This was so obvious when I realized it, but I think most people miss it, because we’re so desensitized by D&D-style magic with immediate, visibly, flashy effects, rather than more subtle and invisible forces of magic. When Gollum attacks Frodo on the slopes of Mount Doom, Frodo has the chance to kill him, but he doesn’t. Instead, he says:
Frodo: Go! And if you ever lay hands on me again, you yourself shall be cast into the Fire!
Frodo’s not just talking shit here. He is literally, magically laying a curse. He’s holding the One Ring in his hands as he says it; even Sam, with no magic powers of his own, can sense that some powerful mojo is being laid down. Frodo put a curse on Gollum: if you try to take the Ring again, you’ll be cast into the Fire.
Five pages later, Gollum tries to take the Ring again. And that’s exactly what happens. Frodo’s geas takes effect and Gollum eats lava.
All the other people in the franchise who were offered the Ring declined to take it because they were wise enough to know that if they used its power – and the pressure to do so would be too great – they would be subject to its corruption.
Frodo uses the power of the Ring to lay a geas, and then five minutes later at the volcano’s edge, succumbs to its corruption. The Ring has gotten to him and he can no longer give it up. Because he used its power.
On further further reflection: I’d have to read the section again, but I recall that after throwing Gollum off and laying the geas, Sam observes that Frodo seems suddenly filled with energy again when previously he had been close to dead of fatigue. He hikes up the mountain so fast he leaves Sam behind – and doesn’t even seem to notice that he’s left him behind.
Could he have been drawing on the Ring’s power at this point in the story? At this point in the story we’re relying on Sam’s narration, and Sam doesn’t know what’s going on in Frodo’s head, so it’s hard to say for sure. Having used it once, after spending so long holding out against it, was that the breach in the dam?
Which means that the moment that Frodo succumbs to temptation is not the moment at the volcano – it was already too late by then. The moment he is taken by temptation was when he used the power of the Ring to repel Gollum.
If so, this ties in neatly with discussions I’ve seen about how Tolkien subscribes to a “not even once” view of good and evil – that in many other works it’s acceptable to do a small evil in service of a greater good, but in Lord of the Rings that always fails.
Re-reading Fellowship of the Rings, and I got to this passage in Lorien:
‘I would ask one thing before we go,’ said Frodo, ‘a thing which I often meant to ask Gandalf in Rivendell. I am permitted to wear the One Ring: why cannot I see all the others and know the thoughts of those that wear them?’
‘You have not tried,’ [Galadriel] said. ‘Only thrice have you set the Ring upon your finger since you knew what you possessed. Do not try! It would destroy you. Did not Gandalf tell you that the rings give power according to the measure of each possessor? Before you could use that power you would need to become stronger, and to train your will to the domination of others.’
In other words:
Frodo asks Galadriel, herself carrying a Ring of Power, “Could I, hypothetically, use the power of the One Ring to do something magical aside from turning invisible?” and Galadriel replies, “Yes, hypothetically, you totally could, assuming the magic you want to do involves laying compulsions on others, but I strongly recommend against it, because it would fuck up your brain.”
This was in the first book. At the end of the third book Frodo uses the Ring to fuck Gollum up, forcing him to throw himself into lava if he disobeys Frodo’s commands.
Got to this point in my re-read and uh. This was a lot less subtle than I remembered it.
‘Down, down!’ [Frodo] gasped, clutching his hand to his breast, so that beneath the cover of his leather shirt he clasped the Ring. ‘Down, you creeping thing, and out of my path! Your time is at an end. You cannot slay me or betray me now.’
Then suddenly, Sam saw these two rivals with other vision. A crouching shape, scarcely more than the shadow of a living thing, a creature now wholly ruined and defeated, yet filled with a hideous lust and rage; and before it stood stern, untouchable now by pity, a figure robed in white, but at its breast it held a wheel of fire. Out of the fire there spoke a commanding voice.
‘Begone, and trouble me no more! If you touch me ever again, you shall be cast yourself into the Fire of Doom.’
