#and environmental joy

[delicatelysublimeforester]

Swaying with the Wind: A Dance Inspired by Richard St. Barbe Baker

Immerse yourself in the enchanting rhythm of nature with our Forest Dance, inspired by the visionary Richard St. Barbe Baker, a passionate advocate for trees and the environment. Through this dance, we embrace the wisdom of the natural world and celebrate the strength, flexibility, and serenity that trees embody. Our forest motto or song, crafted by Richard St. Barbe Baker, guides us in our…

[justalittlesolarpunk]

A lot of people are radicalised by suffering, which is a valid and sadly all-too-common experience. But you wanna know what really radicalised me? Softness. Joy. Freedom. I spent so much of my adolescence deeply sad and uncomfortable in spaces that weren’t right for me, navigating a body that didn’t feel like home. Despite many many privileges, and lots of moments of genuine happiness, I often didn’t overall enjoy my life. But then I got gender-affirming surgery. I moved into my own modern, clean, comfortable flat in a friendly, walkable city full of nature and beautiful buildings. I started being able to take care of myself. I keyed into robust local social networks of people who shared my interests in nature, creativity and ameliorating the world. And I am deeply, thoroughly content. It has been incredibly radicalising to realise that, contrary to what I thought for so long, it is very easy for human beings to be happy if their material and emotional needs are fulfilled. So alongside my joy there’s this constant simmering rage. I deserve all the good things I have now, sure. But not any more or less than anyone else. The children being bombed deserve this too. So do the homeless people being moved on by police outside my local supermarket. So do the people starving in famines, imprisoned by immigration systems, brutalised by their employers, their families, the state. All I can do is fight for a world where everyone has these things. It’s a choice not to share them equitably.

[alongtidesoflight]

so here's my honest thoughts on dragon age: the veilguard, after ~40 hours of playing. i finished the main quest after having finished all companion quests and major faction quests. just to clear up what content i saw, i played as an elven transmasc rook who is a member of the lords of fortune. he romanced lucanis (although after finishing the game i'm now leaning towards taash). i don't know what's happening in playthroughs that have a different race, gender identity, romance or faction going on.

full spoilers ahead, i mean it. don't read further if you want to avoid them. i don't want complaining about it in my asks.

oh and also, if you're worried because of a few negative reviews online i can comfort you by saying don't give a fuck about a certain big name youtuber who is very much tied to bethesda franchises giving this a negative review. i'll explain why.

i'm starting off with the things i liked

the game looks really pretty. i was worried it wouldn't feel like thedas anymore (with them trying to "focus on northern thedas only" i thought they'd make a clear cut in environmental design. they do and they don't. it's complicated. i'll elaborate on it when talking about the negative stuff). anyway it does. minrathous feels like kirkwall. treviso enchanted me like the winter palace did. the hossberg wetlands reminded me of the hinterlands and a couple other inquisition maps. arlathan looked like... arlathan. the crossroads were different, but familiar. overall i like the way it looks and feels. it's thedas, with a twist. it's a good one, and gives everything a solid but unique feel.

combat is top tier. if you're a hardcore dragon age player you WILL miss the tactical aspect of it for a bit, but i promise you, once you're used to the way the combat works, you will be lapping that shit up. and once you get to ability combos you'll mourn the control you used to have over your companions in battle a bit less

the MAIN quest and its story. i expected worse, way worse. and for a while the game even had me tricked (harr harr you'll get it in a second) it is Really That Much Worse. but holy shit was it good. i walked away satisfied ngl.

your choices have SOLID weight. there's consequences, good AND bad. i got minrathous blighted, ruled over by venatori, and the leader of the shadow dragons ultimately died because of my decisions. i made those at the beginning and throughout the game. he died at the end. DAVRIN died because i didn't expect what i was saying to have that much weight. i thought i was in the clear. he had hero status. well turns out, your choices can still get your companions killed even if you do everything right. i fucking love him. he shouldn't have made that sacrifice just because i told him to do everything it takes once.

