbourne, 1917-1981.

By the twentieth century, it was clear the Holy See was fighting a losing battle and in February 1966, Paul VI (1897-1978; pope 1963-1978) promulgated Apostolic Constitution Paenitemini (best translated as “to be penitent”) making abstinence from meat on Fridays optional outside Lent and retained only Ash Wednesday and Good Friday as obligatory fast days for Catholics.  It was a retreat very much in the corrosive spirit of the Second Vatican Council (Vatican II, 1962-1965) and an indication the Church was descending to a kind of “mix & match” operation, people able to choose the bits they liked, discarding or ignoring anything tiresome or too onerous.  In truth, plenty of priests had been known on Fridays to sprinkle a few drops of holy water on their steak and declare “In the name of our Lord, you are now fish”.  That was fine for priests but for the faithful, dispensation was often the “luck of clerical draw”.  At a time in the late 1940s when there was a shortage of good quality fish in south-east Australia, Sir Norman Gilroy (1896–1977; Roman Catholic Archbishop of Sydney 1940-1971, appointed cardinal 1946) granted dispensation but the stern Dr Daniel Mannix (1864–1963; Roman Catholic Archbishop of Melbourne 1917-1963) refused so when two politicians from New South Wales (Ben Chifley (1885–1951; prime minister of Australia 1945-1949) and Fred Daly (1912–1995)) arrived in the parliamentary dining room for dinner, Chifley’s order was: “steaks for me and Daly, fish for the Mannix men.”

In the broad, a carnival was an occasion, event or season of revels, merrymaking, feasting and entertainments (the Spanish fiestas a classic example) although they could assume a political dimension, some carnivals staged to be symbolic of the disruption and subversion of authority.  The idea was a “turning upside down of the established hierarchical order” and names used included “the Feast of Fools”, “the Abbot of Misrule” and “the Boy Bishop”.  With a nod to this tradition, in literary theory, the concept of “carnivalization” was introduced by the Russian philosopher & literary critic Mikhail Bakhtin (1895–1975), the word appearing first in the chapter From the Prehistory of Novelistic Discourse (written in 1940) which appeared in his book The Dialogic Imagination: chronotope and heteroglossia (1975).  What carnivalization described was the penetration or incorporation of carnival into everyday life and its “shaping” effect on language and literature.

The Socratic dialogues (most associated with the writing of the Greek philosophers Xenophon (circa 430–355 BC) and Plato (circa 427-348 BC)) are regarded as early examples of a kind of carnivalization in that what appeared to be orthodox “logic” was “stood on its head” and shown to be illogical although Menippean satire (named after the third-century-BC Greek Cynic Menippus) is in the extent of its irreverence closer to the modern understanding which finds expression in personal satire, burlesque and parody.  Bakhtin’s theory suggested the element of carnival in literature is subversive in that it seeks to disrupts authority and introduce alternatives: a deliberate affront to the canonical thoughts of Renaissance culture.  In modern literary use the usual term is “carnivalesque”, referring to that which seeks to subvert (“liberate” sometimes the preferred word) assumptions or orthodoxies by the use of humor or some chaotic element.  This can be on a grand scale (ie an entire cultural movement) or as localized some malcontent disrupting their book club (usually polite affairs where novels are read and ladies sit around talking about their feelings).

Portrait of Leo Tolstoy (1887), oil on canvas by Ilya Repin (1844-1930), Tretyakov Gallery, Moscow, Russia.

He expanded on the theme in his book Problems of Dostoevsky's Poetics (1929) by contrasting the novels of Leo Tolstoy (1828-1910) and Fyodor Dostoevsky (1821–1881).  Tolstoy’s fiction he classified as a type of “monologic” in which all is subject to the author's controlling purpose and hand, whereas for Dostoevsky the text is “dialogic” or “polyphonic” with an array of different characters expressing a variety of independent views (not “controlled” the author) in order to represent the author's viewpoint.  Thus deconstructed, Bakhtin defined these views as “not only objects of the author's word, but subjects of their own directly significant word as well” and thus vested with their own dynamic, being a liberating influence which, as it were, “conceptualizes” reality, lending freedom to the individual character and subverting the type of “monologic” discourse characteristic of many nineteenth century authors (typified by Tolstoy).