Then the vision passed and Sam saw Frodo standing, hand on breast, his breath coming in great gasps, and Gollum at his feet, resting on his knees with his wide-splayed hands upon the ground.
Interestingly, I feel that there is another layer to this, and that is Frodo’s mercy (mirroring “the pity of Bilbo” which Gandalf said would prove significant) at play, tangled up in his use of the Ring and the chain of events that would play out.
Frodo is sparing Gollum’s life here, and shaping that into his curse. He is only cursing Gollum—can only curse Gollum—as an effect of this mercy; if Gollum were dead, he could not be cursed by Frodo or the Ring; his survival makes the curse possible and serves as payment for the curse: they are in effect making a bargain here, wherein Golllum’s life and his sentence of dying in the Fires of Doom should he take the Ring again are as one, a package deal, which Gollum “accepts” by retreating with his life.
Then, once Frodo comes to Mount Doom, he cannot cast the ring into the fires; the Ring has him in thrall, since he has used it. Now into the picture again comes Gollum, whose greed for the Ring has surpassed his love of his own life—even having been cursed with death should he touch it again, he craves it and demands it for himself, taking it from Frodo by force.
Thus we see the Ring’s power divided against itself—it has defeated both Frodo and Gollum, and its defeat of Gollum inspires Gollum to fight Frodo for it, invoking the curse. And thus Sauron, who has it, now, by virtue of both its erstwhile Bearers falling under its (and therefore its Lord’s) sway, is cheated out of it by the effects of Frodo’s act of mercy.
Frodo spared Gollum, and used the Ring’s power to set a curse, and when Frodo faltered, it was Gollum whom he spared who took the Ring from him and invoked that curse, falling into the Fires of Doom and, due to the same greed that defeated Frodo, taking the Ring with him.
If there had been no sparing Gollum, there would have been no curse, and Frodo would have had the task Isildur failed at—destroying the (beautiful, useful, lovely ring)—set before him alone, and he may have succeeded, or he may have failed, or he may have tarried too long in the struggle for Sauron’s destruction to come in a timely fashion, or the resolution and the Ring’s destruction may have hurt him far beyond the loss of a finger.
Instead, there was Gollum, in thrall to Sauron yet doomed by Frodo, to take from Frodo both the Ring and the burden of destroying it. Frodo, in his mercy-tinged use of the Ring, effectively shifted the impetus behind the Ring’s destruction from himself to the doom laid on Gollum—and Sauron’s hold over Gollum made it a near certainty that the doom would come to pass: Gollum would die, and not surrender the Ring, and thus the Ring would fall with him into the fires of Mount Doom.
And Frodo … like Indiana Jones in the Chapel of the Holy Grail, could avoid falling himself by either a willingness to let go, or the presence of a loved one to hold him back. Or, y’know, Gollum deciding to bite rather than just grab. A few more options here.
This really hearkens back to old Celtic mythological geasa, and how so often someone dies because of a forced contradiction of a geas’ rules. A geas essentially allows for an easy setup of a no-win situation.
The warrior-poet-king Cú Chulainn was, eventually, brought down because he was bound by a geas. His geas was to never eat the flesh of a dog (I believe by Culann, but I’m not sure on that). Well, he got served some dog stew. He couldn’t eat it, because it was dog. But he couldn’t not eat it, because that would be extremely rude, according to cultural custom at the time - a custom so strong, it might as well have been a geas on its own. Either way, he was breaking a geas’ rules, and this magically weakens him before an upcoming battle. He - and his charioteer and horse - are slain
So, yeah, this all tracks with how geasa work. Gollum had such a strong desire for the ring that he, quite literally, had no choice but to attack Frodo for it. But, in doing so, he contradicts the geas Frodo laid upon him, and so falls.
