#foundational aspects of human civilization

[in-sightpublishing]

Globalization With Tianxi Yu (余天曦)

Author(s): Scott Douglas Jacobsen Publication (Outlet/Website): The Good Men Project Publication Date (yyyy/mm/dd): 2024/08/21 Tianxi Yu（余天曦）is a man who’s interested in IQ tests. Here we talk some updates in his work and professional life when applying his intelligence to work and personal situations. Scott Douglas Jacobsen: With an increasingly globalized world, especially for the younger…

[psychotrenny]

As abhorrently immoral and ridiculously ahistorical as Confederate Apologia is, I thinks it's worth noting that it's tactics and language has a lot in common with like general justifications for US atrocities. The various ways acts are downplayed or decontextualised, treated as not especially serious or as unfortunate accidents rather than a core foundational aspect of the nation. The focus on what abstract ideals were supposedly defended rather than the material realities of the people affected. Bad faith appeals to "progressive" values and talking points like "inclusivity" or "agency". Like it's kinda funny hearing Yank Liberals get all high and mighty about the value of the truth and the need to reckon with the crimes of the past when talking about the US Civil War and then trotting out all manner of excuses in response to subjects like the genocide of indigenous Americans or the Imperialist Interventions of the 20th century come up.

Ultimately the USA and the CSA had a lot more in common then they had different and the conflict between them was largely due to the development of irreconcilable differences between the interests of the Northern Industrial Bourgeoise and Southern Planters, not any sort of moral conflict over "American values" of Liberty and Justice. The fact that that the the post war Planters were able to work out some sort of compromise and take back power, instituting horrific legal and extra-legal repressions intent on effectively forcing African-Americans back into de facto slavery with the full consent and sometimes even support of the Federal government, should make it clear that the war wasn't fought out of any particular love of freedom or belief in the humanity of African peoples.

[niqhtlord01]

Humans are weird: Civil Unrest

( Please come see me on my new patreon and support me for early access to stories and personal story requests :D https://www.patreon.com/NiqhtLord Every bit helps)

History books often talk about important events through the eyes of those with hindsight. Written in ways that make readers question how the people who actually lived through the events themselves ask how they could not have seen it coming from a mile away.

Yet for those who lived through such trying times the sequence of events were never so neat and orderly as “Point A” and “Point B”. They came on like a silent wave that could not be heard until it crashed against the foundation of society and tore everything it struck down into the dirt.

One such point of history was the day the Pentarki people experienced their first case of civil unrest.

For context in Pentarki society when a judicial ruling is handed down it could not be altered. There were no challenges, no reviews of inquiry, or appeal process to a higher form of political body for a different ruling. The end result was set in stone and there would be no argument. While strange to other space traveling societies who had several checks and balances for Pentarki it made complete sense.

To obtain a position in the judicial branches of society a Pentarki needed to be highly intelligent, well versed in social laws and history, and have some aspect of a moral code. It was through these foundation blocks that a near incorruptible governing body was created to hand out rulings for criminal cases.

The Pentarki had spent generations under this type of organization and whole heartedly believed that the process was secure; never questioning a ruling or lashing out in outrage.

That was until the day humans began migrating to their world.

Being one of the most adaptable species in the known universe, humans had a knack for setting up shop on just about any planet they came into contact with. On the Pentarki homeworld they found that despite the lethal levels of gases encircling the planet it was on average warmer than any other planet resulting in a steady stream of humans in search of said warmth.

Humans in contrast to Pentarki’s had a very different perspective of organized governing. They believed that laws and people could make mistakes and if needed, could be altered to reflect the current nature of the times. This alone was enough to ensure the Pentarki avoided dealings with humans as much as possible; at least until the “Night of ten thousand Fists.”

In a standard ruling, the governing body decided in the case of a little Pentarki child getting injured by a Pentarki enforcement officer that the officer was not at fault. Situations like this were rare but not unheard of and the enforcement officers were almost never marked for fault. While the Pentarki people had expected as much, they had not taken into account the overly passionate nature of the new human citizens who had moved to the planet.

Within hours of the ruling there were large scale protests in the streets, primarily composed of humans. They held signs and chanted dissenting slogans against the governing body that made the ruling. Enforcement officers were dispatched to try and contain the protests, but their presence only seemed to further enflamed the protestor’s anger. Pentarki enforcement officers were not trained for this type of civil disturbance as protests were all but unheard of in their culture. In an attempt to disperse the crowd the officers attempted to arrest the ringleaders who were using megaphones to rile the crowds. This backfired as the humans became further violent and began attacking the enforcers. They swarmed them from all sides and the officers were quickly consumed by a tide of human bodies.

From there things devolved rapidly as the protests turned into full blown riots. Any symbol of authority was defaced or destroyed while enforcing officers were targeted on site. Store fronts were destroyed, monuments defaced, and public destruction in general skyrocketed as several cities became consumed by anarchy. It took a full fifteen hours before order was finally restored and only then as a once in a lifetime reversal of the ruling was issued.

This action shook the Pentarki society to its core. Through open violence a ruling had been changed for the first time in their people’s history. There was open resentment towards the humans who many viewed as shoehorning their own beliefs into society, but there was also a newfound sense of disappointment of the ruling body as they were now seen as not as stalwart as they once were.

From that moment onwards many worlds were far more hesitant with allowing humans to settle on them in great numbers.

[visit-new-york]

How many years did it take to build the Brooklyn Bridge?

The Brooklyn Bridge stands as an iconic symbol of New York City, connecting the boroughs of Manhattan and Brooklyn over the East River. Its majestic towers and intricate cable patterns have captivated the imagination of millions, but behind its grandeur lies a tale of determination, innovation, and unwavering perseverance. The question of how many years it took to build the Brooklyn Bridge unravels a narrative that spans more than a decade, marking an extraordinary chapter in the history of civil engineering.

Planning and Design:

The conceptualization and planning of the Brooklyn Bridge date back to the mid-19th century. In 1867, John A. Roebling, a renowned German-born civil engineer, envisioned a bridge that would unite the rapidly growing cities of Brooklyn and New York. Tragically, Roebling passed away in 1869 due to injuries sustained during a ferry accident, leaving the ambitious project in the hands of his son, Washington Roebling.

Construction Commences:

Construction officially began in 1870 under the supervision of Washington Roebling, who faced numerous challenges, including the treacherous waters of the East River and the need to accommodate the busy maritime traffic of the time. The construction process involved sinking caissons—large wooden boxes filled with compressed air—into the riverbed to create foundations for the massive towers.

However, the conditions within the caissons proved perilous. Workers faced dangers such as decompression sickness, commonly known as "the bends," due to the rapid change in pressure. Despite these hazards, construction persevered, and the towers began to rise.

The Great Cable Debate:

One of the most critical aspects of the Brooklyn Bridge's construction was the installation of its cables. Washington Roebling opted for a novel design, employing steel cables in lieu of the more common iron chains. This decision sparked a heated debate within the engineering community.

Ultimately, Roebling's vision prevailed, and the steel cables were employed, showcasing the innovative spirit that characterized the project. The cables, meticulously woven and anchored to the towers, served as the backbone of the bridge, supporting its vast expanse.

Inauguration and Legacy:

After 13 years of construction, the Brooklyn Bridge finally opened to the public on May 24, 1883. It was an extraordinary achievement, not only for its innovative design but also for the determination and resilience exhibited by those involved in its construction.

The Brooklyn Bridge quickly became a symbol of progress and connectivity, transforming the dynamics between Manhattan and Brooklyn. Its completion marked the longest suspension bridge in the world at the time and set new standards for engineering excellence.

Conclusion:

The question of how many years it took to build the Brooklyn Bridge unveils a remarkable tale of vision, dedication, and overcoming adversity. From the initial plans laid by John A. Roebling to the final completion under the stewardship of his son, Washington Roebling, the bridge stands as a testament to human ingenuity and the enduring spirit of those who dared to dream big. Today, as the Brooklyn Bridge continues to stand tall against the Manhattan skyline, it serves as a reminder of the extraordinary feats that can be accomplished through perseverance and innovation.

[rayspookyhistory]

ᯓᡣ𐭩Vampiresᯓᡣ𐭩

(id just like to say i love vampires and grew up in love with g1 draculaura from monster high :3)

For centuries, vampires have fascinated the human mind, appearing in various forms across different cultures and periods. From ancient legends to modern pop culture, these mysterious beings embody themes of immortality, fear, desire, and power.

