#ghost — Public Fediverse posts

Memento Vitae (2024) [5 min] by Lola Leviez-Deblauwe, Quitterie Quipourt, Basile Galiegue, Anaïs Lecocq, Mathilde Maigre and Paul-Louis Couton | #France

https://www.youtube.com/watch?v=ua_bR9HPoac

#3D #3DAnimation #AnimatedShort #AnimatedShortOfTheDay #Animation #Halloween #Memories #Memento #Ghost #Piktura

Now I know why my @hiking (Seasons of Jason) subscribers aren't getting emails 😤

Add me to the long list of people wishing that #Ghost didn't lock users into relying on #Mailgun.

By all accounts, the next response will be either "we'll continue your probation period until we decide your safe" or "we're banning your domain and you can't do anything about it."

Some missionaries are so fanatical that even death will not make them shut up about their faith.

#Germany #Helgoland #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Monk_on_Helgoland_Island

Some missionaries are so fanatical that even death will not make them shut up about their faith.

#Germany #Helgoland #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Monk_on_Helgoland_Island

Some missionaries are so fanatical that even death will not make them shut up about their faith.

#Germany #Helgoland #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Monk_on_Helgoland_Island

Some missionaries are so fanatical that even death will not make them shut up about their faith.

#Germany #Helgoland #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Monk_on_Helgoland_Island

Some missionaries are so fanatical that even death will not make them shut up about their faith.

#Germany #Helgoland #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Monk_on_Helgoland_Island

The blog/newsletter/longform is a thing. It needs to be an open ecosystem like podcasting, where nobody needs to care who is helping you publish it but only that it can be read/TTS to them any way they want. And that writers can get paid.

#substack #wordpress #ghost #beehiiv #wallabag

#GothicSpring #Mythology #MythologySky #Folklore #FolkloreSky #Spiritualism #Occult #OccultSky #Spirit #Ghost #GhostSky #Art #ArtSky #SurrealArt #Surrealism #SurrealistSky #Photography #PhotographySky #HannahMaynard #Victoria #BritishColumbia #Canada #CanadaSky #Victorian

#GothicSpring #Mythology #MythologySky #Folklore #FolkloreSky #Spiritualism #Occult #OccultSky #Spirit #Ghost #GhostSky #Art #ArtSky #SurrealArt #Surrealism #SurrealistSky #Photography #PhotographySky #HannahMaynard #Victoria #BritishColumbia #Canada #CanadaSky #Victorian

A Whole Lotta Nothing is: Announcing Social Comments for Ghost. https://a.wholelottanothing.org/announcing-social-comments-for-ghost/ #GhostCMS #ghost

#art #paint #ghost #creepy #blood #horor #Gorey #gore

This post originally appeared on The Fulcrum.

Welcome to this week’s The Programmer’s Fulcrum.

It’s your weekly curation of the essential news in the Open Media Network and Fediverse development communities with a focus on devastating big tech via Techno Anarchism.

There is a lot of coverage of the shitshow that is ShitHub this week. And that makes me so happy I moved to Codeberg several […]

This post originally appeared on The Fulcrum.

Welcome to this week’s The Programmer’s Fulcrum.

It’s your weekly curation of the essential news in the Open Media Network and Fediverse development communities with a focus on devastating big tech via Techno Anarchism.

There is a lot of coverage of the shitshow that is ShitHub this week. And that makes me so happy I moved to Codeberg several […]

This post originally appeared on The Fulcrum.

Welcome to this week’s The Programmer’s Fulcrum.

It’s your weekly curation of the essential news in the Open Media Network and Fediverse development communities with a focus on devastating big tech via Techno Anarchism.

There is a lot of coverage of the shitshow that is ShitHub this week. And that makes me so happy I moved to Codeberg several […]

This post originally appeared on The Fulcrum.

Welcome to this week’s The Programmer’s Fulcrum.

It’s your weekly curation of the essential news in the Open Media Network and Fediverse development communities with a focus on devastating big tech via Techno Anarchism.

There is a lot of coverage of the shitshow that is ShitHub this week. And that makes me so happy I moved to Codeberg several […]

This post originally appeared on The Fulcrum.

Welcome to this week’s The Programmer’s Fulcrum.

It’s your weekly curation of the essential news in the Open Media Network and Fediverse development communities with a focus on devastating big tech via Techno Anarchism.

There is a lot of coverage of the shitshow that is ShitHub this week. And that makes me so happy I moved to Codeberg several […]

Ghost ganha novos segmentos de audiência guardados e uma filtragem de membros mais rápida
🔗 https://tugatech.com.pt/t82941-ghost-ganha-novos-segmentos-de-audiencia-guardados-e-uma-filtragem-de-membros-mais-rapida

#audi #ghost 

Ghost ganha novos segmentos de audiência guardados e uma filtragem de membros mais rápida
🔗 https://tugatech.com.pt/t82941-ghost-ganha-novos-segmentos-de-audiencia-guardados-e-uma-filtragem-de-membros-mais-rapida

#audi #ghost 

My childhood brushes with ghost lore

Despite writing about supernatural folklore, I rarely think about my childhood brushes with ghostly stories. I thought I might rectify that here—by reflecting on two examples of ghost lore I was exposed to in my youth.

