#I’m a proletariat

[10001gecs]

am I going insane. we understand that there are service jobs that aren’t food service right

[sparksinthenight]

We should make a political party that has a secret agenda only the in people know but their outwards agenda is like, free champagne for everyone and so ✋🏼🧚🏼 skedaddles out of here but like all the commies stay and we hang out with them in a country that’s free of ✋🏼🧚🏼’s nefarious bourgeoisieness. Also we should elect this party in every country except like, an empty wasteland in the desert. So ✋🏼🧚🏼 skedaddles off into the desert and there’s a high density of ✋🏼🧚🏼s in the desert and then we should nuke the desert and be rid of ✋🏼🧚🏼 once and for all that bourgeoisie bitch I hope she dies I would do anything and everything if it meant she died I would do anything at all I don’t care what the consequences would be she needs to die at any cost.

[softmoonlite]

i lost all respect for zinchenko when he said all russians should be expelled from football in an interview with piers morgan so his pro israel shit doesn’t surprise me. fuck him fr

[apas-95]

is there any room for shein in leftism at all? like what if you’re poor and fat and that’s the only place that sells clothes that are cheap enough to fit a larger body? i saw someone staunchly defending this position online. is there something i’m missing? i thought shein’s existence was completely antithetical to leftist ideology???

The question doesn't make sense - if by 'leftism' you mean communism, then communism isn't based on individual shopping habits. A socialist state is brought about by a proletarian vanguard party waging revolutionary war, not by buying from 'ethical' brands (which don't exist, all businesses under capitalism subsist off the exploitation of the proletariat; and all interactions under capitalism have within them the kernel of all contradictions within capitalism).

Should you buy from Shein, or whatever other company? Who cares? Excepting an organised boycott by said proletarian vanguard party, nothing you as an individual do will have any influence on society at large, it is random noise which will be cancelled out by some other random individual action of the opposite sort.

Under socialism, will Amazon continue to exist? Will it be reorganised? Will H&M and The Gap be made to operate more sustainably? These are questions entirely separate from 'which capitalist should I personally buy my shirt from?'

Lifestyle-ism is not revolution.

[txttletale]

as an ml, do you believe acab and why? honest question, just seeking to understand, I’m aware of messed up things cops have done but idk if I can accept that every cop is inherently morally compromised or that policing is inherently evil

acab is not about every single cop being individually or interpersonally 'evil'. it is about the role of police in society and the role of police as an institution. the police in a bourgeoisie state exist to enforce the power of the bourgeoisie against the proletariat--this means, first and foremost, protecting private property rights and suppressing resistance to the bourgeoisie state.

however, to be clear, almost all cops are corrupt violent racist pieces of shit. this is not because of some magic Cop Curse that turns them evil, but because the institutions of policing are designed to filter out anyone who has any genuinely good intentions. ''good cops'' flunk out of police training, quit, or get killed by the rest of them. cops are taught to be violent, racist, and escalatory and are rewarded professionally for doing so and bullied and driven out of the force if they refuse to be.

under a socialist state, the role of the police is no longer to protect the interests of a bourgeoisie class. however, there still exists a very real danger of them still becoming an oppressive force in their role as 'special bodies of armed men' as lenin puts it, existing in a role in society that inherently separates them from the rest of the proletarian class rather than allowing them to exist within it as 'self-arming autonomous organizations' (lenin goes over this distintction in the first part of state & revolution)

tldr: all cops are bastards

[aloneandforsakenbyfateandbyman]

Do people who work full time still have emotions, feelings, fun, etc? I know I don’t. I don’t have time for passion. Working keeps me so tired I’m lobotomized and no longer a threat to authority. I’m too exhausted to get angry. BRB I have to wake up at 6 am once again to help boomers use Microsoft word without having a mental breakdown. This is just an adult daycare to keep the proletariat busy while the Rothschild family drinks adrenochrome lol!

[tieflingkisser]

Stop Trying To Defeat Racism With Logic

There's a black samurai in the new Assassin's Creed game, and it has made some people mad. You simply don't have to argue about it.

The new Assassin’s Creed game is set in feudal Japan, which is cool. It stars what appears to be a female ninja and a black samurai based on the historical figure Yasuke, which is also cool. Anyone who tries to argue about whether or not that’s cool is just not worth your time. In case you haven’t been paying attention for the last ten or twenty years, video game culture tends to be a repository for the most tedious people on Earth. You know the type—these are the kinds of people who don’t consider mobile games to be “real games,” or who harass women who use their mics in online multiplayer games, or who argue about “historical accuracy” in a video game that has dragons or elves in it. These kinds of people show up in a lot of nerdy hobbies, like tabletop gaming or whatever it is people do on Letterboxd or even enjoying Greek and Roman history. From the moment that the key art for Assassin’s Creed Shadows depicted a black man in samurai garb, I knew that this particular brand of person was going to get ripshit mad. Just look at the replies to this tweet. It’s absolute nonsense in there.  The most amusing replies are the ones that take into question the, of course, historical accuracy of this character. It may be tempting to try to argue with these people, for a lot of reasons, most of all that history and facts are on your side. This character appears to be based on Yasuke, a real guy who actually existed in the historical record. He was an African retainer for warlord Oda Nobunaga, meaning that he was indeed a samurai. Yasuke is a well known enough figure that he’s the subject of a Netflix anime that is named after him. He’s also a character in Nioh, which was developed by the Japanese studio Team Ninja. You can repeat those facts until you’re blue in the face to people who are determined to be angry about a black man having a leading role in this game, but it won’t matter. You should just save your breath and look forward to seeing whether or not Ubisoft fumbles this very easy layup. Racism isn’t a logical position, so you cannot defeat it with logic. Facts just don’t matter to a racist, especially not the tedious kind of racist who makes their home in video game culture. There will always be a new hair to split, a new way for this kind of person to object to a black man being in this video game. You can bring up the other fantabulous aspects of the Assassin’s Creed franchise that clash with history: the existence of the titular Creed and the Knights Templar; whatever the fuck was going on with the Apples of Eden; the series’ depiction of Karl Marx as a devotee of democracy rather than advocating for an armed revolution of the proletariat. It does not matter because the people who are mad about this have already made up their mind.  To them, Japan is a place that does not and has never had black people live there or make their homes there at any point in time—especially in history. The anger about “historical accuracy” is just a slightly more reasonable smokescreen for their real objection: having to see a black person at all. Unfortunately, blackness and black people have always been inescapable, both now and in the past. I’m not going anywhere, and I won’t be dragged into an argument about the value of my very existence.