Just came across this while reading The Two Towers:
[Frodo to Gollum]: “’I did not mean the danger that we all share,’ said Frodo. ‘I mean a danger to yourself alone. You swore a promise by what you call the Precious. Remember that! It will hold you to it; but it will seek a way to twist it to your own undoing. Already you are being twisted. You revealed yourself to me just now, foolishly. Give it back to Smeagol you said. Do not say that again! Do not let that thought grow in you! You will never get it back. But the desire of it may betray you to a bitter end. You will never get it back. In the last need, Smeagol, I should put on the Precious; and the Precious mastered you long ago. If I, wearing it, were to command you, you would obey, even if it were to leap from a precipice or to cast yourself into the fire. And such would be my command. So have a care, Smeagol!’”
I was listening to Epic: The Musical quite a lot lately and I must say, I love the use of various themes throughout the musical! It's extremely well thought out.
My current favourite is the ominous chorus chanting Odysseus name. You know - the one starring prominently in the Ithaca saga during the massacre.
But the thing is, originally it isn't Odysseus theme at all!
We first hear it chanting completely different name - Polyphemus.
It is the very beginning of the song Survive, when Polyphemus attacks for the first time - Odysseus and his men are trapped in the cyclops cave without any means of escape. It is the very theme of a monster who has trapped its victims.
The second time we hear it, is a turning point. It plays a the end of No longer you, just before Odysseus change in Monster. The chant is vague, indistinct, but we already hear Odysseus in it.
For the last time the chant returns in the song Odysseus, of course. Now it is clear and deadly: our hero is now the merciless monster who has its victims trapped inside a cave palace, without any means to escape.
A daily game that challenges our understanding of human cultures. Ten objects. 5,000 years of human history. Guess where and when each artif
An interesting game where you are presented with 10 artifacts from the MET. You have to place where the artifact is from and what time period it is from. Each artifact scores up to 10,000 points, and you lose points the further away your guess is and how far off in time you are. You can only play once a day. Thanks to @baebeylik for showing this to me.
Today I scored really well. Yesterday ... not so much.
Anthropeum.com · Jun 8 2026
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Last thing saved to my phone is a gif so I’m gonna send the last image I saved instead
This is a close up of a rough sketch of the my fursona’s antlers, depicting them heavily velveted as I was trying to explain to my boyfriend about how I draw my fursona when they have velvet on their antlers that’s about to shed
Have at it @acorn69 @huntsersdrawsstuff (<- my boyf) @leothecoolswaggyindividual2 @turntechterr0r @sheergeekypanic @archivistmyrya
While being stuck at home with an injured knee I've decided to decorate my jean jacket. The following images in my camera roll would show the embroidered leaves and rainbow cross stitching. The stitches are pretty messy, but hey, it shows character.
Tagging @harimenui-forever @bohemiannobody @aredhel-erinti @nieninque-nyerea @kohoutek-lucni and anyone else who wants to join!
This adorable passage in the wall my father just made for the hedgehog discovered recently in my parent's garden. He is very proud of it and sent us all this pic.
It's always entertaining to me to read a tilted perspective of a story you've heard a million times, but "shocking casualness of in the matter of other people's pigs and property" is such a funny way to describe this
I wish to love and dream as before, to sing to the stars, to hear laughter,
To drive away the shadow after centuries of darkness, to believe in happiness again.
Mandos shouldn't be the aim of an Elda's life. I can still breathe.
So I want to be... just an elf!
Maglor's Lament "Jenom elfem byt" in Eärendilova plavba x
For Ulmo bore up Elwing out of the waves, and he gave her the likeness of a great white bird, and upon her breast there shone as a star the Silmaril, as she flew over the water to seek Eärendil her beloved.
- The Silmarillion, "Of the Voyage of Eärendil"
Elwing's Transformation in Eärendilova plavba (2024) x
A few months ago, we started a new D&D campaign... so right after playing an emo boy tiefling in the previous one, now I play a traumatized aasimar. He, Malachit Hornfels (a little geological joke for you), is a bard aasimar and maybe in another universe he could be your stereotypical fuckboy bard but not in this one – even thought he often flirts unknowingly and even more often knowingly lies, he is afraid to form a deep, romantic relationship with anyone... well, this is maybe another stereotype, but a newer one so it doesn't count...