Before I begin, I should point out that children’s folklore is just as vital and dynamic a phenomenon as its adult equivalent. Children’s Folklore: A Source Book (1999) is one example of a text that documents the folkloric creativity of children (as opposed to their passive receptivity). The book shows that wherever children come together, they form what folklorists call “folk groups.” The only criteria for the existence of such a group is that “two or more people. . . share something in common—language, occupation, religion, residence”; that they “share ‘traditions'”; and that they have the opportunity to meet face to face.

The Grey Lady

I’ll start with my childhood experience of belonging to a large “folk group” at my prep school, Tockington Manor, in South Gloucestershire. Every child in the school belonged to this folk group, because everyone, at some point, learned about the Grey Lady who haunted the manor’s halls. The boarders at the school were terrified of this lady: they said she wandered the manor at night—the spirit of a nurse who’d fallen from a skylight when the building served as a hospital during the First World War. I don’t remember much about this nighttime revenant, but she’s clearly a variant of a folkloric figure found at boarding schools everywhere: the Grey, White, Black, or Brown Lady.

In my school, older students, already initiated into the ghostly mystery, passed on stories about the drab-colored lady to the younger children, who did the same for the incoming class. I can only assume that telling stories about the Grey Lady allowed us to share anxieties in a fixed, personified form, which helped us adapt to unfamiliar surroundings. It also mythologized the building’s space, especially for boarders—those who couldn’t leave. Separated from their family homes, they created bonds and associations through the emotions that ghost stories evoke.

The story of the Grey Lady may have been one of the most memorable aspects of our folk group. But one story doesn’t create a culture. We also played games like marbles and conkers and had a shared language (words like cave—Latin for “beware”—were used to signal that a teacher was coming). Sometimes we sneaked out of school to gather in an old stone quarry, a place now dense with ivy-covered trees. The aura of this place—which we called simply “Quarry”—will forever remind me of the childhood capacity to create mythological worlds in spaces dominated by adults.

The Yellow Lady

Another example of supernatural storytelling from my childhood occurred during a trip to a Catholic boys’ camp in the summer of 1991. There too the sharing of ghostly legends created belonging among the boys. Despite sharing a tent with my brother, a cousin, and members of my cousin’s family, I felt unsettled in my new surroundings, and I remember how powerfully the nighttime telling of ghost stories allowed us to bond through fear. 

The only story I remember clearly (because it terrified me) was inspired by a local landmark. Visible from the camp was a house that glowed an eerie yellow at night. The sight of this building alone would be enough to inspire a haunted house tale. But in our case, the color became detached from the building, and we gave it to a supernatural figure who roamed the grounds at night. Apparently, a mysterious revenant called the Yellow Lady haunted that house, and she visited the meadow where we slept. Pricking up her disturbingly large ears to listen for wakeful boys, the Yellow Lady prowled the rows of tents, determined to steal a child. 

Although I remember thinking at the time that the Yellow Lady must have been a ghost, she differs in one important way from the Grey Lady mentioned earlier. While the latter was merely a scary presence that never interacted with students, the Yellow Lady was relational, embodying the discipline of the adult world (“no talking after lights out”). Her eerie color and super-sensory abilities—a result of her inhumanly large ears—suggest that she was a kind of supernatural bogeywoman, perhaps even close to a fairy.

The extreme effectiveness of this Yellow Lady legend meant that all of us had trouble sleeping that night. The next day we rushed to mass, hoping to find protection in proximity to a sacred ritual. The impulse was in keeping with much ghost lore, where holy symbols ward off supernatural threats.

Interestingly, while researching “Yellow Lady” stories (to see how commonplace they are), I came across a blog post in which the writer talks about a Yellow Lady story he learned at a camp run by monks. He then turns the tale into a literary short story—an embellishment, perhaps, of a fragmentary tale like mine. It seems to me that the writer’s camp may even have been the one I attended. Either that or the Yellow Lady haunts a number of such camps.

Haunted houses and witch houses

Besides my encounters with the Grey and Yellow Ladies, the only other ghost lore I can remember from my childhood are stories about haunted houses. These were always abandoned homes in the neighborhood, their shattered windows revealing darkness inside, the absence of family life. Repeating things we’d heard or inventing stories on the spot, we called these houses “haunted” or the former resort of “witches”—words that described the rupture in our sense of what a family home should look like. One of these houses sat at the corner of Charborough Road and Dunkeld Avenue in Filton, Bristol (I can still picture its dilapidated state). Another was on a road branching off from Charborough Road: they said that if you looked into its broken, upstairs window, you might see a witch looking back. (The latter is a vague memory that may even have been my own thought.)