Portrait of Fedor Dostoyevsky (1872), oil on canvas by Vasily Perov (1834-1882), Tretyakov Gallery, Moscow, Russia.

Dostoevsky’s story Bobok (1873) is cited as an exemplar of carnival.  It has characters with unusual freedom to speak because, being dead, they’re wholly disencumbered of natural laws, able to say what they wish and speak truth for fun.  However, Bakhtin did acknowledge this still is literature and didn’t claim a text could be an abstraction uncontrolled by the author (although such things certainly could be emulated): Dostoevsky (his hero) remained in control of his material because the author is the directing agent.  So, given subversion, literary and otherwise, clearly has a history dating back doubtlessly as many millennia as required to find an orthodoxy to subvert, why was the concept of carnivalization deemed a necessary addition to literary theory?  It went to the form of things, carnivalization able especially to subvert because it tended to be presented in ways less obviously threatening than might be typical of polemics or actual violence.

Catharsis

Catharsis (pronounced kuh-thahr-sis)

(1) The purging of the emotions or relieving of emotional tensions, especially through certain kinds of art, as tragedy or music.

(2) In psychiatry, a form of psychoanalysis or psychotherapy that encourages or permits the discharge of repressed, pent-up, socially unacceptable affects.

(3) The discharge of pent-up emotions so as to result in the alleviation of symptoms or the permanent relief of the condition.

(4) In Aristotelian literary criticism, the purging or purification of the emotions through the evocation of pity and fear, as in tragedy.

(5) In medicine, purgation, especially of the bowels.

1770: From the New Latin catharsis, from the Ancient Greek kátharsis (a cleansing) equivalent to kathar, variant stem of kathaírein (to cleanse, purge, purify), from katharós (pure, clear of dirt, clean, spotless, open, free, clear of shame or guilt, purified) + sis.    Root was the Medieval Latin Catharī (the Pure), from the Byzantine Greek καθαροί or katharoí (the Pure), plural of καθαρός (katharós) (pure).  It was probably Aristotle (384-322 BC) who was most influential in having catharsis assume its common, modern meaning: “the purging or purification of the emotions through the evocation of pity and fear, as in tragedy”.  It was in chapter VI of his Περὶ ποιητικῆς (Peri poietikês) (Poetics) he used the word in his definition of “tragedy” and although scholars have for centuries (inconclusively) debated exactly what he meant, the critical sentence was: “Tragedy through pity and fear effects a purgation of such emotions.”  The orthodoxy has long been his idea was: the tragedy having aroused in the viewer powerful feelings, it has also a therapeutic effect for after the storm and climax comes calm, a sense of release from tension, of calm (stuff purged from mind and soul).  Aristotle's Poetics remains the earliest work of Greek dramatic theory known to have survived and the first extant philosophical treatise solely to focus on literary theory, many of the definitional terms (author, poet, comedy, tragedy etc) still used today in his original sense.  In a way, he may even have been the one to have established the notion of literary theory as an idea or discipline so the work was seminal and he can’t be blamed for postmodernism.

Most of the extended senses found in Modern English are of unknown origin, the original sense from 1770 being "a bodily purging" (especially of the bowels), then an important aspect of medical practice.  After 1872 it came to be applied to emotions when it was referred to as "a purging through vicarious experience"; the psychotherapy sense first recorded in 1909 in Abraham Brill's (1874–1948) translation of Sigmund Freud's (1856–1939) Selected Papers on Hysteria  (Dr Brill’s translation the first of Freud into English).  The alternative spelling cathartick went extinct in the mid-nineteenth century while the adjective cathartic dates from its use in medical literature in the 1610s in the sense of preparations claimed to be "purgative; purifying"; more general use noted by the 1670s.  Presumably, the cures proved efficacious because the adjective cathartical soon emerged, existing also in the plural as the noun catharticals (laxatives; purging made literal).  Cathartine was a hypothetical substance once imagined to cause the bitterness and purgativeness of the dried leaves or pods of senna plants (sennapod tea remains a popular mild laxative).  Catharsis is a noun, cathart is a verb, cathartanticatharticic & anticathartic are nouns & adjectives; the noun plural is catharses.  The specialized uses in medicine include anticathartic (preventing a purging), anacathartic (inducing vomiting), emetocathartic (that is emetic (inducing nausea & vomiting) and cathartic) and hemocathartic (that serves to cleanse the blood).