[quotesfrommyreading]

In the terrible winter of 1932–33, brigades of Communist Party activists went house to house in the Ukrainian countryside, looking for food. The brigades were from Moscow, Kyiv, and Kharkiv, as well as villages down the road. They dug up gardens, broke open walls, and used long rods to poke up chimneys, searching for hidden grain. They watched for smoke coming from chimneys, because that might mean a family had hidden flour and was baking bread. They led away farm animals and confiscated tomato seedlings. After they left, Ukrainian peasants, deprived of food, ate rats, frogs, and boiled grass. They gnawed on tree bark and leather. Many resorted to cannibalism to stay alive. Some 4 million died of starvation.

At the time, the activists felt no guilt. Soviet propaganda had repeatedly told them that supposedly wealthy peasants, whom they called kulaks, were saboteurs and enemies—rich, stubborn landowners who were preventing the Soviet proletariat from achieving the utopia that its leaders had promised. The kulaks should be swept away, crushed like parasites or flies. Their food should be given to the workers in the cities, who deserved it more than they did. Years later, the Ukrainian-born Soviet defector Viktor Kravchenko wrote about what it was like to be part of one of those brigades. “To spare yourself mental agony you veil unpleasant truths from view by half-closing your eyes—and your mind,” he explained. “You make panicky excuses and shrug off knowledge with words like exaggeration and hysteria.”

He also described how political jargon and euphemisms helped camouflage the reality of what they were doing. His team spoke of the “peasant front” and the “kulak menace,” “village socialism” and “class resistance,” to avoid giving humanity to the people whose food they were stealing. Lev Kopelev, another Soviet writer who as a young man had served in an activist brigade in the countryside (later he spent years in the Gulag), had very similar reflections. He too had found that clichés and ideological language helped him hide what he was doing, even from himself:

I persuaded myself, explained to myself. I mustn’t give in to debilitating pity. We were realizing historical necessity. We were performing our revolutionary duty. We were obtaining grain for the socialist fatherland. For the five-year plan.

There was no need to feel sympathy for the peasants. They did not deserve to exist. Their rural riches would soon be the property of all.

But the kulaks were not rich; they were starving. The countryside was not wealthy; it was a wasteland. This is how Kravchenko described it in his memoirs, written many years later:

Large quantities of implements and machinery, which had once been cared for like so many jewels by their private owners, now lay scattered under the open skies, dirty, rusting and out of repair. Emaciated cows and horses, crusted with manure, wandered through the yard. Chickens, geese and ducks were digging in flocks in the unthreshed grain.

That reality, a reality he had seen with his own eyes, was strong enough to remain in his memory. But at the time he experienced it, he was able to convince himself of the opposite. Vasily Grossman, another Soviet writer, gives these words to a character in his novel Everything Flows:

I’m no longer under a spell, I can see now that the kulaks were human beings. But why was my heart so frozen at the time? When such terrible things were being done, when such suffering was going on all around me? And the truth is that I truly didn’t think of them as human beings. “They’re not human beings, they’re kulak trash”—that’s what I heard again and again, that’s what everyone kept repeating.

  —  Ukraine and the Words That Lead to Mass Murder

[yurimother]

The 2023 Yuri Guide - Light Novels

Your ultimate guide to the best Yuri content with over 200 curated titles from every genre and medium.

Bloom Into You: Regarding Saeki Sayaka

• School • Drama • Romance

Saeki Sayaka has always been an old soul—serious and reserved, preferring to focus on her studies rather than make friends. Until, that is, a romantic confession from another girl in middle school turns her carefully ordered world upside down. Though none of her classes have prepared her for this, Saeki must now come to terms with her sexuality in this gentle, coming-of-age novel about grappling with first love, growing up, and relating to other people.

~Written by Hitoma Iruma, Illustrated and Created by Nakatani Nio~ Licensed by Seven Seas Entertainment

The Executioner and Her Way of Life

• Action • Fantasy • Isekai • Enemies to Lovers

When Menou, an Executioner of deadly interdimensional “Lost Ones,” encounters a Lost One named Akari who can cheat death, she sets out on a mission to kill the unkillable girl — but her newly stirring feelings might get in the way of her blade.

~Created by Mato Sato, Illustrated by nilitsu~ Licensed by Yen Press

Girls Kingdom

• School • Romance • Comedy • Master/Servant

All Misaki wanted was a free education. Instead, she accidentally lands an exclusive contract with the most prestigious girl in school... to serve as her personal maid! Misaki soon discovers that Amanotsuka Academy for Girls is no ordinary school—her classes are all about how to be a maid, too! Students who impress the school’s elite young ladies with their domestic service skills might be lucky enough to become a “Seraph,” guaranteeing them a job with an upper-class household after they graduate.

~Created  by Nayo, Illustrated by Shio Sakura~ Licensed by J-Novel Club

Girls’ Love of the Dead

• Horror • Mystery

When Mitsuki’s best friend suddenly dies, she decides to seek out the old abandoned building of their school, the Romero Private Academy for Girls. But when she meets her dear Rin again, there are quite a lot of reasons why the other girl doesn’t remember her…

~Created by Nanaoku Hoshii, Illustrated by Akiko Morishima~ Licensed by Manga Planet

I’m in Love with the Villainess: She’s so Cheeky for a Commoner

• Isekai • School • Comedy • Action • Fantasy • Romance • Enemies to Lovers

Claire François has it all: beauty, brains, and the blood of nobility. As the daughter of a high-ranking noble, she takes her status and the according responsibilities with utmost seriousness—even as the king threatens to undermine his realm’s stability with his visions of “meritocracy.��� Claire is nevertheless prepared to take this societal change in stride, until one of the new commoner students at her elite academy, Rae Taylor, turns her life upside down. Everything about Rae confounds Claire, from her behavior to her intellect to her bizarre fixation on Claire herself. Little does she realize just how much Rae will change her world, and how much she’ll change Rae in turn.