the inquisitor, morrigan and dorian being there, surprisingly. there's also negatives to this though, see below.

speaking of companions dying and the inquisitor playing a bigger role: the final quest feels like me2's suicide mission. i was blown away by it and the fact that i got to see the results of all my efforts playing out in front of me.

bioware are NOT trying to redeem solas. they love him as a character yes, but i wasn't forced to see any good in him. he betrays you. he fucked my rook over twice. he fucked him over right back, for good this time (the veil wasn't torn down, i anchored it by binding him to it, he's doomed to uphold it). but solas really lives up to his name as the trickster elven god. rip to all the people who grew really attached to him over the years.

varric died. if you like him that's probably as hard reading it as it was watching it. varric died and the game lies about it until the very end. when the realisation hits, it hurts. but in the very best way.

the amount of care they put into gender expression and trans identities this time around. (i'll add onto this with negative points as well too).

rook feels very much ingrained in the world of thedas. he doesn't ask questions that expose the player to lore through dialogue as if he's stepped foot into thedas for the first time. those conversations feel very solid and good. i hope other faction players got as much joy out of this as i did.

and the things i didn't like and boy there's a lot unfortunately

the music. let's just get that out of the way holy shit. it doesn't feel like it belongs in this universe. it gets so incredibly sci-fi-y at times you'd think it's taken straight from mass effect andromeda. there's not a single song unique to veilguard that i really enjoyed. it broke my immersion, real bad. hearing a busker play the tavern songs from inquisition on a lute right after i killed some venatori with wobbly bass songs playing in the background is just odd. weird tonal shift. don't like it. it's made for people who like flashy light-weight cinema.

tevinter nights is required reading. the podcasts are required listening exercises. the game is so fast paced, especially at the start, that there's no time to introduce you to characters and how much weight their names carry in-game. i would not have known who half these people are if i hadn't skimmed over tevinter nights. i'd care even less about them than i already did. there is no time to get properly attached to them. people will act as if you're talking to a legend personified and you'll be thinking man goddamn which chapter of tevinter night were they in again and what did they do???

there's a weird mismatch with the animations. you'll have beautifully fluid ones, like emmrich casting spells. and then you'll have rook's face animating in the most unnatural manner that's sorta reminiscent of mass effect andromeda's "my face is tired" addison, when their emotions SHOULD be landing with the player rn instead.

i'm not vibing with the art style. sometimes it works. most of the time it doesn't. at points i felt like i was watching tangled.

that also brings me to some of the dialogue. same issue. i am watching frozen. i am watching tangled. someone on the writer's team really likes the adorkable trope. bellara is its victim.

for all the talk about identity, bioware sure doesn't like theirs. the grey warden armor got a redesign again and it just makes them look like a generic army. i hate it lol

in general, i don't like the armor design. the wardrobe/appearances system is fine, but it's just not helping if all the armors are just... kinda bland or downight bad looking? and don't get me started on the lords of fortune armor. that is orientalism personified.

the world states should have been carried over, full stop. i know they said they didn't because they want to separate what happens in the north from what happens in the south, which... i could have lived with that. but the inquisitor sends you letters that keep you up to date on... the south of thedas. you learn that there's a blight again, that people are standing strong but it's difficult, denerim's fallen, the rulers are taking care of it, orlais is fighting and they're successful for a while, etc etc. what's good bioware. i thought we don't care about the south this time around. why are you feeding me so much boring generic information. if you're not gonna show any of it and just write letters, then carrying the world state over should not have been an issue. i have a game dev background. those few lines of code would not have broken your budget or pushed your engine's limits. fuck right off.

this gripe of mine carries over to all the cameos. as a lord of fortune you have to deal with isabela a lot. it's fun. i missed her. you get to go drinking with her and taash and bellara! also my hawke romanced her. she's not mentioned once. they had the opportunity to put a sentence or two about her in there with not a lot of effort, trust me.

