Vegetables Aren’t Always What You Think—Here’s Why

What Many People Don’t Know About Vegetables

Vegetables are often praised as “healthy foods,” but there’s a lot about them that most people don’t really know. Beyond vitamins and fiber, vegetables have hidden qualities—both good and surprising—that can affect your health in ways you might not expect.

Here are some lesser-known facts about vegetables:

---

1. Not All Vegetables Are Best Eaten Raw

Many people believe raw vegetables are always healthier. In reality, cooking some vegetables increases nutrient absorption. For example, tomatoes release more lycopene when cooked, and carrots provide more beta-carotene after light cooking.

---

1. Too Much Can Still Be a Problem

Vegetables are healthy, but eating them in excess—especially certain ones—can cause issues like bloating, gas, or thyroid interference (in vegetables like cabbage and kale when eaten excessively raw). Balance still matters.

---

1. Vegetables Can Affect Medications

Some vegetables interact with medications. For example, leafy greens high in vitamin K can affect blood-thinning drugs. This doesn’t mean they’re bad—it just means people on medication should be mindful.

---

1. Frozen Vegetables Can Be Just as Healthy

Many think fresh vegetables are always superior. Surprisingly, frozen vegetables are often just as nutritious, and sometimes even better, because they’re frozen shortly after harvest, locking in nutrients.

---

1. Vegetables Can Support Mental Health

Beyond physical health, vegetables play a role in brain function and mood. Diets rich in vegetables have been linked to lower rates of depression and anxiety due to antioxidants and anti-inflammatory compounds.

---

1. Some Vegetables Are Hidden Sugar Sources

While vegetables are healthier than sugary foods, some—like carrots, beets, and corn—contain higher natural sugars. They’re still healthy, but portion control matters, especially for people managing blood sugar.

---

1. The Way You Wash Vegetables Matters

Improper washing may leave behind pesticides or bacteria. Rinsing under running water is usually more effective than soaking, and soap should never be used on vegetables.

---

1. Vegetables Don’t Replace All Nutrients

Vegetables are rich in vitamins and minerals, but they don’t provide everything the body needs. Protein, healthy fats, and certain vitamins (like B12) still need to come from other food sources.

---

1. Variety Is More Important Than Quantity

Eating the same vegetables every day limits nutrient diversity. Different colors provide different nutrients, so rotating vegetables is more beneficial than sticking to just one or two favorites.

---

Conclusion

Vegetables are powerful foods, but they’re not magic. Understanding how they work—how to prepare them, combine them, and eat them in balance—helps you get the full benefit without unintended side effects. Health isn’t about extremes; it’s about smart choices and variety.

“Vegetables Aren’t Always What You Think—Here’s Why”

What Many People Don’t Know About Vegetables

Vegetables are often praised as “healthy foods,” but there’s a lot about them that most people don’t really know. Beyond vitamins and fiber, vegetables have hidden qualities—both good and surprising—that can affect your health in ways you might not expect.

Here are some lesser-known facts about vegetables:

---

1. Not All Vegetables Are Best Eaten Raw

Many people believe raw vegetables are always healthier. In reality, cooking some vegetables increases nutrient absorption. For example, tomatoes release more lycopene when cooked, and carrots provide more beta-carotene after light cooking.

---

1. Too Much Can Still Be a Problem

Vegetables are healthy, but eating them in excess—especially certain ones—can cause issues like bloating, gas, or thyroid interference (in vegetables like cabbage and kale when eaten excessively raw). Balance still matters.

---

1. Vegetables Can Affect Medications

Some vegetables interact with medications. For example, leafy greens high in vitamin K can affect blood-thinning drugs. This doesn’t mean they’re bad—it just means people on medication should be mindful.

---

1. Frozen Vegetables Can Be Just as Healthy

Many think fresh vegetables are always superior. Surprisingly, frozen vegetables are often just as nutritious, and sometimes even better, because they’re frozen shortly after harvest, locking in nutrients.

---

1. Vegetables Can Support Mental Health

Beyond physical health, vegetables play a role in brain function and mood. Diets rich in vegetables have been linked to lower rates of depression and anxiety due to antioxidants and anti-inflammatory compounds.

---

1. Some Vegetables Are Hidden Sugar Sources

While vegetables are healthier than sugary foods, some—like carrots, beets, and corn—contain higher natural sugars. They’re still healthy, but portion control matters, especially for people managing blood sugar.

---

1. The Way You Wash Vegetables Matters

Improper washing may leave behind pesticides or bacteria. Rinsing under running water is usually more effective than soaking, and soap should never be used on vegetables.

---

1. Vegetables Don’t Replace All Nutrients

Vegetables are rich in vitamins and minerals, but they don’t provide everything the body needs. Protein, healthy fats, and certain vitamins (like B12) still need to come from other food sources.

---

1. Variety Is More Important Than Quantity

Eating the same vegetables every day limits nutrient diversity. Different colors provide different nutrients, so rotating vegetables is more beneficial than sticking to just one or two favorites.

—

Wisdom was sealed, not because it was hidden— but because it was unwanted.

ISAIAH:

Woe to the showy crown of the drunkards of Eʹphra·im And the fading blossom of its glorious beauty, Which is on the head of the fertile valley of those overcome with wine!

Look! Jehovah has someone strong and mighty. Like a thundering hailstorm, a destructive windstorm, Like a thunderstorm of powerful floodwaters, He will forcefully hurl it down to the earth.

The showy crowns of the drunkards of Eʹphra·im Will be trampled underfoot.

And the fading flower of its glorious beauty, Which is on the head of the fertile valley, Will become like the early fig before summer. When someone sees it, he swallows it as soon as it is in his hand.

In that day Jehovah of armies will become a glorious crown and a beautiful garland to those left of his people.
And he will become a spirit of justice to the one who sits in judgment
And a source of mightiness to those who repel the attack at the gate.

And these also go astray because of wine; Their alcoholic beverages make them stagger. Priest and prophet go astray because of alcohol; The wine confuses them, And they stagger from their alcohol; Their vision makes them go astray, And they stumble in judgment.

For their tables are full of filthy vomit
—There is no place without it.

To whom will one impart knowledge, And to whom will one explain the message? To those who have just been weaned from milk, Those just taken away from the breasts?

For it is “command after command, command after command, Line by line, line by line,
A little here, a little there.”

So by means of those with stammering speech and a foreign language, he will speak to this people.