~Created  by Inori, Illustrated by Hanagata~ Licensed by Seven Seas Entertainment

Last and First Idol

• Horror • Sci-Fi • Anthology

"Bye-bye, Earth! My idol activities here were so much fun!” A wannabe idol turned reality-shattering entity, existential isekai organisms, and a space opera about murderous voice actors… Award-winning author Gengen Kusano presenting an astounding collection of three harrowing existential widescreen yuri baroque proletariat hard sci-fi idol story has carved out a new legend in science fiction history! These high-concept stories are crammed full of horrific imagery and exceptionally detailed science that will leave your mind reeling.

~Created by Gengen Kusano~ Licensed by J-Novel Club

A Lily Blooms in Another World

• Isekai • Romance • Fantasy • Enemies to Lovers

Miyako Florence isn’t sad when her fiancé breaks off their engagement after two years. It’s all according to plan! Whisked into the world of her favorite otome game, Miyako frees herself from a dull noble to pursue her true soulmate: the game’s villainess Fuuka Hamilton. Proud Fuuka only has eyes for their mutual ex-fiancé! Miyako confesses her love to Fuuka and proposes that they run away together. Fuuka agrees on one condition: Miyako must make her say “I’m happy” in 14 days. With conniving nobles, strange diseases, and magical rituals pulling them apart, can Miyako win the villainess’s heart?

~Created by Ameko Kaeruda, Illustrated by Shio Sakura~ Licensed by J-Novel Club

Lily Clairet

• School • Slice of Life • Weak Yuri

A young girl is arguing with a cherry tree. That's a new one for Lily, who's managed to reach the end of her first year at high school without too much weirdness. Unfortunately for her, it's not long after solving this odd mystery that her untroubled life begins to unravel. Discovering an abandoned room at the end of the music department corridor, she finds that aside from it being utterly run-down, it's also devoid of its sole occupant: Sonata Sonoda, the missing journalism club president.

~Created by Kaye Ng, Illustrated by Rumikuu~ Independently Published

LOVELY! My Adorable Mamecchi

• School • Romance • Friends to Lovers

Everyone may have their eyes on the charming, prince-like Hikaru, but there's only one person Hikaru's got her eyes on - her darling childhood friend Mamecchi! But between Mamecchi's hot-and-cold personality and Hikaru's subconscious denials, this sure doesn't look like a recipe for success...when a certain repeat customer gets into Mamecchi's good graces, will Hikaru finally muster up the courage to confess to her first love?

~Kumako Nanbu, Hiromi Takashima~ Licensed by Manga Planet

The Magical Revolution of the Reincarnated Princess and the Genius Young Lady

• Fantasy • Romance • Comedy • Isekai

Despite her supposed ineptitude with regular magic, Princess Anisphia defies the aristocracy's expectations by developing "magicology," a unique magical theory based on memories from her past life. One day, she witnesses the brilliant noblewoman Euphyllia unjustly stripped of her title as the kingdom's next monarch. That's when Anisphia concocts a plan to help Euphyllia regain her good name-which somehow involves them living together and researching magic! Little do these two ladies know, however, that their chance encounter will alter not only their own futures, but those of the kingdom...and the entire world!

~Created by Piero Karasu, Illustrated by Yuri Kisaragi~ Licensed by Yen Press

ROLL OVER AND DIE: I Will Fight for an Ordinary Life with My Love and Cursed Sword!

• Fantasy • Action • Horror • Master/Servant • Slow Burn

Flum Apricot was never meant to be a hero. Despite zero stats across the board and a power she can’t even use, she somehow finds herself included in a party of heroes. But Flum’s life hits rock bottom when the party’s renowned sage, Jean Inteige, decides that the useless girl is dead weight, and arranges to have her sold into slavery. Tossed to monsters to be feasted upon for her master’s entertainment, Flum makes the desperate choice to reach for a cursed weapon…and something new awakens within her. A grimdark tale about one woman’s blood-soaked quest to reclaim her life!

~Created by kiki, Illustrated by kinta~ Licensed by Seven Seas Entertainment

Sasayaki no Kiss -Read my lips.-

• School • Romance • Drama

Haruka has always lived in a soundless world. But not in her dreams, where she can hear her own voice - and the voice of the only other person in the dream with her, a beautiful high school student wearing an adorable, unfamiliar school uniform. Haruka knows this is just a dream, but why does a part of her think it's more than that? Is this girl she finds falling asleep in the park really the literal girl of her dreams?

~Created by Kumako Nambu, Illustrated by Akiko Morishima~ Licensed by Manga Planet

Seriously Seeking Sister! Ultimate Vampire Princess Just Wants Little Sister

• Comedy • Fantasy • Yuri Harem

Long ago, on the continent of Ephenia, there existed the feared tribe of vampires called “True Bloods,” whose great strength allowed them to reign supreme over all other tribes. However, a millennium has passed, and any trace of them has vanished off the face of the planet. That is, until the youngest and most talented royal daughter of the True Bloods awakens in the modern day.

~Created by Hiironoame, Illustrated by Siso~ Licensed by J-Novel Club

Sexiled: My Sexist Party Leader Kicked Me Out, So I Teamed Up With a Mythical Sorceress!

• Fantasy • Comedy • Action

Tanya Artemiciov is a talented Mage-class adventurer who just got kicked out of her party by a sexist scumbag. So what's a girl to do? Go to the wasteland and blow stuff up of course! One small problem though: she inadvertently frees a mythical Sorceress named Laplace who was sealed away for the past 300 years… Surprise! Turns out this so-called "wicked" Sorceress is actually pretty cool. Laplace wants to start a party of her own, Tanya wants revenge, and the solution is obvious: team up. It's time to kick ass, kiss girls, and dismantle the patriarchy!

~Created by Ameko Kaeruda, Illustrated by Kazutomo Miya~ Licensed by J-Novel Club

Side-By-Side Dreamers

• Sci-Fi • Supernatural • Action • Fated Lovers • Love at First Sight

Unbeknownst to the common citizens, a battle has been unfolding between the Suiju, beings that possess people's spirits in the land of sleep, and the Sleepwalkers, who have the power to move about freely in their dreams. Saya Hokage, a high school girl who is unable to sleep due to insomnia, encounters Hitsuji Konparu, a girl who can put anyone to sleep as a “lover” in a dream. When Hitsuji's senpai sees potential in Saya, she ends up joining them and their group of Sleepwalkers on their mission.