Origins and Historical Context

The idea of the vampire dates back to ancient civilizations, with early mentions in Mesopotamian, Greek, and Roman mythology. These early "vampiric" figures were often demons or spirits linked to death and the underworld. For example, the Mesopotamian myth of Lilith describes a demoness who preys on infants and seduces men, echoing later vampire tales.

In Slavic folklore, the vampire was a more tangible figure—a reanimated corpse that rose from the grave to drink the blood of the living. These beliefs were often connected to unexplained deaths and diseases, and methods to prevent or eliminate a vampire included staking the body, decapitation, and burial rituals designed to keep the dead at rest. The "upir" in Russia and "vrykolakas" in Greece are examples of these regional variations.

Fear of vampires led to widespread practices aimed at preventing vampirism, such as burying bodies with objects believed to restrain the undead or placing garlic around homes to ward off these nocturnal predators.

However, these legends often arose from a misunderstanding of how bodies decompose. As a corpse’s skin shrinks, its teeth and fingernails can appear to have grown longer. And as internal organs break down, a dark “purge fluid” can leak out of the nose and mouth. People unfamiliar with this process would interpret this fluid to be blood and suspect that the corpse had been drinking it from the living. To which they would rip out hearts of the dead bodies and then feed it to their families.

Literary Vampires: Folklore and Fiction

Vampires entered the literary spotlight with John Polidori's "The Vampyre" in 1819. Inspired by a fragment written by Lord Byron, this short story introduced the aristocratic vampire, a sophisticated and charismatic predator. Polidori's work laid the foundation for later vampire literature, including James Malcolm Rymer's serialized novel "Varney the Vampire" (1845-47), which further established the vampire's place in popular culture.

The quintessential vampire novel, Bram Stoker's "Dracula" (1897), further popularized the vampire archetype. Stoker's Count Dracula, a mysterious and menacing nobleman from Transylvania, became the model for many future depictions. "Dracula" combined elements of Gothic horror, romance, and adventure, captivating readers and securing the vampire's place in literary history. The novel also mirrored Victorian anxieties about sexuality, immigration, and the breakdown of traditional social structures.

Vampires in Modern Culture

The 20th and 21st centuries have seen a surge of vampire-themed media, reflecting society's changing fears and interests. Early film adaptations, such as F.W. Murnau's "Nosferatu" (1922) and Tod Browning's "Dracula" (1931), brought vampires to the big screen, creating lasting images. "Nosferatu," with its depiction of Count Orlok, emphasized the monstrous and terrifying aspects of the vampire, while Bela Lugosi's portrayal of Count Dracula in Browning's film brought a suave and sophisticated allure to the character.

In the latter half of the 20th century, Anne Rice's "The Vampire Chronicles" series redefined the genre, presenting vampires as deeply introspective and morally complex beings. Rice's portrayal emphasized the emotional and existential dilemmas faced by immortals, resonating with modern audiences. Her characters, like Lestat and Louis, grapple with themes of identity, guilt, and the search for meaning in an eternal existence.

The late 20th and early 21st centuries witnessed a rise in vampire popularity, particularly in television and film. Series like "Buffy the Vampire Slayer" and "The Vampire Diaries," along with the "Twilight" saga, reimagined vampires as youthful, attractive figures entangled in romantic and often tragic narratives. These works expanded the vampire mythos, appealing to a broader and younger demographic. "Buffy," for instance, juxtaposed the supernatural with everyday high school struggles, using vampires as metaphors for personal and societal issues.

(id also like to recommend a show im loving atm called what we do in the shadows its so good)

Themes and Symbolism

Vampires serve as versatile symbols in literature and media, embodying various themes and societal anxieties.

Vampires, as undead beings, blur the line between life and death, exploring humanity's fear of mortality and the desire for eternal life. This theme is evident in works like "Interview with the Vampire," where characters wrestle with the implications of living forever.

Vampires often represent the outsider, reflecting societal fears of the unknown and the marginalised. The vampire's need to hide their true nature parallels the experience of those who feel alienated or persecuted in society.

The act of vampirism, often depicted as a form of seduction, symbolises taboo desires and the complexities of human sexuality. This is evident in the sensual imagery associated with vampire bites and the intimate connection between predator and prey.

Vampires, with their supernatural abilities, frequently serve as metaphors for power, control, and the corrupting influence of absolute power. Dracula's control over his victims and his manipulation of others reflect the dangers of unchecked authority.

Vampires remain a potent and adaptable myth, continually evolving to reflect contemporary cultural and psychological landscapes. Whether as monstrous villains or tragic anti-heroes, vampires captivate audiences by embodying timeless human fears and desires. Their enduring appeal lies in their ability to mirror our deepest anxieties while offering a glimpse into the tantalizing possibility of life beyond death. The vampire's journey from ancient myth to modern icon underscores their significance in our collective imagination, ensuring that they will continue to haunt our stories and dreams for generations to come.

[marvelstars]

INTERVIEW WITH CHRIS CLAREMONT BY by Fr. Niko Bekris about God Loves, Man Kills and Magneto

FN: In your introduction to God Loves, you mentioned that one of the greatest quotes to inspire you was Martin Luther King’s “I Have a Dream” speech, and being judged on the content of one’s character. I love how you incorporated the imagery of that into “Xavier’s Dream”- tolerance, living together, loving those who hate us. That’s always been something very powerful that I’ve loved about the book during your tenure on it. It’s been speculated that when Stan Lee first created the characters, he included a notion of the Civil Rights Movement of the 60s, but when you came on board was when we started hearing more about “Xavier’s Dream,” and of Magneto as a Holocaust survivor.

CHRIS CLAREMONT: So I thought that, if Begin found it in himself to make that change, why not Magneto? And if Magneto could find it, again from a dramatic perspective, you’re left with a character who is plagued by fundamental guilt and fundamental conflict.

If Charlie’s dumping this responsibility on his shoulders has the desired effect, he then has to look back on the portion of his life where he was a villain and deal with the guilt and ramifications of that, but he can also be plagued by his doubt-

“Am I making the right decision? Have I made the right decision?

If I use my powers the way I used to just this once, that’ll be okay, right? I won’t do it again, just this once. It’ll be easier.

It’ll resolve the situation quickly, efficiently, no one will know. I can get away with it… but should I?”

That as a dramatist, is a lot more fun to play with.

The idea was to bring the conflict into the foreground, but in the process, make him the more empathetic and dramatic character.

Regrettably, corporate policy wanted him as a villain.

Source: https://christcoffeecomics.com/2015/06/24/interview-with-chris-claremont-part-1/

While Claremont got inspiration from the history of Menachem Begin, it wasn´t his zionist ideas the thing that Claremont related to Magneto but rather his capability to change his pov, his methods and in the end seek a benefice of all parties involved.

Claremont´s intention on the X-men was to try to reflect how the polarization in society often leads to both parties having opposite povs that end up fragmenting society, just like Charles and Magneto´s ideological fight ended up fragmenting mutantkind cause.

In the end Claremont wanted Magneto to change, to take over Charles X-men leadership, lead by example, have doubts over his former actions as a radical defensor of mutants and worry about both humans and mutants, constantly taking care of not using his old methods that cost many lifes in the past and honestly it´s a great narrative that goes beyond the ideological pov and goes right into the light and darkness inside human nature.

He was forced to change his story in the end, Marvel needed a villain but that´s why this aspect of the character always comes back because it´s foundational.

[justinspoliticalcorner]

Trudy Ring at The Advocate:

If you’re looking for yet another reason that Donald Trump shouldn’t be elected president again, we have two words for you: Project 2025. You’ve probably been hearing these words, but you may be sketchy on what they mean. We’re here to fill you in on the details thanks to a report by Accountable.US.

What is Project 2025?

Basically, Project 2025 is a blueprint of what far-right activists want from the next conservative president — and Trump is the conservative who’s running. It includes plans to fire as many as 50,000 career federal employees and replace them with people who have unquestionable loyalty to the president; restrict access to contraception; possibly implement a national abortion ban; cut federal health care programs; and much more, designed to make the U.S. an authoritarian nation. And LGBTQ+ people are directly in its crosshairs. “Project 2025 couldn’t make its anti-LGBTQ+ agenda any more clear. With far-right extremists at the helm, the project is a power grab by conservatives attempting to turn back the clock on hard-fought progress and fundamental rights,” Accountable.US President Caroline Ciccone said in a statement to The Advocate. “Project 2025 doesn’t just pose an existential threat to our democracy but seriously threatens the rights and freedoms of LGBTQ+ communities across the country.”

