#do you even feel like that's a job?

[britneyshakespeare]

you know i'm also glad i was able to be a long-term sub for a para at the middle school for the last few weeks of the last school year bc once people's typical college semester ended, getting jobs in the sub management software fucking sucked. all these fuckin college kids popped outta nowhere and crept into every corner and everything was like you had to grab it as soon as possible, which is also just the worst bc like, summer is around the corner and that's 2 months where i don't get to earn that regular income.

and i have an odd resentment for the college kids who sub for that short gap between may and june and i dont know why. is it jealousy? is that a proper word for it? morally i know they are doing NOTHING wrong, and if anything they are doing good bc they're ACTUALLY WORKING!!!! like the sub shortages for the rest of the school year is fucking crazy. the few ppl who actually do show up to sub on a regular basis (AKA old retired teachers and me) get pulled in every which way and frequently don't even get a full half-hour break. i guess i just feel like, it must be nice for that job to be a convenient short-term thing for them. bc it's not, for me.

perhaps i feel some sort of pride in being useful and reliable at my shitty little unglamorous poorly-paid job in a public school district. perhaps i do. where were you college students in the dead of february right before the winter break week and peak flu season? huh? where were you? in your DORMITORIES? i bet. well i was here. in the hall

[ambrosiagourmet]

I think one of the biggest tragedies of Laios & Falin and their relationship is how much his actions impact her life. But like. Specifically how much they WOULDN’T impact her life as much if they weren’t both stuck in such a shitty abusive situation.

This part of the Falin-tries-makeup daydream hour comic is what got me thinking about it again because truly it just... it seems like such a like an offhand comment that I'm sure Laios didn't mean to be cruel or anything. That's just like. A little kid not thinking about what they are saying. ESPECIALLY when the kid in question is Laios.

But man they depended on each other SO much as kids. Too much. It really feels like they didn't have any other source of positive reinforcement, or anyone else to share themselves with. So of course an offhand comment like that has a huge impact on Falin.

Or this little bit from one of the flashbacks:

This tears me apart. Do you think it tears him apart to think about? I think it does. I think Laios holds every small failure to care for Falin against himself.

And then there's the Bigger stuff. The way that him coping with his own trauma ended up impacting her.

Like his interest in monsters. Like him going to find a ghost, and accidentally revealing Falin's magic to the whole village in the process.

Like him needing to leave. And leaving her behind.

He shaped her life so much, and he carries so much guilt for it. And again, there should have been other people there to help. The same things that made Laios need to leave home are the things that made his leaving so hard on Falin. She ate alone after that. She shouldn't have had to eat alone just because Laios wasn't there.

She was 9 when he left for school, and he was 11.

Nine. And Laios feels like he failed her because he didn't stand by her through this better. As an eleven year old.

Both of these kids deserved so much better from the world.

[coffeebanana]

okay but what if. video game designer marinette...

[dykedvonte]

Curly's little blurb on his steam trading card just keeps reminding me he is a much more miserable person than people realize.

We don't get a lot of his thoughts, inner confliction that aren't bogged down by what Jimmy says or does. Even in the The Last One and Then Another, his dialogue is reflective, not the Curly before the crash but the result of everything. Parts of the him he was are there of course, but also disfigured and warped beyond recognition just like he is physically.

Curly really doesn't think much of himself and desires. He clearly chases fleeting moments of happiness. He doesn't really have prospects for himself, assumes in a similar way to Swansea, that if it should make it happy then he is happy. Though, he hasn't reached the point Swansea did to admit it doesn't. He neither sees the glass half full or empty, it's just water, something he needs and he'll take it from any perspective.

He wasn't running from anything but he's never really been going towards something either. He's listless. I've been using the term complacent to describe how he feels about his life and the closest people (really just Jimmy) in it, but now that word feels too neutral, too nice. Happier than Curly really was. There isn't just one word for it, he's unfulfilled, uncertain, uninspired. There are no active problems he faces and that's the issue, why should he be upset?

I believe he really is a person who doesn't know who he is or wants to be. He follows a structure. I don't think he's suicidal, but he clearly doesn't think about what makes him happy. He's numb. I suppose that is a better word than complacent, used to the feeling even if he hates it. It doesn't hurt so why stop it?

[poorly-drawn-mdzs]

Let the revenge games begin.

