#aide full time

[yo-yo-yoshiko]

I wanna laugh and say the Ghost/ExAid movie was the most un-serious thing i've ever seen but it was actually so stressful. Nice job writers!!

Putting this one under the cut cause I gave up on it lol:

[five-thousand-loaves-of-bread]

being full time wheelchair user terrifying because. you’re totally dependent on this thing. this thing that often you don’t have control over. something breaking can be put it and you out of commission for weeks at best & usually months. can’t use it “carefully” & “sparingly” because you depend on it to go essential places. to perform “basic” life functions. its maintainance & repair & production quality, totally out of your control. “if production bad quality go downhill, boycott & hurt company profit to show consumer voice.” don’t really apply here. because you. can’t exactly go without it. n companies know.

[crippleswag]

i love u full time wheelchair users💚

[flagellant]

In light of Yet Another trans woman being falsely fucking accused of shit like pedophilia/zoophilia/whatever the fuck to try and justify harassment and mistreatment by badfaith individuals (take your pick of which one because the playbook fucking remains the same) I'm currently trying to save up money to move out to a new cheaper place to live with a better job market. I'm a queer indigenous fag who wants groceries and shit along with aforementioned saving up, my Paypal info can be found here and my Venmo is @ItsTheInnkeeper.

[jaxihammer]

You will never convince me that Isabel Lovelace is not disabled post-canon. Think about it.

Of everyone in the crew, she's spent by far the longest time in space. Sure, she's probably been exercising, but that isn't going to fully stop her muscles atrophying. Her bones are going to weaken. Not to mention the fact that she went into the cryo chamber, which we know isn't GREAT for you (I know Eiffel is kind of an outlier but still. Even once is gonna fuck you up at least a little).

Then add to THAT the fact that the body Lovelace has now was created by the dear listeners. Not only are they recreating a body that's already undergone almost a thousand days of the trauma of space; they're doing it with zero existing knowledge of how a human body functions in Earth's gravity. The clones are almost perfect, but there are notable differences in internal organs, and I wouldn't be surprised if Lovelace was put back together with some inconsistencies.

All this to say, I think Lovelace would become a mobility aid user when the crew lands back on Earth. Everyone on the crew would probably end up in physical therapy, but the damage done to her body would be by far the most extensive. Whereas I don't doubt Jacobi, Minkowski, and Eiffel could regain most if not all of their mobility, I think Lovelace would use a wheelchair, and eventually with PT could use crutches or a cane some days. Even if she were to regain muscle function, she would probably have some sort of chronic pain that would necessitate mobility aids!

In conclusion Let Her Be Disabled thank you for coming to my TED talk

[a-totally-reasonable-username]

There are very few things i struggle with when it comes to being a wheelchair user when all my life i hadn't been and most of my issues are about using a hospital chair and needing a custom one. But the one thing that's been difficult to get used to is that i am always noticed.

I have good situational awareness (and some trauma based hyper vigilance) and my whole life i noticed people but they didn't notice me. Sometimes i'd wear something in an alternative style and people would look but then it was my choice.

I live at the very edges of a village with less than 4000 people living there. I went to elementary school here, my grandparents are semi well known but i've changed so much in the last couple years, absolutely noone ever recognized me. And now all that anonymity is just gone. I don't care what people think of me when they see me in a wheelchair, i care about the fact that they see me at all.

I used to be nearly invisible and i liked it that way. But now everyone is always looking. I hate it.

[cletus]

[spooky1980]

Earlier goal celebration reaction and gets a winners medal.

[saym0-0]

guyysss i have such a good angsty teen/human au brewing in my brain,, gem and grian's snails are involved. they're these guys

(african giant land snails)

au rambling under the cut vv

basically the au follows gem, from when her house blows up due to a gas leak when shes at a sleepover at her friends house (sausage pearl and grian) when shes 14 through her working through her trauma from that event and into adulthood

its more fleshed out than that i promise 🫶🫶

grian has two pet snails and immediately gives one to gem when he finds out she's staying with them for a few weeks because her house blew up

fwhip and gem are twins and fwhip got very blown up oops. hes an ambulatory wheelchair user and an amputee (his right leg below the knee). he doesn't get a prosthetic fr a long time bc they're not a super well off family in the first place so he prioritises a good wheelchair and you know. a house. over a prosthetic for a pretty long while (a few years at least)

sausage is their half brother but lives with pearl and grian (and impulse! hes their dad. and maybe skizz. i think it would be funny if they adopted three kids together as homies) because his dad died and their family wasnt in the right financial situation to support three children. at least he stayed close?

uh yeah theres still more to it but still. gem gets a skateboard at some point and she and fwhip race down hills to see whos set of wheels is the fastest

[bambeebirdie]

This is for @bluepeachstudios ‘s Ghost in a Shell. It’s really good you should read it.

