The Aberdeenshire council area takes in the historic counties of Aberdeenshire and Kincardineshire and half of Banffshire. It does not include Aberdeen City though, which is a Council Area in its own right. However, Aberdeenshire Council does have its headquarters at Woodhill House, in Aberdeen; the only Scottish council whose headquarters are based outside its area's border.
Aberdeenshire borders Angus and Perth and Kinross to the south, and Highland and Moray to the west.
Alford, Aberdeenshire
Alford (pronounced "aaford") is a large village in Aberdeenshire, north-east Scotland, lying just south of the River Don. The place-name is thought to come from the Scots "auld ford"; its original position being on the banks of the Don. The "L" sound in the word has, over time, been dropped, and is silent.
Ballater
Ballater is a burgh in Aberdeenshire, Scotland on the River Dee, immediately east of the Cairngorm Mountains.
Mary Douglas
Mary Douglas, DBE, FBA (25 March 1921 – 16 May 2007) was a British anthropologist, known for her writings on human culture and symbolism.
Westhill
Westhill is a town in Aberdeenshire, in the parish of Skene, directly west of Aberdeen. It is connected to the city by the A944 road. It is also near Skene, and has a swimming pool, tennis courts, carnival and theme park.
Zora Neale Hurston
Zora Neale Hurston (January 7, 1891–January 28, 1960) was an American folklorist and author during the time of the Harlem Renaissance, best known for the 1937 novel "Their Eyes Were Watching God". Hurston was a Republican.
Ruth Landes
Ruth Landes (October 8, 1908, New York City – February 11, 1991, Ontario, Canada) was an American cultural anthropologist best known for studies on Brazilian candomblé cults and her published study on the topic, "City of Women" (1947). Landes is recognized by some as a pioneer in the study of race and gender relations.
Selected books
Niobe
In Greek mythology, Niobe (Νιόβη) was the daughter of the semi-legendary ruler Tantalus, called the "Phrygian" and sometimes even as "King of Phrygia" Tantalus ruled in Sipylus, a city located at the western end of Anatolia. The city has the same name than the mountain on which it was founded (Mount Sipylus) and of which few traces remain, and not in the traditional heartland of Phrygia lying more inland and centered around Gordion. Niobe was an Anatolian princess. She married Amphion of Thebes and Greek mythology was a vehicle for her historical record mixed with legends. Niobe was the sister of Pelops, who gave his name to the Peloponnese.
According to the Greek myth, Niobe boasted of her superiority to Leto because the goddess only had two children, the twins Apollo and Artemis, while Niobe had fourteen children (the Niobids), seven male and seven female. Her famously quoted speech which caused the indignation of the goddess is as follows:
Artemis killed Niobe's daughters and Apollo killed Niobe's sons as they practiced athletics, with the last begging for his life. The bodies of her children lay for nine days unburied, for Zeus had changed the people to stone; on the tenth day they were buried by the gods. Apollo and Artemis used poisoned arrows to kill them, though according to some versions at least one Niobid was spared, (usually Meliboea). Amphion, at the sight of his dead sons, either killed himself or was killed by Apollo for swearing revenge. A devastated Niobe fled to Mount Sipylus (Spil Mount) of Lydia in Anatolia and was turned into a stone waterfall as she wept unceasingly. Spil Mount has a natural rock formation resembling a female face claimed to be Niobe, not to be confused with a sculpture carved into the rock-face of nearby crag Coddinus, north of Spil Mount, probably representing Cybele and attributed by the locals to Broteas, the ugly brother of Niobe. The rock formation is also known as the "Weeping Stone", as the stone is said to have wept tears during the summer. The rock appears to weep because it is porous limestone and rainwater seeps through the pores.
There are various accounts about how and where Niobe died; the story that returns Niobe from Thebes to her Lydian homeland is recorded in "Bibliotheke" 3.46.
The names and number of her children, and the time and place of their death, are variously given. This , described by Pausanias (i. 21) and Quintus Smyrnaeus (i. 293-306), both natives of the district, was the appearance assumed by a cliff on Sipylus when seen from a distance and from the proper point of view (see Jebb on Sophocles, "Antigone," 831). It is to be distinguished from an archaic figure still visible, carved in the northern side of the mountain near Magnesia, to which tradition has given the name of Niobe, but which is really intended for Cybele.
According to some, Niobe is the goddess of snow and winter, whose children, slain by Apollo and Artemis, symbolize the ice and snow melted by the sun in spring; according to others, she is an earth-goddess, whose progeny - vegetation and the fruits of the soil - is dried up and slain every summer by the shafts of the sun-god. Burmeister regards the legend as an incident in the struggle between the followers of Dionysus and Apollo in Thebes, in which the former were defeated and driven back to Lydia. Heffter builds up the story round the dripping rock in Lydia, really representing an Asiatic goddess, but taken by the Greeks for an ordinary woman. Enmann, who interprets the name as "she who prevents increase" (in contrast to Leto, who made women prolific), considers the main point of the myth to be Niobe's loss of her children. He compares her story with that of Lamia, who, after her children had been slain by Zeus, retired to a lonely cave and carried off and killed the children of others. The appearance of the rock on Sipylus gave rise to the story of Niobe having been turned to stone. The tragedians used her story to point the moral of the instability of human happiness; Niobe became the representative of human nature, liable to pride in prosperity and forgetfulness of the respect and submission due to the gods.
The tragic story of Niobe was a favourite subject in literature and art. Aeschylus and Sophocles wrote tragedies upon it; Ovid has described it at length in his "Metamorphoses." In art, the most famous representation was a marble group of Niobe and her children, taken by Sosius to Rome and set up in the temple of Apollo Sosianus (Pliny, "Nat. Hist." xxxvi. 4). What is probably a Roman imitation of this work was found in 1583 near the Lateran, and is now in the Uffizi gallery at Florence. In ancient times it was disputed whether the original was the work of Praxiteles or Scopas, and modern authorities are not agreed as to its identity with the group mentioned by Pliny.
The story of Niobe is an ancient one among Greeks: Niobe is mentioned by Achilles to Priam in Homer's "Iliad" book XXIV, as a stock type for mourning. Priam is like Niobe in that he is grieving for his son Hector, who was killed and not buried for several days. Niobe is also mentioned in Sophocles'
"Antigone": as she is marched toward her death, Antigone compares her own loneliness to that of Niobe. The "Niobe" of Aeschylus, set in Thebes, survives in fragmentary quotes that were supplemented by a papyrus sheet containing twenty-one lines of text. From the fragments it appears that for the first part of the tragedy the grieving Niobe sits veiled and silent. Sophocles too contributed a "Niobe" that is lost. Furthermore, the conflict between Niobe and Leto is mentioned in one of Sappho's poetic fragments, ("Before they were mothers, Leto and Niobe had been the most devoted of friends.") The subject of Niobe and the destruction of the Niobids was part of the repertory of Attic vase-painters and inspired sculpture groups and wall frescoes as well as relief carvings on Roman sarcophagi.