~Created by Iori Miyazawa~ Licensed by J-Novel Club

Two Guns Under the Sheet

• Action • Drama • Enemies to Lovers • Shakaijin • Love at First Sight

All Aya wanted was a one-night stand that could take her mind off her lost love, but with Sakura, she may have finally gotten more than a one-night stand - she may have finally found "The One"! But before she rushes into imagining their future together, there's one uncomfortable question Aya has to face first - could it be possible that her beautiful new love is somehow related to the same organization she's bound by duty to destroy?

~Created by Kumako Nambu, Illustrated by Akiko Morishima~ Licensed by Manga Planet

Yuri Tama: From Third Wheel to Trifecta 

• School • Romance • comedy

Yuna Momose and Rinka Aiba were made for each other, and their whole school knows it. Between Yuna's princess-like elegance and Rinka's prince-like charm, all their classmates see them as the ideal couple. Yotsuba Hazama is no exception to that, but she is exceptional in another way: she's somehow managed to become fast friends with both of them! Having the whole school's favorite ship as her two best friends isn't exactly easy, though. Not only does it make everyone treat Yotsuba like a particularly obnoxious third wheel, it makes her feel like one too! Or at least it does, until one day, Yuna asks her out. And then Rinka asks her out too! And Yotsuba, whose social anxiety never seems to kick in until after she's already messed something up...says yes to both of them, without sparing so much as a single thought for the consequences. Oops! Now Yotsuba only has one choice: keep her accidental two-timing under wraps and make both of her new girlfriends as happy as she possibly can!

~Created by toshizou, Illustrated by Kuro Shina~ Licensed by J-Novel Club

Yuri Will Not Blossom at Work!

• Drama • Romance • Enemies to Lovers • Shakaijin

Just as Rikka thinks the matchmaking event she grudgingly signed up for can’t get any more dreadful, she runs into her colleague-slash-rival Yuri Kisugi. Using Rikka’s embarrassment as leverage, Yuri compels Rikka into helping her find the perfect candidate to marry. Rikka goes along with Yuri’s antics with the hopes it will lead her rival away while she climbs up the company ranks. But what happens when Rikka’s nurturing tendencies coincide with Yuri’s secret vulnerabilities?…

~Created by Mai Yanagawa, Illustrated by Ruri Hazuki~ Licensed by Manga Planet

Yurizen! Salon -Shirayuri’s Comforting Food Therapy-

• Shakaijin • Romance • Slow Burn

Was it fate that led to Miiko meeting Doctor Shirayuri that one rainy day…or was it just her cramps? Pâtissier Miiko works through little pains like the rest of us, but when her ailments begin to affect her work, there’s got to be something she can do about it. Enter beautiful, mysterious herbal medicine doctor Shirayuri, who might be the solution to Miiko’s problems – in more ways than one!

~Created by Kumako Nambu, Illustrated by Miso Higashikawa~ Licensed by Manga Planet

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[communistkenobi]

This is going to be an extremely messy post, but I’ve been grappling with the argument that “fascism” is nothing more than an exceptionalised label for the cyclical political crises of capitalism, as opposed to an actual historical force in and of itself - just as capitalism has cyclical economic crises which are necessary for its continued functioning, fascism represents the political crises of capital, a bulwark against class consciousness and socialist organising which threaten capitalist rule. Fascism does this by instead emphasising a racial or national consciousness, using white supremacy and the promise of property to divert people away from class consciousness. In Anatomy of Fascism, Paxton talks about how important the promise of property ownership to Italian peasantry was to establishing fascist rule there - class mobility up into the middle classes was used in concert with racial/national politics to stop people from identifying with the proletariat (“homeowners are too busy to be communists,” to paraphrase that American housing developer I forget the name of atm). This is especially weaponised against Jewish people, who are framed as having no national affiliation and are thus eternal outsiders to the bourgeois Christian homeland.

I have encountered a lot of definitions of fascism. The most productive and evocative definition I’ve found is Cesaire’s - colonialism come home. He was speaking of Europe when he said this, saying that Hitler was only doing what Europe did overseas. But what does this mean for settler colonial states? There is no “home” for colonialism to return to for countries like the United States or Canada, because this colonial process has to constantly and at all times maintain itself upon indigenous land in order for the state to continue to exist. The colonialism is always home, always domestic (while also obviously being exercised globally through imperial domination and violence, especially in the case of the United States). Are these states essentially fascist in conception? If this conclusion is true (which I’m leaning towards yes), is “fascism” a useful analytical category at all? If we speak of the political processes of capitalism when we speak of fascism, can we simply just call it all capitalism? It would be like if we called all periods of economic crisis “collapsism” and partitioned these periods of depression or economic instability into exceptional circumstances divorced from the history of capitalism (which we already have done with The Great Depression in the 1930s, or the 2008 Financial Crash - these are exceptional periods where something “went wrong,” where the system “failed”). Sitting with this conclusion for a moment, calling these processes fascist is to divorce them of their material history, to decouple them from the violence and exploitation inherent to capitalism, and to ensure that any analysis of fascism does not conclude with a call to abolish capitalism - for if fascism is merely an interruption of normal capitalist democratic functioning, then preventing future fascisms does not require the abolition of the current economic and political system.

I’ve been engaging with this essay recently, which calls liberals the “left wing of fascism,” and argues that liberalism, far from providing an alternative to fascist rule, instead provides a stabilising quality to it, acting as a stop-gap to the more destabilising right-wing bourgeois elements of capitalism. And despite these conclusions I still find fascism a useful label, both because I think it has a lot of strategic value to engage with particular historical periods (such as right now) as fascist - fascism as a label has widespread recognition, if not widespread understanding - and also because it provides a neat shorthand for the historical process of capitalist political decay. 