The term “Catherine wheel” was originally from the early thirteenth century and described a torture device, the spiked wheel on which (according to some versions of what is thought to be a most dubious tale) the legendary virgin Saint Catherine of Alexandria was in 307 tortured and martyred by the pagan Marcus Aurelius Valerius Maxentius (circa 283–312; a Roman emperor, 306-312), thus becoming, in the associative way the Church did these things, patron saint of spinners.  She was a most popular saint in medieval times and popularized the name Catherine (and its variations), the favor enduring to this day.  It was applied from 1760 to a kind of firework which shot flame from a revolving spiral tube, creating the shape of a spinning wheel.

The modern catharsis is a public event, best enjoyed after emerging from rehab:  Lindsay Lohan (b 1986) and Oprah Winfrey (b 1954), 2013. 

Cathar (religious puritan (implied in Catharism)), dates from the 1570s and was from the Medieval Latin Cathari (the Pure), the name taken by the Novatians and other Christian sects, from the New Testament Greek katharizein (to make clean), from the Ancient Greek katharós (pure).  It was applied particularly to the twelfth century sects (Albigenses etc) in Languedoc and the Piedmont which denied and defied the authority of the pope.  The feminine proper name Catherine is from the French Catherine, from the Medieval Latin Katerina, from the Classical Latin Ecaterina, from the Ancient Greek Aikaterine.  The -h- was introduced in the sixteenth century, probably a tribute in folk etymology from the Greek katharos (pure).  Familiar in Modern English also as Katherine, Kate, Cate and other variations, the initial Greek vowel preserved in the Russian form Ekaterina.  For reasons unknown, Catherine began to be used as a type of pear in the 1640s. 

Of the Cathars: Catharism

With origins in Persia and the Byzantine Empire, Catharism was a dualist (or Gnostic revival) fork of Christianity, the movement most active during the twelfth and thirteenth centuries in what is now northern Italy and southern France.  It was not a good time to be promoting the notion of two Gods, one good, the other evil; this dualism was however the essential core of Cathar beliefs.  The good God was the God of the New Testament and the creator of the spiritual realm, contrasted with the evil Old Testament God, creator of the physical world and this being many Cathars (and not a few of their persecutors) identified as Satan.  It was an exacting creed in which all visible matter (including the human body), was created by the evil god and therefore tainted with sin.  Taint might be an understatement; Cathars thought human spirits were the lost spirits of angels trapped within the physical creation of the evil god, destined to be reincarnated until they achieved salvation through what they called the consolamentum, a highly ritualized form of baptism.

The Holy See's foreign policy when the pope did have a few divisions: The papal army, the Cathars & the Albigensian Crusade.

All this was heresy to the monotheistic Roman Catholic Church, founded on the fundamental principle of one God, the creator of all things temporal and spiritual.  The Church’s crackdown got serious during the pontificate of Innocent III (circa 1160-1216; pope 1198-1216), initially by means of political and theological persuasion but with the assassination of his emissary, Innocent abandoned diplomacy, declared his dead ambassador a martyr and launched a military operation, the twenty-year (1209-1229) Albigensian Crusadel; it was the beginning of the end of Catharism and after 1244 when the great fortress of Montsegur (near the Pyrenees) was razed, the Cathars became an underground movement, many fleeing to Italy where the persecution was milder.  The hierarchy faded but the heresy lingered until it finally it vanished early in the fifteenth century.

Simone Weil.