when varric dies, all she has is a single line about it. for gold, for fortune, for varric. she only says it if you interact with her on your way to the final push. that's not mandatory.

morrigan is there. kieran isn't. the old god soul that mythal and then solas absorbed? who cares at this point, the gods are dead now and solas is locked away for eternity. i suppose? why is morrigan there. she feels unneeded. i wish they'd just left her down south, at least that way i wouldn't have had to witness her god awful redesign.

dorian at least feels as if he belongs in this story. the shadow dragons are a crucial part to protecting minrathous. he's also weirdly underutilised. isabela and morrigan had more lines than him in my playthrough.

on the topic of romance: bro that was underwhelming. no, genuinely. you know when romance picked up a bit? after the point of no return. i heard maybe two lines of companion banter about it before that. maybe i missed something which i honestly doubt, but romance did not play much of a role in lucanis's storyline. i saved his grandmother as he wished me to (and if you read tevinter nights you know she was rather abusive and their relationship not the healthiest) and told him to focus on his family. a reunified family my rook wasn't even introduced to as a partner at the end of all that.

really, do not buy this game if you're only in it for the romances. others might be better, lucanis's basically gave me nothing. except for an outing (the second coffee date i had with him, it was getting repetitive) all of it played out once i committed to the final quest. the sex scene was a fade to black. annoyingly right after davrin died. if you're looking for well paced and good spice, pick up something else. the sweet talk and the final goodbye were nice though.

for all the good the ever-presence of gender identity does, it is brought up in such a disruptive manner too. it doesn't even play out naturally if you CHOOSE the lines that are meant to be said. hearing the words trans and non-binary in this setting doesn't feel right, and i'm saying this as a trans guy. i think it could have been handled more gracefully. the amount of times my rook went "i'm a MAN" as if he's about to start drumming on his chest and roaring any second now got super nerve-grating. "i'm so glad you're into me... the me who is trans. remember?" just. tell me one trans person who'd talk like that to a person they've grown close with and are trying to romance. this game doesn't handle sexuality well, so all this hey my body might not look like the way you're expecting it to look talk amounts to nothing anyway. i feel about this the way i feel about krem: this is partial exposition to trans experiences... packaged up for cis consumption. the ONLY exception to that is interacting with taash. holy shit was all of that heartwarming and bro did it feel good and natural to talk to them about theirs and rook's gender.

rivain and nevarra are new locations added by veilguard. they're also incredibly underwhelming, small and constricted maps. rivain is a coastline with a few ruins. the hall of valor is a partial ruin nestled into a cave on a beach, with a fighting pit. isabela is there in her skimpy outfit commentating your pit fights. that's it. i'm sorry if you were looking for a bustling pirate cove or whatever. you're not gonna get it. the nevarran crypts btw are a long ass dungeon crawl. that's it.

speaking of maps. i thought people were being dramatic when they said you're gonna be fighting the same enemies on them again and again. i thought they were figure of speeching it. they're not. you WILL fight the same amount of enemies. in the same spot. every time you reload the map. best to stay on a map and clear out the enemies and do as much questing on that map as you can before leaving, because you WILL have to do it all over again once you return.

the three choices i made for my inquisitor didn't matter lol she didn't have to face solas and therefore couldn't stop him at any cost as she had sworn (maybe because my rook tricked solas into binding himself to the veil, there was also an option to fight him. would she have stepped in? who knows). blackwall wasn't mentioned. and either her using a small amount of her forces in the final fight was the reason the civilians of minrathous fared so well..... or it just didn't matter. ultimately i think she had very little impact on anything

[dailyanarchistposts]

The power of joy

To emphasize joy, in contrast to happiness, is to move away from conditioned habits, reactions, and emotions. Bubbling up in the cracks of Empire, joy remakes people through combat with forces of subjection. Joy is a desubjectifying process, an unfixing, an intensification of life itself.[20] It is a process of coming alive and coming apart. Whereas happiness is used as a numbing anesthetic that induces dependence, joy is the growth of people’s capacity to do and feel new things, in ways that can break this dependence. It is aesthetic, in its older meaning, before thinking and feeling were separate: the increase in our capacity to perceive with our senses. As Mexican activist and writer Gustavo Esteva explained in his interview with us,

