#history emote

[atticbugg]

hiii !

could you do more school related ones ?

maybe these subjects:

- english

- math

- science

- history

- ethics

- psych

Ofc !! ThankU for requestin’ :-)

I did the ones U wanted + a healthcare one since that’s a class I’m takin’ 🏥👍👍

[egophiliac]

doylist explanation for why Gidel is only in Fellow's non-idle lesson animations: probably something about space constraints and making sure two sprites in one seat aren't covering anyone else when they're not in focus

watsonian explanation for why Gidel is only in Fellow's non-idle lesson animations: he snuck in and is hiding from the teachers, don't give him away 🤫

(I've reached my limit of unsuccessful attempts at pulling them before I need to save keys for Halloween, so I've been living vicariously through youtube videos...but the fact that Gidel just pops up from under the desk to wave his arms around happily is really testing my resolve. D: I'm gonna die when they finally get to do alchemy...)

[the-most-sublime-fool]

Then, too, at sea—to use a homely but expressive phrase—you miss a man so much. A dozen men are shut up together in a little bark, upon the wide, wide sea, and for months and months see no forms and hear no voices but their own, and one is taken suddenly from among them, and they miss him at every turn. It is like losing a limb. There are no new faces or new scenes to fill up the gap. There is always an empty berth in the forecastle, and one man wanting when the small night watch is mustered. There is one less to take up the wheel, and one less to lay out with you upon the yard. You miss his form, and the sound of his voice, for habit had made them almost necessary to you, and each of your senses feels the loss.

—a sailor's diary entry, on losing a shipmate, ca. 1834 (from Two Years Before the Mast by Richard Henry Dana Jr.)

[idontmindifuforgetme]

friend wanted to see my tumblr, and when i told him i can’t show it to him bc it’s basically my personal diary he went “oh so I can’t see it but a bunch of strangers on tumblr can??” he literally does not get me. no one will get me like the people in my phone get me

[asoftepiloguemylove]

break my arms around the one i love

poem: Shauna Barbosa GPS art: @mmelodyj / unknown / Ainslie Hogarth Motherthing / Keaton St. James HISTORY STUDENT FALLS IN LOVE WITH ASTRO PHYSICS STUDENT / @555w4 / unknown / Ada Limón The Good Fight / @sunsbleeding

[bigfatbreak]

What does Tom think of Emilie after meeting her?

the only Agreste he's not massively disappointed with is Adrien himself. It's a good thing that's the only one he plans on sparing.

[madbard]

So much of Odile’s story revolves around her sense of abandonment and alienation, how she felt unwanted, like she didn’t belong anywhere, how she was careful to never get too close to anyone. And then, once she found her family, she had so much trouble admitting it. She was scared of what she would do to hold onto them and keep them safe.

Then she watched as Siffrin almost destroyed the world because they didn’t want to let her and their family go, proving that 1.) he wouldn’t abandon her and 2.) she isn’t the only one who’d do horrible things for their family.

��Cute” is an interesting word for what he did. Siffrin’s actions in the time loops responded to Odile’s fear of abandonment by showing her in the barest of terms that while they may run from their problems, they would never willingly leave her behind. Their history and complicated sense of unbelonging mirrors hers even if their experiences don’t quite match - letting her know she isn’t alone. And his destructive love, along with their family’s proven willingness to forgive him, makes it clear that their family loves its members, even if they have some darkness in them.

Siffrin does have issues, and their actions were extreme. But in his own way, he has shown Odile that she is loved, and endeared themself to her in turn.

When something is cute, you want to hold onto it. You want to help protect it. Maybe you don’t often use the L-word, so you use this as a substitute. The things you want to hold onto and help and protect, the things you might apply that word to, are cute.

And to Odile, Siffrin’s dramatic affirmation of their love for her and the rest of their family is cute.

Very, very cute.