He once told them: “This is the resting-place.
Let the weary one rest; this is the place of refreshment,”
But they refused to listen.

So to them the word of Jehovah will be: “Command after command, command after command, Line by line, line by line,
A little here, a little there,”

So that when they walk, They will stumble and fall backward And be broken and ensnared and caught.

So hear the word of Jehovah, you boasters, You rulers of this people in Jerusalem:

RULERS (QUOTED):

“We have made a covenant with Death,
And with the Grave we have made an agreement.
When the raging flash flood passes through, It will not reach us, For we have made a lie our refuge And we have hidden ourselves in falsehood.”

JEHOVAH:

Here I am laying as a foundation in Zion a tested stone,
The precious cornerstone of a sure foundation.
No one exercising faith will panic.

And I will make justice the measuring line
And righteousness the leveling tool.
The hail will sweep away the refuge of lies, And the waters will flood out the hiding place.

Your covenant with Death will be dissolved, And your agreement with the Grave will not stand.
When the raging flash flood passes through, You will be crushed by it.

As often as it passes through, It will sweep you away;
For it will pass through morning after morning, During the day and during the night. Only terror will make them understand what was heard.

For the bed is too short to stretch out on, And the woven sheet is too narrow to wrap up in.

For Jehovah will rise up as at Mount Pe·raʹzim; He will rouse himself as in the valley near Gibʹe·on, That he may do his deed—his strange deed— And that he may carry out his work—his unusual work.

Now do not scoff,
So that your bonds may not be further tightened,
For I have heard from the Sovereign Lord, Jehovah of armies, That an extermination has been determined for all the land.

Give ear and listen to my voice;
Pay attention and listen to what I say.

NARRATOR:

Does the plower keep plowing all day before he sows seed? Does he continually break up and harrow his ground?

When he has smoothed out its surface, Does he not then scatter black cumin and sow cumin, And does he not plant wheat, millet, and barley in their places And spelt around the edges?

For He teaches him the right way; His God instructs him.

For black cumin is not crushed with a threshing sledge,
And a wagon wheel is not driven over cumin. Rather, black cumin is beaten out with a rod, And cumin with a staff.

Does a person crush grain for bread? No, he does not thresh it incessantly;
And when he drives the roller of his wagon over it with his horses, He does not crush it.

This also comes from Jehovah of armies, Whose counsel is wonderful And whose achievements are great.

---

ISAIAH 29

ISAIAH:

“Woe to Arʹi·el, Arʹi·el, the city where David encamped!
Continue year after year;
Let the cycle of festivals continue.

But I will bring distress on Arʹi·el,
And there will be mourning and lamentation,
And she will become to me like an altar hearth of God.

I will encamp on all sides against you, And I will besiege you with a palisade And raise up siegeworks against you.

You will be brought low; From the ground you will speak, And what you say will be muffled by dust. Your voice will come from the ground
Like the voice of a spirit medium, And your words will chirp from the dust.

The crowd of your enemies will be like fine powder,
The crowd of the tyrants just like the blowing chaff.
And it will happen in an instant, suddenly.

Jehovah of armies will give you his attention
With thunder and earthquake and a great noise, With storm wind and tempest and the flames of a consuming fire.”

Then the crowd of all the nations waging war against Arʹi·el
—All those waging war against her, The siege towers against her, And those bringing distress on her— Will become like a dream, a vision of the night.

Yes, it will be just as when someone hungry dreams that he is eating,
But he wakes up hungry,
And as when someone thirsty dreams that he is drinking, But he wakes up tired and thirsty.
So it will happen with the crowd of all the nations
That wage war against Mount Zion.

Be stunned and amazed;
Blind yourselves and be blinded.
They are drunk, but not with wine; They are staggering, but not from alcohol.

For Jehovah has poured a spirit of deep sleep on you;
He has closed your eyes, the prophets,
And he has covered your heads, the visionaries.

Every vision becomes for you like the words of a sealed book.
When they give it to someone who can read, saying: “Read this out loud, please,”
He will say: “I cannot, for it is sealed up.”

And when they give the book to someone who cannot read, saying: “Read this, please,”
He will say: “I cannot read at all.”

JEHOVAH:

“This people approach me with their mouth
And they honor me with their lips,
But their heart is far removed from me;
And their fear of me is based on commands of men that they have been taught.

Therefore, I am the One who will again do wonderful things with this people,
With wonder upon wonder;
And the wisdom of their wise men will perish, And the understanding of their discreet men will be hidden.”

Woe to those who go to great lengths to conceal their plans from Jehovah.
Their deeds are done in a dark place, While they say: “Who sees us?
Who knows about us?”

How you twist things!
Should the potter be regarded the same as the clay?
Should what is made say about its maker:
“He did not make me”?
And does what is formed say about its former:
“He shows no understanding”?

In just a short time, Lebʹa·non will be turned into an orchard,
And the orchard will be regarded as a forest.

In that day the deaf will hear the words of the book,
And out of the gloom and darkness the eyes of the blind will see.

The meek will rejoice greatly in Jehovah,
And the poor among men will be joyful in the Holy One of Israel.

For the tyrant will be no more,
The boaster will come to his finish,
And all those keeping alert to do harm will be destroyed,

Those who with a false word make others guilty,
Who lay traps for the defender in the city gate,
And who with empty arguments deny justice to the righteous one.

So this is what Jehovah, who redeemed Abraham, says to the house of Jacob:

“Jacob will no longer be ashamed,
And no more will his face grow pale.

For when he sees his children,
Who are the work of my hands, in his midst,
They will sanctify my name;
Yes, they will sanctify the Holy One of Jacob, And they will stand in awe of the God of Israel.

Those who are wayward in spirit will acquire understanding,
And those who complain will accept instruction.”

I started with a ball of tangled chaos and out of it I made warmth

What wonders I can make from this countless ways to bring love to people

To other people it might look like nothing but to me it's the start of a memory

What a gift I have to bring others a little joy Reaching into the chaos and making love and warmth

#Poetry #Knitting

1. This is an example of writing something to send to anonymous, as opposed to the three blog options I have, on write.as

1. Now here is the link for an audio from mega MEGA as an app linking on my iPhone 16 that is

https://mega.nz/file/dEEyzC6Q#hdL6Al59oh8eIvHw1h3pP-ZsXpQHHhSllGsKI-vECIE

1. And here is how it would be displayed, a link to my Perryville video on Jumpshare:

https://jumpshare.com/share/RdhSoRYwrctGrI2tVUAu

1. And here’s an example of how you can insert a photo or even a screenshot:

2. 