[...]

How will it affect LGBTQ+ Americans?

Project 2025’s “Mandate for Leadership” is a document taking up 900 pages, but Accountable.US has put together a succinct summary of what Project 2025 would mean to LGBTQ+ Americans, and The Advocate has a first look. Here are the key points. The project urges the next conservative president to basically ignore the 2020 Supreme Court decision in Bostock v. Clayton County, in which the court found that Title VII of the Civil Rights Act of 1964, in banning sex discrimination in the workplace, also bans discrimination based on sexual orientation and gender identity. President Joe Biden, in contrast, had directed all federal agencies to implement the provisions of Bostock not just in the workplace but in health care, education, and other aspects of life. It calls for barring transgender people from the military and to stop what it considers the “toxic normalization of transgenderism” across the government and American society. It seeks to abolish the president’s Gender Policy Council, “which it views as promoting abortion and the ‘new woke gender ideology,’” Accountable.US notes.

The next Health and Human Services secretary, Project 2025 recommends, should reverse what it calls a focus on “‘LGBTQ+ equity,’ subsidizing single-motherhood, disincentivizing work, and penalizing marriage, replacing such policies with those encouraging marriage, work, motherhood, fatherhood, and nuclear families.” “The Project 2025 playbook laments the fact that family policies and programs under President Biden’s HHS are ‘fraught with agenda items focusing on “LGBTQ+ equity,”’ making it clear that they intend to roll those agenda items back,” Accountable.US explains. It further calls for the Department of Justice “to defend the First Amendment right of those who would discriminate against LGBTQ+ people. It also objects to the DOJ notifying states that their bans on abortion and medical services to transgender persons may violate federal law,” Accountable.US reports. On foreign policy, Project 2025 says a new conservative president should dismantle and U.S. Agency for International Development programs that promote diversity, equity, and inclusion, such as what it dubs “the bullying LGBTQ+ agenda.”

Project 2025’s harmful anti-LGBTQ+ agenda is just one piece of the radical right-wing Heritage Foundation document. Project 2025’s goals are to make life harder for LGBTQ+ Americans.

[planet-gay-comic]

The Minoan Civilization: An Early Example of Advanced Culture on Crete

The Minoan civilization, named after King Minos, a figure from Greek mythology, experienced its peak on the island of Crete from about 2000 to 1450 BCE. This culture is often regarded as one of the first advanced civilizations in Europe and exhibited remarkable liberalism and progressiveness, which were evident in many aspects of their society.

Cultural and Social Achievements The Minoan society was characterized by its open and progressive attitude, as seen in the splendor of its architectural works, such as the richly decorated palaces, and in its art, exemplified by detailed frescoes and intricate jewelry. The artistic representations, including images of women in airy garments and men ritually leaping over bulls, illustrate a culture that highly valued physicality and aesthetic expression.

Progressive Views on Love and Relationships A particularly striking feature of the Minoan civilization was its attitude towards homoerotic and homoromantic relationships. Compared to other ancient cultures, where such relationships were often taboo, artistic and ritualistic depictions suggest that in Minoan society, love and erotica in various forms were recognized and possibly celebrated. This openness is a testament to the liberal stance of the Minoans.

Economic Foundations and Trade Relations The economy of the Minoan civilization was heavily influenced by trade. The Minoans maintained extensive trade contacts with other cultures of the Mediterranean, which not only increased their wealth but also promoted cultural exchange. Unlike many contemporary cultures that expanded through military conquests, the Minoans were primarily known as traders rather than warriors. These trade relationships supported a society that focused more on cultural development and economic exchange than on warfare.

Influence on Subsequent Cultures The Minoan culture likely had a profound impact on later Greek culture. Elements of their art, architecture, and religious practices can be seen in Greek culture, indicating a strong cultural connection. These legacies show that the Minoans left a significant mark not only in their own time but also in the broader sweep of history.

In summary, the Minoan civilization was an impressive example of a liberal and progressive society that was ahead of its time in many areas. Its cultural achievements, particularly in art and economics, as well as its open social structures and attitudes, make it a fascinating subject of study in the history of human civilizations.

Text supported by Chat GPT-4 Base images generated with DALL-E, overworked with SD-1.5/SDXL inpainting and composing.

[jasminewalkerauthor]

Trope chats: immortality

The concept of immortality has fascinated humankind for millennia, often appearing in myths, folklore, religious texts, and modern literature. It evokes existential questions about the nature of life, death, and time, while exploring what it means to be human. As a literary device, immortality serves as a lens through which authors explore morality, purpose, and human frailty. However, it also comes with narrative risks, including the potential for repetitiveness or a lack of emotional stakes. Beyond literature, the immortality trope also plays a significant role in shaping societal beliefs, fears, and aspirations. This essay delves into the uses, pitfalls, and broader societal impact of the immortality trope, highlighting its continued relevance and complexity in storytelling.

The origins of the immortality trope can be traced back to ancient myths and religious stories. In the Epic of Gilgamesh, one of the oldest recorded works of literature, the hero seeks immortality after confronting the inevitability of death following the loss of his friend, Enkidu. His journey highlights the futility of escaping death, yet simultaneously reflects the enduring human desire to transcend it.

Similarly, in Greek mythology, figures like Tithonus and the gods themselves embody different aspects of immortality. Tithonus, granted immortality without eternal youth, serves as a cautionary tale about the consequences of living forever but decaying in body. The gods’ immortality, on the other hand, emphasizes their divine nature and separateness from the human condition. Immortality in these tales often reflects not just a desire for eternal life but a deeper exploration of what it means to live and die well, and how immortality complicates those values.

In many religious traditions, immortality is also connected to the afterlife. Christianity, Islam, and Buddhism each promise a form of life beyond death, whether it is eternal paradise, reincarnation, or enlightenment. The religious portrayal of immortality often carries moral undertones, where eternal life is a reward for virtuous living. Here, immortality is not inherently desirable but conditional, serving as both an incentive for moral behavior and a reflection of divine justice.

As literature evolved, the immortality trope took on new dimensions. In modern fiction, immortality is often examined through the lens of individual psychology, ethics, and social dynamics. The vampire genre, popularized by Bram Stoker's Dracula and modernized by works like Anne Rice's The Vampire Chronicles, explores the existential burden of living forever. Vampires, often cursed with immortality, grapple with isolation, moral decay, and ennui. In these stories, immortality becomes a prison rather than a gift, highlighting the human need for connection, change, and mortality.

More recently, works like Kazuo Ishiguro’s Never Let Me Go and The Age of Adaline reframe the immortality theme within the context of scientific advancement and human experimentation. These narratives question the ethical boundaries of life extension and the implications of such technological progress. For instance, in Never Let Me Go, the cloned characters are treated as vessels for immortality by others, emphasizing the dehumanizing consequences of pursuing eternal life through unethical means.

In speculative fiction, Ray Bradbury’s The Martian Chronicles and Isaac Asimov’s Foundation series engage with the idea of immortal civilizations or entities. These works extend the immortality theme beyond individuals, questioning whether societies and cultures themselves can achieve a kind of immortality through knowledge, science, or colonization of new worlds.

The immortality trope allows for the exploration of a wide array of philosophical and emotional themes, making it a powerful tool for authors. Key among these are the notions of time, identity, and morality.

Immortal characters often experience time in profoundly different ways than mortal beings, leading to a disconnection from human concerns. In works like Tolkien’s The Lord of the Rings, the Elves, who are immortal, possess a deep historical memory and an inherent melancholy, as they witness the rise and fall of kingdoms and people. Their immortality gives them a different perspective on war, love, and life itself, where events that seem monumental to mortals are but fleeting moments in their endless existence.

Immortality raises questions about personal identity over time. How does an individual maintain their sense of self over centuries or millennia? In works like Virginia Woolf’s Orlando, the protagonist’s immortality and gender fluidity are intertwined, allowing Woolf to explore the fluidity of identity over time and space. In contrast, works like The Picture of Dorian Gray by Oscar Wilde show the dangers of eternal youth, where a refusal to change or grow leads to moral and psychological decay.