Simone Weil (1909-1943) was a French philosopher and political activist who, in a manner unusual among left-leaning intellectuals of the era, returned to the religion ignored in her youth and became attracted to the mystical.  Remembered for her political writings and active service in both the Spanish Civil War and occupied France, she died tragically young in the self-sacrificial manner she had lived her life.  Among the more delicate historians, (typified by Arnold Toynbee (1889-1975)), there’s often an undisguised preference for Greek over Roman but few went as far as Weil who could find no virtue in the latter and was barely less dismissive of the medieval Church.  By contrast, in the Cathars, she found exemplars of goodness although she offered few reasons and fewer still shreds of evidence for this.  Most convincing is the notion that what Weil called malheur (affliction) went beyond merely describing suffering and made of it, if not a fetish, then certainly a calling.  Weil felt there were only some able truly to experience affliction: those least deserving of suffering.  Seduced by the lure of the tragic and having trawled history, she found in the Cathars the doomed victims with whom she could identify, drawn to them as Sylvia Plath (1932-1963) was to Ted Hughes (1930–1998; Poet Laureate 1984-1998).

Simone Weil agitprop.

Although her readership remains substantially limited to those clustered around a number of academic and feminist circles, Weil’s influence on literature has been profound.  She wrote neither fiction nor poetry but in her prolific output, existing mostly in letters and notebooks (in her lifetime almost wholly unseen and edited for publication only posthumously), lay an extraordinary exploration of the contradictions and confusion of the modern world.  One gains much from reading Weil for despite her tone there’s pleasure in enjoying the lucidity and discovering an uncompromising critique of a world poisoned by the exclusivity of Christianity and its damnation of progress as heresy.  But guilt tinges the pleasure.  This tortured soul lived and died in anguish and dark despair because she knew she deserved no more in a world of where injustice had triumphed and probably forever would.  One fears that in all her brief years, she may never have felt a moment’s joy.

Ginger

Ginger (pronounced jin-jer)

(1) Any of several zingiberaceous plants of the genus Zingiber (especially Zingiber officinale of the East Indies), native to South Asia but now cultivated in many tropical countries and noted for the pungent, spicy rhizome used in cooking and medicine (Ginger is one of the oldest known “anti-seasickness treatments).

(2) The underground stem of this plant, used fresh or powdered as a flavouring or crystallized as a sweetmeat.

(3) The rhizome of Zingiber officinale, ground, chopped etc, used as a flavoring.

(4) In informal use, piquancy; animation; liveliness; vigour.

(5) A reddish-brown or yellowish-brown colour

(6) A female given name, form of Virginia or Regina (also used of red-headed men as a nickname).

(7) In zoology, a given name for animals having ginger- or orange-coloured fur or feathers.

(8) Flavored or made with ginger, the spicy rhizome of the Zingiber officinale plant.

(9) In informal use, someone with “red” hair (a range which includes the various shades of ginger).

(10) In cockney rhyming slang, a bit of a homosexual (based on “ginger beer” (ie “queer”)).

(11) In slang, Ginger ale, or can or bottle of such (especially if dry).

(12) In colloquial use in Scotland (prevalent especially in Glasgow), any fizzy soft drink, or can or bottle of such (especially the famous Iron Brew).

(13) To treat or flavor with ginger, the spicy rhizome of the Zingiber officinale plant (to add ginger to).

(14) In informal use, to impart piquancy or spirit to; enliven (usually in the form “ginger up”).

(15) As a regionalism, very careful or cautious (also, delicate; sensitive).

Pre 1000: From the Middle English gingere, an alteration of gingivere, from the Old English ginȝifer & ginȝiber (gingifer & gingiber) (influenced by Old French gingivre & gingembre), from the Medieval Latin gingiber & zingiber (the Latin zingiberi from the late Ancient Greek ζιγγίβερις (zingíberis)), from the Prakrit (Middle Indic) singabera, from the Sauraseni Prakrit śr̄ngaveram, the construct being śr̄nga- (horn) + vera- (body), an allusion to the typical shape of the plant’s root when harvested which may be compared with the Old Tamil iñcivēr and the Tamil இஞ்சிவேர் (iñcivēr), the construct being இஞ்சி (iñci) (ginger) + வேர் (vēr) (root)).  Not all etymologists agree with the orthodox derivation of śr̄ngaveram, suggesting it may be Sanskrit folk etymology and the word may be from an ancient Dravidian word that also produced the modern name for the spice used in the Tamil.  The dissidents argue the Tamil iñci must at some point have had an initial “ś” and the Sanskrit śṛṅgabera was an imitation of the (supposititious) Tamil ciñcivēr with the European zingiber coming from the Tamil name.  Ginger is a noun, gingerness & gingerliness are nouns, gingering is a verb, gingered is a verb & adjective, gingerish, singersome, gingerlike & gingerish are adjectives, gingerly is an adjective & adverb and gingerliness is an adverb; the noun plural is gingers. The adjectives ginger-free & gingerless are non-standard but have appeared on menus and in the software in restaurant PoS (point-of-sale systems).  The adjectives gingerer & gingerest do exist but are now so rare as to be archaic.

