#i am talking about the podcast

[cult-of-the-eye]

i love that at his core john podcast watson is a chronically bitchless awkward little man

[prlssprfctn]

Bruce: I am rather concerned. Do you all, perhaps, need an additional health check? How come most of you don't hear my commands through comms from the first time?

Barbara: That's because half of them have a music blasting in their ear at the same time.

Bruce: What—

Damian: Nonsense. Neither I nor Cain do this.

Jason, shrugging: Your loss.

Barbara: And here goes a guy, who listened Hozier's Nobody Soldier and Rammstein's Rein Raus during today's shoot-out.

Dick, giggling: Of course, he would listen that—

Barbara: What are you laughing about? You had your female K-POP bands blasting on the background.

Dick: I was streaming—

Tim: During shoot-out?

Barbara: At least, they were listening music. You put Kon's forty minute lasting voice message on.

Tim, shrugging: I am not ashamed. I am multitasking, if anything.

Bruce, concerned: ...Do you all realise that all of this could serious—

(The bickering sounds intensify)

[rosekasa]

i think what i adore about ladynoir beyond high school age (18 and over) is the opportunity it leaves for some of the most DELICIOUS best friends to lovers scenarios. because, like, two people who've been fighting side by side for years? who've known each other long enough to make jokes about it, haha remember when we were fourteen and you-- we AGREED to never speak of it!!!! who've spent so long learning each other inside out, even, in chat noir's case, getting over feelings, that the idea of anything romantic between them is so far off the radar that they don't feel the need for certain boundaries, because why would it matter if they made jokes about how attractive they find each other, about getting married, about how they could totally mess with the rest of the miracle team by pretending they're hooking up because it's so far out of the realm of possibility.

but then there would be that imperceptible shift. the moment where one of them makes a joke and it feels just a bit more loaded than it should. gazes lingering where they never lingered and playful smiles turning curious. the sudden awareness that, while maybe they were cuddling on a rooftop with their best friend, they were also wrapped up in the arms of someone they trust with their lives, and is extremely attractive, and, wait, if the only reason it was platonic before was because there were no feelings, what does THIS mean?

THE TENSION. THE PINING. THE INHERENT MESS OF BEING IN YOUR TWENTIES. PLEASEEEE

[russell-crowe]

rhod his amazing curry story at the end of QI XL: viral

bonus sandi reaction:

[hunysckle]

[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.]

[relmint-draws]

I am going to explode pls someone yell at me about Malevolent

[lacystar]

it wouldn't even matter if he did "shit on you behind your back" when you "never say anything back." the thing it absolutely boils down to is that you knew him when he was a minor and he has come forward saying that because of your influence and power, he felt uncomfortable around you. any POSSIBLE comeback other than an apology ends there. slur or no slur, any other response to that is bad. or, is it just that someone underage you've hurt in the past telling the truth about you only scares you when you know they have the public influence to protect themself?

[jaybirdscoffee]

a fucked up doomed qpr is something that can be so personal

[ingravinoveritas]

Bonus clip of Michael on the WTAWTAW podcast talking about his experiences with gender expression as a teenager in Port Talbot and mentioning his crush on John Taylor again. Transcript of notable highlights below:

Michael: "So when I was 12, 13--early '80s, the time that Allie is talking about--and I saw girls with lip gloss and wearing rah-rah skirts and leg warmers and stuff, [whispers] and I was a little bit jealous. Course, never said that, never said that. In Port Talbot if I'd mentioned that, my life would've been hell. But I do remember being quite...attracted by the trappings. A lot of trappings for girls. We didn't have stuff like that for boys. There were rituals for girls, doing your makeup, doing your hair." Michael: "I mean, my first crush--I said this on a thing I did called The Assembly recently--my first crush was a man called--ah, John Taylor from Duran Duran. Ohh, he was the most beautiful thing I'd ever seen. The way I processed it was, like, I'm gonna try and look like John Taylor, try and make my hair like John Taylor." Michael: "And they always used to have a bit of lip gloss going on, didn't they? Those New Romantics. But like I say, I couldn't really try that out in Port Talbot."

This goes directly back to things I have written about on my blog previously, about Michael having these feelings and not being able to express them because of where he grew up and the hateful climate that Section 28 fostered. This is why it is so difficult for someone of Michael's generation to label themselves, because none of that is lightly shaken off.

Even hearing the way Michael talks about it in the podcast, you can tell that this is not a joke, but a longing for something that he still remembers so vividly, because it meant so much to him at the time, and still does. Also, Michael has now mentioned his crush on John Taylor twice in the span of two months after not saying anything about it for years, and if that doesn't tell you where his heart and mind are right now, I'm not sure what does. Neither he nor David need a formal announcement to make it clear who they are, because they've already been telling us...

[rainbowpopeworld]

(Edited to add: not an actual quote from Michael Sheen - this is a meme)

[charmac]

I think getting railed by Mac would give Dennis a new perspective that doesn’t change who he is and is consistent with his characterisation... Just a thought tho.

[asterrrrion]

The penumbra is so fucking good it's been months and I still can't get over it

Like the love and care that was put in every part of this story from the characters to the music to the sound design to the acting makes me wanna cry just thinking about it, without even talking about the themes of redemption and heroes and mental illness and how to do good in a corrupt society and how to be a good person and how to build a life for yourself and how to heal and ughhhhhhhhhh

[zoomclown]

Red Valley S4 E4 spoilers! :)

So hear me out.

Bryony didn't deserve it though.

Like yes, she went through exactly the same thing she put so many others through. Yes she fucked around and found out. Yes her fate is so so wonderfully poetic. But like. Nobody deserves that. That's the point.

When Aubrey first came to Red Valley, she interviewed a man who had killed 3 people. She decided that given his history and lack of remorse, she had no qualms about whatever happened to him as a result of the treatment. It was only watching that same man turn into a pile of human goo in her in her arms that she came to the conclusion that *no one* deserves that, no matter who they are. So many of her choices and actions that result from this realization center around trying to prevent suffering to others. Trying to change things so that people don't have to suffer, and then, when that doesn't work, offering people an escape from the suffering of the outside world.

It's very interesting to me that Aubrey is the person who now has absolutely no empathy for Bryony's suffering. That Bryony is the one person that Aubrey could leave to rot and not lose a wink of sleep over it.

Not judging her for it. Just interesting.

[teafromthemicrowave]

Boykisser doodles for chapter 4, guys I am so artblocked please help me

[thegaydepressedone]

Does anyone else think about how Oliver Banks was Lonely? He was so afraid of the death that followed him that he risked everything to sail as far away from life and humanity as possible, which is awfully reminiscent of Peter Lucas.

But the thing is, even when he wasn’t heading to Point Nemo, he was still isolated. He would be just as alone in a bustling city as he would be in the middle of the ocean. Because even as he walks amongst others, he is still surrounded by only the dead.

He cannot get close to other people because he can’t see them as people, only as the corpses they will one day become. And that may be one of the Loneliest fates of all.