And now, for the important part. A few sessions ago he met a tiefling druid who was trying to help find Malachite's aunt (she was in the form of a doe, and "trying" is a very apt description... they were both tragic). After that the tiefling invited Malachit to smoke a hookah with him and the scene was so cool and funny at the same time that I had to draw it because imagine – aasimar and tiefling smoking hookah together under the shining stars, having fun... the whole druid camp was really curious and surprised.
Nonetheless... my whole party is shipping them right now even though Malachit is struggling with his trauma and gay panic...
Hello! I'm sorry,, I know I keep asking random questions lol, but I'm really curious about your thoughts on the Quenya ban; both within the narrative and [most of] the fandom's reaction (deeming it cultural violence, etc.). Thank you!
Ooooh the Quenya ban lol, that can of worms.
I honestly don't think this is a particularly complicated thing to explain & the fact that it has become complicated in fandom is a result of the highly individualist lenses deployed - which I will tackle in another post bc this is long as it is lol.
Re. the ban itself - there's a few bits of important political context to why Thingol makes the decision he does, chiefly the Kinslaying & its cover-up, the military might & political tendencies of the Noldor and the rumours that circulate before the discovery of the Kinslaying, which are only reported to Thingol by Cirdan. I'm putting the whole of this under the cut but the TL;DR of my thesis is that:
a) a careful reading of the text indicates that the Quenya ban's primary target is fellow Sindar, not the Noldor
b) a contextualised reading will recognise that it occurs in the context of the Noldor asserting their rights to the lands of Beleriand because of the might of conquest by sword
c) that this might of conquest by sword is not innocent, but is drenched in the blood of the First Kinslaying, and therefore might generate some pause amongst the Sindar, because if the Noldor are willing to seize what they're entitled to by force and by bloodshed - an attitude they haven't departed from viz. their assertion of entitlement over the lands of Beleriand which were previously occupied by the Sindar - what might become of them if they refuse the Noldor what they feel entitled to in the future?
d) a close reading indicates that Thingol's wording is very diplomatically and politically considered, despite his emotional response, that still seeks to maintain diplomatic ties with the Noldor while demonstrating a show of strength & power that soothes Sindar anxieties aroused by the news of the Kinslaying & its implications for them
e) the Quenya ban is pretty much bog standard political grandstanding and sabre-rattling that every single state & territory does as part of its repertoire of diplomatic tools and elevating it to "cultural" violence is ridiculous, because Thingol does not actually have material and structural power over the Noldor & therefore the capacity to enforce it in any serious way, outside of the power he holds over the Sindar as their still sworn liege lord. Tbqh I think it really muddies the water re. understanding what cultural violence, oppression & genocide (as I've sometimes seen it put in this fandom) is & how it works, but that's going into part II of this.
1 - The Kinslaying: at the point where Thingol insitutes the ban, he has just received information that the Noldor committed a Kinslaying where, and I quote canon, "a great part of their [Teleri] mariners that dwelt in Alqualonde were wickedly slain." Lots of ways that can be read but "great part" suggests the death toll is not insignificant, and based on my calculations re how large the Teleri fleet would have had to have been to carry Feanor's people + all the Noldor cargo across, that's an estimated 1000 - 2000 deaths at least. This puts this on par with some of the most notable pogroms of the contemporary Indian history, for context.
I realise this sounds incendiary to say (and to be clear I don't think they're 1:1 in terms of intent), but I think it's worth saying because I do think that we gloss over what these deaths mean & how they would have been received by the Elvish mind. Bear in mind that till that moment, the most violent act and Elf had ever committed against another Elf was to threaten the other with death. Thingol doesn't have this context, where the possibility of such violence occurring is a spectre haunting them all. Thingol and his people live in a land where Elf on Elf violence is unimaginable because the very possibility of it has never haunted them until this moment, when they are confronted by the existence of a mass slaughter that's been kept secret from them for fully 67 years since the rising of the sun and the ~30 years before that. Moreover, it's not a mass slaughter of unrelated Elves. It's specifically a subsection of Elves who were his people, who left under his brother, but who nevertheless as a result would have had kinship ties with the Sindar of Middle Earth (and I use kinship here in the sense that we would, of families with blood or marital ties viz. uncles, aunts, cousins, brothers, sisters, parents, children etc). It is not merely shared ethnicity, though that is part of it, but familial ties.