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[skunkes]

[fatehbaz]

patience being tested. being forced by a bizarre unfortunate situation to adhere to university requirement technicality by taking this simple basic elementary "introduction to environmental history" class.

this class is from facilitators/program which do, like, "history of the American frontier" or "history of fishing and hunting" and still basically subscribe to that old-school twentieth-century idealization and celebration of characters like Teddy Roosevelt and reverence for a mythical arc-of-history-bent-towards-justice narrative of the often-clumsy but ultimately-benevolent US federal government and its mission to "save nature" through the miracle of "sustained yield," while heroic federal land management agencies and "heritage" institutions lead to way, staffed by exceptional individuals (appeals to nostalgia for the frontier and an imagined landscape of the American West; ego-stroking appeals to flattering self-image that center the environmentalist or academic). where they invoke, y'know, ideas like "ecology is important because don't you enjoy cross-country skiing in The Woods with your niece and nephew? don't you like hunting and fishing?" which makes it feel like a time capsule of appeals and discourses from the 1970s. and it invokes concept of "untouched wilderness" (while eliding scale of historical Indigenous environmental relationships and current ongoing colonial violence/extractivism). but just ever-so-slightly updated with a little bit of chic twenty-first-century flair like a superficial land acknowledgement or a reference to "labor histories" or "history from below," which is extra aggravating when the old ideologies/institutions are still in power but they're muddying the water and diluting the language/frameworks (it's been strange, watching words like "multispecies" and "Anthropocene" over the years slowly but surely show-up on the posters, fliers, course descriptions, by now even appearing adjacent to the agri-business and resource extraction feeder programs, like a recuperation or appropriation.) even from a humanities angle, it's still, they're talking at me like "You probably didn't know this, but environmental history is actually pretty entangled with political and social events. In fact, we can synthesize sources and glean environmental info from wacky places like workers' rolls in factories, ship's logs, and poetry from the era." and i'm nodding like YEP.

the first homework assignment is respond to this: "Define and describe 'the Anthropocene'. Do you think 'the Anthropocene' is a useful concept? Why or why not?" Respond in 300 words.

so for fun, right now in class, going to see how fast i can pull up discussion of Anthropocene-as-concept solely from my old posts on this microblogging site.

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ok, found some

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I think that the danger in any universal narrative or epoch or principle is exactly that it can itself become a colonizing force. [...] I’m suspicious of the Anthropocene as concept for the very reason that it subsumes so many peoples, nations, histories, geographies, political orders. For that reason, I think ideas like the Anthropocene can be a useful short-hand for a cluster of tangible things going on with the Earth at the moment, but we have to be very careful about how fluid and dynamic ideas become concretized into hegemonic principles in the hands of researchers, policymakers, and politicians. There’s so much diversity in histories and experiences and environmental realities even between relatively linked geographies here in Canada [...]. Imagine what happens when we try to do that on a global scale - and a lot of euro-western Anthropocene, climate change and resilience research risks doing that - eliding local specificities and appropriating knowledge to serve a broader euro-western narrative without attending to the inherent colonial and imperial realities of science and policy processes, or even attending to the ways that colonial capitalist expansion has created these environmental crises to begin with. While we, as a collective humanity, are struggling with the realities of the Anthropocene, it is dangerous to erase the specific histories, power-relations, political orders that created the crisis to begin with. So, I’m glad that a robust critique of the Anthropocene as a concept is emerging.

Text by: Words of Zoe Todd, as interviewed and transcribed by Caroline Picard. “The Future is Elastic (But it Depends): An Interview with Zoe Todd.” 23 August 2016.