Considering all this lore, it seems to me that ghosts fill the gaps where social meaning decays, whether through separation from home, abandonment of a home, or maladjustment in a place that’s not yet fully home. When I consider these crucial functions, I understand why empirical approaches to ghostly “phenomena” bore me: they arguably fail to understand ghosts at all.

Read about more ghost lore here.

My childhood brushes with ghost lore

Despite writing about supernatural folklore, I rarely think about my childhood brushes with ghostly stories. I thought I might rectify that here—by reflecting on two examples of ghost lore I was exposed to in my youth.

Before I begin, I should point out that children’s folklore is just as vital and dynamic a phenomenon as its adult equivalent. Children’s Folklore: A Source Book (1999) is one example of a text that documents the folkloric creativity of children (as opposed to their passive receptivity). The book shows that wherever children come together, they form what folklorists call “folk groups.” The only criteria for the existence of such a group is that “two or more people. . . share something in common—language, occupation, religion, residence”; that they “share ‘traditions'”; and that they have the opportunity to meet face to face.

The Grey Lady

I’ll start with my childhood experience of belonging to a large “folk group” at my prep school, Tockington Manor, in South Gloucestershire. Every child in the school belonged to this folk group, because everyone, at some point, learned about the Grey Lady who haunted the manor’s halls. The boarders at the school were terrified of this lady: they said she wandered the manor at night—the spirit of a nurse who’d fallen from a skylight when the building served as a hospital during the First World War. I don’t remember much about this nighttime revenant, but she’s clearly a variant of a folkloric figure found at boarding schools everywhere: the Grey, White, Black, or Brown Lady.

In my school, older students, already initiated into the ghostly mystery, passed on stories about the drab-colored lady to the younger children, who did the same for the incoming class. I can only assume that telling stories about the Grey Lady allowed us to share anxieties in a fixed, personified form, which helped us adapt to unfamiliar surroundings. It also mythologized the building’s space, especially for boarders—those who couldn’t leave. Separated from their family homes, they created bonds and associations through the emotions that ghost stories evoke.

The story of the Grey Lady may have been one of the most memorable aspects of our folk group. But one story doesn’t create a culture. We also played games like marbles and conkers and had a shared language (words like cave—Latin for “beware”—were used to signal that a teacher was coming). Sometimes we sneaked out of school to gather in an old stone quarry, a place now dense with ivy-covered trees. The aura of this place—which we called simply “Quarry”—will forever remind me of the childhood capacity to create mythological worlds in spaces dominated by adults.

The Yellow Lady

The second example of supernatural storytelling from my childhood occurred during a trip to a Catholic boys’ camp in the summer of 1991. There too the sharing of ghostly legends created belonging among the boys. Despite sharing a tent with my brother, a cousin, and members of my cousin’s family, I felt unsettled in my new surroundings, and I remember how powerfully the nighttime telling of ghost stories allowed us to bond through fear. 

The only story I remember clearly (because it terrified me) was inspired by a local landmark. Visible from the camp was a house that glowed an eerie yellow at night. The sight of this building alone would be enough to inspire a haunted house tale. But in our case, the color became detached from the building, and we gave it to a supernatural figure who roamed the grounds at night. Apparently, a mysterious revenant called the Yellow Lady haunted that house, and she visited the meadow where we slept. Pricking up her disturbingly large ears to listen for wakeful boys, the Yellow Lady prowled the rows of tents, determined to steal a child. 

Although I remember thinking at the time that the Yellow Lady must have been a ghost, she differs in one important way from the Grey Lady mentioned earlier. While the latter was merely a scary presence that never interacted with students, the Yellow Lady was relational, embodying the discipline of the adult world (“no talking after lights out”). Her eerie color and super-sensory abilities—a result of her inhumanly large ears—suggest that she was a kind of supernatural bogeywoman, perhaps even close to a fairy.

The extreme effectiveness of this Yellow Lady legend meant that all of us had trouble sleeping that night. The next day we rushed to mass, hoping to find protection in proximity to a sacred ritual. The impulse was in keeping with much ghost lore, where holy symbols ward off supernatural threats.

Interestingly, while researching “Yellow Lady” stories (to see how commonplace they are), I came across a blog post in which the writer talks about a Yellow Lady story he learned at a camp run by monks. He then turns the tale into a literary short story—an embellishment, perhaps, of a fragmentary tale like mine. It seems to me that the writer’s camp may even have been the one I attended. Either that or the Yellow Lady haunts a number of such camps.

Haunted houses and witch houses

Besides my encounters with the Grey and Yellow Ladies, the only other ghost lore I can remember from my childhood are stories about haunted houses. These were always abandoned homes in the neighborhood, their shattered windows revealing darkness inside, the absence of family life. Repeating things we’d heard or inventing stories on the spot, we called these houses “haunted” or the former resort of “witches”—words that described the rupture in our sense of what a home should look like. One of these houses sat at the corner of Charborough Road and Dunkeld Avenue in Filton, Bristol (I can still picture its dilapidated state). Another was on a road branching off from Charborough Road: they said that if you looked into its broken, upstairs window, you might see a witch looking back. (The latter is a vague memory that may even have been my own thought.)