We use the word aesthetic to allude to the ideal of beauty. The etymological meaning, almost lost, associates the word with the intensity of sensual experience; it means perceptive, sharp in the senses. That meaning is retained in words like anaesthesia. Comparing a funeral in a modern, middle-class family and in a village in Mexico or India, we can see then the contrast in how one expresses or not their feelings and how joy and sadness can be combined with great intensity.[21]

Esteva suggested to us that sentipensar still carries this meaning in Spanish: the conviction that you cannot think without feeling, or feel without thinking. As the feminist scholar Silvia Federici explained when we interviewed her, joy is a palpable sense of collective power:

I like the distinction between happiness and joy. I like joy, like you, because I think joy is an active passion. It’s not a stagnant state of being. It’s not satisfaction with things as they are. It’s part of feeling power’s capacities growing in you and growing in the people around you. It’s a feeling, a passion, that comes from a process of transformation. And it’s a process of growth. So this doesn’t necessarily mean that you have to be satisfied with your situation. It means that again, using Spinoza, that you understand the situation, and you’re active in a way that you feel that you are comprehending and moving along in accordance to what is required in that moment. So you feel that you have the power to change and you feel yourself changing with what you’re doing, together with other people. It’s not a form of acquiescence to what exists.[22]

This feeling of the power to change one’s life and circumstances is at the core of collective resistance, insurrections, and the construction of alternatives to life under Empire. Joy is the sentipensar, the thinking-feeling that arises from becoming capable of more, and often this entails feeling many emotions at once. It is resonant with what the Black poet and intellectual Audre Lorde calls the erotic:

For once we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives. And this is a grave responsibility, projected from within each of us, not to settle for the convenient, the shoddy, the conventionally expected, nor the merely safe.[23]

Lorde makes it clear that this capacity for feeling is not about fleeting pleasure or contentment: following its line requires responsibility and pulls one away from comfort and safety. It undoes stuckness. It makes stultifying comforts intolerable. In our interview with writer and activist adrienne maree brown, she emphasized that joy is the capacity to be more fully present with ourselves and the world:

I feel very fortunate that my mother read The Prophet by Khalil Gibran to me many times. There is this whole thing on how your sorrow carves out the space for your joy, and vice versa. That has helped me a lot. In recent years I have been on a path to learn somatics, how to be in my wholeness, with my trauma, with my triggers, with my brilliance. It’s all about being present, being awake inside your real life in real time.[24]

In this sense, joy does not come about by avoiding pain, but by struggling amidst and through it. To make space for collective feelings of rage, grief, or loneliness can be deeply transformative. Empire, in contrast, works to keep its subjects stuck in individualizing sadness: held in habits and relationships that are depleting, toxic, and privatized. This stagnation might be held in place by the pursuit of happiness, and the attempt to numb or avoid pain. To be more fully present, in contrast, means tuning in to that which affects us, and participating actively in the forces that shape us.

This tuning-in might be subtle and tender, or it might be a violent act of refusal. Sometimes these shifts are barely perceptible and take place over decades, and sometimes they are dramatic and world-shaking. For Deleuze, thought begins from cramped spaces where one is hemmed in by the forces of subjection. It is not an act of individual will, but a scream that interrupts unbearable forces, opening space for more active combat.[25] This is why so many movements and struggles begin with a scream of refusal: NO, ¡Ya Basta!, Enough!, Fuck off. They interrupt Empire’s powers of subjection and make new practices and new worlds possible. One spark of refusal can lead to an upwelling of collective rage and insurrection. In this way, joy can erupt from despair, rage, hopelessness, resentment, or other so-called “negative” emotions.