I looked at exactly one picture of Jupiter Jim and went “yeah this should be enough to draw him.” I will not be answering if it actually was

Have some bonus content under the cut!

And sketches

(I love any character who can say “I don’t want to go back to prison��� it’s like the funniest thing to me)

[disabled-disaster-king]

Ambulatory wheelchair used does not mean that they can just get up and stand or walk for a lot of people. Ambulatory just means that in some capacity you can stand or walk even if it is only with extensive support and only for a few seconds. Not all ambulatory wheelchair users have a choice to use a wheelchair or when encountering inaccessibility can just get out of their wheelchair to deal with it. Some ambulatory people are full time wheelchair users.

[glittergroovy]

hi I need groceries! can't find work, broke, disabled, trans & hungry

if you can throw a few bucks my way it's super appreciated!

---

k0fi (goes thru p@ypal)

v3nmo: @Grubcore

throne will ship things on my wishlist directly to me; I really need a new Brita filter in particular

[rwby-confess]

Confession #170

[arquaticdreamer]

Been needing more time sitting in wheelchair lately, cloud had more drop seizures and tons of absence seizures (yes these are also Nonepileptic seuziures) mobility suffered a lot more. And now can’t seem to walk anywhere anymore without some mobility aid. Lost much more coordination in legs and hands. Now have to have caregiver put on make up when girl alters front. Need more help with priompting. And typing so much less slower than usual. Cloud needing more help with mobility, and process information so much worse. Harder for cloud to understand verbal commands. Just so angry, want to a scream. Hate hate hate having continued regression. F*ckin sucks!

[b1eeding-sun-rambles]

Anyone got recommendations for like relatively cheap forearm crutches that are also like made for daily use? Ideally ones with closed cuffs that swivel because my shitty collapsible cane is no longer cutting it (and also it's bowing real bad)

[nonstandardrepertoire]

Parashat Pinəḥas, 5784

(This dəvar was originally given at Kolot Chayeinu on the morning of Saturday, 27 July, 2024.)

Today's Torah portion comes from the book of Numbers, which is called that in English because it has so many lists of numbers of things. Several of those lists occur in today's portion, including a second census of all the Israelites in the wilderness. You may remember a similar census being taken way back at the beginning of the book, some forty years ago or so; we have to do another one here because the entire generation that was counted in that first census has since died. Or, well, that entire generation minus Mosheh (for now), Yəhoshú’a and Kaleiv, and everyone who wasn't yet 20 the first time around. But still, close enough. An entire generation, give or take, minus those spared by G-d or fate or what have you.

Perhaps because it's a census of the next generation, this list of Israelite adults contains some little nuggets of history along with the tribal tallies. We hear about Qóraḥ's rebellion, for example, and then we hear that the sons of Qóraḥ did not die.

It gets an entire verse all to itself, Numbers 26:11: And the sons of Qóraḥ did not die.

What do we make of this?

One approach is to take it very literally: Qóraḥ had some sons, they didn't rebel with him, they didn't die. That's the approach Ibn Ezra — a scholar from early twelfth-century Spain — takes. He notes that several psalms are attributed to the tribe of Qóraḥ, surmises that these must be Qóraḥ's descendants, and explains that some of Qóraḥ's kids must therefore have survived. Easy enough.

But if you know anything about our tradition, you know that our sages of blessed memory are seldom satisfied with a simple surface reading, and they have some wild things to extrapolate from this one verse. The Babylonian Talmud, in tractate Sanhedrin, page 110a, records a story from Rabba bar bar Ḥanah. He says he met a guy this one time who brought him to a crack in the earth that belched steam and heat so intense it could singe wet wool when passed over it at spear's length. And yet when bar bar Ḥanah listened, he heard the sons of Qóraḥ singing songs of praise from the underworld.

The Talmud doesn't cite a Biblical prooftext for this story, but we can find an allusion to it in Numbers 26:11 itself: If you take the first letter of each word in the verse, you get ו, ק, ל, ם, which together spell vəqolam, "and their voice". The sons of Qóraḥ did not die, and neither did their voice. If you listen, perhaps you can still hear it today.

What does that voice tell us? If you take Mosheh's side of the dispute, which the sages certainly do, this is a warning that no victory is final, that there will never be a perfectly stable society where no one seeks to challenge the status quo. It's a warning against resting on your laurels, a warning that leadership requires constant attention to discontent among those you hope to lead.

If you take Qóraḥ's side, tho, it suggests that defeat need not be final either, that a setback, however ruinous, to the cause of pursuing justice is never the end of the story — the sons of Qóraḥ did not die; another generation will come and carry on the fight.

This reading echoes Justice Ruth Bader Ginsberg's quip that dissents speak to a future age, that the dissenter's hope is that they are writing not for today but for tomorrow.[1] Dissents like these remind us that the past is not flat, that the majority or official opinions aren't the only ones that existed, and that the world does not always move in a tidy line from less to more just.