The first half of today was so horribly bad I don’t even want to notarize it if I’m being honest. The second half was good though. I felt heard, and like there’s a change.

Trying out the max-length: 250 and 1 React component per file ESLint rules in a small project. Claude is now refactoring several files. One was at around 1000 LoC.

In my head, these 2 rules are making sense. The LLM has a smaller context to juggle with, and there is a better separation of concerns.

Meanwhile, I noticed that Claude has a new option after planning. Instead of just bypassing the permission to implement the feature, it also asks to clear the context and calls a new prompt with only the plan it created. This removes the need to create a plan file, like I always did before, and they are trying to reduce the need for the Ralph-Loop. Which I have not tried so far. This is also on my to-do list.

---

95 of #100DaysToOffload
#log #ai #claude
Thoughts?

Ambient music is not super mainstream so I dedicate it an award every year because I love that genre. It’s a bit demanding, you need to sit down, be quiet and maybe focused in order to enjoy it but it’s a good way to slow down, kind of like a meditation.

Since I enjoy my ambient wordless, I will not give further comments on those tracks.

Here are the 5 nominees.

Stretching Spirit by Daniel Bachman

Caelum, No. I by Zakè

Du vindem (3minTankestrek) by Karl Seglem & Alfe Magne Hillestad

Chronicle #3 by Rhubiqs

The Ship by Arthur Mine

The winner is Caelum, No. I by Zakè.

#JujuAwards2025 #AmbientTrackOfTheYear #JujuAwards #BestOf2025

Freundinnen & Freunde der Weisheit, willkommen zur mittlerweile vierten Ausgabe des wöchentlichen EpicMonday-Newsletters!

Musik ist mehr als Unterhaltung: Sie wirkt tief ins Gedächtnis hinein. Neurowissenschaftliche Studien zeigen, dass emotionale Musik Erinnerungen nicht nur wecken, sondern auch festigen kann – ein Effekt, der gezielt in der Demenztherapie genutzt wird. Entscheidend ist dabei nicht der Musikstil, sondern die persönliche emotionale Resonanz. Ob Händel oder Taylor Swift: Wenn ein Musikstück das Belohnungssystem im Gehirn aktiviert und Dopamin freisetzt, verstärkt es die Verbindung zwischen gehörter Melodie und erlebter Situation.

Doch Musik kann mehr als Gefühle hervorrufen. In einer aktuellen Studie zeigten Forscherinnen, dass Musik nach dem Erleben von Alltagsszenen auch die Erinnerung an Details verbessert – allerdings nur, wenn sie nicht zu stark emotional aufwühlt. Wer nach dem Betrachten eines Bildes eher neutrale Musik hört, erinnert sich später genauer an Einzelheiten wie Farben oder Preise. Die emotionale Intensität steuert also mit, ob wir das grosse Ganze oder feine Nuancen besser erinnern.

Diese Erkenntnisse haben praktische Folgen – etwa beim Lernen oder in der Pflege. Wer Lerninhalte langfristig verankern will, sollte Musik wählen, die persönlich berührt. Wer hingegen auf präzise Fakten abzielt, fährt mit weniger aufwühlender Begleitung besser. Die zentrale Einsicht: Musik wirkt – aber nur, wenn sie zur Person und zum Zweck passt.

Denkanstoss zum Wochenbeginn

„I love deadlines. I love the whooshing sound they make as they fly by.“ – Douglas Adams (1952–2001)

ProductivityPorn-Tipp der Woche: Kurze Pausen einlegen

Regelmässige, kurze Pausen halten Dich konzentriert und produktiv. Methoden wie die Pomodoro-Technik (25 Minuten Arbeit, 5 Minuten Pause) helfen, Deine Energie über den Tag hinweg aufrechtzuerhalten.

Aus dem Archiv: Den Affen zähmen

Das Konzept des „Affens auf dem Podest“ bietet eine wertvolle Perspektive auf die Priorisierung von Aufgaben. Es fordert Dich auf, Dich zuerst den schwierigsten und wichtigsten Herausforderungen zu stellen, anstatt Deine Ressourcen auf einfache, aber letztlich unbedeutende Aufgaben zu verschwenden. Diese Priorisierung hilft Dir, echten Fortschritt zu erzielen und Deine Ziele effektiver zu erreichen.

weiterlesen …

Vielen Dank, dass Du Dir die Zeit genommen hast, diesen Newsletter zu lesen. Ich hoffe, die Inhalte konnten Dich inspirieren und Dir wertvolle Impulse für Dein (digitales) Leben geben. Bleib neugierig und hinterfrage, was Dir begegnet!

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EpicMind – Weisheiten für das digitale Leben „EpicMind“ (kurz für „Epicurean Mindset“) ist mein Blog und Newsletter, der sich den Themen Lernen, Produktivität, Selbstmanagement und Technologie widmet – alles gewürzt mit einer Prise Philosophie.

---

Disclaimer Teile dieses Texts wurden mit Deepl Write (Korrektorat und Lektorat) überarbeitet. Für die Recherche in den erwähnten Werken/Quellen und in meinen Notizen wurde NotebookLM von Google verwendet. Das Artikel-Bild wurde mit ChatGPT erstellt und anschliessend nachbearbeitet.

Topic #Newsletter

De leukste persoon om in andermans leven te zijn, is de aanmoediger.

Als iemand je mening vraagt over een tekst, vertelt dat die is begonnen aan crossfit, zich inzet om insecten te redden, of vegetariër is geworden, beantwoord dat dan niet met cynisme.

Cynisme is te makkelijk.

Niemand wil je slimme, intelligente, weldoordachte mening horen.

Niemand.

Nee.

Mensen willen bevestigd worden, zodat ze zich even minder onzeker voelen.

• Moedig mensen aan.
• Bewonder ze.
• Reageer vol enthousiasme.
• Vraag naar de details.
• Support ze alsof je hun coach bent.

We zijn allemaal onzeker. We worstelen allemaal om goede gewoontes vol te houden. Enthousiasme geeft mensen net dat extra zetje motivatie.

Zoals ik altijd tijdens mijn studie en later ook op kantoor mijn best deed om feedbackformulieren positief in te vullen.