Anyway I’m talking this all out publicly because I’m in the process of reviewing a lot of literature on the subject for my PhD, and I keep coming to this conclusion - that fascism is not “real” in the sense that it cannot be divorced from capitalism itself, and in fact is a necessary process to the continued functioning of capitalism - but I’m having a hard time seeing what analytical limitations this conclusion produces. I have so far been the most persuaded by post-colonial and Marxist accounts of fascism, but I wonder if multiple definitions of fascism are still strategically or analytically useful to use in concert with one another, even if I disagree with them

[eddiegettingshot]

i’m a marxist and i remember when karl marx said Under no pretext should arms and ammunition be surrendered. Because the Proletariat needs to kill tommy from 9-1-1. Any attempt to disarm the workers and eddieblr must be frustrated, by force if necessary.

[intothedysphoria]

What I have chosen to do instead of starting my history/film studies essay

Billy Hargrove is a deeply complicated character who was born of two white mens’ want to get out of the very real and valid accusations of racism following the way they wrote Lucas’s character in series 1. However, because this is fandom and The Duffers, there is a tendency to simplify him. And that is fucking boring. This is why (in a very brief form) Billy Hargrove acts the way he does from the perspective of history, politics and sociology.

(Discussing topics less touched on because analysis of Billy in relation to queerness or abuse have been done FAR better than I would explain them)

Even just his name tells us a lot about him as a character. The surname Hargrove originates in Cheshire, in the north west of England. Based on historical context, the Hargrove’s likely moved from Cheshire to Liverpool sometime after 1770, looking for work in Liverpool’s ports, possibly making the move to America sometime post 1850. His mothers side are very clearly Catholic, possibly Irish-Americans. And the first name Billy is a traditional blue collar, working class name. Probably coincidental but a name popular in Liverpool.

Neil and the absolute piece of steaming shit that he is fits in chronologically with the rise of Californian conservatism in the 1960s and 1970s, and the “plain folk” stance that politicians like Nixon took in order to appeal to the white working to upper working class. This type of plain folk outlook blamed both the upper class from the north but also relied on the racist and classist politics of blaming African Americans and those in poverty for all societal ills.

Significantly, Billy in canon was living through a time of globalisation where exposure to the international was becoming more accessible than it had ever been. Just though watching the news it would have been easy to become disillusioned. The Troubles, Brazil’s military dictatorship, The Miners Strike, Israel’s colonisation of Palestine, Cold War propaganda, the AIDS pandemic. It would be very easy to drop into a counter culture subculture.

Do we have any proof that he cared about these issues? Not really. Do we have any proof that he DIDN’T care about these issues though- I’m going to say no to that as well.

Billy represents a more demonised figure than both Eddie and Jonathan for one simple reason though. He is the most stereotypical portrayal of a working class man. Jonathan and Eddie both have tangible connections to interests read as more middle class but Billy’s hyper masculinist presentation and relationship with his car makes him the perfect Proletariat villain.

In relation to why it is so popular to hate Billy in comparison to literally every other character in stranger things, even Neil and Karen, who were objectively terrible people, there could be a lot of different reasons.

One thing is undoubtedly true though.

You can’t ignore Billy Hargrove

[hotvampireadjacent]

Idk I’m really luck all things considered. I always feel guilty bc my current field of work is one of the worsssttttttttt like honestly only a step above working for the military (debt collections law firm)

Idk I think what’s fucking me up mentally is everyone here is so nice it feels like none of us are acknowledging the harm we’re doing. And. I know my friends and manager are all here bc we don’t have a choice really. I don’t plan on staying here long.

I guess my issue is bc I don’t feel god awful like I did at my last job I feel guilty bc I’m participating in actively harming society. I’m not. Like. Trying to get someone to comfort me just venting in general. I feel like I should be actively afraid and feeling awful every day like I did at my last job. (For different reasons my previous boss was a dickhead the law itself wasn’t bad)

I should be able to leave in less than a year. I only plan on staying here for as much as I have to. Once I get accepted (if) to law school I can and will change work to something closer to future school.

If I don’t get into law school I’ll take my experience and work in a different law firm.

My point is I feel. Nice that I met so many nice people and friends here. I was really depressed and isolated after I got laid off. I was able to move out of my house thanks to this job. And I’m happy but I feel guilty for being happy (as I should be)

It’s only temporary but I guess my point is. The people minus the bourgeoisie law firm owners are so nice and normal. (The owners are nice too but. They can afford to be nice.) when you think of who works at a debt collection law firm you imagine scum of the earth evil people. In realitily it’s every day people like you and me just another cog in the capitalist machine trying to get by.

The owners and bourgeoisie actively chose to enter this awful field, me and my proletariat workers did not.

Idk I’m not trying to make an excuse for myself but I am making excuses for my fellow workers here. Say what you want about me but I know how we all struggle, and they struggle. For most of us this is a jumping board to better less awful work as soon as we can get out.

I made a lot of nice friends here and I was so lonely and isolated before I had this job. People who are introverts like me and don’t mind how of putting other more extroverts usually find me.

Just thinking to myself bc I’m an open fucking book here and post about my entire life

[just-rogi]

White libs will say shit like “well both parties are supporting the genocide of brown people so you have to consider other things when voting…like how it will affect white women and white queers remember VOTE BLUE NO MATTER WHO!!”

And not realize…. How fucked is it ? To say that??? Like we know. We KNOW! The fucking smugness with which they say shit like “yeah this imperialist war machine is gonna slaughter you and your Arab family no matter what.. now grow up and vote the way we tell you like a good little proletariat… the suffering of your people is a moot point so vote for the guy who is better for white women and white queers”

And I will. And I know her policy is better. And I know cop city is still better than project 2025. I’m under no delusion that Harris isn’t significantly better than trump. But every single liberal smugly saying ‘they are both gonna firebomb poor Arabs so get over it so we can focus on real issues’ makes my stomach turn. Yet again people of color are being told to vote en mass for the benefit of white people and are told that our suffering is not only inevitable, but irrelevant and that we OWE something to white democrats by nature of them not being “as bad” as the far right…. While at the same time being told to shut up about the genocide.

I’m gonna vote for her. I always was and it was never a question for me because I understand the game is a losing one. But every single liberal saying vote blue no matter who needs to shut the fuck up. You want more people of color to vote blue? Fine. Use the argument that when Harris is in office you will rally to nonstop with calls and protests and lobbying and strikes to the the White House and state reps and local reps until all brown and black bodies are safe… but that require white liberals to actually care about black and brown rights when it’s not an election year which will never happen.