Our tradition is full of dissents such as these. One that I come back to regularly as I build my own Jewish life is a dissent from Rabbi Howard Handler from 1992. At the time, Rabbi Handler was a member of the Conservative Movement's halakhic authority, the Committee for Jewish Law and Standards, which was debating whether to alter the traditional ban on homosexuality. The majority opinions adopted by the Committee reflect the ambient homophobia of the time — the consensus position includes a clause saying they will not accept "avowed homosexuals'' into the movement's rabbinical school, for example — but Rabbi Handler's dissent is having none of it. He writes:

The CJLS has made gay and lesbian Jews second-class citizens or, even worse, a tolerated minority. . . . The policies are discriminatory at best and profoundly oppressive in any event. There is no reason for us to hesitate in accepting gays and lesbians into our community with complete equality.[2]

In some ways, this dissent, with its insistence on full equality for queer Jews, goes further than the Committee would go some fourteen years later, in 2006, when the Committee finally approved a təshuvah abrogating their halakhic ban.[3] His dissent is a reminder of what could have been, that there is a radical tradition there for us in the past, no matter how hard some have tried to bury it.

Rabbi Handler wrote these words some ten years into the AIDS crisis. Despite Fukuyama's "End of History", it was a time of tremendous upheaval, uncertainty, and death. In my undergraduate gay and lesbian history class, the lecture on the early years of the crisis was the one lecture my professor asked us not to take notes on. Instead of his usual academic analysis, he just showed us pictures from when he was in college, some 40 years ago or so, pictures of his friends, with little annecdotes about each of them in turn. This one would always make sure you got home safe from the party, no matter how drunk you were. This one was so beautiful, but so annoying to be in class with. This one sang so enthusiastically, even if he wasn't always the most in tune. Each of these stories, a whole hour's worth of them, ended in the same way: And he died. And he died. And he died. A whole generation, give or take, minus those spared by G-d or fate or what have you.

In 1993, Rabbi Handler was outed and fired from the congregation where he had had a pulpit. He was kicked off the Committee for Jewish Law and Standards, and his former colleagues debated whether the movement should help him find a new job. In a decision stark in its cruelty, fourteen of these rabbis voted to deny him that help. He was left without a rabbinical position.

But the sons of Qóraḥ did not die.

Queer Jews did not simply go away. We certainly didn't get any quieter. 1992 was not the first time we asserted our halakhic rights, and it would not be the last. The struggle is far from over, but more and more, these days, it's the people who would shame us who are themselves shamed instead.

We are living in a time of tremendous upheaval, uncertainty, and death. (When are we not!) I don't know how it will all turn out. I don't know what the ledger will say when the final case has been tried and decided, the final verdict rendered with no appeal left in any court human or Divine. I don't know where things will stand when history truly, finally ends. I don't know what happens when that day comes.

But I do know it won't come for a while yet. And so even when the prospects seem bleak, when I am in despair and the possibility of bending the universe towards justice seems faint, remote, impossible, even then I keep working, keep putting my little voice out into the world. Because I want there to be a record of it. Because I want people to know I was here. Because, even if things don't all turn out the way I hope they will, perhaps another generation in some future age will be able to say "Look! Even back then, there were people who thought like this, who fought for these ideals, however imperfectly and unsuccessfully.''

Because the sons of Qóraḥ will not die.

Shabbat shalom.

This quote has been widely repeated, which makes it difficult to track down a precise source. If anyone can point me to the origin, I'd love to cite it more properly.

Rabbi Howard Handler, “In the Image of G-d: A Dissent in Favor of the Full Equality of Gay and Lesbian Jews into the Community of Conservative Judaism”, 25 Mar, 1992 (PDF)

In my experience, many Conservative shuls today go much further than even the most permissive ruling in 2006 would theoretically allow. The ruling in question explicitly says that bisexual Jews must only enter into relationships with Jews of the "opposite" binary gender, and bars gay and lesbian Jews from sanctifying their relationships with the rite of qidushin. (Instead, they create an alternate rite that heterosexual Jews are not supposed to use — it's very marriage vs civil union, honestly.[4]) I have been in many Conservative shuls in the past ~8 years where I would be, frankly, shocked if the suggestion that bisexuals halakhically ought to limit themselves to heterosexuality were met with anything other than shocked condemnation. There is the Law, and then there is the Community, and I think it's important to remember that they're not always in synch.[5]

Or at least, that's the theory. In 2017, the CJLS approved a təshuvah about trans people that, among other things, allows married Jews to stay married after one of them transitions, meaning that you can, in fact, have two men or two women joined in qidushin or a man and a woman joined with the bərit ahuvim after all. But I digress...

That said, from what I gather, both the 1992 and 2006 discussions of gay and lesbian Jews in the CJLS were acrimonious and distressing for most of those involved, so I understand why they're not exactly eager to dredge the whole thing up again.