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The Great Acceleration is the latest in a series of human-driven planetary changes that constitute what a rising chorus of scientists, social scientists, and humanists have labeled the Anthropocene - a new Age of Humans. [...] But what the Anthropocene label masks, and what the litany of graphs documenting the Great Acceleration hide, is a history of racial oppression and violence, along with wealth inequality, that has built and sustained engines of economic growth and consumption over the last four centuries. [...] The plantation, Sidney Mintz long ago observed, was a “synthesis of field and factory,” an agro-industrial system of enterprise [...]. Plantation legacies, along with accompanying strategies of survival and resistance, dwell in the racialized geographies of the United States’ and Brazil’s prison systems. They surface in the inequitable toxic burdens experienced by impoverished communities of color in places like Cancer Alley, an industrial corridor of petrochemical plants running along the Mississippi River from New Orleans to Baton Rouge, where cotton was once king. And they appear in patterns of foreign direct investment and debt servitude that structure many land deals in the Caribbean, Brazil, and sub-Saharan Africa [...]. [C]limatologists and global change scientists from the University of London, propose instead 1610 as a date for the golden spike of the Anthropocene. The date marked a detectable global dip in carbon dioxide concentrations, precipitated, they argue, by the death of nearly 50 million indigenous human inhabitants [...]. The degradation of soils in the tobacco and cotton-growing regions in the American South, or in the sugarcane growing fields of many Caribbean islands, for example, was a consequence of an economic and social system that inflicted violence upon the land and the people enslaved to work it. Such violent histories are not so readily evident in genealogies that date the Anthropocene’s emergence to the Neolithic Revolution 12,000 years ago, the onset of Europe’s industrial revolution circa 1800, or the Trinity nuclear test of 1945. Sugarcane plantations were already prevalent throughout the Mediterranean basin during the late middle ages. But it was during the early modern era, and specifically in the Caribbean, where the intersection of emerging proto-capitalist economic models based on migratory forced labor (first indentured servitude, and later slavery), intensive land usage, globalized commerce, and colonial regimes sustained on the basis of relentless racialized violence, gave rise to the transformative models of plantations that reshaped the lives and livelihoods of human and non-human beings on a planetary scale. [...] We might, following the lead of science studies scholar Donna Haraway and anthropologist Anna Tsing, more aptly designate this era the Plantationocene. [...] It is also an invitation to see, in the words of geographer Laura Pulido, “the Anthropocene as a racial process,” one that has and will continue to produce “racially uneven vulnerability and death." [...] And how have such material transformations sustained global flows of knowledge and capital that continue to reproduce the plantation in enduring ways?

Text by: Sophie Sapp Moore, Monique Allewaert, Pablo F. Gomez, and Gregg Mitman. "Plantation Legacies." Edge Effects. 22 January 2019. Updated 15 May 2021. [Bold emphasis added by me.]

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Geologists and other scientists will fight over [the definition of the beginning start-date of the Anthropocene] in scientific language, seeking traces of carbon dioxide that index the worst offenses of European empire which rent and violated the flesh, bodies, and governance structures of Indigenous and other sovereign peoples in the name of gold, lumber, trade, land, and power. [...] The stories we tell about the origins of the Anthropocene implicate how we understand the relations we have with our surrounds. In other words, the naming of the Anthropocene epoch and its start date have implications not just for how we understand the world, but this understanding will have material consequences, consequences that affect body and land.

Text by: Heather Davis and Zoe Todd. On the Importance of a Date, or Decolonizing the Anthropocene. ACME An International Journal for Critical Geographies. December 2017. [Bold emphasis added by me.]

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From Aime and Suzanne Cesaire, C. L. R. James, Claudia Jones, Eduoard Glissant, through Sylvia Wynter, Christina Sharpe, and so many others, critical anticolonial and race theory has been written from the specific histories that marked the Black Atlantic. [...] Glissant also reminds us, secondly, of how cunning the absorptive powers of [...] liberal capitalism are - how quickly specific relations are remade as relations-erasing universal abstractions. [...] This absorptive, relations-erasing universalism is especially apparent in some contemporary discourses of […] liberalism and climate collapse - what some call the Anthropocene - especially those that anchor the crisis in a general Human calamity which, as Sylvia Wynter has noted, is merely the name of an overdetermined and specific [White] European man. […] [T]he condition of creating this new common European world was the destruction of a multitude of existing black and brown worlds. The tsunami of colonialism was not seen as affecting humanity, but [...] these specific people. They were specific - what happened to them may have been necessary, regrettable, intentional, accidental - but it is always them. It is only when these ancestral histories became present for some, for those who had long benefitted from the dispossession [...], that suddenly the problem is all of us, as human catastrophe.

Text by: Elizabeth Povinelli. “The Ancestral Present of Oceanic Illusions: Connected and Differentiated in Late Toxic Liberalism.” e-flux Journal Issue #112. October 2020.