Considering all this lore, it seems to me that ghosts fill the gaps where social meaning decays, whether through separation from home, abandonment of a home, or maladjustment in a place that’s not yet fully home. When I consider these crucial functions, I understand why empirical approaches to ghostly “phenomena” bore me: they arguably fail to understand ghosts at all.

Read about more ghost lore here.

My childhood brushes with ghost lore

Despite writing about supernatural folklore, I rarely think about my childhood brushes with ghostly stories. I thought I might rectify that here—by reflecting on two examples of ghost lore I was exposed to in my youth.

Before I begin, I should point out that children’s folklore is just as vital and dynamic a phenomenon as its adult equivalent. Children’s Folklore: A Source Book (1999) is one example of a text that documents the folkloric creativity of children (as opposed to their passive receptivity). The book shows that wherever children come together, they form what folklorists call “folk groups.” The only criteria for the existence of such a group is that “two or more people. . . share something in common—language, occupation, religion, residence”; that they “share ‘traditions'”; and that they have the opportunity to meet face to face.

The Grey Lady

I’ll start with my childhood experience of belonging to a large “folk group” at my prep school, Tockington Manor, in South Gloucestershire. Every child in the school belonged to this folk group, because everyone, at some point, learned about the Grey Lady who haunted the manor’s halls. The boarders at the school were terrified of this lady: they said she wandered the manor at night—the spirit of a nurse who’d fallen from a skylight when the building served as a hospital during the First World War. I don’t remember much about this nighttime revenant, but she’s clearly a variant of a folkloric figure found at boarding schools everywhere: the Grey, White, Black, or Brown Lady.

In my school, older students, already initiated into the ghostly mystery, passed on stories about the drab-colored lady to the younger children, who did the same for the incoming class. I can only assume that telling stories about the Grey Lady allowed us to share anxieties in a fixed, personified form, which helped us adapt to unfamiliar surroundings. It also mythologized the building’s space, especially for boarders—those who couldn’t leave. Separated from their family homes, they created bonds and associations through the emotions that ghost stories evoke.

The story of the Grey Lady may have been one of the most memorable aspects of our folk group. But one story doesn’t create a culture. We also played games like marbles and conkers and had a shared language (words like cave—Latin for “beware”—were used to signal that a teacher was coming). Sometimes we sneaked out of school to gather in an old stone quarry, a place now dense with ivy-covered trees. The aura of this place—which we called simply “Quarry”—will forever remind me of the childhood capacity to create mythological worlds in spaces dominated by adults.

The Yellow Lady

The second example of supernatural storytelling from my childhood occurred during a trip to a Catholic boys’ camp in the summer of 1991. There too the sharing of ghostly legends created belonging among the boys. Despite sharing a tent with my brother, a cousin, and members of my cousin’s family, I felt unsettled in my new surroundings, and I remember how powerfully the nighttime telling of ghost stories allowed us to bond through fear. 

The only story I remember clearly (because it terrified me) was inspired by a local landmark. Visible from the camp was a house that glowed an eerie yellow at night. The sight of this building alone would be enough to inspire a haunted house tale. But in our case, the color became detached from the building, and we gave it to a supernatural figure who roamed the grounds at night. Apparently, a mysterious revenant called the Yellow Lady haunted that house, and she visited the meadow where we slept. Pricking up her disturbingly large ears to listen for wakeful boys, the Yellow Lady prowled the rows of tents, determined to steal a child. 

Although I remember thinking at the time that the Yellow Lady must have been a ghost, she differs in one important way from the Grey Lady mentioned earlier. While the latter was merely a scary presence that never interacted with students, the Yellow Lady was relational, embodying the discipline of the adult world (“no talking after lights out”). Her eerie color and super-sensory abilities—a result of her inhumanly large ears—suggest that she was a kind of supernatural bogeywoman, perhaps even close to a fairy.

The extreme effectiveness of this Yellow Lady legend meant that all of us had trouble sleeping that night. The next day we rushed to mass, hoping to find protection in proximity to a sacred ritual. The impulse was in keeping with much ghost lore, where holy symbols ward off supernatural threats.

Interestingly, while researching “Yellow Lady” stories (to see how commonplace they are), I came across a blog post in which the writer talks about a Yellow Lady story he learned at a camp run by monks. He then turns the tale into a literary short story—an embellishment, perhaps, of a fragmentary tale like mine. It seems to me that the writer’s camp may even have been the one I attended. Either that or the Yellow Lady haunts a number of such camps.

Haunted houses and witch houses

Besides my encounters with the Grey and Yellow Ladies, the only other ghost lore I can remember from my childhood are stories about haunted houses. These were always abandoned homes in the neighborhood, their shattered windows revealing darkness inside, the absence of family life. Repeating things we’d heard or inventing stories on the spot, we called these houses “haunted” or the former resort of “witches”—words that described the rupture in our sense of what a home should look like. One of these houses sat at the corner of Charborough Road and Dunkeld Avenue in Filton, Bristol (I can still picture its dilapidated state). Another was on a road branching off from Charborough Road: they said that if you looked into its broken, upstairs window, you might see a witch looking back. (The latter is a vague memory that may even have been my own thought.)