Ja, je kunt heel kritisch zijn onder de vlag van ‘daar leert iemand van’, maar dat doet iedereen.

Denk goed na over wat iemand echt goed kan, wat de impact is op de groep, op het werk. Wat iemands uitstekende kwaliteiten zijn. Dat vul je in op dat formulier.

En natuurlijk zijn er dingen die heel irritant zijn aan de ander, die de werkrelatie onder druk zetten. Maar heb je daar echt een feedbackformulier voor nodig, om dat kenbaar te maken? De juiste manier om ergernissen te bespreken, is in een-op-eengesprekken. Ja, doodeng soms, maar wel nodig.

Gebruik zo’n formulier om iemands dag te maken. Je maakt er echt vrienden voor het leven mee.

Liefs,

tomson

Er is iets in mijn leven geslopen wat weigert te vertrekken.

En dan kom je op een punt dat je niet meer weet of het altijd al, in een zekere vorm, aanwezig was of niet.

Anticipatieangst.

De angst dat je angst gaat hebben op de plek waar je naartoe gaat.

Het bederft een hoop, kan ik je vertellen.

Voorpret ken ik niet meer. Wel voor-angst.

Altijd scenario’s over hoe het gaat escaleren op de meest negatieve manier. Leuk is anders. Maar thuisblijven is stommer.

Want dat is toegeven aan je angst. En als je toegeeft aan je angst, bevestig je je angst. En als je het bevestigt, kom je er nooit meer vanaf en dan wordt het leven klein en ondraaglijk en saai.

Conclusie: gaan is belangrijker dan thuisblijven.

==

Het ding met anticipatieangst is dat je op het feestje bent en de angst zich verplaatst naar een ander scenario in de toekomst. Namelijk de terugreis.

Het is dodelijk vermoeiend.

Genieten is onmogelijk.

Iedereen heeft plezier (lijkt het). En ik sta daar met mijn plastic bekertje met lauwe witte wijn erin te glimlachen, terwijl het voelt alsof ik op een begrafenis ben.

Maar. Ik ben er. Ik heb mijn gezicht laten zien. Ik heb wat gesprekken aangeknoopt. Mijn lijf volledig blootgesteld aan angstprikkels. Mijn geest laten merken: zat je je hier druk om te maken?

==

Er is zo’n misvatting dat je altijd plezier moet hebben in het leven.

Want als je niet altijd plezier hebt, heb je er dan wel het maximale uitgehaald?

Ik heb het dus vaak achteraf.

Dan kom ik ’s avonds laat terug van een feestje. De ene schoen uitwippen met de neus van de andere schoen. Lampje aanklikken, glas met water vullen, op de punt van de bank zitten en me dan beseffen dat ik me weer te introvert heb gedragen.

Er viel zoveel meer uit de mensen te halen die er waren. Diepere gesprekken. Grappigere gesprekken. Maar nee. Ik knikte met een rood plastic bekertje witte wijn in mijn hand. Te luisteren naar een kennis die elke vrouw die in een jurk voorbij kwam van commentaar voorzag met: ‘als ik vrijgezel was geweest, dan…’

Heb ik wel genoeg genoten? Of me gewoon alleen vreselijk misdragen bij het schaaltje pinda’s? Niets overlaten voor anderen. Gewoon sneaky via de palm van mijn hand een voor een in mijn mond laten vallen. Elke keer een klein beetje meer uit het schaaltje schrapen. Tot het leeg is. Om de volgende dag nog steeds de kruiden van de pinda’s aan je vingertoppen te ruiken.

Een vriendin mailde me laatst:

‘Ik ben nooit bang geweest om dood te gaan, ik ben voortdurend bang niet mijn leven te hebben geleefd.’

Dat triggerde me uiteraard te heftig. Dus stuurde ik terug: ik snap nooit de angst om niet voldoende geleefd te hebben. Omdat je nooit genoeg kunt leven. Je zult altijd teleurgesteld zijn. Elke keuze die we maken, is het uitsluiten van andere ervaringen. Het is nooit genoeg, leven.’

Ze antwoordde met: ‘Let wel: ik heb geen angst om niet geleefd te hebben. Ik ben bang mijn eigen leven niet geleefd te hebben. Dat wat in mij huist niet tot uiting te hebben kunnen brengen. Te veel andere levens te leven die niet van mij zijn.’

Wat een nuance.

==

We weten dat veel dingen goed zijn om te doen, zonder dat we er per se van genieten.

Zoals naar een begrafenis gaan.

Een vriend zat te klagen over de begrafenis van een ver familielid dat hij nauwelijks kende. ‘Weer de zoveelste begrafenis dit jaar. Het trekt me leeg. Ik heb er geen zin meer in.’

Het ontstak bij mij ergernis: ‘je gaat er toch niet heen om het naar je zin te hebben? Je bent er om je ouders te steunen. Om samen te komen. Om bij een geleefd leven stil te staan. Om te rouwen. Om afscheid te nemen. Om verbinding te voelen met je familie. Het hele punt van een begrafenis is juist het tegenovergestelde van genieten.’

Hij keek me aan en knikte.

‘Fuck dat, tomson,’ zei hij, ‘op mijn begrafenis gaan de dopjes van de bierflesjes af en gaat de discobal schitteren.’

Ik keek hem sprakeloos aan. Om daarna in nog meer frustratie te zeggen: ‘ik ga echt niet het leven vieren als ik intens verdrietig ben dat ik jou ben verloren.’

‘Zuurpruim,’ antwoordde hij.

==

Ik denk dat de hedendaagse obsessie met genieten een manier is om onszelf te ontslaan van aanwezigheid.

• Als iets niet leuk is, blijven we weg.
• Als we ons vervelen, pakken we de telefoon erbij.
• Als het ook stomme gevoelens geeft, trekken we ons terug.
• Als het ons uitput, noemen we het ongezond.
• Als het pijn doet, zoeken we afleiding.
• Als we onszelf te veel tegenkomen, zeggen we dat het niet bij ons past.
• Als het te veel vraagt, noemen we het grenzen stellen.

Ik ben niet anti-plezier. Ik ben anti de verwachting dat je altijd plezier moet hebben.

Het leven vraagt om je aanwezigheid. Zoals op visite bij je schoonouders, naar een begrafenis, naar de sportschool, naar werk.

Genieten is een bijproduct.

Het overkomt je.

Het is geen maatstaf voor of je maximaal geleefd hebt.