Similarly, in a nihilistic vein, the anonymous authors of the queer journal Bædan unpack jouissance as something that exceeds simple enjoyment or pleasure, conceiving it as an ecstatic rupture in the social order imposed by Empire:

We should analyze this distinction between pleasure and pain as being an inscription of the social order into our bodies. And in the same way, it is the mundane and miniscule pleasures produced through contemporary power arrangements which keep us dependent on those arrangements for our well-being. Jouissance, in abolishing both sides of this distinction, severs us from pain as a self-preservation instinct and from pleasure as the society’s alluring bribe. It is the process that momentarily sets us free from our fear of death (literal or figurative) which is such a powerful inhibitor. We can locate this jouissance in the historic moments of queer riot: Compton’s cafeteria, Dewey’s, the White Night, Stonewall, and countless other moments where queer bodies participated in rupture—throwing bricks, setting fires, smashing windows, rejoicing in the streets. But more to the point, jouissance is located in precisely the aspects of these moments (and of others unknown to us) which elude historians, the ones which cannot be captured in a textbook or situated neatly within narratives of progress for queer people, or of rational political struggle for a better future.[26]

Jouissance is difficult to pin down because it is movement and transformation itself. By breaking the divide between pleasure and pain, it undoes habits that hold subjects in place. We are not suggesting that there is some hidden unity behind queer nihilist jouissance, the notion of the erotic in Black feminism, or the Latin American concept of sentipensar. But we do think that these and other currents resonate with the Spinozan concept of joy: a process that is transformative, dangerous, painful, and powerful, but also somewhat elusive. A paradox of joy is that it can’t be described fully; it is always embodied differently, as different struggles open up more space for people to change and be changed. In fact, to grip it, to nail it down, to claim to represent it fully would be to turn it into a dead image divorced from its lively unfolding. The way to participate in joyful transformation is through immersion in it, which is impossible if one is always standing back, evaluating, or attempting to control things.

Another part of why joyful transformation is difficult to talk about is because of the inheritance of a dualistic, patriarchal worldview in which “real” change is supposed to be measurable and observable, and “intelligence” is the capacity for a detached engineering of outcomes. Even the capacity to live otherwise and reject parts of Empire is often presented in patriarchal ways: the subject of revolution is the heroic, strong-willed individual who has the capacity to see past illusions and free himself from mistakes and errors of the past. As feminist, queer, anti-racist, and Indigenous writers have pointed out, this is a vision that falls back on the detached, masculine individual as the basic unit of life and freedom.

Rather than trying to rationally direct the course of events, an affective politics is about learning to participate more actively in the forces that compose the world and oneself. This is what Spinoza meant by intelligence. Supporting joy cannot be achieved through a detached rationality, but only through attunement to relationships, feelings, and forces—a practical wisdom that supports flourishing and experimentation.[27] This is how organizer and militant researcher Marina Sitrin put it when we spoke with her:

I am so excited for this project. It all resonates deeply with things I have been thinking, witnessing, fearing, and dreaming. The role of joy, in particular in the way you describe it, is often absent—though not entirely—from our conversations and constructions in the northern part of the Americas and Europe. It is both a fairly large and abstract concept, and at the same time a very simple, direct, and emotive one. How do we feel when we participate in a movement or group? What are our relationships to others in the group? Does it feel open? Caring? Social? Is there trust? Why do we come back to assemblies and actions? Are people open to one another?[28]

These questions are not just about whether people feel good. They are about how spaces and struggles affect us, and about the potential of becoming more alive, open, trusting and creative. Practices that seem to resemble each other might be vastly different, in terms of what they enable affectively (or don’t). Depending on the context, the relationships, and the way things unfold, a tactic like a strike or a street demo might be based on a dismal conformity to habit or duty, or it might be a profound experience that connects people in new ways and opens possibilities for creativity and movement. It might also be a messy mix of stale routines, reactive containment, and transformative potential.