Considering all this lore, it seems to me that ghosts fill the gaps where social meaning decays, whether through separation from home, abandonment of a home, or maladjustment in a place that’s not yet fully home. When I consider these crucial functions, I understand why empirical approaches to ghostly “phenomena” bore me: they arguably fail to understand ghosts at all.

Read about more ghost lore here.

My childhood brushes with ghost lore

Despite writing about supernatural folklore, I rarely think about my childhood brushes with ghostly stories. I thought I might rectify that here—by reflecting on two examples of ghost lore I was exposed to in my youth.

Before I begin, I should point out that children’s folklore is just as vital and dynamic a phenomenon as its adult equivalent. Children’s Folklore: A Source Book (1999) is one example of a text that documents the folkloric creativity of children (as opposed to their passive receptivity). The book shows that wherever children come together, they form what folklorists call “folk groups.” The only criteria for the existence of such a group is that “two or more people. . . share something in common—language, occupation, religion, residence”; that they “share ‘traditions'”; and that they have the opportunity to meet face to face.

The Grey Lady

I’ll start with my childhood experience of belonging to a large “folk group” at my prep school, Tockington Manor, in South Gloucestershire. Every child in the school belonged to this folk group, because everyone, at some point, learned about the Grey Lady who haunted the manor’s halls. The boarders at the school were terrified of this lady: they said she wandered the manor at night—the spirit of a nurse who’d fallen from a skylight when the building served as a hospital during the First World War. I don’t remember much about this nighttime revenant, but she’s clearly a variant of a folkloric figure found at boarding schools everywhere: the Grey, White, Black, or Brown Lady.

In my school, older students, already initiated into the ghostly mystery, passed on stories about the drab-colored lady to the younger children, who did the same for the incoming class. I can only assume that telling stories about the Grey Lady allowed us to share anxieties in a fixed, personified form, which helped us adapt to unfamiliar surroundings. It also mythologized the building’s space, especially for boarders—those who couldn’t leave. Separated from their family homes, they created bonds and associations through the emotions that ghost stories evoke.

The story of the Grey Lady may have been one of the most memorable aspects of our folk group. But one story doesn’t create a culture. We also played games like marbles and conkers and had a shared language (words like cave—Latin for “beware”—were used to signal that a teacher was coming). Sometimes we sneaked out of school to gather in an old stone quarry, a place now dense with ivy-covered trees. The aura of this place—which we called simply “Quarry”—will forever remind me of the childhood capacity to create mythological worlds in spaces dominated by adults.

The Yellow Lady

Another example of supernatural storytelling from my childhood occurred during a trip to a Catholic boys’ camp in the summer of 1991. There too the sharing of ghostly legends created belonging among the boys. Despite sharing a tent with my brother, a cousin, and members of my cousin’s family, I felt unsettled in my new surroundings, and I remember how powerfully the nighttime telling of ghost stories allowed us to bond through fear. 

The only story I remember clearly (because it terrified me) was inspired by a local landmark. Visible from the camp was a house that glowed an eerie yellow at night. The sight of this building alone would be enough to inspire a haunted house tale. But in our case, the color became detached from the building, and we gave it to a supernatural figure who roamed the grounds at night. Apparently, a mysterious revenant called the Yellow Lady haunted that house, and she visited the meadow where we slept. Pricking up her disturbingly large ears to listen for wakeful boys, the Yellow Lady prowled the rows of tents, determined to steal a child. 

Although I remember thinking at the time that the Yellow Lady must have been a ghost, she differs in one important way from the Grey Lady mentioned earlier. While the latter was merely a scary presence that never interacted with students, the Yellow Lady was relational, embodying the discipline of the adult world (“no talking after lights out”). Her eerie color and super-sensory abilities—a result of her inhumanly large ears—suggest that she was a kind of supernatural bogeywoman, perhaps even close to a fairy.

The extreme effectiveness of this Yellow Lady legend meant that all of us had trouble sleeping that night. The next day we rushed to mass, hoping to find protection in proximity to a sacred ritual. The impulse was in keeping with much ghost lore, where holy symbols ward off supernatural threats.

Interestingly, while researching “Yellow Lady” stories (to see how commonplace they are), I came across a blog post in which the writer talks about a Yellow Lady story he learned at a camp run by monks. He then turns the tale into a literary short story—an embellishment, perhaps, of a fragmentary tale like mine. It seems to me that the writer’s camp may even have been the one I attended. Either that or the Yellow Lady haunts a number of such camps.