Immortality often complicates ethical decision-making. Characters who cannot die may become indifferent to the suffering of others, seeing human life as transient and insignificant. This is evident in characters like Doctor Manhattan from Alan Moore’s Watchmen, whose near-omniscience and immortality alienate him from humanity, as he struggles to find meaning in life and morality. Alternatively, immortal characters might strive to use their endless time for benevolent purposes, as seen with Captain Jack Harkness in Doctor Who, who serves as a protector despite the pain his immortality causes him.

Despite its narrative potential, the immortality trope has several pitfalls. One of the major risks is that of repetitiveness. Immortal characters, particularly those in long-running series, may struggle to evolve in meaningful ways, since their inability to die removes traditional narrative stakes. This can lead to stagnant character arcs, where the potential for growth and change is limited by the character’s inherent invulnerability.

Another challenge is diminished emotional engagement. Mortality is central to the human condition, and much of a reader’s emotional investment comes from the awareness that a character's time is limited. In stories featuring immortality, the absence of death as a real possibility can lessen tension. Authors must compensate for this by introducing alternative stakes, such as the potential for emotional or existential suffering, as seen in Interview with the Vampire, where the emotional isolation of eternal life becomes the central conflict.

Lastly, immortality can sometimes lead to philosophical overload, where stories become bogged down by metaphysical debates and lose touch with the characters themselves. When immortality is used merely as a plot device for abstract musings on existence, it risks alienating readers who are more invested in narrative progression or character development.

The immortality trope also resonates beyond literature, reflecting broader societal anxieties and desires. In an age where scientific advancements, such as stem cell research, anti-aging technology, and the quest for digital consciousness, promise the possibility of extending human life, the trope takes on new relevance. It serves as a platform to explore the ethical, philosophical, and emotional consequences of such pursuits.

The immortality trope taps into the human fear of death and the desire to leave a lasting legacy. Whether through biological immortality or cultural immortality (such as leaving behind great works of art or knowledge), many people seek ways to outlive their finite lifespans. This desire for legacy is mirrored in characters who either embrace or reject their immortality, providing readers with a lens to examine their own fears of mortality.

Immortality also reflects societal aspirations toward technological progress. With the rise of biohacking, life extension research, and transhumanist movements, immortality is no longer a distant fantasy but a potential reality. However, stories that explore these themes often serve as cautionary tales, warning against the ethical and psychological consequences of altering the human condition. Works like Altered Carbon highlight the dangers of living indefinitely through technological means, from economic inequality to the erosion of empathy and identity.

In today’s society, the immortality trope intersects with cultural obsessions with youth and beauty. The growing industries dedicated to anti-aging products, cosmetic surgery, and longevity diets reflect a deep-seated fear of aging. Stories that feature eternal youth, such as The Picture of Dorian Gray, expose the vanity and moral emptiness that can accompany such obsessions, warning of the costs that come with an eternal pursuit of youth.

The immortality trope, deeply rooted in human mythology, religion, and literature, remains a powerful tool for exploring existential questions about life, death, and the passage of time. While it offers unique opportunities for examining morality, identity, and the human condition, it also presents narrative challenges, such as the risk of stagnation or diminished emotional stakes. Beyond its literary uses, the immortality trope continues to influence and reflect societal aspirations, fears, and ethical concerns, particularly in the context of modern science and technology. In a world where the possibility of extended life may one day become a reality, the trope of immortality will remain a vital means of grappling with the profound questions that define the human experience.

[wavesoutbeingtossed]

Because I know few people will see this and it’s getting late and the dash is crazy

Just a reminder that a certain someone (like someones in the past) also chose a public kind of life. To the supernova extreme that Taylor’s is, no, but this is the industry they chose as their vocation too, and this is the partner they chose to love from the outset.

Does that mean this someone deserves hate or harassment from her fans? No. Even if he had done something truly heinous which there is no indication of yet. But to also act as if he or any of her past partners are shrinking violets plucked out of obscurity as truly private citizens and her fame was a noose around their necks is completely disingenuous. These are not accountants or teachers or doctors who relinquished privacy upon meeting her. These are professionals in the entertainment industry who are seeking a level of public life to further their careers, in the sense that they have work in film and music and modeling and sponsorships and public appearances in service of those careers. Should commenters online be civil to any of these subjects when interacting with them? Absolutely. But let’s not pretend they haven’t chosen part of this life, and a certain public life would be an expectation of any they chose.

To act like Taylor’s dedication if not outright embracing of some of these aspects for her own career is a loaded gun is hurtful to her. (And to women in general in the industry.) I said this the other night, but Taylor has been mega-famous for over a decade; even if she were in a lull post-1989, that was still more attention than any human will ever experience in their lifetime. Choosing to jump into a relationship with her is an inherent acceptance of that, and forcing her hand in an effort to remove that — the intensity of which she for the most part has no control over — is unfair, and no wonder she’s pissed if it came down to that. I used an analogy that it’s like choosing to date someone with kids: they’re a package deal and by choosing them, you’re also accepting the full package. If you can’t handle it at that point of your life, the greatest kindness you can offer is to move on gracefully before everyone gets more hurt. Taylor’s life is no mystery in this respect, and choosing to date her but reject the core parts of what make her her — the appearances, the performances, the collaboration, the constant churn of projects to keep the creative juices flowing, etc. — truly could be death by a thousand cuts. Especially if for every inch she gave the person took a mile.

What I’m trying to say is: people shouldn’t be flooding these subjects’ social media accounts and dragging them, or harassing them on the street or whatnot. But, these are all grown ass men. Part of them (yes, even that one) want parts of this kind of life. If not, they would stick to plays in the west end or truly indie flicks, and not starring in leading roles in hyped tv shows or chasing after Hollywood movies with Oscar-darling directors. Or attending promotional events or participating in ad campaigns. They have agents and publicists and managers and all the trappings of celebrity. Everyone deserves their privacy absolutely, and I certainly sympathize with that level of intrusion because it seems unbearable to a dull normal like me. But, the parts that are a fundamental foundation of your career — performing, networking, supporting each other at events — shouldn’t be weaponized against Taylor because she’s at least honest about wanting it. We really don’t need to be protecting these men for the things Taylor is villainized for. These men may not admit it, but they chose to do the same kinds of events Taylor does, albeit on a much smaller scale.

I’m not saying it isn’t awkward that Taylor may be airing some dirty laundry in her upcoming music. But, for all we know, she may have reason to be pissed. And again: this isn’t new behaviour for Taylor. She’s always written music about her life. If someone isn’t comfortable with that from the outset, maybe they should have rethought their motivations. I don’t want to make assumptions, but thoughts are definitely thinking.

In short, stop babying men who choose this life to take down the women who embrace it.

[odisauv]

I had myself a thought on an aspect of life beneath the Order of the Elementals that I don't think I take great enough consideration of in RP

While it definitely isn't wrong to consider the hyperorthodox nature of Gridanians and natives of the Black Shroud to heed the word and law of the Elementals, I think we forget the true spirit of the law that the people of Gridania follow: that nature is fucking dangerous. I find myself too focused on the rigid adherence to the elementals, simply BECAUSE it is rigid, and funnily enough? I'm missing the forest for the trees. We hear dialogue of Hearers refusing to save a child in danger, because it is the "Will of the Elementals." And the Will was never "I decree that a child will be eaten by twenty dire bears"… But rather. "It is the literal rule of the jungle. You get to enjoy it's bounty, but this place is still THE JUNGLE."

The Law of the Elementals isn't even about the foundation of law: it is the ever diligent reminder and reaffirmation that no matter how far humanity may reach in their arts, technology, or civilization: you can never truly tame the wild that surrounds you. And to fail in recognizing the fierocity of nature is a sure path to certain doom.

Nature and it's savagery is the true reminder that to live is to suffer.

[mbti-notes]

hi i live in an ethnically divided country and in the process of growing up i too eventually became prejudiced towards other gruops because thats what we were taught that they are responsible for ruining the country etc but as i grow up ive tried to reduce this prejudice by first holding back judgements during conflict and hearing ppl out-not easy i was wondering if you have any other ways to help me tone down some of the prejudicial feelings i have thanks

Combating prejudice is deeply related to personal growth, so it's worth going into detail about it. Prejudice is a complicated topic because it needs to be understood from many different angles. It is a psychologically sensitive topic because of the moral injury and intergenerational trauma it causes. It is a politically controversial topic because there is a lot of disagreement about the best methods of remedying it.

Academically, this field of study is relatively new, so a lot of the research is still in early stages. It is a sad fact that academia has always been dominated by the perpetrators of prejudice, so the topic was not taken seriously until civil rights became a more prominent issue in society. In countries where civil rights haven't mattered or were continually suppressed, prejudice is considered just another form of suffering that people must endure.