De maatstaf moet zijn of je maximaal aanwezig was op de momenten dat het ertoe deed.

Zoals een oude vrouw die ik laatst in de supermarkt sprak, toen ze al zittend aan het uithijgen was op haar rollator. Het probleem was niet dat de kleinkinderen niet meer kwamen. Het probleem was dat ze allemaal op haar bank naar hun schermpjes zaten te kijken. Inclusief haar eigen kinderen.

Tja.

We zeggen dat we druk zijn en te weinig tijd hebben. Om te lezen, om te schrijven, om kleding te maken, om te genieten.

Maar laat me je schermtijd op je telefoon zien en ik geef je het antwoord waar je een uur op de dag mee kunt winnen.

Ga het als een spel zien.

Je hoeft niet altijd plezier te hebben op een feestje. Je aanwezigheid is voldoende. Sterker nog: aanwezig zijn is voldoende.

liefs,

tomson

This review originally appeared at Grimdark Magazine on January 11, 2026.

Conan the Barbarian #25

By Jim Zub (Writer) and Alex Horley (Artist) – Titan Comics – October 8, 2025

Review by Robin Marx

In Conan the Barbarian #25, after untold leagues of single-minded solitary travel, a cloaked stranger presents himself at the city gates of Tarantia, capital of Aquilonia, demanding to speak to King Conan. Initially rebuffed as a vagrant by the city guards, the anonymous visitor simply sits in the dust and waits patiently outside the gate until Conan finally gives in to curiosity and grants him an audience. Revealing himself to possess bone-white hair and the pallor of a corpse, the stranger claims to bear a great gift for Conan, but one that will only be bestowed after receiving three days of the king’s hospitality. In the days to follow, Conan’s queen and closest allies each approach him with their misgivings, but the king remains determined to stay the course even despite the visitor’s unsettling demeanor. At the close of the third day, the so-called “nomad” springs his trap, drawing Conan into a phantasmagorical realm where the barbarian-turned-king must survive a series of life-threatening ordeals to win “a prize akin to immortality.”

Entitled “The Nomad,” this special extra-long one-shot issue commemorates two full years of Conan the Barbarian at Titan Comics. While the barbarian has appeared as ruler of Aquilonia before in the ongoing The Savage Sword of Conan title, this issue marks the first King Conan story in Titan’s main Conan the Barbarian title and the first one penned by Jim Zub himself. But what makes this issue so remarkable is the artwork by Alex Horley. Over the course of a year, Horley rendered every page of the artwork as oil paintings. Horley has consistently delivered some of the most eye-catching covers for Titan’s The Savage Sword of Conan, so seeing an entire issue of the main comic receive such deluxe treatment is impressive.

Appropriately for an anniversary issue, with Conan the Barbarian #25 writer Jim Zub delivers a retrospective of Conan’s career that simultaneously does double duty as an approachable introduction to the character. Through flashback-like visions the reader is treated to a series of pivotal scenes in Conan’s adventures, some of which have been covered in the Titan comic run (Conan’s encounter with Atali’s frost giant brothers), and others which have as yet only appeared in the original Robert E. Howard fiction or previous comic adaptations (e.g., we see the ape-like Thak, from “Rogues in the House,” and Conan’s crucifixion in “A Witch Shall be Born”). Conan’s opponents are mocking, talkative specters, and through the dialogue Zub demonstrates both the aging Conan’s philosophy and his indomitable spirit. In the end, Zub brings it home by neatly tying the story in with one of the most recognized and quoted passages in the Conan literary canon.

Alex Horley’s artwork is truly gorgeous throughout. Horley offers up dynamic combat, excellent depictions of favorite Conan the Barbarian monsters, and the most alluring portrayal of pirate queen Bêlit seen in the Titan Comics titles so far. While never obtrusive, the texture of the canvas is occasionally visible through the artwork, a pleasing reminder of the care and workmanship that went into this issue. Even in a series blessed with talented artists, the work here is something special.

Conan the Barbarian issue 25 is perhaps the best single issue of the Titan Comics incarnation to date. Not only is it visually gorgeous, but the story is also an eloquent summation of the appeal of both the character of Conan and Sword & Sorcery fiction in general. If I knew a comic reader who wanted to know what this whole Conan business was about and why people are still excited about this nearly century-old character, this is the issue I would hand them.

#ReviewArchive #ComicReview #Fantasy #SwordAndSorcery #JimZub #AlexHorley #TitanComics #ConanTheBarbarian #GrimdarkMagazine #GdM

Mark 8 is one of those chapters that feels like three stories stitched together, but when you sit with it long enough, you realize it is really one long conversation about sight. Not eyesight alone, but perception. Not what the eyes register, but what the soul recognizes. The chapter opens with hungry crowds and ends with a suffering Messiah, and in between stands a blind man who is healed in stages and disciples who can see miracles but still cannot see meaning. This chapter is not about Jesus proving who He is. It is about exposing what kind of vision His followers actually have.

The chapter begins with a familiar miracle, but it carries a strange emotional tone. Jesus looks at the crowd and says He has compassion on them because they have been with Him three days and have nothing to eat. That detail matters. These are not casual listeners who wandered over for an afternoon sermon. These are people who stayed. They lingered. They gave time, energy, and hunger to hear Him. Jesus does not simply notice their physical need; He connects it to their spiritual persistence. They have stayed long enough to forget themselves. Their bodies are empty, but their attention has been full. This is a quiet indictment of how we often measure devotion. We imagine faith as something that fits neatly between meals and appointments. These people let faith interrupt their routine. They stayed until hunger forced a reckoning.

The disciples respond the way practical people always do. They point out the impossibility of feeding so many in such a desolate place. Their question is not hostile; it is logical. Where could anyone get enough bread to feed them here? The miracle that follows feels almost understated compared to the feeding of the five thousand earlier in Mark’s Gospel. This time it is four thousand. This time there are seven loaves instead of five. This time there are baskets left over again, but a different number. The repetition itself becomes part of the message. Jesus is not running out of power. The miracle is not diminishing. The issue is not supply. The issue is memory. The disciples have already seen this happen once, and yet they react as if they have learned nothing.

This is one of the most uncomfortable truths about discipleship. Exposure to miracles does not automatically create understanding. You can watch God provide and still panic the next time provision is needed. You can see Him rescue and still doubt the next rescue. The human heart does not store faith the way it stores information. It has to be re-learned, re-trusted, and re-claimed again and again. Mark 8 is brutally honest about that. The disciples are not villains here. They are us. They are people who have evidence but still struggle with expectation.