Y’all are Pearl clutching over roe v wade and obergfell v hodges, saying we are going backwards when black and brown people have been telling you for DECADES we are still fighting for desegregation! Over 50% of students of color attend majority minority schools [population of 90%< students of color] but I don’t hear y’all complaining about brown v board of education. I’m fucking sick and tired of liberals begging for people of color to show up on Election Day and then telling us not only to shut up about violence against us in this country… but that we are stupid and immature for even considering it when voting because genocide is bipartisan and we should get over it

[dailyanarchistposts]

Foundations

José Llanquileo is four years into a five year sentence for arson. For three years he was living in clandestinity with his partner, Angelica, and for a year was one of the Chilean state’s most wanted fugitives. In 2006, the two were finally captured. She was acquitted on charges of illegal association, under the antiterrorist law. He was convicted for burning pine trees on a forestry plantation belonging to a major logging company, as part of a land reclamation action. Now he gets work release during the day, and furloughs on the weekends, so he has time to take us around Temuco, introduce us to the hungerstrikers, and tell us his story.

We’ve come here as anarchists, to learn about the Mapuche struggle, to tell about our own struggles, to see where we have affinity, and begin creating a basis for long-term solidarity.

Fortunately, we can start on a good foundation. The leftists have had a patronizing attitude towards the Mapuche, says José, but “the anarchists have been very respectful, and shown lots of solidarity. I think we should be grateful for that.” He’s clear, however, that the Mapuche’s struggle is their own. Marxism was influential at a certain moment, but they are not Marxists. One could characterize the Mapuche way of thinking as environmentalist, but they are not environmentalists. They have affinity with anarchists, but they are not anarchists. “We are Mapuche. We are our own people, with our own history, and our struggle comes directly out of that.” Contrary to the assertions of the leftists, the Mapuche are not the marginalized lower class of Chilean society. They are not the proletariat, and the idea of class war does not correspond to their reality. Consequently, they may find some affinity with the revolutionary movements that developed in the context of class war in European society, but these movements do not adequately address their situation.

“The Left consider the Mapuche as just another sector of the oppressed, an opinion we don’t share. Our struggle is taking place in the context of the liberation of a people. Our people are distinct from Western society.” Moreover, the Mapuche people have a proud history of fighting invasion, resisting domination, and organizing themselves to meet their needs and live in freedom, so their own worldview and culture are more than sufficient as an ideological basis for their struggle.

This point is stressed by nearly everyone we meet, and I think our ability to become friends and compañeros rests directly on the fact that we respect their way of struggle rather than trying to incorporate them into our way of struggle.

I want to be upfront with the people I meet, with whom I want to build relationships of solidarity, so on the first day I tell him my motivations and assumptions. The comrades who put us in touch already told José I’m an anarchist, and informed him of the kind of work I do, so the fact that he invited us into his community and took time off to guide us around is a good sign. I let him know that many US anarchists already have a little familiar with the Mapuche struggle, and our understanding is that their culture is anti-authoritarian, and they organize horizontally. Is this correct?

José says it is, but I notice a little eurocentrism on my part, a difference in worldviews, when he automatically replaces my word, “horizontal,” with the word “circular,” to describe Mapuche society. There is no centralization of power among the Mapuche, who in fact are a nation of several different peoples, living in different geographic regions, and speaking different dialects of the same language. The land belongs to the community, and it is maintained collectively, as opposed to individually or communally. Each community has a lonko, a position generally translated as “chief,” but each family has a large degree of autonomy, and many decisions are made by the whole community in assemblies. Lonkos are usually men, but have been women as well. There are other traditional roles of influence: the machi is a religious figure and a healer. Men and women can become machis, but they are neither chosen nor self-appointed. Those who have certain dreams or get inexplicably sick as children, and who demonstrate a certain sensitivity, will become machis. Then there is the werken, the spokesperson, a role that has taken on explicitly political characteristics as Mapuche communities organize their resistance. Historically there were tokis, war leaders that different communities followed voluntarily, though currently no one plays this role, as the Mapuche have not gone to war since being occupied by the Chilean and Argentinean states in the 1880s.

I ask about gender relations and how the Mapuche view things like family structure and homosexuality, making clear my own feelings but also trying not to be judgmental. José says the Mapuche family structure is the same as in European society, and there is a great deal of conservatism, pressure to marry and have children, and disapproval of anything that falls outside of this format. He thinks that maybe it didn’t used to be like that, and perhaps the Catholic missionaries and conservative Chilean society have changed traditional values. In any case, the women we meet during our limited time in the communities are all strong, active, vocal, and involved, and in the homes we stay in there seem to be a sharing and a flexibility of roles. The people in our group, meanwhile, don’t try too hard to present as heterosexual or cis-gendered and don’t have any problems.

* * *

It’s an exciting time to be in Wallmapu. All the communities in resistance are united behind the hungerstriking prisoners, but behind the scenes, important debates are taking place. The hungerstrike, based directly on the ongoing struggle (all the Mapuche prisoners are accused or convicted of crimes related to land recovery actions, such as arsons targeting the forestry companies, or related to conflict with the Chilean state, such as the seizing of a municipal bus or a shooting that gave a good scare to a state’s attorney), has focused the Mapuche nation and captured the attention of the entire Chilean population. It has won a popular legitimacy for the Mapuche struggle, undermining the demonization of the direct tactics they use and weakening the government’s position in casting these tactics as terrorism. In this situation, the Mapuche can go beyond calls for greater autonomy or land reform within the Chilean state.

“The so-called Mapuche conflict doesn’t have a solution. The demands we have necessitate a break with the framework of the state. What we demand is sovereignty and Mapuche independence. We consciously propose the historical foundations of these demands [...] Our struggle is fundamentally opposed to capitalism and the state [...] I believe we have to open a space internationally to spread our demands. The Mapuche struggle has to be internationalist, as the struggle of a people. Many of the things that affect us, like capitalism and the states that represent it, the US, the EU, are an enemy to peoples, First Nations as much as oppressed classes around the world, and that’s a point of concordance.”