WHAT IS PREJUDICE?

The literal meaning of prejudice comes from "pre-judge", to make a judgment without proper logical reasoning and/or before possessing necessary and sufficient evidence (of truth). If you can set aside the moral aspect of prejudice for a moment (whether it's good or bad), the foundation of pre-judgment is actually a cognitive issue, pertaining to how humans think, and the many ways in which their thought process can be flawed. Sometimes it helps to think of prejudice in cognitive rather than moral terms because it can reduce blaming and shaming, which allows for more productive discussion.

As humans evolved, they were often faced with dangerous situations in which they had to make timely decisions without opportunity to gather sufficient information. As a result, pre-judgment got built into the human brain as a survival tool. Pre-judgment relies on "fuzzy" sources of information that are immediately available, such as memories, emotions, and intuitions. The brain automatically uses past experience to formulate "general rules of thumb", which is an unrefined method of organizing and categorizing information. These generalizations can then be used to make quick intuitive leaps and connections when navigating new situations. The word "automatic" is important because most of this information processing takes place instantly, below conscious awareness.

The great speed at which pre-judgment occurs means that certain things must be sacrificed, such as mindfulness, precision, accuracy, and most importantly, the bigger picture, since the past experience of one individual is an extremely limited pool of information. The flaws of this "lower" level information processing are presumably why human beings also had to evolve the so-called "higher" brain that is used for logical reasoning and conscious deliberation.

In other words, humans essentially have two different brains (which have been given various names throughout the history of psychology). Problems arise when the two brains diverge or disagree. The bad news is that it's impossible to stop your "lower" brain from pre-judging because it's a critical brain function. The good news is that it's quite possible to use your "higher" brain to counteract the mistakes and negative effects of pre-judgment. This is a process that may involve several steps:

STEP 1: NURTURE SELF-AWARENESS

The first step is to develop enough self-awareness to realize that there's a lot more going on in your mind than you realize. The reason I go on and on about self-awareness is that you can't address an issue until you become aware of it. Many people aren't aware of their beliefs and values and just take them for granted. To increase self-awareness, reflect on your beliefs and values in more detail. It might help to write them down.

beliefs: what you take as true/untrue about the world

values: how you assign importance, significance, or worth

The fact of the matter is that people pick up their beliefs and values quite passively from their environment. Knowing this can make you more understanding of people when they hold problematic beliefs because it's likely that they haven't had enough opportunity to examine them properly. We all grow up internalizing someone else's beliefs and values. Yet many people treat their beliefs and values as their personal "identity" and are unwilling to let them go even when the beliefs are proven false or the values proven misguided.

In your case, your culture has taught you racist beliefs and values, e.g., that people of a certain ethnicity are bad, inferior, not to be trusted, best eliminated, etc. As a child, you accepted these beliefs and values because i) you didn't know any better, and ii) holding them made it easier for you to fit in. It feels good to fit in. A culture survives and thrives when its members continually validate each other, even when the beliefs/values being validated are problematic.

In adulthood, you can hide behind excuses and continue to uncritically conform with your culture, or you can reflect critically on your culture and actively choose the kind of person you want to be. Do you want these unexamined beliefs and values to define you? Do you want to let these unexamined beliefs and values make you a protector of a prejudiced society and a perpetrator of discrimination? If not, what kind of society do you hope to live in, and what kinds of beliefs and values must you hold in order to help bring that better society into being?

Shining more light on the underlying beliefs and values that underpin your behavior creates an opportunity to change them for the better. There are many things you don't have the power to control in society, but the one thing that is always within your power to improve is yourself.

STEP 2: FACE UP TO YOUR PREJUDICE

The second step is to admit that you pre-judge and acknowledge any problems it has caused. A problem won't get solved by dancing around it. To confront a problem head on means you must see the FULL extent of it. Once again, it might help to lay it all out in writing, for example:

Write down all the times you felt awkward, clueless, or helpless around someone different from you, and explain why.

Write down all the instances where pre-judgment led you to misunderstand, misjudge, or mistreat someone, either intentionally or unintentionally.

Write down all the times you got criticized or suffered negative consequences related to pre-judgment.

Write down what you really thought about the people you've met of that ethnicity, even if it makes you feel ashamed, especially if it makes you feel ashamed. Shame is an indicator that something about your thinking/behavior is morally wrong, so learn to pay attention to shame and you'll discover opportunities to improve.

Were there better ways to approach those situations? It's hard to change negative behavior when you have no positive behavior to replace it with. Generally speaking, a great way to learn and improve in social situations is to be more curious and take more time to listen, rather than make assumptions and trip over your own false beliefs.

STEP 3: IMPROVE YOUR THINKING SKILLS

The third step is to develop better use of your "higher" intellect and its ability to reason, i.e., improve your critical thinking skills. Critical thinking basically means properly vetting your beliefs and values. There are several criteria you ought to use:

Truth: Is your belief really true? Is it based on fact? Human beings are prone to confirmation bias, so did you gather all of the available evidence and give fair consideration to the counterevidence? If you don't know enough to judge truth for yourself, have you consulted with a wide range of experts on the matter? Experts are the people who have already done sufficient formal learning and study. While their word shouldn't be taken as gospel, they are a good source of credible information that ought to be taken into consideration.

Rationality: Is your belief/value reasonable? Can you explain how you came to hold the belief/value? Can you provide a convincing logical argument to prove your belief or justify your value to others? If you don't know enough to judge the quality of information on your own, has your belief/value undergone adequate critique and rebuttal from those who know more? When used appropriately, discussion and debate with others can help you refine your ideas toward greater precision and accuracy.

Coherence: Do you express and apply your beliefs/values consistently in every situation? Do any of your beliefs/values contradict each other? Have you ever detected or been accused of hypocritical behavior? When your beliefs, values, and behaviors don't align or fit with each other, it causes an uncomfortable mental state called cognitive dissonance. It's a sign that there's a problem in your thought process, which you should use as an opportunity to straighten your mind out.

Racial/ethnic prejudice is a form of faulty thinking because it is based on stereotyping. A stereotype is an over-generalization about an entire category/group. For example, Americans are often stereotyped as loud, Canadians as polite, French as snobby, British as uptight, etc.

Stereotypes are difficult to eradicate for two reasons. First, stereotypes are a form of lazy thinking, and laziness often wins out when mental energy is limited. Since they are a form of pre-judgment, stereotypes are a quick and easy way to make sense of the world: Thinking along very general categories bypasses the need to think about all the little details of each individual member of the category. Stereotypes are also lazy in that they do not properly distinguish between race, ethnicity, and culture. How a person looks (biology), where they are from (geography), what group they identify with (culture), and how they behave (psychology) are separate issues, are they not? Yet, stereotypes do not recognize such nuances.

Second, stereotypes are easy to defend because they contain a tiny but heavily distorted grain of truth. Culture is real, and people who grow up in the same culture are more likely to adopt similar attitudes and behaviors. It is true that Americans tend to value extraverted behaviors like assertiveness and outspokenness. Cultural trends make it very easy to find an example of a loud American or a polite Canadian. Humans only require one or two examples and their brain will see a "pattern" and start making generalizations. Generalizations eventually evolve into stereotypes once enough people start believing they are true.

Many people try to debunk stereotypes by calling them false, but that's not quite the right approach. The more important problem with stereotypes is that they are only a very small piece of the picture that has been blown out of proportion and treated as the whole picture. A stereotype is an oversimplification. To debunk an oversimplification is different than just calling out falsity. If the problem is that people aren't taking enough information into consideration, then the solution should be to make them take the fuller picture into account. This can be done in two ways:

i. Seek Counterevidence: For instance, for every loud American you meet in the US, you will find a quiet one that didn't draw your attention. If you actually did this, the number of loud Americans would immediately drop to ~50%. It's much harder to justify stereotyping when you realize that the number of people who fit the stereotype isn't anywhere near 100% or even a majority. This is why an effective way to increase racial and ethnic harmony is to encourage more mixing and mingling between groups. When you're constantly encountering evidence that goes against the stereotype, over and over again, stereotypes will cease to have any meaning.

ii. Respect Individuality: Recognize that not everyone subscribes equally or in the same way to the culture in which they were brought up. Go to a collectivist culture and you'll find plenty of rebellious people. Go to a traditional culture and you'll find plenty of open-minded people. There are plenty of people who suffer because they don't fit in well with their culture. When you stereotype, you are basically saying that every person is just a mindless or unthinking product of their culture. Is it fair to dismiss people in this way, before you've even known a single fact about their personal experience and background? Another reason why mixing and mingling between groups promotes racial and ethnic harmony is because normal everyday interactions force you to connect with each individual's humanity and you can't help but be more empathetic as a result.