It’s believed the word re-entered Middle English under the influence of twelfth century Old French gingibre (which in Modern French endures as gingembre).  As a reference to coloring, the first recorded use was of fighting cocks, dating from 1785, extended to persons exactly a century later (although of hair alone it was used thus in the 1850s).  The sense of “spirit, spunk, temper” was a creation of mid nineteenth century US English. Ginger-ale was first advertised in the early 1820s, the term adopted by manufacturers to distinguish their product from ginger beer (on sale since 1809 and the central exhibit in Donoghue v Stevenson [1932] AC 562, a landmark case in tort law, heard before the House of Lords) which sometimes was fermented.  The ginger-snap was a hard cookie (biscuit in UK use) flavored with ginger, the product on sale by at least 1855.

Arnott’s Ginger Nuts.

In various forms and sold under several names (ginger-snap, ginger biscuit, ginger cookie, gingernut etc), ginger snaps are one of the planet’s most popular cookies (biscuits) and while ginger (usually powdered because it’s most suited to the industrial production of food) obviously is the common flavoring, other ingredients sometimes used include cinnamon, molasses and cloves.  The recipes vary although all tend to produce hard, brittle cookies and are much favoured by those who lie to dunk the things in their tea or coffee (softening it) which does seem to defeat the purpose but dunking really is a thing.  Between countries ginger-snaps differ greatly but even within markets there are culinary regionalisms: The Griffin’s Gingernut is New Zealand’s biggest selling biscuit and the whole country is supplied using the same recipe but in Australia, Arnott’s Ginger Nuts vary in size, color, hardness and taste between states and that was not a deliberate corporate decision but the product of M&A (mergers & acquisitions) activities beginning in the 1960s when the Arnott’s Group was created, a number of previously independent local bakeries absorbed; fearing a revolt, it was decided to retain the long-established recipes.  All Ginger Nut biscuits are sold in 250g packages but while WA (Western Australia), SA (South Australia) and the NT (Northern Territory) share a common “sweet” mixture, those living in Victoria and Tasmania enjoy an even sweeter flavour (closer to similar biscuits sold overseas which are both larger and softer in texture).  In NSW (New South Wales) and the ACT (Australian Capital Territory) a “thick and hard” Ginger Nut is sold and Queensland (always different) enjoys a unique “thin, sweet and dark” product.  Arnott’s also revealed as well as differences in the mix, the baking time varies between varieties, accounting for the color and hardness.  For those wishing to make comparisons, there’s a choice of comparatives: (“more ginger” or (the rare) “gingerer” and superlatives: “most ginger” or (the rare) “gingerest”.

Lindsay Lohan (b 1968) and her sister Ali (b 1993) making gingerbread houses on the Drew Barrymore (b 1975) Show (CBS Media Ventures), November, 2022.