After the crowd is fed and sent away, Jesus immediately encounters the Pharisees. They demand a sign from heaven. This is one of the most revealing moments in the chapter because it shows two kinds of blindness side by side. The crowd saw bread multiply. The Pharisees see nothing but a debate opportunity. They are not asking for a sign because they lack evidence. They are asking because no evidence will ever be enough for a heart that has already decided. Jesus sighs deeply in His spirit. That sigh is not frustration at ignorance. It is grief over stubbornness. There is a difference between not knowing and not wanting to know. The Pharisees want a spectacle that fits their expectations. Jesus refuses because signs do not heal pride. They only entertain it.

Then comes one of the most puzzling conversations in the chapter. Jesus warns His disciples to beware of the yeast of the Pharisees and of Herod. The disciples immediately assume He is talking about literal bread because they forgot to bring enough. This moment feels almost comical, but it is deeply tragic. Jesus is speaking about influence, about corruption, about a mindset that spreads quietly and changes everything from the inside. They are worried about lunch. He asks them a series of questions that sound like an interrogation, but they are really diagnostic. Do you still not understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? Do you not remember when I broke the five loaves for the five thousand? How many baskets did you pick up? When I broke the seven loaves for the four thousand, how many baskets did you pick up? And still you do not understand.

This is one of the few moments in the Gospels where Jesus seems almost incredulous with His own disciples. Not angry, but astonished that repetition has not yet produced recognition. They know the numbers. They remember the leftovers. But they have not connected the dots. They have data without insight. This is the danger of religious familiarity. You can know the story and miss the point. You can quote the miracle and ignore the meaning. Jesus is not rebuking them for forgetting bread. He is rebuking them for forgetting what the bread revealed about Him.

Immediately after this conversation comes the healing of the blind man at Bethsaida. Jesus leads him outside the village, spits on his eyes, and lays hands on him. When asked if he sees anything, the man says he sees people, but they look like trees walking around. Jesus then lays hands on him again, and his sight is fully restored. This is the only miracle in the Gospels that happens in stages. It is impossible to read this in isolation from the conversation that just happened. The disciples see, but not clearly. They perceive Jesus, but their vision is blurry. They recognize power, but not purpose. The man’s partial healing becomes a living parable of the disciples’ partial understanding.

The miracle says something profound about how spiritual vision often develops. We want instant clarity. We want complete understanding in one touch. But God often heals perception the way He heals this man’s sight: progressively. First comes awareness, then comes accuracy. First comes recognition, then comes depth. The disciples are in the “trees walking” stage. They know Jesus is extraordinary, but they do not yet grasp the cost of following Him.

This sets the stage for the most famous exchange in the chapter. Jesus asks His disciples who people say He is. They give safe answers. John the Baptist. Elijah. One of the prophets. Then He asks them directly who they say He is. Peter answers, “You are the Christ.” This is a turning point in Mark’s Gospel. For the first time, a disciple publicly names Jesus as the Messiah. But the moment is immediately complicated. Jesus begins to teach them that the Son of Man must suffer, be rejected, be killed, and after three days rise again. Peter takes Him aside and rebukes Him. The same mouth that confessed Christ now corrects Him. The same insight that recognized His identity rejects His mission.

Jesus’ response is sharp and unforgettable. “Get behind me, Satan. You are not setting your mind on the things of God, but on the things of man.” This is not an insult as much as it is a diagnosis. Peter’s problem is not lack of loyalty. It is misplaced focus. He wants a Messiah without a cross. He wants victory without suffering. He wants glory without sacrifice. And Jesus names that mindset as adversarial to God’s purposes. Not because Peter is evil, but because he is still seeing like a man who measures success by comfort and control.

This is where Mark 8 becomes intensely personal. Jesus does not stop with correcting Peter. He turns to the crowd and explains what following Him actually means. “If anyone would come after me, let him deny himself and take up his cross and follow me.” This is not poetic language in this context. The cross is not a metaphor yet. It is an instrument of execution. Jesus is saying that following Him will involve a willingness to lose control over one’s own life story. He continues by explaining the paradox that whoever wants to save their life will lose it, but whoever loses their life for His sake and the gospel’s will save it.

This teaching dismantles the idea that faith is meant to secure personal advantage. Jesus frames discipleship as an exchange of narratives. You can write your own story and protect it at all costs, or you can surrender it and receive a better one. He asks what it profits a person to gain the whole world and lose their soul. That is not a warning about material success alone. It is a warning about distorted priorities. You can achieve everything you aimed for and still miss the reason you exist.

He ends the chapter with a statement about being ashamed of Him and His words in a generation that is adulterous and sinful. The language is relational. Adultery is betrayal, not ignorance. Jesus is saying that allegiance matters. Identity matters. What you confess publicly shapes what you become privately.

Taken together, Mark 8 reads like a journey from hunger to sight to surrender. It starts with bread and ends with a cross. It begins with compassion and ends with confrontation. It shows us people who stay with Jesus for food, religious leaders who demand proof, disciples who misunderstand, a blind man who gradually sees, and a follower who correctly names Jesus but wrongly resists His mission. Every scene is about perception. Who sees clearly. Who does not. Who thinks they understand. Who admits they do not.

This chapter exposes a hard truth: it is possible to be near Jesus and still miss Him. You can be fed by Him and still misunderstand Him. You can confess Him and still resist His way. Spiritual blindness is not always total darkness. Sometimes it is blurry vision that thinks it is clear.

The feeding miracle reminds us that Jesus meets physical need with spiritual purpose. The Pharisees remind us that pride can reject truth even when it is visible. The disciples remind us that experience does not equal understanding. The blind man reminds us that healing can be progressive. Peter reminds us that confession without comprehension leads to conflict. And Jesus reminds us that following Him means redefining what it means to win.

Mark 8 is not a chapter about miracles as much as it is about meaning. The bread is not just bread. The blindness is not just blindness. The cross is not just tragedy. Everything points toward the question Jesus asks every reader: do you see what I am really doing, or only what you want me to be doing?

In this chapter, Jesus refuses to be a miracle dispenser, a sign performer, or a political Messiah. He chooses to be a suffering Savior. That choice offends expectations. It confuses followers. It threatens power. But it reveals God. The compassion that feeds crowds becomes the compassion that carries a cross. The same hands that break bread will soon be nailed. The same disciples who collect baskets will scatter in fear. And yet, the story does not end in loss. It ends in promise. Losing life for His sake leads to saving it. Seeing clearly comes after surrender.