[bebs-art-gallery]

The Difference Between “Hello” and “Goodbye”

— by Fabian Perez

[sansculottides]

pisses me off to no end when people on reddit or whatever complain that the show wouldve been better off without the tuunbaq.....did we watch the same show? the tuunbaq is everything, it held everything together. the tuunbaq is the main transformative element of the terror. the tuunbaq elevates the text beyond mere historical fact and lets it say something about the expedition's broader context of imperialism. it hunted the british men who were trampling on its home as a mere stopover, a side casualty, to finding the northwest passage (for, you know, "trade with china" after britain beat china into submission after the imperialist opium war). silna couldnt complete a proper ritual with it because of the british men - just as british colonizers have historically intruded and disrupted the practice of indigenous culture. and in the end the tuunbaq dies, after all the injuries it's taken from the british over the course of 10 episodes and finally chokes to death on the worst of them. because there's no escaping the reality of colonial history, and there is especially no fantastical escape for the colonizer. there's no proper way for us to move forward otherwise.

good historical fiction doesnt have to limit itself to accuracy - it needs empathy to draw out meanings in history using literary craft. thats what the tuunbaq means to me.... if you wanted a straight depiction of historical record, just go watch a documentary.. TUUNBAQ DENIERS DNI

[bogkeep]

the fact that the prague astronomical clock is still around is frankly incredible. it's the third oldest functional clock we have today, and it's got about 75% of its original parts which is honestly bonkers - but it has spent many of its 600+ years in disrepair, and it was in danger of being permanently removed several times. it's only thanks to watchmakers throughout history who have worked very hard to save it and restore it that it still exists, let alone runs. did you know that the town hall it's attached to got set on fire by a grenade in the literal final hours of ww2? the clock fell down and it would've stayed down in the political climate of post-war czech republic, if it hadn't gotten repaired in secret by a pair of watchmaker brothers. and now we still have this cool as hell unique clock! but it's not unique because it was the only one of its kind - it wasn't - but because it's survived for this long...!

[ranchstoryblog]

Fandom Memories: HMFarm

Hmmm. So, nearly a quarter of you whippersnappers wanna hear about the good ol' days, huh? Well, back in the day, you wouldn't just hang out on one or two big websites to try to find people who shared your niche interests among a million random users. Everything had its own dedicated site, with its own special pack of weirdos that you probably wouldn't find anywhere else. Home grown fandom, sprouting from the cement sidewalks of the freshly paved internet like so many weeds with pretty little flowers on top. So, let's take a little stroll down memory lane and visit one of the oldest fan sites with Archive.org's "Wayback Machine."

Ahh, just like I remember it. This here is "Harvest Moon Farm." 'course, we just called it HMFarm, like the URL did. This used to be the place to be. The prime progenitor of all farmin' fansites in the English speaking community. Maybe not the literal first, but up until around 2005, this was where you would go if you wanted to know anythin' about digital farmin'. It truly was a magical place to visit.

This screenshot isn't the oldest design, but it's the one I fondly remember. The majority of my time using the site was during the lead-up to A Wonderful Life, which was probably also when it was the most active as an information source. Seeing the screenshots, checking the forums, speculatin', wonderin', dreamin'... It's a warm feeling. I can't really describe how it felt to look at these shots for the first time. Granted, they were mostly sourced from various places like IGN or Newtechnix, but who wanted to go to THOSE messy sites when all the info I wanted was right here? IGN wasn't telling me how to revive the Vineyard in Harvest Moon 64 while I was waiting for AWL news either.

Our first look at the character we would come to know as Muffy, the sheer novelty of being able to go into the townsfolk's glorious, 3D-rendered rooms, the apparent misidentification of flowering tomatoes... The webmaster, Gamergirl87, would caption each one as well. Some of the captions of those screenshots ended up not being exactly true, but it was the closest thing to on-going coverage we really had. Who else was there to trust?

It's a little off topic, but I think at one point after learning about the GBA connectivity, I must have dreamed about this very gallery and seeing a screenshot of a Gamecube-ized Popuri with the caption that Mineral Town villagers would visit after connecting the GC and GBA together. At least, I'm pretty sure it was a dream. I've met some people who claim they saw the same thing, but none of us have been able to find that screenshot or comment again.

The one that would most catch my attention was the one on the left here. I didn't have a PlayStation 2, so I was coming fresh off of the GameBoy and Nintendo 64 when going into A Wonderful Life. The pond, the mysterious glowing plants, the mood and ambiance of their lighting, the little tree on the door... Naturally, I mirrored it on my first day the remake was available.