Do you hope to be an intelligent person? An important aspect of growing as a person is to develop your intellectual capabilities because they are necessary for having good judgment. Is it possible to make consistently good decisions in life when your mind is riddled with wrong ideas and bad thinking habits such as overgeneralizing and oversimplifying?

STEP 4: UNDERSTAND YOUR PLACE IN HISTORY

The fourth step is to have a better understanding of history and how you fit into the historical context of racial/ethnic divides. People may be born to pre-judge but they aren't born with prejudiced beliefs. Beliefs are learned and passed down from one generation to the next. Prejudice isn't just a problem of one person's faulty cognition, it is also a social and political problem, where faulty beliefs and values build a society that treats people unfairly.

In many places, people of different ethnic groups often claim their own spaces. If too many people from another ethnicity start to move in, conflicts arise. The usual responses to this "invasion" are fight or flight. Fighting involves actively rejecting them, kicking them out, killing them, or passing laws to keep them from power. Flight usually involves moving to a new space once it becomes obvious that the old space is unrecoverable. Either way, the two groups remain separate, which means there are no opportunities to mix and mingle and improve relations.

As long as two groups cannot tolerate and accept each other, conflicts will persist. And some ethnic conflicts have persisted for centuries and even produced wars, haven't they? Whether you like it or not, you come into the world as a part of history. What role have your ancestors and family played in the conflict? What do people see when they look at you, and how does that affect your relations with them? Do you want to mindlessly perpetuate the conflict so that your kids and descendants must suffer forever, or do you hope for something better? What will your legacy be in this history? Can the prejudice end with you?

STEP 5: RAISE THE BAR ON YOUR PEOPLE SKILLS

The fifth step is to hold yourself to higher standards when socializing, communicating, and interacting with others. You have to improve your people skills so that you get the most out of every interaction, rather than doing things that poison or shut down meaningful interaction. You have to be more mindful about how you come across to people. I have already recommended books on the resources page about how to socialize and communicate better.

It is a simple matter to preach tolerance and acceptance, but it is quite another matter to actually try and implement it. The fact of the matter is there are certain values that cannot be reconciled. For example, if you believe that men and women should be equal under the law, how are you going to reconcile with a culture that believes they are fundamentally unequal and should be treated unequally? It seems impossible.

This is where it's especially important to combat stereotypes through real human interaction. Stereotypes are only easy to maintain because they are abstract in your mind. When you merely think about people who are different from you, you don't think of them as real individuals, but as an abstract category or a single superficial characteristic. This must change, and an effective way is to purposely surround yourself with more people who are different from you. I often advocate this kind of exposure to foster understanding between different personality types, and the same principle applies to other human differences as well, including racial, ethnic, cultural, religious, gender, and physical differences.

If you are a member of the dominant group in society, you have never really experienced what it's like to be in the minority, and it is an experience you ought to expose yourself to, in order to truly understand the world beyond your own limited experience. The dominant group always holds the freedom to determine their own identity, whereas the minority group never feels free from majority judgment of them. Have you ever experienced such existential constraint and do you understand what negative effects it has on human psychology? Reflect more deeply on how people are bound by social, economic, and political constraints and you might find more sophisticated explanations for the "negative" behavior you observe in people.

In real human interaction, you can better connect with people as individuals, you have far more exposure to the positive side of their culture, you'll have a more nuanced understanding of what really motivates them, and you'll have more opportunity to communicate your way through differences. When two people only see each other as abstractions, stereotypes can easily be proven true, which only hardens prejudiced beliefs. But when you learn how to communicate with empathy, person to person, heart to heart, stereotypes more easily fall away, and people are more likely to soften their stance and be open to finding common ground.

Yes, there are some extreme people you will never be able to see eye-to-eye with, but you have to realize those people are in the minority. The majority of people aren't extreme and don't want conflict. Until you can do away with your abstractions and connect with people on a more human level, you'll just continue dismissing everyone you've lumped into the crude category of "bad" and consider them irredeemable, thus never discovering the majority of moderate people who are open to communication, compromise, and change. If you hope to have an influence on others, it is only fair that you open yourself up to being influenced by them. This is a very difficult but worthy endeavor if two people who would otherwise be enemies finally find some form of mutual understanding or peaceful coexistence.

Counteracting the tendency to pre-judge is hard work, even painful work, which is why many people resist or don't bother. However, if you can take on this challenge of changing your thinking and improving your people skills, you'll be opening the door to tremendous growth. You'll have a much deeper understanding of yourself, others, and the society you live in. And there are many rewards to be reaped from possessing such wisdom.

[clocktowerechos]

Factions of the Grand Alliance

"Our enemies are numerous, powerful, insidious, and dangerous beyond reckoning. Tis good we have friends just as formidable. I cannot fathom having to stand alone in such a galaxy." ~ Imperial Diplomat toasts his allies during a feast on Craftworld Ulthwe

The Brightest Night AU is a lot more clear with who it counts on the good end of the moral spectrum and who it doesn't. This doesn't mean people are perfect, but they're at least mostly good by nature and try to be better. The Grand Alliance is what stands of the "civilized" races of the galaxy, an united bulwark against the abyss that threatens to consume them all.

The Interstellar Imperium

The Imperium of Man as we would know it and the successor state to the Greater Human Dominion from before the Dark Age of Technology. Ruled by the God-Emperor Aurelian, they are far less totalitarian and xenophobic than in canon, their faith is far less fanatical and count abhumans and even some xenos as Imperial citizens. As demonstrated by his marriage to Isha. Instead of the glorification of a holy human form in a physical sense, they value the concept of Humanity as people who can work together towards a greater goal. They can be seen as a galaxy spanning Interex and have adopted their method of dealing with Chaos with mixed results. People are generally more aware and can protect themselves better, but those who do fall often fall faster and further than they otherwise would have. As the Horus Heresy never happened, the idea that betrayal can happen at any time from within while still present, it not all-encompassing. However, plenty of planets and forces have been corrupted, just never all at once in an empire-splitting civil war. Faith remains a pervasive aspect of life in the Imperium, especially Emperor still being alive who is able to put some top down power to reign in the worst parts of the Imperium at times.

The Mechanicum

The largest of Survivor States that rose after the fall of the Greater Human Dominion, they are the most heavily intigrated of them. As the Imperium in this AU operates more akin to a federal system instead of an autocracy, the Mechanicum retains enough independence to the point of never having been forced to integrate and become the Adeptus Mechanicus. Still steeped in their techno-mysticism, technological advancement is glacial at best and often just as restrictive in canon. While technology is still stagnant and they hold the lion's share, some technology remains available in M41 such as jet bikes and volkite weaponry (albeit expensive and rare). AI remains completely outlawed in Mechanicum space and they're constantly pushing against the Tau's utilization of it. Their worst tendencies have mellowed out, going from callously apathetic to just iron-plated dicks. Given the Imperium can rely on other Suvivor States, the Tau, and even the Kyn Leagues for some tech, the political influence they wield is strong but not overpowering.

Confederation of Eldar Craftworlds

Less arrogant and self-assured of their own supremacy than in canon. Especially after Eldrad Ulthran brokered a pact between the Craftworlds and the young Imperium to aid one another in the War of the Beast and then an impossible raid on Nurgle's Garden to free Isha. It was this Hail Mary sucess that formed the foundation of the Grand Alliance and the eventual marriage of Isha and Aurelian. In exchange for their aid, the Eldar repaired and upgraded the Astronomicon and shared anti-Chaos technology and measures to the Imperium. With the rescue of Isha, hope has been restored to the Eldar. While they are a long way off from being a "dying race", their population at least grows even at a tectonic pace. Although their corrupted kin, the Shadishari, or "Chaos Eldar", still vastly outnumber them. She is the most potent anti-Chaos weapon the Alliance have, able to use her divine power to cleanse corrupted worlds with her presence but even with the constant movement of the Celestial Court, she can only be in so many places at once.

The "Imperial" Aquilla (the Alliance Aquilla in this timeline) and its twin heads in this AU actually represent the Imperium and the Craftworlds, not the Imperium and the Mechanicum.