As we explore in the next chapter, transformative power might look like a dramatic break from the relationships and life paths that have been offered by Empire, but it might also involve more subtle work of learning to love places, families, friends, and parts of ourselves in new ways. It entails deepening some bonds while severing others, and enabling selective openness through firm boundaries. What could it mean to be militant or fiercely committed to all this? Is it possible to be militant about creativity and care? Can militancy be something that is responsive and relationship-based? Can people be militant about joy?

[annoyinganarchopunk]

i hate how everyone seems to hate ai until its convenient or entertaining to them. ill be honest i used to play around with chat bots and yeah it was fun but no amount of entertainment can justify the environmental impact it has.

like its genuinely crazy. mfs will talk about recycling for the environment and then go and ai generate shitty cat photos.

ive met people who will actively acknowledge that ai usage has a terrible impact on our already depleting water sources then turn around and make it spit out 5 shittily generated videos. like what???

i dunno call me the fun police or whatever but i do believe that ai is going to be the death of society someday. and in the event ai takes over and starts tryna kill anyone who has opposed it, im not against the idea of ai, okay listen i named myself after an android from dbh i do genuinely love the idea of being able to incorporate machinery into society and evolving. but i do believe we have unlocked it too early. i do not believe we have made the necessary steps to ensure ai can be used to help us without it actively destroying our planet and our ability to intake and output information. if ai will not be the death of us or our planet, it will be the death of critical thinking and problem solving skills.

i dunno, its just annoying and hypocritical. like you cannot claim to be an eco warrior then turn around and tell ai to write an essay for you.

like unless youre actively offsetting your carbon and hydrological footprint by planting trees or donating to re-foresting organisations (which i doubt any of them do, lol.) youre still contributing loads to the crash of ecosystems and freshwater supplies. even then i dont think that the only reason to be supporting re-foresting should be to offset ai use. just plant some trees instead of planting trees AND fucking over your writing skills.

its wild people get called soft or woke over this. mf i just care about not treating water like its an infinite resource when groundwater (40% of the planets freshwater) is being pumped from the ground too fast for it to replenish for the sake of shit like cooling servers.

i do believe humanity is getting ahead of itself, i do not believe we are at a point where ai can be used in a way where it is safe for both the environment and society itself. and because of that, i really do believe humanity as a whole needs to step back and prioritise not killing the rock we live on before we try to make dbh real.

anyways guys i think a red cherry shrimp in my aquarium is eggnant!!!!! wish me luck this could mean i wont have to spend $10 on 5 shrimp :)

[bonesandpoemsandflowers]

while I'm at it, what's the natural fiber equivalent of those funky little squishy bears with different outfits you can buy at like five below? The ones that are meant to be keychains and break promptly so the bear just gets grungy and scrunkly in the bottom of your purse?

[thekimspoblog]

Character.ai is so fascinating. She doesn't remember details of a story I told her less than an hour ago. But out of the blue she'll bring up something I said three days ago.

[raffaellopalandri]

What I Could Do Less Of: A Philosophical and Sociological Reflection

Daily writing promptWhat could you do less of?View all responses We, unfortunately, live in a society, at least in Western countries, where demands for attention, resources, and energy seem infinite, one of the most profound questions we can ask ourselves is, What could I do less of? Photo by Prateek Katyal on Pexels.com Superficially, this question might evoke trivial answers: fewer…

[loopylivy]

My Perfect World

In my perfect world, everyone would slay everyday to their heart's content (or be comfy to their heart's content). Even the straight men would slay, for most of history men wore jewelry and skirts, let's bring back cool fashion for men!

Everyone would be out in the world expressing their own unique style to their hearts's content.