It's a real shame that the message boards are poorly preserved, since it doesn't look like there was a news post about the pre-order plush cow. I was hoping to find the name of whoever it was that convinced me to commit my first ever preorder. I still have the receipt, but without the forum post it's really only tangentially related to HM Farm.

'course, just learning about existing games and upcoming games wasn't the only good thing HM Farm was for. As I alluded to, there was a whole community here! While it's a shame that the message boards aren't well preserved by the Wayback Machine, you know what is?

The "ideas" list! This incredible time capsule was one of the first "interactive" parts of the site, starting in the year 2000. It's kind of fun to see how many of these ideas actually happened. Obviously, new characters and personalities were probably expected, but Animal Parade would eventually feature a honeymoon, several games have clothing and other customization, a mall, city, and pig would be added as soon as GBC 3, a goat would be in A Wonderful Life... It's actually amazing how prescient a lot of the suggestions are.

I'd share the whole thing, but the amount of e-mail addresses involved gives me pause. Still, there's a couple I wanna highlight:

Considering how often I still hear about people wanting to marry the moms and people attributing it to just "the fans getting older," it's funny to see Laserion lay out that, no, we've always been like this. Right down to using Manna's unhappy marriage and Lillia's husband never returning as valid reasons they should be available.

Tuan145, on the other hand, I just find extremely amusing because of the specific "2002 Escalade" part. Yes, this is clearly the ideal vehicle for all farmers in the Story of Seasons universe. This is now accepted headcanon. The boat was added in GBC 3 too, so obviously a 2002 Escalade is going to be added any day now.

Another thing that's amazingly well preserved is the site's fan art section. There's a few missing images here and there, but for the most part the entire thing is open to explore. People of basically all ages and skill levels happily submitted their creations, including original characters, digital art, traditional art, crossovers with popular series like Sailor Moon, a liiittle bit of drug use... Y'know, all the kinds of things you'd expect to see in a fan art gallery of the day.

Even better, some of the artists are still doing art today! Looking around, I quickly discovered one of my favorites, Rina Cat, is now on Blue Sky. I made sure to ask for permission to repost their art before including it here. Reaching out to everyone would be a bit much though, so I'll just encourage you to just browse the gallery using the Wayback Machine yourself. There's poetry and fanfics too!

There's a lot more to the site, including useful bits of history like keeping track of release dates for games, pre-release screenshots, and information that was only available on Japanese websites at the time, but I'll leave it at that for now.

Unfortunately, though the site continued to be updated until 2010 and stayed online until 2021, it's no longer available on the regular internet and the URL doesn't seem safe to access anymore. I wanted to include an interview with the former webmaster as well, but all their readily available contact information was tied to the website and I haven't had any luck so far in finding other means of contact. If I have any success, I'll be sure to make a follow-up! If you have any memories of HMFarm, or other fan sites, I'd be happy to hear about it.

[daisiesandviscaria]

no thoughts just kevin being such a little nerd that he went out of his way and convinced riko to be a history major with him

[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.]

[gorillawithautism]

the mr beast pyramids thing is fucked up for several reasons but here are some of the ones that i personally have been thinking about

1. historical significance and capitalism (aka "why does this white man get special privileges? why is he allowed to rent out a world wonder and why do we live in a world where that's possible") - it's not that renting out the pyramids is unheard of because it's definitely happened before. @jehadism even mentioned that the location was rented out for a rave recently. but why do we live in a world where it's possible to reserve access to historical monuments for the rich white foreigners? and how is it that one (1) man has enough money to do this?

2. contemporary cultural significance and the egyptian government (aka "my egyptian mutuals hate this and i've been friends with them long enough to at least have an introductory understanding as to why") - how much access does the average egyptian have to their own history? what with white foreigners looting graves and the egyptian dictatorship destroying monuments, how much easier is it for a white american like myself to go to a museum in person and see the results of white colonialism in "ancient egypt" exhibits as if egyptians aren't a real, still-living community of people? and how much harder is it for an egyptian under dictatorship to visit historical monuments in their own city? what hoops does the average egyptian need to go through just to view artifacts that should be preserved by egyptians, for egyptians, in egypt? why is it that mr beast doesn't have to go through these hoops and can make a public youtube video about it and yet egyptians get disappeared by their own government if they try to speak up against that very government desecrating historical sites?