The noun gingerbread was from the late thirteenth century gingerbrar (preserved ginger), from the Old French ginginbrat (ginger preserve), from the Medieval Latin gingimbratus (gingered,) from gingiber.  It was folk etymology which changed the ending to -brede (bread) and in that form the word was in use by the mid-1300s; by the fifteenth century it had come to mean “sweet cake spiced with ginger” although the still popular confection “gingerbread man” wasn’t known until circa 1850.  The figurative use (indicating anything thought fussy, showy or insubstantial) can be regarded a sort of proto-bling and emerged around the turn of the seventeenth century; in domestic architecture or interior decorating it was used as a critique by at least the late 1750s, use possibly influenced by the earlier “gingerbread-work” which was sailor’s slang for the often elaborately carved timberwork on ships.  Bling not then being in use, the term “gingerbread” often was used of the increasingly rococoesque detailing being applied to US cars by the late 1950s and it was revived as the interiors became “fitted out” in the 1970s although stylists (they weren’t yet “designers”) preferred “gorp”.  Decades before, as a noun, becoming Detroit styling studio slang, gorp was (as a verb) defined as meaning “greedily to eat” and it’s believed the alleged acronyms “good old raisins and peanuts” & “granola, oats, raisins, peanuts” are probably backronyms.  What the stylists were describing was the idea of “adding a bit of everything to the design”, the concept illustrated by creations such as the 1958 Buick, the design imperative of which was "combine as many as possible differently-shaped chrome bits & pieces".  Gorp intrinsically was "added on gingerbread" and shouldn't be confused with something like the 1958 Lincoln which was relative unadorned (ie un-gorped) and gained its distinctiveness from the design imperative "combine as many as possible shapes, curves, lines & scallops.  Of course, the two approaches can appear in unison, witness the 1961 Plymouths.

Some of Detroit's guesswork about public taste: 1958 Buick Limited (gingerbread, left), 1958 (Lincoln) Continental Mark III (shapes, right) and 1961 Plymouth Fury (everything, right).

The phrase “gin up” (enliven, make more exciting) is now often used as “gee-up” but the original was first recorded in 1887 (“ginning” (the act of removing seeds from cotton with a cotton gin) in use by at least 1825) and while it’s been speculated there may be some link with “gin” (in the sense of “engine”, the best known being the “cotton gin”) most etymologists think it improbable and think it more likely the origin lies in the characteristics if the root of the plant as used in food (spicy, pizzazz) and most compelling is the entry for feague (used in its equine sense): “...to put ginger up a horse's fundament, and formerly, as it is said, a live eel, to make him lively and carry his tail well; it is said, a forfeit is incurred by any horse-dealer's servant, who shall shew a horse without first feaguing him.”  The figurative use of feague (encouraging or spiriting one up) has faded but “gee up” remains common.”  So, for dressage or other equestrian competitions in which the judges liked to see a horse’s tail elegantly raised (al la the high ponytail perfected by the singer Ariana Grande (b 1993)), a stable-hand’s trick for achieving this was to insert an irritant (such as a piece of peeled raw ginger or a live eel) in its anus, an additional benefit being it “increased the liveliness of the beast”.  That means when modern young folk speak of “geeing up” or a “a gee up”, they’re referring (figuratively) to shoving some ginger up someone’s rectum; presumably, most are unaware of the linguistic tradition.

Ariana Grande and ponytail.

According to Ariana Grande, the “snatched high ponytail” she made her signature look was better described as a “high extension ponytail” because extensions were used for added length and volume.  It’s a dramatic look but the health and beauty site Self cautioned wearing the style is not risk-free and for some wearers pain may be unavoidable.  Interviewed, dermatologist Dr Samantha Conrad explained hair follicles are the “little pockets of skin that surround the root of a hair” while the “nerves and blood vessels in the scalp feed those roots”.  What happens when hair is pulled tightly back and elevated, it puts the hair “at a sharp angle”, placing “tension on the follicles”, causing “some strangulation of the unit”.  Because this tension is exerted on the nerve endings, there can be pain, something exacerbated if the hair is long and thick (or augmented with extensions) because the extent of the tension is so influenced by weight, physics dictating additional mass will induce greater “traction on the hair follicle”.  Pain obviously can be an issued but the consequences can be more serious, dermatologist Dr Joshua Zeichner explaining “chronic traction on the hair follicles can cause permanent thinning of the hair”, a phenomenon described as “traction alopecia”.

Ariana Grande, on stage, Coachella, November, 2018.