Mark 8 invites every believer to examine what kind of sight they have. Are we like the crowd, drawn to what Jesus can give? Are we like the Pharisees, demanding proof on our terms? Are we like the disciples, remembering facts but missing meaning? Are we like the blind man, seeing partially and needing another touch? Or are we willing to become people who see the cross not as failure but as fulfillment?

This chapter does not flatter faith. It refines it. It does not simplify discipleship. It deepens it. And it does not offer an easy Jesus. It reveals a costly one. The question that lingers after reading Mark 8 is not whether Jesus is powerful. It is whether we are willing to follow Him when power looks like sacrifice and vision looks like surrender.

And that is where the chapter quietly leaves us. With bread in our hands, a cross on the horizon, and a question in our hearts about what it really means to see.

What makes Mark 8 so unsettling is that no one in the chapter is openly hostile to Jesus except the Pharisees, and yet almost everyone misunderstands Him in some way. The crowd stays, but they stay for bread. The disciples follow, but they follow with assumptions. Peter believes, but he believes with conditions. The blind man sees, but only after a process. This is not a story about enemies of faith. It is a story about the limits of human perception even when God is standing right in front of us.

There is something quietly revolutionary about the way Jesus refuses to give the Pharisees a sign. They are asking for proof that conforms to their system. They want heaven to perform on command. Jesus will not participate in that kind of relationship. Faith, in this chapter, is not a contract where God must meet demands. It is a posture of recognition. The irony is that the people demanding a sign are surrounded by them. Bread has multiplied. Sick people have been healed. Crowds have been changed. But the Pharisees want a sign that protects their authority rather than challenges it. They want confirmation without conversion.

This moment forces a hard question on the reader. Are we looking for God to prove Himself, or are we willing to be transformed by Him? The difference is subtle but massive. Proof leaves the observer unchanged. Transformation requires surrender. Jesus refuses the sign because He knows it would feed curiosity without changing loyalty. He will not reinforce a kind of faith that wants power without repentance.

The warning about yeast follows naturally. Yeast is small. It works invisibly. It spreads quietly. Jesus is not warning about public enemies. He is warning about internal contamination. The yeast of the Pharisees is pride disguised as righteousness. The yeast of Herod is power disguised as security. Both promise control. Both distort vision. And both operate slowly enough that people rarely notice until the whole loaf has changed. This is why Jesus connects the warning to memory. He asks about the baskets left over because memory is supposed to guard perception. When you forget what God has done, you become vulnerable to false explanations of reality. When you forget provision, fear becomes logical. When you forget power, compromise becomes attractive.

The disciples’ confusion about bread reveals how fear shrinks understanding. They reduce a spiritual warning to a logistical problem. They assume Jesus is upset about groceries instead of influence. This is not because they are stupid. It is because anxiety narrows focus. When survival feels threatened, meaning disappears. This is one of the hidden lessons of the chapter. Spiritual blindness often comes from emotional pressure, not intellectual failure. The disciples are not failing a theology exam. They are revealing a stress response. They are worried about running out, so they cannot hear about corruption.

The healing of the blind man in stages becomes even more powerful when seen in this light. Jesus does not fail the first time. He is not struggling. He is illustrating something. Partial sight is still sight, but it is not enough for navigation. Seeing people as trees is better than seeing nothing, but it is not yet accurate. The miracle mirrors the disciples’ journey. They can see Jesus as a prophet, a teacher, a miracle worker. But they cannot yet see Him as a suffering Messiah. Their vision is real but incomplete.

This is deeply encouraging for anyone who feels stuck between belief and understanding. Mark 8 does not shame partial sight. It acknowledges it. Jesus does not abandon the blind man when his vision is blurry. He touches him again. He does not abandon the disciples when their understanding is shallow. He keeps teaching them. This reveals a God who is patient with process. Clarity is not demanded instantly. It is cultivated through continued contact.

Peter’s confession is often celebrated, but Mark 8 refuses to let it stand alone. Naming Jesus as the Christ is only half the revelation. Understanding what kind of Christ He is becomes the real challenge. Peter’s rebuke shows how easy it is to project our values onto God. Peter wants a victorious Messiah because that is what makes sense to him. A suffering Messiah feels wrong. It feels like a mistake. It feels like failure. But Jesus identifies this instinct as opposition to God’s purposes. Not because suffering is good in itself, but because love requires it.

This moment reshapes what it means to be “for” Jesus. Peter thinks he is protecting Him. He thinks he is being loyal. But loyalty that resists God’s plan becomes sabotage without realizing it. This is one of the most uncomfortable truths in the chapter. You can oppose God while thinking you are defending Him. You can rebuke the cross because you want the crown too soon. Jesus’ words to Peter are not a personal attack. They are a spiritual correction. He exposes the difference between human-centered thinking and God-centered purpose.

When Jesus calls the crowd to Himself and speaks about taking up the cross, He is not speaking only to His inner circle. He is redefining discipleship for everyone. This is not elite language for spiritual professionals. It is a public invitation with a public cost. The cross is not presented as a tragedy to avoid but as a path to follow. This would have been shocking. Crosses were symbols of humiliation and control. They were warnings along Roman roads. To say “take up your cross” was to say “accept a future that is not safe, not prestigious, and not controlled by you.”

Yet Jesus pairs this with a promise about life. Losing life for His sake leads to saving it. This is not poetic contradiction. It is a redefinition of what life is. Life is not defined as survival or comfort. It is defined as alignment with God’s purpose. The chapter challenges the assumption that success equals preservation. According to Jesus, preservation can lead to loss if it becomes the highest goal. The soul is not preserved by avoiding sacrifice. It is preserved by participating in truth.

The question about gaining the whole world exposes how easily values can be inverted. The world represents achievement, recognition, power, and security. Jesus does not say these things are meaningless. He says they are insufficient. They cannot replace the soul. They cannot heal identity. They cannot substitute for purpose. You can gain everything visible and still lose what is invisible but essential. This is not a threat. It is a diagnosis of misplaced trade-offs.

The final warning about being ashamed of Him frames faith as relational loyalty rather than private opinion. Shame is about distance. It is about hiding association. Jesus places His own identity and His words together. To reject His teaching is to reject Him. To accept Him while hiding His words is still rejection. In a generation described as adulterous and sinful, faith is not just belief. It is alignment. It is visible association with a different story.