3. information dissemination and the indoctrination of white supremacist youth (aka "what does this mean for future attitudes towards egyptians and egyptian culture") - mr beast's fanbase is predominantly children which is something mr beast himself has full knowledge of and has stated as such. especially with the more recent allegations against him and his various business pursuits, any adults who happen to watch him already don't care about the moral truth of his actions. the children that watch his channel are the target audience here. he has an ethical responsibility to carefully consider what he shows to the public. he has a moral obligation to show these children how to be a good person and to educate them. or at the very least he has a duty to not model 'how to be human scum' for the kids on the other side of the screen. and yet, here he is, promoting an orientalist view of egypt. planting little seeds in their minds that (white) egyptology is cool and mysterious and fantastical. not to mention he has no historical or archaeological certification. he's showing these kids that it's okay for the most average of white americans (albeit very very rich but other than that still extremely average) to waltz into an egyptian burial ground and play make believe about solving mysteries and getting trapped in mazes and chased by the living dead despite having zero certification. even when the white people invading egyptian historical sites are literally trained historians and archeologists, they still exemplify white supremacist, orientalist notions about egypt. the problem isn't that mr beast's opinions about egypt will inevitably suck (well. it's a problem but given that he's a rich white man and literally mr beast, i'm treating that as a given and it's not what i'm gonna focus my thoughts on) no the problem here is that he's teaching children that it's okay to have said opinions. he's teaching white children to mistreat the nonwhite children around them and to grow up and continue to oppress egyptians in the exact way they saw their childhood idol do. he's teaching any egyptian children who watch him that white people will always devalue their history and their culture

[moongazeonastarfillednight]

Upon one occasion when I again arrived with some waggons of boilers, I found everything at a standstill ; all the boatmen had left, and Fitzjames was lying in his tent, apparently insensible with a raging fever, his tongue black and swollen, with one large blood-red crack across it, his Maltese servant being the only person with him. A doctor was at once sent for from the hospital which had been established in Antioch. Upon his arrival he shook his head very sagely, pronounced the case all but hopeless, and requested the immediate removal of the patient to the hospital. To our utter astonishment, Fitzjames upon this opened his eyes, shook his head, and muttered, 'I will die here.' The worthy doctor left in disgust ; and as it was necessary for me now to remain at Gruzelburj to despatch the heavy weights by boats, I made my patient as comfortable as possible, and during every spare moment employed myself dropping water gently upon his poor tongue. He took little or no medicine, but the water continually moistening the tongue evidently had a surprising effect.

How Fitzjames gradually improved, and at last was able to sit upon my horse, supported by me whilst walking by his side : — how upon one of these occasions he placed his dear kind hand on my head, and with the tears starting from his eyes exclaimed, 'Had you not backed me up, and refused to let the doctor take me to that hospital, I should now be dead : I shall never forget your kindness to me ! ' — how I am certain he never did forget it to the date of his death, when Captain of H.M.S. 'Erebus,' in Sir John Franklin's ill-fated Polar Expedition : — but how in our case he was spared, and lived to be the cheerful, jovial spirit of the Euphrates Expedition, to help us on -when sickness and weariness depressed us all : — these are indeed reminiscences most pleasing for me to dwell upon, but perhaps uninteresting to the general reader.

-Edward Charlewood, extract of his account provided in the Narrative of the Euphrates expedition

[fandomsandfears]

sending love to all fic writers out there <3 I'm deleted bookmarks on ao3 for works that have been deleted and it is HAUNTING. A total of 37 of my bookmarks are deleted works. many were in the 1-5 chapter range, most were under 10. I didn't note that they were finished so they were probably stories just getting off the ground, that didn't get to see their peak no matter how great of a premise they had. I only know this because I use my bookmarks like I'm meant to subscribe to works. I record what chapter I left off reading on in the notes (on priv).

There was one that i had noted left on a hiatus. There was another that I noted was being rewritten, I hope its thriving out there anew <3

There's one that was deleted ongoing with 29 chapters.

There's one deleted that was finished at a whopping 41 chapters.

Anyways, this is my little grieving love letter to authors out there <3 you're writing is so important and I understand any reason you may have for deleting it but your work wasn't in vain and it was loved.