If we were to imagine the Sindarin reaction to such news, I think we could agree that their response would have been shock, horror, grief, anger (latter two straight up named in Thingol's response to the news) and also, I think, fear and paranoia: Elves who have killed kin once, have been willing to lie about it and appear otherwise unrepentant, may very well choose to kill again if denied what they see as their entitlements. There is no reason for the Sindar to believe themselves safe from the Noldor if they refuse them desired aid - unless they can demonstrate their willingness to retaliate if need be, and demonstrate a show of strength. There is no reason for the Sindar to identify with the Noldor as kin and therefore safe, because the Noldor have already disidentified from considering them kin, in having killed the Teleri for their ships.
2 - The military might & general political approach of the Noldor so far: crucial to this aspect of showing strength is the fact that the Noldor very much do look on themselves as the military saviours of the Sindar, for having pushed back Morgoth's forces at a time when they were besieged and having delivered Cirdan's people, especially, from total annexation by the Orcs. They look down on Thingol as a two-bit king with little control (Maedhros' infamous a king is he who holds his own continues: "Thingol does but grant us lands where his power does not run.") Tolkien himself explicitly points out what Thingol's worry is:
Now King Thingol welcomed not with a full heart the coming of so many princes in might out of the West, eager for new realms
i.e. Thingol knows perfectly well that the Noldor are hungry for new territory, that they've already claimed territory where the Sindar used to occupy - which they fled only because of Morgoth's assault - and that they do look down on him as a ruler, rather than see him as equals. This is reflected very much in his response to the first diplomatic sally by the Noldor:
elsewhere there are many of my people, and I would not have them restrained of their freedom, still less ousted from their homes. Beware therefore how you princes of the West bear yourselves; for I am the Lord of Beleriand, and all who seek to dwell there shall hear my word.
This is a basic diplomatic response of reassertion of both power and territoriality, but also specifically in aid of ensuring the continued freedom of the Sindar outside of Doriath rather than their annexation under the Noldor & their military might. As inward political symbolism, it is a demonstration to Thingol's people that he will continue to look after their interests and will continue to lobby for them and represent them politically, even if they don't live within his borders - and crucially, that he isn't bending the knee to the Noldor and taking them as overlords just because of their military might, and therefore, that neither are they obligated to do so; the Sindar can and will remain a separate and independent peoples in the face of what seems to be a superior occupying force, barring a couple of hold-out territories.
3 - The rumours already floating around amongst the Sindar, that Cirdan brings to Thingol's attention, that finally prompts the confession:
It was not long before whispered tales began to pass among the Sindar concerning the deeds of the Noldor ere they came to Beleriand. Certain it is whence they came, and the evil truth was enhanced and poisoned by lies; but the Sindar were yet unwary and trustful of words, and (as may well be thought) Morgoth chose them for this first assault of his malice, for they knew him not. And Círdan, hearing these dark tales, was troubled; for he was wise, and perceived swiftly that true or false they were put about at this time through malice, though the malice he deemed was that of the princes of the Noldor, because of the jealousy of their houses. Therefore he sent messengers to Thingol to tell all that he had heard.