“The biggest problem is the advance of capitalism, in the form of investment on our lands. This is one of the principal threats that the Mapuche face because it means the exploitation of natural resources. These resources are on Mapuche lands, so investment means the expulsion of the inhabitants,” José explains. “Even while we’re recovering our lands, this investment is going on, which endangers everything we have achieved.”

* * *

After a few days, we leave Temuco and head for the hills, to the town of Cañete, and then to the first of a couple autonomous Mapuche communities in resistance we’ve been invited into, in the area of the lake Lleu Lleu, south of the city of Concepcion. Mapuche communities have two names, or rather, the place has a name, and the group of people has another name. José’s community, Juana Millahual, at Rucañanko, sits on a steep hill above one arm of the lake. It is a small community, with just a few dozen families. José’s brother is lonko. The houses are mostly small, rectangular, wooden buildings sitting atop low stilts. José explains that the traditional houses, the ruca, had thatched instead of tin roofs, but these have been mostly burned down over the decades of struggle.

The oldest knowledge they have of the community is in 1879, when José’s great grandmother had 10,000 hectares. Now the community only has 300 hectares, but they are in the process of recovering 1000 more hectares, 220 of which they have occupied. “In these territories there is a profound transformation where big capital has exploited natural resources and where the Mapuche are trying to recompose their spaces.” They’re recovering their traditions and parts of their culture that were nearly lost, and when they retake a plot of land, they take it out of the hands of Capital “which says it exists to serve man and must be exploited. When the Mapuche occupy it, there is a revolutionary change, a profound transformation to the social, cultural, religious, and economic fabric.” When they recover land, their machis come and the whole community performs a Ngillatun, a major ceremony, to purge it from its time as private property and to communalize it.

At his house, during his weekend furlough, José tells us more about the Mapuche history. The Mapuche territories used to extend from near the present locations of Santiago and Buenos Aires, Pacific coast to Atlantic coast, south to the island of Chiloe. Farther south, on the southern cone of the continent, other peoples lived. They were hardy nations that survived the extreme temperatures without problems, but were mostly exterminated when the Europeans came.

José explains that winka, the term the Mapuche have given to the European invaders, simply means “new Inca.” Before the arrival of the conquistadors, the Inca nation were already engaging in a sort of regional imperialism, which the Mapuche wanted no part in. The Inca armies got as far south as present-day Santiago, where they were defeated and consistently prevented from advancing any farther. When the Spanish arrived, the Mapuche treated them as just the most recent invaders, and defeated them as well. It’s a point of pride that the Inca, who had an advanced, centralized civilization, fell easily to the conquistadors, while the Mapuche, who were decentralized, never did. What the Spanish couldn’t understand was that there was no single Mapuche army. Each group of communities had their own toki, and if the Spanish won a battle against one group of warriors, as soon as they advanced a little farther they’d have to face another one.

During my time in Wallmapu, I think a lot about what it means to be a people. From the traditional anarchist standpoint, a people or a nation is an essentializing category, and thus a vehicle for domination. However, it becomes immediately clear that it would be impossible to support the Mapuche struggle while being dismissive of the idea of a people.

Hopefully by this point all Western anarchists realize that national liberation struggles aren’t inherently nationalist; that nationalism is a European mode of politics inseparable from the fact that all remaining European nations are artificial constructions of a central state, whereas in the rest of the world (excepting, say, China or Japan), this is usually only true of post-colonial states (like Chile or Algeria) that exist in direct opposition to non-state nations. Many other nations are not at all homogenizing or centrally organized.

Going beyond this, though, is it essentializing to talk about a Mapuche worldview or way of life? The more I listen, however, the more I doubt my accustomed standpoint. To a great extent, Mapuche is a chosen identity. Most “Chileans” have black hair, broad faces, and brown skin, while less than 10% of the population of the Chilean state identify as Mapuche. In a context of forced assimilation and a history of genocide, choosing to identify as Mapuche is, on some levels, a political statement, a willful inheritance of a cultural tradition and hundreds of years of struggle, and an engagement with an ongoing strategic debate that perhaps makes it legitimate to talk about what the Mapuche want, what they believe, in a more singular way. At one point, when we’re talking about mestizos, José makes it clear that someone is Mapuche if they identify as such, even if they have mixed parentage. In other words the Western notion of ethnicity, which leaves no room for choice because it is based on blood quanta, does not apply. Also, the fact that the Mapuche call the Europeans the “new Inca” show that they do not have an essentializing, generalizing view of sameness between all indigenous peoples. On the contrary, many people we met specified an interest in connecting specifically with other First Nations that were fighting back against their colonization, showing that what they cared about was not a racial category, but a struggle.

So if Mapuche is a chosen identity based on a very real shared history, shared culture, and ongoing collective debate of strategy, is it actually all that different from the identity of anarchist? Well, yes: it has a longer history, tied to a specific geographic territory and cultural-linguistic inheritance. Anarchism also contains a greater diversity of worldviews, but on the flipside no one I met tried to present the Mapuche as homogenous, even as they talked about a Mapuche worldview.

In sum, the concept of belonging to a people brings a great deal of strength to the Mapuche struggle. Because the state falls outside of and against that people and their history, I find some elements of the Mapuche reality, of their world, to be a more profound realization of anarchy than I have found among self-identified anarchists. And considering that those anarchist movements that have been able to maintain just 40 years of historical memory (Greece, Spain) are consistently stronger than anarchist movements that have a hard time even understanding the concept of historical memory (US, UK), it is no surprise that the Mapuche, who maintain over 500 years of historical memory, are so strongly rooted that they seem impervious to repression.

[mr-president]

*Crashes into whatever space you are living in and plasters the hole with duct tape.

Tell me about your Marxist analysis on pokemon XD

:3

i live in a college dorm please pay for the wall or they’re gonna charge me $10000+ please please pls pl

anyway.

I’d like to first establish that the Pokémon in Pokémon XD are something akin the proletariat—the working/laboring class. Pokémon XD and Colosseum introduce the mechanic of “shadow Pokémon,” where Pokémon are literally manufactured in a factory that “closes their hearts,” turning them into nothing but mindless battle machines. Shadow Pokémon are aggressive, may attack opposing trainers, and hurt themselves in their rage.