The Exodite Enclaves

Also known as "Medari", they continue their low-tech existence on Eldar Maiden Worlds. There is usually a singular, technologically advanced settlement on their worlds, meant as a space port for their Craftworld cousins and the Imperium, but even then the technology is heavily regulated. Exodites are far more prickly and selective when it comes to dealing with outsiders and are granted special rights upon their worlds that not even the Craftworld Eldar can ignore. They exhibit more Wood Elf-tendencies as well, favoring the use of Ghostwood over Wraithbone which they cultivate in Ghostwood Glades. While often relying on treaties of defense with the Craftworlds, they are capable of rousing "forest spirits" in the form of Ghostwood Dyrads, Ents, and Treekin. Not to mention the various dangerous fauna they keep, most famous being the dinosaurs their knights ride into battle.

The Tau Empire

The largest of the allied Xenos races, they were independent for several millennia, resisting the advances of both Humans and Eldar until they finally joined in M39 after a series of devastating catastrophes and a brief civil war that saw the Farsight Enclaves break away. Their caste system and loyalty to the Ethreals is the result of cultural traditions and social engineering; it's possible for a Tau to go against an Ethereal but those who do probably aren't welcomed in the Empire to begin with or often feel deep shame for doing so. They're genuinely well-meaning with their entrance into the alliance being the biggest boons in millennia, but they're coming to grips with the reality and the vastness of the galaxy as well as its dangers. They weren't stupid enough to trust the Dark Eldar with cultural exchanges, but the Drukhari still took their due with successive raids during their "Bloody Teared Years" leading to a huge amount of animosity that is uncharacteristic for an otherwise famously, levelheaded people. Their AI technology is still highly advanced and they do butt heads with the Mechanicum over it. They are technically immune from its anti-AI strictures but a close, covert eye is kept out of fear they might trigger another Men of Iron-like revolt. Most of the time though, the Tau don't really quite believe the scale and scope of the universe they're in, still somewhat sheltered by their relative youth.

The Leagues of Votann

Technically abhumans, they are officially classified as "Xenos Amicis" (aka Friendly or Allied Xenos) in Imperial and Alliance records for what amounts as galactic tax evasion as being counted as an abhuman Survivor State would involve a great deal more integration than what most Leagues are comfortable with. Not to mention the additional burdens Survivor States are expected to provide for one another. However, they're still happy to work with the other members of the Alliance, giving tech, resources, and expertise in exchange for goods and oaths of defense. The true nature of their Votann AI is a closed secret known only to the Emperor with not even the Mechanicum fully let in on it. Some have their speculation, but it is a "don't ask questions to answers you don't want" situation for everyone involved.

[chubby-femme-boi]

I'm transferring colleges and well, of course they want an essay and I figured it wouldn't hurt so I popped something out in an hour or so. I thought I'd share it ❀(*´▽`*)❀

Queer is Kinky

Queerness, infamously, is far from settling on a binary, and instead is a vast, complicated spectrum. Part of that, is our relationship with kink. Many, especially outsiders, see kink as purely sexual, and even abusive. That is far from the case.

Kink, when boiled down to its core, is just adults playing pretend. Common kinks are consenting adults pretending to do or be something. However, when kink is presented at pride events, it creates an uproar. What many do not know, is that pride and kink have been intertwined, ever since Stonewall

Leatherdaddies, dykes, sex workers, transexuals, and other non-heteronormative identities had formed a tight-knit community out of necessity prior to pride. With the AIDS crisis, lesbians greatly assisted their gay brothers, helping them with care and advocacy. Leatherdaddies and leatherdykes were also at the forefront. Oftentimes, our kinky queer peers were the only ones willing to be human to AIDS victims

Stonewall was a riot, started by a black transexual woman. Those at her side, in the bar, were not squeaky-clean marketable LGBTQ+ members. It was the kinksters, the dykes, the faggots. They stood up to the police brutality over their identity, fighting for their right to just exist

Thanks to the suffering those elder queers endured, people like me can congregate in their local park each June and celebrate. Thanks to them, conglomerate corporations find us marketable. Thanks to them, the gay civil rights marched on, leading to the legal protection of gay marriage within the United States in 2015.

Yet today, the outcasts remain as such in the community they paved the foundation for Anyone seen in pup gear in public is marked as a predator and lambasted for an amalgamation of

reasons, many of which contradict each other. Kinksters are shoved out of the community, forced to make their own, but still attacked.

Kink belongs at pride, and always has. It is not sexual in nature, and it is certainly not dangerous for any minor attendees. Adult pride events are marked as such, where the more sexual aspects of kink may be present.

[mogai-sunflowers]

MOGAI BHM- Day 14!

happy BHM! today i’m going to be talking about the Black Power movement of the 1960s and 1970s!

Origins of the Black Power Movement-

[Image ID: A photograph of a clipping of a flyer on faded, worn parchment paper. At the very top, in small print, the flyer reads “What can you do about the tear gas raid?”

In large, bold, underlined hand printing, the flyer reads:

“1) Black Out for Black Power, 2) Work Stop for Black Power, 3) Register to Vote for Black Power”.

Below this in smaller text, it reads “our tax dollars helped to buy that tear-gas. Don’t buy anything downtown. If you work for the white man, don’t go to work Friday. Hit them where it hurts. We’ve gone too far to turn back now”. End ID.]

The Black Power movement grew out of tensions from the Civil Rights Movement of the 1950s and 1960s. Earlier on in the Civil Rights Movement, there was more consensus and collaboration between many different Black organizations- the Student Nonviolent Coordinating Committee, the Southern Christian Leadership Conference, the NAACP- they all worked relatively smoothly together.

However, in the later 1960s, sentiments among younger activists from the SNCC began to shift. Students became increasingly disillusioned with the principal of nonviolence. Many students from the SNCC began to develop more radical viewpoints. It was all based in the idea that Black people should not have to make themselves palatable to the whites of America just to get their own human rights. Black freedom matters infinitely more than white comfort and understanding, and many Black activists began to adopt that mindset later on in the 60s.

During the 1960s Freedom Rides, interstate bus rides to challenge interstate travel segregation, many of these sentiments started to come to light, because many of the participants were students from the SNCC, and they became very angry with Martin Luther King Jr., who publicly supported the rides but did not participate. This was one distinct instance of where activists from the SNCC began to diverge from the mindsets of other civil rights groups.

Black power grew out of a growing realization that Blackness was something to be fiercely proud of- in many cases, Black people were forced to sacrifice their racial pride for the concept of colorblindness to prove to racist white people that they deserved to be treated with respect- but it only enforced the idea that Black people had to try to be like white people, had to abandon their Blackness, in order to be respected- a reclamation of the Blackness was the foundation for the growing Black Power movement.

As far of the roots of the term ‘Black Power’ itself, it was first known to be used by Black writer Richard Wright in his 1954 book ‘Black Power’. The principles of Black self-determination also gave rise to the use of the term Black Power in protests, slogans, and rally cries throughout the Civil Rights Movement- notably, the SNCC used the rally cry ‘we want Black Power’!

The Black Power Movement-

[Image ID: A black-and-white photograph of five Black women, all with afros, raising their firsts into the air and shouting. End ID.]

The Black Power movement, having grown out of increased dissatisfaction with the assimilationist politics of some of the Civil Right Movement, was based on the desire for Black self-determination- so its key ‘tenets’ focused on Black control of their own economic, political, and social systems so that they could decide their own futures instead of leaving that up to the racist powers that be.

Black Power’s emphasis on Black pride meant that many proponents of the movement began to focus on fully embracing the aspects of their Black identity that they had been hiding before- this included a huge rise in many Black people embracing and growing their natural hair, Black language and art thriving, and Black pride becoming a core part of one’s identity. 

In 1966, ‘Black Power’ was more ‘officially’ claimed by calling for ‘Black Power’ instead of Black assimilation, by Stokely Carmichael, the then leader of the SNCC. The next year, in 1967, Black experts and scholars held what was called the Black Power Forum in Greensboro, North Carolina. Over the course of three days, these experts held a panel where they discussed the concept of Black Power and Black political self determination, the illegitimacy of the concept of ‘reverse racism’, and other key topics becoming prevalent within Black Power spheres.