Lots of implications packed into this single paragraph. Its important to keep in mind that these tales and rumours exist within the context of the Sindar speculating why the Noldor have come to Middle Earth when they did - especially since they first believe that they come as emissaries of the Valar to deliver them in the time of need (Ch. 13, The Return of the Noldor), only for a) another group of Noldor to turn up after having crossed the Ice, b) to be seemingly at odds with the first group and c) both groups largely tight-lipped about the Valar in a way that would be surprising for "emissaries". It becomes very easy for Morgoth et al to get a foothold in there by asking whether this is "deliverance" or "occupation". If it isn't deliverance, if the Noldor clearly aren't there at the behest of the Valar, and if this is occupation - why and how? Why are these princes at odds with each other? What happened to drive such a wedge between them?
Its in this context that the implied existence of the Kinslaying begins to circulate amongst the Sindar specifically outside of Doriath i.e. the Sindar existing in closest proximity to the Noldor. If the princes of the Noldor are not from the Valar, are an occupying force, are at odds with each other and have killed fellow Elves in the past, what does this mean for the Sindar? Are they about to become "collateral damage" in a Noldor civil war? Are the Noldor about to annex them in competitive pursuit of individual power? Have they got rid of one threat, only to be visited with an even more dangerous threat? What happens if they refuse the Noldor? What happens if they choose the "wrong" side in what seems (to them!) to be a simmering Noldor conflict that could break out at any moment? Does their king know about this and not care? Is Thingol kneecapped and unable to respond to this because he's surrounded by the Noldor on each side? Is Thingol hiding this from them? I imagine these might have been some of the questions and rumours that might have been floating around at the time.
Its a politically tense and fraught situation that requires an immediate and decisive response that both reassures the Sindar that Thingol is not impotent, but also which demonstrates to the Noldor that Thingol is not impotent as well - that he still commands power in these territories even if its not obvious to them - and therefore, that if they so much as think about repeating such an act here, it will invite retribution. I wrote a little about this previously and what it symbolises in more modern political terms: i.e. that the expulsion of Finrod et al is very clearly an expulsion of Noldor diplomats much as modern states will engage in sabre-rattling by expelling each others' diplomats before coming to the negotiating table and hashing out a middle ground.
In that context, the Quenya ban, has symbolic value as an act of embargo to denote escalations & a breakdown of diplomatic relations between their people. It is first and foremost, an outward means of displaying displeasure. But no less important is the fact that it demonstrates to the Noldor that Thingol commands the loyalty of the many Sindar who range through their lands, and on whom, presumably, the Noldor are still somewhat dependent on for a) agricultural supplies and supply chain logistics for their huge armies and b) navigation through the unfamiliar terrain of Beleriand.
Its the first step in escalation against what can easily be read as an act of hostility/deception on the part of the Noldor, demonstrating to them that Thingol wields not insignificant soft power that has the potential to kneecap the Noldor. It is executed in the face of a) the scope of Noldor military power, b) the seeming intent of the Noldor to occupy and rule lands without much interest in the sovereignty of local populations and c) the cover-up of what is clearly considered one of the most awful crimes in Elvish law - but not just one murder, but mass murder.
However, the Noldor are not the primary target of the Quenya ban.
In fact, given that the Kinslaying targeted Sindar kin in Valinor, it is a very measured response and its primary target is internal i.e. the Sindar. It is a reassertion of Thingol's authority, a reminder of his strength & that he means to resist Noldor dominance, but it is primarily a reminder of kinship and ethnic grouping, loyalties & of the violence that has been committed against kin - not just in the sense of Elvish kinship, but specifically in the sense of blood & marriage. It is therefore, also a caution about what it will mean to swear full fealty to the Noldor:
But Thingol was long silent ere he spoke. ‘Go now!’ he said. ‘For my heart is hot within me. Later you may return, if you will; for I will not shut my doors for ever against you, my kindred, that were ensnared in an evil that you did not aid. With Fingolfin and his people also I will keep friendship, for they have bitterly atoned for such ill as they did. And in our hatred of the Power that wrought all this woe our griefs shall be lost. But hear my words! Never again in my ears shall be heard the tongue of those who slew my kin in Alqualondë! Nor in all my realm shall it be openly spoken, while my power endures. All the Sindar shall hear my command that they shall neither speak with the tongue of the Noldor nor answer to it. And all such as use it shall be held slayers of kin and betrayers of kin unrepentant.’