Haunted houses and witch houses

Besides my encounters with the Grey and Yellow Ladies, the only other ghost lore I can remember from my childhood are stories about haunted houses. These were always abandoned homes in the neighborhood, their shattered windows revealing darkness inside, the absence of family life. Repeating things we’d heard or inventing stories on the spot, we called these houses “haunted” or the former resort of “witches”—words that described the rupture in our sense of what a family home should look like. One of these houses sat at the corner of Charborough Road and Dunkeld Avenue in Filton, Bristol (I can still picture its dilapidated state). Another was on a road branching off from Charborough Road: they said that if you looked into its broken, upstairs window, you might see a witch looking back. (The latter is a vague memory that may even have been my own thought.)

Considering all this lore, it seems to me that ghosts fill the gaps where social meaning decays, whether through separation from home, abandonment of a home, or maladjustment in a place that’s not yet fully home. When I consider these crucial functions, I understand why empirical approaches to ghostly “phenomena” bore me: they arguably fail to understand ghosts at all.

Read about more ghost lore here.

My childhood brushes with ghost lore

Despite writing about supernatural folklore, I rarely think about my childhood brushes with ghostly stories. I thought I might rectify that here—by reflecting on two examples of ghost lore I was exposed to in my youth.

Before I begin, I should point out that children’s folklore is just as vital and dynamic a phenomenon as its adult equivalent. Children’s Folklore: A Source Book (1999) is one example of a text that documents the folkloric creativity of children (as opposed to their passive receptivity). The book shows that wherever children come together, they form what folklorists call “folk groups.” The only criteria for the existence of such a group is that “two or more people. . . share something in common—language, occupation, religion, residence”; that they “share ‘traditions'”; and that they have the opportunity to meet face to face.

The Grey Lady

I’ll start with my childhood experience of belonging to a large “folk group” at my prep school, Tockington Manor, in South Gloucestershire. Every child in the school belonged to this folk group, because everyone, at some point, learned about the Grey Lady who haunted the manor’s halls. The boarders at the school were terrified of this lady: they said she wandered the manor at night—the spirit of a nurse who’d fallen from a skylight when the building served as a hospital during the First World War. I don’t remember much about this nighttime revenant, but she’s clearly a variant of a folkloric figure found at boarding schools everywhere: the Grey, White, Black, or Brown Lady.

In my school, older students, already initiated into the ghostly mystery, passed on stories about the drab-colored lady to the younger children, who did the same for the incoming class. I can only assume that telling stories about the Grey Lady allowed us to share anxieties in a fixed, personified form, which helped us adapt to unfamiliar surroundings. It also mythologized the building’s space, especially for boarders—those who couldn’t leave. Separated from their family homes, they created bonds and associations through the emotions that ghost stories evoke.

The story of the Grey Lady may have been one of the most memorable aspects of our folk group. But one story doesn’t create a culture. We also played games like marbles and conkers and had a shared language (words like cave—Latin for “beware”—were used to signal that a teacher was coming). Sometimes we sneaked out of school to gather in an old stone quarry, a place now dense with ivy-covered trees. The aura of this place—which we called simply “Quarry”—will forever remind me of the childhood capacity to create mythological worlds in spaces dominated by adults.

The Yellow Lady

The second example of supernatural storytelling from my childhood occurred during a trip to a Catholic boys’ camp in the summer of 1991. There too the sharing of ghostly legends created belonging among the boys. Despite sharing a tent with my brother, a cousin, and members of my cousin’s family, I felt unsettled in my new surroundings, and I remember how powerfully the nighttime telling of ghost stories allowed us to bond through fear. 

The only story I remember clearly (because it terrified me) was inspired by a local landmark. Visible from the camp was a house that glowed an eerie yellow at night. The sight of this building alone would be enough to inspire a haunted house tale. But in our case, the color became detached from the building, and we gave it to a supernatural figure who roamed the grounds at night. Apparently, a mysterious revenant called the Yellow Lady haunted that house, and she visited the meadow where we slept. Pricking up her disturbingly large ears to listen for wakeful boys, the Yellow Lady prowled the rows of tents, determined to steal a child. 

Although I remember thinking at the time that the Yellow Lady must have been a ghost, she differs in one important way from the Grey Lady mentioned earlier. While the latter was merely a scary presence that never interacted with students, the Yellow Lady was relational, embodying the discipline of the adult world (“no talking after lights out”). Her eerie color and super-sensory abilities—a result of her inhumanly large ears—suggest that she was a kind of supernatural bogeywoman, perhaps even close to a fairy.

The extreme effectiveness of this Yellow Lady legend meant that all of us had trouble sleeping that night. The next day we rushed to mass, hoping to find protection in proximity to a sacred ritual. The impulse was in keeping with much ghost lore, where holy symbols ward off supernatural threats.

Interestingly, while researching “Yellow Lady” stories (to see how commonplace they are), I came across a blog post in which the writer talks about a Yellow Lady story he learned at a camp run by monks. He then turns the tale into a literary short story—an embellishment, perhaps, of a fragmentary tale like mine. It seems to me that the writer’s camp may even have been the one I attended. Either that or the Yellow Lady haunts a number of such camps.