Black theology played a huge part in the Black Power movement- it was largely a new form of Black Christian theology, but Christianity was not the only religion to factor into the Black Power movement. Black Power was frequently expressed through sermons at Black Church services, speeches by Black Power theologians, and other forms of Black Power expressed through religious freedom. Gatherings at Churches, seminars at conferences, speeches at events- they all became key places where thousands of Black people, many of them students, would gather to celebrate their common Black identity. As expressed in the opening remarks of Reverend Robert Hamill, “The American N*gro has changed his name from “Negro” to “black” and changed his cry from “freedom” to “power”.”

A huge part of the Black Power movement focused on Black literature, Black art, and Black music- many Black artists emerged as visionaries for what Black Power could look like- they turned the concepts of Black Power into powerful visual experiences. An example of these works of art is The Liberation of Aunt Jemima, an exhibition of Black female art created by artist Betye Saar in 1972, which have become integral to Black female power over the past 5 decades. During the Black Power movement, visual art, and the literature it inspired, focused on portraying the Black identity in a light of glory and beauty, turning racist sentiments into sentiments of racial pride.

Black art during this time was sparked by a sentiment that echoed Harlem Renaissance ideals and art, and in 1965, poet Amiri Baraka founded the Black Arts Repertory Theater in Harlem to encourage the development of Black art through visual art, theater, literature, drama, and music, which sparked the Black Arts Movement that included such visionaries as Audre Lord, James Baldwin, and Maya Angelou.

The principles of the Black Power movement were hugely inspired by Malcolm X- a Black revolutionary who believed in militant Black nationalism and Black self-determination. He, along with key groups of the Black Power movement like the Black Panther Party, the Nation of Islam, and Women in Black Power, as well as key figures of Black Power like Angela Davis, Shirley Chisholm, and Amiri Baraka, will all be discussed in future posts.

Summary-

The Black Power movement emerged from growing sentiments that Black freedom and integration wasn’t enough- nonviolence wasn’t the answer, Black power was, meaning Black political, social, cultural, and economic self determination

Black Power was articulated and called for by SNCC chair Stokely Carmichael, who was inspired by works of Malcolm X

Black Power was expressed through sermons, conferences, academic forums, and growing movements like the Black Arts Movement and the growth of groups like the Black Panther Party

Black Power was and is about Black pride, Black beauty, and the right of all people to have determination over their lives and their futures, in a racial and cultural context

tagging @metalheadsforblacklivesmatter @intersexfairy @cistematicchaos 

Sources-

https://www.archives.gov/research/african-americans/black-power 

https://dp.la/primary-source-sets/the-black-power-movement/sources/382

https://kinginstitute.stanford.edu/encyclopedia/carmichael-stokely 

https://dp.la/primary-source-sets/the-black-power-movement/sources/384

https://dp.la/primary-source-sets/the-black-power-movement 

https://www.getty.edu/news/art-and-the-black-power-movement/

[omegaphilosophia]

The Philosophy of Jazz

The philosophy of jazz is a rich and complex topic that encompasses the cultural, social, and musical dimensions of jazz as an art form. Jazz is not only a genre of music but also a way of thinking and being, reflecting values such as spontaneity, creativity, individuality, and community. The philosophy of jazz explores these themes, often connecting them to broader philosophical questions about identity, freedom, expression, and the nature of art.

Key Themes in the Philosophy of Jazz:

Improvisation:

Spontaneity and Creativity: Improvisation is central to jazz, emphasizing the importance of spontaneous creation and the ability to express oneself in the moment. This process challenges traditional notions of composition and performance, highlighting the dynamic interplay between structure and freedom.

Philosophical Reflection: Improvisation in jazz can be seen as a metaphor for life itself, where individuals must navigate unpredictability, make decisions on the fly, and adapt to changing circumstances. It reflects a philosophy that values flexibility, responsiveness, and the capacity to create meaning in real-time.

Freedom and Expression:

Artistic Freedom: Jazz has often been associated with the idea of freedom, both musically and socially. Musicians are encouraged to express their unique voices, experimenting with form, harmony, and rhythm. This freedom of expression is a core philosophical value of jazz.

Social and Political Dimensions: Jazz has historically been a voice for marginalized communities, particularly African Americans. It has been a medium for expressing resistance, resilience, and the struggle for civil rights. The philosophy of jazz, therefore, often intersects with discussions of freedom, equality, and social justice.

Individuality and Community:

Balancing the Individual and the Collective: Jazz is both a highly individualistic and a deeply communal art form. While it celebrates the unique contributions of individual musicians, it also depends on the interaction and collaboration within the ensemble. This balance reflects a philosophy that values both personal expression and collective harmony.

Dialogical Nature: The interplay between musicians in a jazz ensemble can be seen as a form of dialogue, where each musician responds to and builds upon the others' contributions. This dialogical aspect of jazz fosters a sense of community and mutual respect, where each voice is heard and valued.

Innovation and Tradition:

Respect for Tradition: Jazz has a deep respect for its roots and traditions, drawing on blues, gospel, and earlier jazz forms. Musicians often pay homage to past masters while exploring new directions, creating a dialogue between the old and the new.

Philosophy of Progress: At the same time, jazz is characterized by its constant innovation and evolution. The philosophy of jazz embraces change, experimentation, and the breaking of boundaries, reflecting a commitment to progress and the exploration of new possibilities.

The Blues Aesthetic:

Emotional Depth and Authenticity: The blues is foundational to jazz, bringing with it a philosophy that values emotional honesty, resilience, and the ability to find beauty in adversity. The blues aesthetic in jazz emphasizes the expression of deep, often painful emotions, and the transformation of those emotions into something meaningful and uplifting.

Existential Reflection: The blues, and by extension jazz, often grapples with existential themes such as suffering, loss, and the search for meaning. This reflects a philosophy that acknowledges the complexities of the human condition and the power of music to address and transcend those complexities.

Time and Rhythm:

Philosophy of Time: Jazz’s approach to time and rhythm, with its syncopation, swing, and complex rhythmic patterns, reflects a unique philosophy of time. Jazz often plays with the conventional understanding of time, stretching, compressing, and manipulating it in ways that challenge the listener's expectations.

Temporal Experience: This manipulation of time in jazz can be seen as a reflection on the fluidity of time itself, offering insights into how we experience and perceive time. It highlights the possibility of multiple temporalities coexisting, resonating with broader philosophical discussions about the nature of time.

Cultural Identity and Global Influence:

Jazz as a Cultural Expression: Jazz is deeply rooted in the African American experience, and its philosophy often engages with issues of cultural identity, heritage, and the diaspora. Jazz reflects the blending of African, European, and American musical traditions, creating a unique cultural expression that speaks to issues of identity and belonging.

Global Impact: Jazz has become a global phenomenon, influencing and being influenced by musical traditions around the world. The philosophy of jazz includes an appreciation of this cross-cultural exchange, recognizing the music's ability to transcend cultural boundaries and create a shared human experience.

Ethics and Aesthetics:

Moral Dimensions: The philosophy of jazz also includes ethical considerations, particularly regarding authenticity, integrity, and respect for the music and its practitioners. Issues such as cultural appropriation, commercialization, and the role of the artist in society are relevant to philosophical discussions about jazz.

Aesthetic Values: Jazz challenges traditional aesthetic values by embracing dissonance, irregularity, and complexity. It often defies conventional notions of beauty, proposing instead an aesthetic that values the raw, the real, and the unexpected.

Jazz and Existentialism:

Existential Themes: Jazz, particularly in its emphasis on freedom, individuality, and the search for meaning, shares affinities with existentialist philosophy. Both jazz and existentialism explore the human condition, the experience of alienation, and the quest for authenticity in an uncertain world.

Living Authentically: Just as existentialism advocates for living authentically in the face of an absurd or indifferent universe, jazz musicians often strive to find and express their authentic selves through their music, creating meaning through their art.

Jazz as a Way of Life:

Philosophy in Practice: For many musicians and fans, jazz is more than just a genre of music—it is a way of life, embodying a particular attitude toward life that values creativity, spontaneity, and the pursuit of excellence. This philosophy encourages living in the moment, embracing uncertainty, and finding joy in the process of creation.

The philosophy of jazz is multifaceted, touching on themes of freedom, individuality, community, creativity, and cultural identity. It reflects a way of thinking and being that is deeply intertwined with the music itself, offering insights into both the human experience and the nature of artistic expression. Jazz philosophy encourages an open, responsive, and innovative approach to life, celebrating the beauty of improvisation, the richness of diversity, and the power of music to connect, challenge, and inspire.