Ominous as all that sounds, the doctors say it’s not necessary entirely to abandon the high ponytail because the issue isn’t the style but the implementation, the critical factor being how tightly the hair is pulled from the scalp.  Tension alopecia can occur with any tightly-pulled ponytail, plait or braid so the trick is to avoid excessive tension, the recommended approach to create a “high pony” and then gradually loosen the area in front of the elastic.  Obviously, the greater the mass of the hair, physics  dictates it will be less inclined to retain a shape tending from the vertical at the scalp so those handling much volume will probably have to resort to some sort of at least semi-rigid tubular device through which the strands can pass to be supported.

Roland DG's 50 Shades of Ginger illustrates the extent to which the spectrum can spread (centre).  Natural redhead Lindsay Lohan (b 1986, left) in 2012 illustrates a classic implementation of what most probably thing of as “ginger hair” while Jessica Gagen (b 1996; Miss England 2022, Miss World Europe 2023 & Miss United Kingdom 2024) appears (during heatwave, right) with what would be classified by many as a “light copper” rather than some hue of “ginger”.  Interestingly, reflecting the often disparaging use of the word (in the context of hair) “ginger” appears only infrequently on manufacturers' hair dye color charts.

Ginger can be used to describe those with “red” hair (a term which covers quite a range including shades of ginger in the conventional sense that is used of color) and such may be jocular, in disparagement or neutral.  In slang, a “ginger minger” was “an unattractive woman with ginger hair” and their “ginger minge” was their pubic hair; the male equivalent was a “ginger knob”.  In the hierarchy of vulgar slang, fire-crotch (a person who has red pubic hair) probably is worse but it should not be confused with “lightning crotch” (in obstetrics, the condition (suffered late in pregnancy), of having intense pain shoot through the vaginal area, induced especially by the baby's head lowering and bumping into the pelvis).  While a “normal symptom of pregnancy” and not typically a cause for medical intervention, it can be unpleasant; what is happening is the fetus is applying pressure on the cervix or the nerves surrounding the cervix (the cervix the lowest part of the uterus where a fetus develops).

One with a preference for ginger-haired souls could be said to be a gingerphile while one with an aversion would be a gingerphobe.  The matter of gingerphobia was explored by the US television cartoon show South Park (on Paramount+'s Comedy Central since 1997) in the episode Ginger Kids (season 9, episode 11, November 2005) in which was introduced the noun gingervitis (a portmenteau word, the construct being ginger +‎ (ging)ivitis); in pathology, the condition gingivitis is an inflammation of the gums or gingivae.  What South Park’s writers did was provide the gingerphobic with something of a rationale, gingervitis treating red headedness as if it were a disease or affliction.  Linguistically, it could have been worse: in German the synonym for gingivitis is the compound noun Zahnfleischentzündung and “zahnfleischentzündungvitis” sounds an even more distressing condition.  Neither gingerphobia nor gingervitis have ever appeared in the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (the DSM, in nine editions 1952-2022). 

In Cockney rhyming slang (a cant used by Cockneys in which a word or phrase is replaced by a rhyming word or phrase, this word or phrase then often being abbreviated to its first syllable or syllables, or its first word with the word chosen as the rhyme sometimes sharing attributes with the word it replaces) “ginger” meant “a bit of a homosexual” (based on the “beer” in “ginger beer” (ie “queer”)).  If that didn’t please, there was also (1) “Brighton Pier” (queer from “pier”), (2) “iron” (poof from “iron hoof”), (3) “perry” (homo from “Como) (this was purely phonetic, the popular singer Perry Coma (1912-2001) was not gay) and (4) “haricot” (queen from “haricot bean).  However, the guides caution “stoke” (bent from “Stoke-on-Trent”) references “bent” in the sense of both “gay” and “criminal” so it should be deployed with care.

The modest root of the plant (partially sliced, top left) and some of the packaged confectionery which are ginger-based.