This is all for a pokémon that is nothing but a mindless battle machine—it is literally separating pokémon from their labor. The Pokémon’s personhood (Pokemonhood?) is dismissed simply for the value they possess in exerting power. in addition to the fact that shadow Pokémon are both laborers and products that are sold and distributed, and this echoes how the labor of the proletariat are devalued, seen as “lessers” merely to be used. They are just as much products as they are the means of production.

There’s also the fact that shadow Pokémon aren’t created from conception however—they’re pokémon that were stolen from their trainers and turned into shadow Pokémon. So, in a sense, Pokemon XD comments how the modes of production require foul play in order to sustain constant productivity, and the proletariat are then manipulated and morphed by the bourgeoisie, stolen from their homes, and have the burden placed on their shoulders. Of course, I’m going very surface level with this analysis but you can read the stealing of Pokémon for shadow Pokémon production in other ways.

Anyway, what makes Pokémon XD, and the GameCube Pokémon games in general, different from most other Pokémon media is just how different the orre region is because orre is uniquely low-income.

This is more apparent in the first game, Pokémon Colosseum, where every location is rife with some level of crime and poverty. The buildings are often dated and worn down, there are no established roads between areas (you have to motorbike/scooter through barren desert), the land is so dry and barren that no wild Pokémon exist within the region, and—importantly—the people of orre are rude.

This is less apparent in XD because Michael is a literal child, but in Colosseum, a large portion of NPCs insult and belittle Wes or Rui. In a sense, Colosseum comments how people in poverty can’t afford to be “nice”—niceness itself is a luxury, and this is also highlighted in the high crime rate in Orre. Even Wes himself is a thief and probably murderer, even if the game never explicitly shows anyone dying.

But the brunt of Orre’s poverty however is how a massive global corporation such as Cipher can operate and fly under the radar in orre. Orre does not have the means nor power to stop Cipher from setting up their main base of operations there because unlike every other pokémon region, there is no established “league” or “government.”

So of course the people of Orre buy into Cipher’s plans and often propagate shadow Pokémon because there is nothing else they can do. It’s them versus this massive corporation that suddenly started taking over and buying up land and stealing their Pokémon if they don’t comply (they do this with Duking).

The inhabitants of Orre then too must operate within Cipher outside their own volition. It’s akin to how the bourgeois in the real world occupy low-income areas, buy out every other property, and eventually take over every aspect of a region. When more rural land owners don’t comply, the bourgeois will develop as close to their property as possible and drive them out of their conformity.

Even the location of Phenac City is a literal gentrified area, the only city in the deep desert that has water and literally housed the region head of a global organization. For what is the most “developed” modern city in the game (that isn’t built into a fucking tree), it makes sense that it would be run by Cipher in this way. It allows Cipher to operate on a level of plausible deniability—haven’t they brought this wonderful city to Orre? Haven’t they helped its people? Perhaps corporations can be good for “helping” people via charity.

All they gotta do is give a Pokémon or two (or steal a Pokémon or two) to Cipher and never say anything about their rulers.

This is the Orre region. It isn’t just one city taken over by a big bad—this is an entire Pokémon region and its main trade being completely at the mercy of a global corporation.

It’s important to note just how wealthy, then, Cipher is. Specifically, its CEO—Grandmaster Greevil. Also known as the wealthy philanthropist—Mr. Verich.

Michael meets Greevil as Mr. Verich, whose bodyguard saves him from a street thug. This is painted as an act of kindness or charity—like kissing a baby on camera—but this deed becomes much more insidious when it’s revealed that Mr. Verich manufactured the whole situation in the first place. That street thug attacked Michael because he wanted to show off a shadow Pokémon. Mr. Verich only saved Michael so that the presence of shadow Pokémon wouldn’t alert the public.

Billionaires perform acts of charity as a smokescreen for the actual harm they may cause, whilst endearing themselves to the public eye. For Greevil, saving Michael just so happened to coincide with his intended goal that doubled as a means to increase his public image.

Greevil is also very well liked by the people of Orre, especially in Gateon Port. The sailors at the diner all cheer his name because Mr. Verich will often pay for all of their tabs, letting them eat free for the day. The novelist, a friend of Michael’s, calls Mr. Verich interesting and intends to write a book idolizing the man’s good deeds and character. There’s an old woman who’s in love with Mr. Verich—people fucking love this guy for existing and being rich.

The bourgeois’ charity is not only celebrated but idolized—worshipped, but this “kindness” is merely an act to further their control. Mr. Verich isn’t merely doing this out of the kindness of his heart nor as a smokescreen for his more nefarious side—it’s so he can gain control over the only means of trade Orre has so that he may distribute shadow Pokémon globally more easily. The rich can not only “afford” niceness, but this niceness itself is a commodity that can be bought using wealth to gain more capital.

So in XD, Michael essentially acts as a “union man” by unionizing the pokémon in an act of ideological un-brainwashing via “purification”, which “opens the heart” of a shadow pokémon. The act of purification in XD is interesting because it emphasizes community between pokémon, synergizing their strengths and weaknesses into something impenetrable, and healing them from being mindless laborers for capitalism.

Michael is uniquely free from capitalistic forces for two reasons 1) he’s a child and therefore able to “imagine a world without capitalism,” and 2) he kinda grew up in a commune. Like, if you think about it, the purification lab is a self-sustaining commune that supports its inhabitants and encourages gradual but effective scientific progression in the Purify Chamber. Michael is the “big Communism builder,” and the Purification Pokémon lab is the commune.

I think the difference in scientific progression of the Purification Lab compared to Cipher’s Shadow Pokémon Lab also needs to be stated:

The creation of XD001–Shadow Lugia—and the mass production of shadow pokémon also illustrates how science and scientific “progress” is largely determined by what the top 1% will put their money into. How streamlined scientific progress is for the Pokémon equivalent of mass bioweapons.

But, in the uniquely communist society that Michael grew up in, Pokemon XD reveals that communism is not a stalling of scientific progress but simply a change in the intentions of it. In a capitalistic society, science is driven by capital and the bourgeois. In a communist society, science is driven by a mutual interest in a common societal “good.”

tldr;