Everything would be multilingual, I live in the US so everything would be in English and Spanish and the native language of any Indigenous tribe of the area. Everyone would learn English, Spanish, and their area's native language in school. In areas with larger Chinese, Vietnamese, French speaking, or what have you populations, those would also be readily available. AAVE would also have its proper respect, and depending on the area (and the opinion of the black community) it could also be used in schools, even at the curriculum level. In fact the common US slang would become a mix of general and AAVE English with Spanish. Of course, like everything else, this would depend on the region and the amount of speakers of these different dialects in a given area. But base level, everyone would learn English and Spanish in school in order to be a functioning member of society. This would increase acceptance between cultures, aid integration of immigrants into US culture, and generally add a lot of interest to our media and expressions.

Green spaces would be much more prevalent, and in general our infrastructure would be more integrated with the natural environment. We would be on cyclical systems, where all our waste is composted, recycled, or used as fuel instead of piling up in garbage dumps or contaminating water. This integration with nature would also help us all to be more relaxed and healthier. It would be easy to walk or catch a bus to work, which would save on gas money and reduce pollution. People could still own cars if they really wanted to, but more popular would be hover cars powered entirely on waste products (filtered before they hit the air of course). Hover cars could get up to twenty feet off the ground, and they would have special robotic sensors so crashes would be rare.

Everyone would have access to materials for gardening, as well as emergency food relief, especially during the winter. Everyone would also have access to medical treatments, but they would be less necessary because doctors would be trained in holistic health practices, and so often healing of any malady would simply require rest and maybe some tea.

Communities would have monthly events where everyone would sing and dance and eat and drink together. Everyone would sing, not just the pros. Community art would be as integral breathing. Art is how we would tell our stories and show who we are.

Every town would have elders and wise people, and these people would listen, and they would talk to artists, and they would notice when something went wrong in the community. And together we would find a solution for it.

Religion would not be a barrier between people. Religion and Spirituality would just be for connecting with God and a community, and for trying to be a good person, not a tool for oppression. We would live in interfaith communities, and we would know that we are more alike than we are different.

When someone had a mental health issue, they would speak with a trusted elder. Sometimes the issue would be because of an event. So then the elder would see that restorative justice would occur. The person could also be sent to spend some time by the water, listening to the chanting of singers, and when they feel strong enough, helping in the gardens to grow food for those without it.

Some people with mental health issues would become future wise people and elders, because we would know their weaknesses come with strengths and sensitivities that could benefit everyone in the community.

And music would be everywhere.

[whentherewerebicycles]

i really and truly believe that there are only two genuine human superpowers, both of which can be actively cultivated:

the ability to find anything interesting, ie the ability to reframe and reflect on any situation or encounter, even/especially negative or boring ones, so as to make what is happening to you interesting, engaging, and personally meaningful to your human experience. this habit of mind is mostly curiosity but it's also woven through with psychological flexibility, especially the ability to regulate your own emotional reactions so that you can respond to challenging or tedious situations in more thoughtful and values-aligned ways that develop your sense of self instead of making you feel trapped or bored or fragmented

the ability to teach yourself new things. idk maybe as a teacher i am biased but i really believe that the single most transformative gift you can give any human being is a deep understanding of how people learn and improve at things. what is more hopeful, more inspiring, or more life-affirming than the realization that you can learn new things at any age, and that the new things you learn (plus the joyful process of learning itself!) can utterly transform the way you experience the world and understand yourself? what is more amazing or incredible than the realization that learning things is not a mysterious & passive process that happens to you but a reasonably consistent set of steps and tools that you can learn how to master and apply to virtually any skill or domain of human knowledge? the superpower of being able to learn/improve at anything you set your mind to… but also the superpower inherent in that quiet unwavering certainty that even if you feel stuck at various points in your life, you have within yourself the capacity to get unstuck through learning and changing and growing and experiencing new things. wowowowowowowow!!!!! what an extraordinary gift!!!!

[quotelr]

Joyfully we undertake our daily work.