Haunted houses and witch houses

Besides my encounters with the Grey and Yellow Ladies, the only other ghost lore I can remember from my childhood are stories about haunted houses. These were always abandoned homes in the neighborhood, their shattered windows revealing darkness inside, the absence of family life. Repeating things we’d heard or inventing stories on the spot, we called these houses “haunted” or the former resort of “witches”—words that described the rupture in our sense of what a home should look like. One of these houses sat at the corner of Charborough Road and Dunkeld Avenue in Filton, Bristol (I can still picture its dilapidated state). Another was on a road branching off from Charborough Road: they said that if you looked into its broken, upstairs window, you might see a witch looking back. (The latter is a vague memory that may even have been my own thought.)

Considering all this lore, it seems to me that ghosts fill the gaps where social meaning decays, whether through separation from home, abandonment of a home, or maladjustment in a place that’s not yet fully home. When I consider these crucial functions, I understand why empirical approaches to ghostly “phenomena” bore me: they arguably fail to understand ghosts at all.

Read about more ghost lore here.

Formed as teenagers in Ukraine. Displaced by war. Played Glastonbury. Now Ghost.

The Sixsters spoke exclusively with Sonic Pulse Reviews on 8 years, creative freedom, and where the music goes next: https://sonicpulsereviews.com/the-sixsters-on-ghost-growth-and-eight-years-of-defying-expectations/

#Music #TheSixsters #Ghost #HardRock #WomenInMusic

Before proposing marriage to strange, pale women in abandoned castles, you should really do a proper background check.

#Germany #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/The_Dead_Bride

• Write Freely
  https://writefreely.org/
  https://fedidb.com/software/writefreely
  https://writefreely.fediverse.observer/list
  https://fedi.wrm.sr/software/writefreely
  Reine Bloggingsoftware mit puristischer, störungsfreier Oberfläche wie Medium. Kann allerdings leider (noch) keine Kommentare, und einen eingebauten Filespace für Bilder hat es auch nicht.
• Ghost
  https://ghost.org/
  Eigentlich ein Substack-Konkurrent, aber wenn man unbedingt etwas Zentralistisches will und keinen Bock hat, sich einen Server auszusuchen...
• WordPress kann mit dem Fediverse verbunden werden
  https://wordpress.org/plugins/activitypub/
  https://wordpress.com/support/enter-the-fediverse/
• Die Facebook-Alternativen können samt und sonders auch als vollwertige Bloggingplattformen mit allem Drum und Dran eingesetzt werden inklusive dazugehörigem Filespace und mit Features, die auf Mastodon unvorstellbar sind. Die können 𝕏 und Facebook und Bluesky und Medium (und womöglich auch noch andere Sachen) auf einen Schlag ersetzen.
  
  • Friendica
    https://friendi.ca
    https://de.wikipedia.org/wiki/Friendica
    https://joinfediverse.wiki/Friendica
    https://fedidb.com/software/friendica
    https://friendica.fediverse.observer/list
    https://fedi.wrm.sr/software/friendica
  • (streams)
    https://codeberg.org/streams/streams
  • Forte
    https://codeberg.org/fortified/forte
    https://forte.fediverse.observer/list
• Hubzilla bietet sogar noch mehr Features obendrauf. Da kann man z. B. auch Artikel einstellen, die nicht automatisch über das Fediverse verbreitet werden (kann man immer noch in föderierenden Beiträgen verlinken). Oder man kann Webpages anlegen oder Wikis. Es gibt für Hubzilla sogar mindestens ein Third-Party-Theme, das es optisch besser auf Blogging auslegt; das ist aber nicht auf allen Hubs verfügbar.
  https://hubzilla.org (die offizielle Hubzilla-Website ist selbst auf Hubzilla gebaut)
  https://de.wikipedia.org/wiki/Hubzilla
  https://joinfediverse.wiki/Hubzilla
  https://fedidb.com/software/hubzilla
  https://hubzilla.fediverse.observer/list
  https://fedi.wrm.sr/software/hubzilla

#Ghosts #Ghost #Paranormal #Video #UK #British #Britain #BBC #Vintage #Spooky #ASMR #Spectre #Phantom #England #English #GhostHunters #TV #Television #Old #YouTube #Phantom #Ghostly #Documentary #Classic #Film #Spirit #Poltergeist #Spirits I’m English, but absolutely love the slightly eccentric old school Britishness of this! The accents and sound quality make it sound like a very early ASMR video. It’s definitely an entertaining watch!
https://www.youtube.com/watch?v=VTqtPtCy-NY&pp=0gcJCQMLAYcqIYzv

#Ghosts #Ghost #Paranormal #Video #UK #British #Britain #BBC #Vintage #Spooky #ASMR #Spectre #Phantom #England #English #GhostHunters #TV #Television #Old #YouTube #Phantom #Ghostly #Documentary #Classic #Film #Spirit #Poltergeist #Spirits I’m English, but absolutely love the slightly eccentric old school Britishness of this! The accents and sound quality make it sound like a very early ASMR video. It’s definitely an entertaining watch!
https://www.youtube.com/watch?v=VTqtPtCy-NY&pp=0gcJCQMLAYcqIYzv