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The narrative arc [of White "liberal humanism"] [...] is often told as a kind of European coming-of-age story. […] The Anthropocene discourse follows the same coming-of-age [...] script, searching for a material origin story that would explain the newly identified trajectory of the Anthropos […]. Sylvia Wynter, W.E.B. DuBois, and Achille Mbembe all showed how that genealogy of [White subjecthood] was [...] articulated through sixteenth- through nineteenth-century [historiographies and discourses] in the context of colonialism, [...] as well as forming the material praxis of their rearrangement (through mining, ecological rearrangements and extractions, and forms of geologic displacements such as plantations, dams, fertilizers, crops, and introduction of “alien” animals). […] As Wynter (2000) commented, “The degradation of concrete humans, that was/is the price of empire, of the kind of [Eurocentric epistemology] that underlies it” (154).

Text by: Kathryn Yusoff. “The Inhumanities.” Annals of the American Association of Geographers, Volume 11, Issue 3. November 2020.

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As Yarimar Bonilla suggests in regard to post-Irma-and-Maria Puerto Rico, “vulnerability is not simply a product of natural conditions; it is a political state and a colonial condition.” Many in the Caribbean therefore speak about the coloniality of disaster, and the unnaturalness of these “natural” disasters [...]. Others describe this temporality by shifting [...] toward an idea of the Plantationocene [...]. As Moore and her colleagues write, “Plantation worlds, both past and present, offer a powerful reminder that environmental problems cannot be decoupled from histories of colonialism, capitalism, and racism that have made some human beings more vulnerable [...].” [W]e see that contemporary uneven socioecologies associated with the rise of the industrial world ["the Anthropocene"] are based [...] also on the racialized denial and foreshortening of life for the sacrificial majority of black, brown, and Indigenous people and their relegation to the “sacrifice zones” of extractive industry. [...] [A]ny appropriate response to the contemporary climate emergency must first appreciate its foundations in the past history of the violent, coercive, transatlantic system of plantation slavery; in the present global uneven development, antiblackness, and border regimes that shape human vulnerability [...] that continues to influence who has access to resources, safety, and preferable ecologies [...] and who will be relegated to the “plantation archipelagoes” (as Sylvia Wynter called them) [...].

Text by: Mimi Sheller. “Thinking Beyond Coloniality: Toward Radical Caribbean Futures.” Small Axe (2021), 25 (2 (65)), pages 169-170. Published 1 July 2021. [Bold emphasis added by me.]

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Indigenous genocide and removal from land and enslavement are prerequisites for power becoming operationalized in premodernity [...]; it was/is a means to operationalize extraction (therefore race should be considered as foundational rather than as periphery to the production of those structures and of global space). [...] Wynter suggests that we […] consider 1452 as the beginning of the New World, as African slaves are put to work on the first plantations on the Portuguese island of Madeira, initiating the “sugar-slave” complex - a massive replantation of ecologies and forced relocation of people […]. Wynter argues that the invention of the figure of Man in 1492 as the Portuguese [and Spanish] travel to the Americas instigates at the same time “a refiguring of humanness” in the idea of race. [...] The natal moment of the 1800 Industrial Revolution, […] [apparently] locates Anthropocene origination in […] the "new" metabolisms of technology and matter enabled by the combination of fossil fuels, new engines, and the world as market. […] The racialization of epistemologies of life and nonlife is important to note here […]. While [this industrialization in the nineteenth century] […] undoubtedly transformed the atmosphere with […] coal, the creation of another kind of weather had already established its salient forms in the mine and on the plantation. Paying attention to the prehistory of capital and its bodily labor, both within coal cultures and on plantations that literally put “sugar in the bowl” (as Nina Simone sings) […]. The new modes of material accumulation and production in the Industrial Revolution are relational to and dependent on their preproductive forms in slavery […]. In 1833, Parliament finally abolished slavery in the British Caribbean, and the taxpayer payout of £20 million in “compensation” [paid by the government to slave owners for their lost "property"] built the material, geophysical (railways, mines, factories), and imperial infrastructures of Britain and its colonial enterprises and empire. [...] A significant proportion of funds were invested in the railway system connecting London and Birmingham (home of cotton production and […] manufacturing for plantations), Cambridge and Oxford, and Wales and the Midlands (for coal). Insurance companies flourished [...]. The slave-sugar-coal nexus both substantially enriched Britain and made it possible for it to transition into a colonial industrialized power […]. The slave trade […] fashioned the economic conditions (and institutions, such as the insurance and finance industries) for industrialization.