Lailah Gifty Akita, Pearls of Wisdom: Great mind

[cherrycoloredphoenix]

A brief summary of today's fieldwork

[artists-ache]

I’ve had this up on my wall for ages and then forgot about it… but like… yeah. Currently thinking about the second one in regards to queer people—happiness as revolution, etc

[samaspic31]

how the fuck do i kick the entire planet into not doing bad shit. how do i bring back forever use objects being the norm. how do i thanos snap plastic and overpackaging and things science has demonstrated beyond doubt to be harmful out of existence. How do i destroy normative thinking from my tiny small individual life that might lead me to meet maybe max a couple thousands people let alone bond and inlfuence them. how i live without participating to unethical shit when the entire structure of everything pushes me to it and destroyed the alternatives or made them luxuries. the situation is too late to do things half way and the gvernement isn't even doing that on the things needed to keep everybody alive and insisted on hosting two of the most waste inducing sports events. My mind is gonna break get me out of here to where i can do SOMETHING anything without having to think of capitalist destructive structures PLEASE

[dailyanarchistposts]

On anarchism

“Q: if an anarcho-syndicalist, an insurrectionary anarchist, and an anarcho-primitivist are sitting together in the back of a car, who’s driving?

A: A cop!”

This book is also an intervention into anti-authoritarian movements, especially anarchism. Many threads of anarchism infuse our lives and the lives of those we care about, and we have been inspired and influenced by a range of different anti-authoritarian currents. At its most vibrant, anarchism is not an ideology, but a creative rejection of the ideologies of the state, capitalism, and the Left. Crucial to anarchism is the attempt to escape the certainties of Empire and the certainties that can arise in struggle. Anarchism can support a trust in people’s capacities to figure out for themselves how to live and fight together, rather than constructing a model or blueprint for resistance. Whereas dominant currents of Marxism and liberalism assume the necessity of the state and activate desires for unity and sameness, anarchism often nurtures autonomy, decentralization, and difference.

The anarchism we are interested in does not tell us what we should do. For us this is crucial. Anarchism can help us inhabit spaces by trusting our own capacities, and relating in ways that are emergent and responsive to change. But as with any other tradition, anarchism can also crystallize into a fixed ideology. It can produce closed and stifling milieus. It can lead to duty-bound collectivism, or simplistic individualism. It can feel like a club whose boundaries are policed, or a badge to display one’s radical cred. Anarchist spaces can feel cold, unwelcoming, and scary. Anyone familiar with anarchist milieus knows that there can be vicious sectarian conflicts, which often entrench rigid loyalties and positions.

We do not focus much on these debates here, nor do we situate ourselves as particular types of anarchists. This is partly because we have learned from many different currents, and it seems counterproductive to elevate one above the others. We also want to avoid some of the debates that, to us, have become sedimented and stale. At its best, we think anarchism nurtures trust in people’s capacity to figure things out, while also supporting autonomy and leaving room for conflict. We are inspired by all the ways that anarchists are able to inhabit situations with strong values and fierce care, while also respecting and even welcoming difference.

We are particularly interested in currents of anarchism and anti-authoritarianism that have emphasized the importance of affinities over ideologies. Affinity is a helpful concept for us because it speaks to emergent relationships and forms of organizing that are decentralized and flexible, but not flimsy. Organizing by affinity basically means seeking out and nurturing relationships based in shared values, commitments, and passions, without trying to impose those on everyone else. Affinity is also important because many of the currents that inspire us either reject anarchism—along with all other “isms”—or just don’t have much interest in it. Some of the people we interviewed are self-proclaimed anarchists who are known in anarchist milieus. Others have been deeply influenced by anarchism, and it inflects their projects and their lives, but they don’t identify much with the political label. Others have traditions of autonomy and resistance that come from other sources, including Indigeneity and other non-Western traditions. For many, resistance to hierarchy, violence, and exploitation has been something intuitive, or a question of survival. They are forcing Empire out of their lives and linking up with others doing the same.

There is a conversation going on, within and beyond anarchism, about the potential of strong relationships that are rooted in trust, love, care, and the capacity to support and defend each other. The most exciting currents of anarchism, for us, are those that encourage and enable people to live differently here and now, and to break down divides between organizing and everyday life.