#Ghosts #Ghost #Paranormal #Video #UK #British #Britain #BBC #Vintage #Spooky #ASMR #Spectre #Phantom #England #English #GhostHunters #TV #Television #Old #YouTube #Phantom #Ghostly #Documentary #Classic #Film #Spirit #Poltergeist #Spirits I’m English, but absolutely love the slightly eccentric old school Britishness of this! The accents and sound quality make it sound like a very early ASMR video. It’s definitely an entertaining watch!
https://www.youtube.com/watch?v=VTqtPtCy-NY&pp=0gcJCQMLAYcqIYzv

#Ghosts #Ghost #Paranormal #Video #UK #British #Britain #BBC #Vintage #Spooky #ASMR #Spectre #Phantom #England #English #GhostHunters #TV #Television #Old #YouTube #Phantom #Ghostly #Documentary #Classic #Film #Spirit #Poltergeist #Spirits I’m English, but absolutely love the slightly eccentric old school Britishness of this! The accents and sound quality make it sound like a very early ASMR video. It’s definitely an entertaining watch!
https://www.youtube.com/watch?v=VTqtPtCy-NY&pp=0gcJCQMLAYcqIYzv

#Ghosts #Ghost #Paranormal #Video #UK #British #Britain #BBC #Vintage #Spooky #ASMR #Spectre #Phantom #England #English #GhostHunters #TV #Television #Old #YouTube #Phantom #Ghostly #Documentary #Classic #Film #Spirit #Poltergeist #Spirits I’m English, but absolutely love the slightly eccentric old school Britishness of this! The accents and sound quality make it sound like a very early ASMR video. It’s definitely an entertaining watch!
https://www.youtube.com/watch?v=VTqtPtCy-NY&pp=0gcJCQMLAYcqIYzv

Somewhere Between Midnight and Three, They Call to Me

https://kandiblaze.wordpress.com/2026/05/07/somewhere-between-midnight-and-three-they-call-to-me/

📚 Todos mis libros están disponibles en Amazon. ¿Te falta alguno? 😉
👉 https://www.amazon.es/stores/author/B08XPRZMHZ
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#libros #terror #librosrecomendados #creepypasta #misterio #thriller #apps #tecnología #books #booktodon #literaverso #ghost #ghosts #mystery #literatura #supernatural #readers #amazon #kindle #amazonkindle #ebooks

📚 Todos mis libros están disponibles en Amazon. ¿Te falta alguno? 😉
👉 https://www.amazon.es/stores/author/B08XPRZMHZ
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#libros #terror #librosrecomendados #creepypasta #misterio #thriller #apps #tecnología #books #booktodon #literaverso #ghost #ghosts #mystery #literatura #supernatural #readers #amazon #kindle #amazonkindle #ebooks

A princess on Rügen once embarked on a treasure quest in order to prove her innocence.

Sadly, this didn't work out too well for her.

#Germany #Rügen #folktale #folklore #ghost #ghoststory
https://wiki.sunkencastles.com/wiki/Princess_Swanwithe

‘Silence protects cruelty’: Witness appeal renewed in Ghost mauling case

https://fed.brid.gy/r/https://interaksyon.philstar.com/trends-spotlights/2026/05/06/312987/witness-appeal-renewed-ghost-mauling-case/

New #EarlyAccess #blog post: #Password Length vs Complexity & What It Really Means

#Ghost: https://ghost.thenewoil.org/password-length-vs-complexity-what-it-really-means/
#Patreon: https://www.patreon.com/posts/password-length-157261661

#cybersecurity

Scientists Say They’ve Figured Out What Causes “Ghosts”

What are your thoughts?
#ghost #haunted

https://futurism.com/health-medicine/scientists-explain-ghosts

This blog post about haunted paintings from @IcySedgwick is an absolute banger https://www.icysedgwick.com/cursed-artworks/ #occult #ghost #haunted #ghoststory #paranormal #fortean

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love

🤗☁️🌈☁️🙌🤲🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩🩷💛💜🫂🌼🌷🌺🩷🙌🤲🤗*I pray Thee!*dear Lord Jesus!*My heart to keep!*& train!*That I Thy holy temple!*From youth to age remain!*Turn Thou my thoughts forever!*From worldly wisdom’s lore!*If I but learn to know Thee!*I shall not want for more!🤗🛐🙏🧘🏿🧘🏽‍♀️🧘‍♂️🧘🏼🧘🏾‍♀️🧘🏿‍♂️☁️🌈☁️🌎🌐🩵✝️👑🕊️💦❤️‍🔥💒🏩💛💜🫂🌼🌷🌺🩷🙌🤲🤗

#I #pray #Thee #dear #Lord #Jesus #My #heart #to #keep #and #train #GOD #Christ #Holy #Spirit #Ghost #World #Pray #Believe #Christian #Heaven #Hope #Peace #Faith #Truth #Goodness #Kindness #Hospitality #Love