Text by: Kathryn Yusoff. "White Utopia/Black Inferno: Life on a Geologic Spike". e-flux Journal Issue #97. February 2019. [Bold emphasis added by me.]

[almondpiglet]

(wips) who here likes serijose or joserei!!! *exactly three ppl in the crowd cheer*

[merlins-strawberriesandroses]

The thing no one ever considers while writing up character analyses about Merlin is that. he must have been sooooooo sleepy.

[shepscapades]

GLAD EVERYONE ENJOYED THE ANDROID INFO UPDATE ABOUT INTERFACING DFGJNDGKGNMXGHNCBNM

[positivelyadhd]

sending my love to people with slow processing speeds.

you should be allowed to take your time to do things and I am so sorry if people have ever made you feel like you can't.

you and your contributions are just as worthy as everyone else's, the speed in which you do them should not impact that.

I am so sorry if you ever been made to feel like you weren't good enough because you "couldn't keep up".

you are good enough. you are trying enough. there is nothing wrong with you and it's not your fault.

[myrquez]

Bezz for Sky Sport Italia

-“In the VR46 groupchat, when you talk about the new Ducati riders that are going strong, like Marc Marquez.. how is it (what do you guys think about it, how does it feel like)? The Devil wears Prada? Look at Marquez..? I just wanted to address this topic.

“Well, we talk about it much more in person than on our groupchat-

“But it doesn’t go unnoticed. (You do talk about him)

“No, we pay attention to everything. With Vale is difficult not to, he has always taught and still teaches us to pay attention to every detail, so we always try to understand everything around us. Marc is going very strong, and we watch him and try to learn from him.

“So he’s like a benchmark! (nice pun right there)

“He’s like a ‘tool’ that we can use… wait, it does sound bad, I mean he’s a rider, but he’s a rider that we can ‘use as a lesson’. We can look up to him, as if he was a teacher.”

[dear-ao3]

girl you are always going through something

i live an interesting life what can i say

[royalarchivist]

This is what it feels like every time a new SMP has streamers I like

[fairylando]

i really do admire how lando tries to not give a fuck (that 'whatever' really saddened me so much) but he actually does, and a lot.

guy doesn't even want anything absurd, he just wants the support of his team for the last fucking 4 races but no... let's just get humiliated for one point on international tv💀.

they're really stretching him thin — and i mean it in a emotional and mental wellbeing way. he is obviously inherently selfless and quite literally does not hold self-esteem, but in the last year we've seen him trying to be more sure of himself and trying to be selfish for once. the moment he does that though, he gets accused of being the spawn of satan. and then the team does everything in the world to make it harder for him.

so i really do admire him, because i literally would PERSONALLY leave the sport after this one season.

he's so much stronger than i am.

[ganondoodle]

the company i work for decided that its switching from the german formal "You"(Sie) to the informal "you" (Du) in all of our websites so now we have to scour the entire database to change it and i quite frankly hate that, not just bc the unecessary extra work but especially bc its such a weird and unecessary change

i bet its bc everything here is getting englishfied (both literally and culturally it feels like, when my new boss talks its half in english bc every second german word is just replaced by an english one despite there being perfectly fine words for it in german too, its so annoying) and bc they want to sound more personal in hopes of getting more clients bc 'company is your fwiend uwu!!', i know this here is the amercian tm site so you wouldnt understand really but i do not want to be greeted with 'du' by companies, no, thats too personal, you dont know me and im not giving you my data, stay away!!

i guess thats how i would describe it .. the formal you is like a polite distance, like someone you dont know staying outside your personal space, but when its the informal 'you' it feels invasive unless i told you you can call me that, and that goes double for companies

maybe its a small thing that doesnt seem important but i cant stand it, im just a little part time worker doing data work so i got no say in it but the companies founder also announced hes giving his post to his kids some time ago so ...... since then theres been alot of changes and new projects that solely aim to imitate whats popular and whats done by other companies, despite ours being one that is, or used to be, intentionally different, like, that was the POINT, but i guess chasing trends is just too appealing for CEOs