Now, we can take a very high-minded approach to this and suggest that Thingol should have seen the Noldor as allies in a fight against Morgoth. I want to stress, Thingol does just that BUT ONLY re. Fingolfin & Finrod's people: in our hatred of the Power that wrought all this woe our griefs shall be lost. He explicitly takes time to recognise that Morgoth is the originator of all these griefs. What he does not do is absolve the sons of Feanor of the Kinslaying - and frankly, neither does he have reason to.
Every instance of their recorded actions so far shows a disdain for the Sindar, a clear sense in their minds of "us" and "them" which they then attempt to enforce on Finrod et al in "choosing" the "right" side of their heritage. Between their high-handedness, clear drive for domination of territory and their willingness to conceal the Kinslayings, their actions only kind of hammer home a kind of entitledness driven by the might of the sword. The ethnic divide between the Noldor and the Sindar is born first and foremost out of the Kinslaying & its continued at least 67 year cover up. The us and them existed at the point at which the Noldor seized the ships at the end of a sword, came to Beleriand and then suggested they had the right to the various lands because of the might of their sword - something that containts the implicit threat of slaughter if not obeyed with.
The Quenya ban reinforces this divide, but it exists only in the context of the Kinslaying. It is not unprompted retaliation, but a considered reassertion of both authority and a reminder of kinship. At the end of the day, its primary actionable target is not the Noldor but fellow Sindar. It calls for, primarily, disidentification from the Noldor and Sindar unity, for the development of a Sindar national identity that stands oppositional to the Noldor identity. It does pre-emptively threaten those who are too close to the Noldor with the accusation of disloyalty - and there's a lot to be said about the classic "pick a side" rhetoric on display here & Thingol strategically using it in this moment against the Northern Sindar whom he distrusts, which is rarely if ever said :) - but at the same time, to do a reparative reading for a hot second, since we're VERY fond of reparative readings elsewhere: it equally serves as a warning that to get too close to the Noldor will eventually force them to choose between their kin & their sworn affiliation, and that when the time comes to make such a choice, they may no longer be in a position to refuse the Noldor and be free from being implicated in another devastating crime against people even more nearly related. And you know, in that regard, Thingol pretty much was right!
As for whether or not this is cultural violence or suppression or "genocide" (as I've seen it put sometimes): no it is not. To be very blunt, the fact that we are debating this is frankly ridiculous & I highly recommend everyone read the text more closely before running their mouths. Thingol himself recognises the limits of his power and only targets his fellow Sindar in this ban. The Noldor are only targeted insofar as he bans them from entering his realm, which he is perfectly entitled to do as absolute monarch of his realm, especially considering, you know, the murders. If we were to take any kind of political analogue, it would be the relationship between Edo Japan and its ban on foreigners, except through very specific channels & only with specific states e.g. the Dutch traders, during the European age of sail - i.e. a regional power putting in protectionist measures against clearly conquering powers with significant military might. Thingol does not hold structural power over the Noldor, except insofar as he can command the soft power of Sindar unity & kinship. The Noldor recognise it; Thingol recognises it. His ban is even phrased in a way which recognises it (and therefore pre-empts humiliation if the Noldor fail to comply). There is nothing Thingol can do to make the Noldor toe the proverbial line and the fact that the Noldor do end up giving up Quenya is solely because they have to communicate with the Sindar they depend on - and they were doing this anyway because this is what the Silm says about language use in the context of the Mereth Aderthad (F.A. 20):
it is told that at this feast the tongue of the Grey-elves was most spoken even by the Noldor, for they learned swiftly the speech of Beleriand, whereas the Sindar were slow to master the tongue of Valinor
(h/t to folks at the House of Mirdain discord for finding the exact reference)
So the Quenya ban really must be understood in terms of diplomatic and political symbolic value, than anything that has material enforcement. Because again. Both the Noldor and Thingol know that in a game of force alone, the Noldor would win.
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