When all these pieces are held together, Mark 8 becomes a map of spiritual perception. It shows how hunger can lead to compassion, how pride can block evidence, how fear can distort meaning, how partial healing can reflect partial understanding, how confession can coexist with resistance, and how following Jesus means redefining what life itself means.

This chapter also reveals something crucial about Jesus’ identity. He is not only the one who multiplies bread. He is the one who interprets it. He does not only heal blindness. He exposes it. He does not only accept confession. He corrects misunderstanding. He does not only invite followers. He explains the cost. The Messiah revealed in Mark 8 is not a convenience. He is a transformation.

There is a quiet progression in the chapter from physical to spiritual, from external to internal. It begins with bodies that need food. It ends with souls that must choose. It begins with crowds who stay. It ends with individuals who must decide. The miracles become fewer, but the demands become deeper. Jesus feeds many, but He confronts each.

One of the most haunting questions in the chapter is Jesus’ repeated “Do you still not understand?” It is not asked once. It is layered. It is persistent. It is not because He expects instant mastery. It is because understanding is the point of proximity. Being near Jesus is meant to change how we see everything else. If proximity does not lead to transformation, something is blocking vision.

This makes Mark 8 a chapter of mirrors. It does not allow the reader to stand outside the story. Every character represents a possible posture. The crowd reflects our desire for provision. The Pharisees reflect our demand for control. The disciples reflect our confusion. The blind man reflects our process. Peter reflects our mixture of faith and fear. And Jesus stands in the center, not only performing acts but interpreting reality.

The chapter also reframes what it means to be chosen. The disciples are chosen, but they are not immune to misunderstanding. Peter is chosen, but he still resists the cross. Chosenness does not eliminate struggle. It deepens responsibility. The closer one is to Jesus, the more necessary it becomes to see clearly.

In this way, Mark 8 refuses to romanticize discipleship. It shows its cost before it shows its glory. It speaks of death before resurrection. It names loss before life. This is not pessimism. It is honesty. The Gospel does not promise ease. It promises meaning. And meaning often requires letting go of stories we would rather keep.

The compassion at the beginning of the chapter and the call to the cross at the end are not opposites. They are connected. The same heart that feeds the hungry is the heart that embraces sacrifice. Compassion without surrender becomes sentiment. Surrender without compassion becomes cruelty. Jesus embodies both. He feeds because He cares. He suffers because He loves. The cross is not a contradiction of compassion. It is its fullest expression.

Mark 8 also reveals something about memory as a spiritual discipline. Jesus keeps pointing back to what has already happened. How many baskets? How many loaves? Memory is not nostalgia here. It is instruction. Forgetting is dangerous not because it erases the past, but because it distorts the present. When the disciples forget what Jesus has done, they misinterpret what He says. This shows how theology is shaped by remembrance. What you remember about God influences what you expect from Him.

The blind man’s healing outside the village is also significant. Jesus leads him away from familiar surroundings before restoring sight. This suggests that vision sometimes requires separation. Old environments can reinforce old perceptions. Seeing clearly may require distance from what once defined you. This is not rejection of community. It is reorientation of identity.

Peter’s resistance to the suffering Messiah reveals how deeply we prefer narratives of triumph. We want God to fix problems without transforming values. We want solutions without surrender. But Jesus insists that the kingdom does not arrive through domination but through love. The cross is not an accident in the story. It is the story. Mark 8 places this truth at the center of the Gospel, not at the end. Before Jerusalem. Before betrayal. Before the final miracles. The meaning of the cross is introduced early so that everything after it can be interpreted correctly.

The invitation to deny oneself is often misunderstood as self-hatred. In Mark 8, it is not about despising identity. It is about releasing ownership. It is the difference between saying “this is my life” and saying “this is God’s life in me.” The denial is not of worth but of control. Taking up the cross is not seeking pain. It is accepting purpose.

The paradox of losing life to save it also reveals something about fear. Fear tells us that letting go will destroy us. Jesus tells us that clinging will. The chapter places these voices in contrast. Fear speaks through the disciples’ worry about bread. Fear speaks through Peter’s rebuke. Jesus answers fear with memory, meaning, and mission.

Mark 8 does not end with resolution. It ends with tension. The disciples still do not fully understand. The cross is still ahead. The crowd is still deciding. The reader is still invited. This is intentional. The chapter does not close a story. It opens a question. Who do you say that I am, and what will that mean for how you live?

In this way, Mark 8 becomes less about events and more about vision. It is a chapter about learning to see God differently, life differently, and oneself differently. It is about moving from consumption to commitment, from admiration to allegiance, from partial sight to costly clarity.

The bread reminds us that God cares about our needs. The blindness reminds us that we do not always see His ways. The cross reminds us that love will not avoid sacrifice. And the invitation reminds us that discipleship is not about adding Jesus to our story but about letting Him rewrite it.

Mark 8 is not meant to be comfortable. It is meant to be honest. It shows us that faith grows through misunderstanding, that vision sharpens through surrender, and that life is found through loss. It asks us to examine what kind of Messiah we want and what kind of followers we are willing to be.

In the end, the chapter leaves us with a strange but powerful image. Hands that once broke bread will one day be pierced. Eyes that once saw trees walking will one day see clearly. Disciples who once argued about loaves will one day proclaim resurrection. And a question that once echoed in Caesarea Philippi will echo through history: who do you say that I am?

The answer is not just a confession. It is a direction. And Mark 8 makes clear that the direction leads not only to glory, but through a cross first.

Your friend, Douglas Vandergraph

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Des fées sur la grève ou des anges mâles aux cheveux bouclés, le train qui passe entre les nuages, Pygas se baignant, que l'on n'a jamais vue, en somme tout ce qui dure sans durée, l'ennui, les êtres désirés par l'esprit du regard, le train revenu qui pénètre en gare, le parler muet d'une chose, la scène des absentés qui rejouent leur départ, les villes où l'on va sans aller, la liste sans fin que l'on se dresse, avant la mort, dans le cerveau.

Nombre d’occurrences : 14

#VoyageauLexique

Dans ce deuxième Voyage au Lexique, je continue d’explorer, en me gardant de les exploiter, les mots de Ma vie au village (in Journal de la brousse endormie) dont le nombre d’occurrences est significatif.