For a variety of purposes (culinary, zoological, botanical, geological etc, dozens of derived forms have been created including: African ginger, aromatic ginger, baby ginger, black ginger, bleached ginger, blue ginger, butterfly ginger, Canada ginger, Chinese ginger, Cochin ginger, common ginger, dry ginger, Egyptian ginger, gingerade, ginger ale, ginger beer, gingerbread, ginger bug, ginger cordial, gingerette, ginger grass, ginger group, ginger-hackled, Ginger Island, gingerism, gingerlike, gingermint, ginger ninja, ginger nut, gingernut, gingerol, gingerous, gingerphobe, gingerphobia, ginger-pop, ginger root, gingersnap, gingersome, ginger wine, gingery, gingette, green ginger, Indian ginger, Jamaica ginger, Japanese ginger, kahili ginger, knock down ginger, knock-knock ginger, limed ginger, mango ginger, new ginger, pinecone ginger, pink ginger, race ginger, red ginger, sand ginger, sea ginger, shampoo ginger, shell ginger, Siamese ginger, spiral ginger, spring ginger, stem ginger, stone-ginger, Thai ginger, torch ginger, white ginger, wild ginger, yellow ginger & young ginger.

In De materia medica (On Medical Material), his five volume encyclopedic pharmacopeia on herbal medicine and related medicinal substances, the Ancient Greek physician Pedanius Dioscorides (circa 40-circa 90) included an entry for ζιγγίβερις (zingiberis) (ginger) as treatment for stomach and digestive ailments, in addition to its properties as “a warming spice”.  The historian Pliny the Elder (24-79) also discussed zingiber, noting its origin from Arabia and India and the use in medicine, especially for the stomach and digestion.  The use was picked up by physicians (officially recognized and not) in many places, both as a stimulant and acarminative (preventing the development of gas in the digestive tract) but despite the persistent myth, no document has ever been unearthed which suggests in Antiquity ginger was ever recommended as “sea-sickness medicine”.  Despite that, in the modern age, ginger is sometimes promoted as a cure (or at least an ameliorant) for nausea suffered at sea, in flight, while driving or motion-sickness in general and there appears to be some evidence to support the use.

Google ngram for Ginger group: Because of the way Google harvests data for their ngrams, they’re not literally a tracking of the use of a word in society but can be usefully indicative of certain trends, (although one is never quite sure which trend(s)), especially over decades.  As a record of actual aggregate use, ngrams are not wholly reliable because: (1) the sub-set of texts Google uses is slanted towards the scientific & academic and (2) the technical limitations imposed by the use of OCR (optical character recognition) when handling older texts of sometime dubious legibility (a process AI should improve).  Where numbers bounce around, this may reflect either: (1) peaks and troughs in use for some reason or (2) some quirk in the data harvested.

In another example of why English (in some ways simple and logical) must seem bafflingly inconsistent to those learning the tongue, while “ginger up” and “ginger group” are phrases related to “imparting piquancy or enlivening someone or something”, to speak of proceeding “gingerly” means “acting hesitantly; with great caution”.  The explanation is the divergence is not the result of a word shifting meaning in two directions but instead two different etymologies converging phonetically in modern English.  The figurative sense of “ginger up” (familiar to the young as “gee up”) meaning “add energy or enthusiasm) emerged in the nineteenth century and came from the equestrian practice of putting ginger (or so some other irritants) in or near a horse’s anus so it would be more “spirited” (performing with greater verve or liveliness) and appear with its tail held high.  From this (the expression rather than stuff shoved in the rectum) came “ginger group” which described a (usually) small and energetic faction within a larger organization which aimed to stimulate or invigorate change or action.  The first known use of the term was in 1920s British politics.

Confusingly “gingerly” is unrelated to “ginger” and has nothing to do with novel uses of spice in equine management.  Developing in parallel with but separately from Middle English, gingerly was from the Old French gensor & gencier (which endures in Modern French as gentil (delicate; dainty), from the Latin gentilis.  Appending the suffix -ly turned adjective into adverb and by the sixteenth century gingerly came to mean “delicately, with grace or refinement” and by the early 1900s the idea of a “refined or dainty manner” evolved into “cautiously; with care”.  Gingerly is thus a “false cognate” with ginger (the spice).  There the linguistic tangle should end but because of the development of modern slang, “ginger” has established an (informal) link with “gingerly” through “gingerness” which can be both (1) a synonym for “gingerliness” (a gingerly state, attitude or behaviour and (2) in informal (sometimes derogatory) use: redheadedness.