#i could go by locale???

[xamaxenta]

I wanna give the MAS hades encounter screencaps little frames behind them like these

Where moros/crossroads npcs have this beautiful wood flowering mossy frame and then the olympians have the temple marble column drapery etc

Wonder what marco sabo n ace could have as their frames :0

[theblob1958]

people are saying do it scared, but you also gotta do it alone. you'll miss out on so much you want to do if you wait til someone will do it with you. do it scared and do it alone.

[anotherpapercut]

yesterday I went to a little meeting at my local queer community center and I was admiring their bookshelves and mentioned that I work at the public library and someone said "well I bet they don't have any [LGBTQ+ books] at our library" and I was like um. yes we do. we have tons of them. half of our employees are queer leftists so they said "oh well I bet they don't in [nearby rural county]" and I was like uh once again yes they absolutely do. gay people live and work there as well

so here's a quick reminder that if you don't think your local library has enough queer centered materials you should actually check before assuming, and if you're not satisfied with their collection you should submit a request for more such books. I don't know what the political landscape of libraries looks like outside the us rn, but within the us no matter where you are, I promise you there are employees at your library fighting for inclusion and intellectual freedom and they can't win without vocal public support

[benevolenterrancy]

honestly. if you decided to create giant fucking corpse-head-spiders to populate your world with then this is exactly what you deserve.

[fictionadventurer]

I love libraries.

I'm browsing the WWI shelves (as you do) and notice a very old book about the war. I glance at the first pages that talk about how one day the war will be over and we'll look at this place and not see any signs of the battlefield.

Then it hits me. And I check the publishing date.

This book was printed before the war's end. Not written. Printed. The physical object was created in 1918, while the war in question was raging and the end was as yet uncertain.

Now I'm standing on the other side of the apocalypse, with this physical link to that era in my hands. I'm living proof that the war did end and life did go on and we can all look at the end of the world as a long-ago memory.

Reading old books is cool enough, connecting our minds and hearts through the ideas of people who lived long ago, but there's something extra profound about holding a copy of the book that comes from the time that it was written. It's a physical link between the past and the present connecting me to those long-ago people. A piece of the past come into the future that gives me the chance to almost take the hand of some long-ago reader, to hold something they could have held, connecting not just mentally but physically to their era, a moment of connection across more than a century.

Excuse me while I go weep.

[yaoi-hate-machine]

pro tip: if you have a hard time eating breakfast, try an appetizer! eating something small can help jumpstart your digestive system and hunger signals

i started feeling nauseous in the morning last week and did Not feel like eating breakfast. so i 1. switched from coffee to tea and 2. got some biscoff cookies to dunk in my tea. and it’s been rly helpful! i have a few cookies and then in a little bit my body feels more ready to eat a meal

[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.]

[mearchy]

I really love Jaster Mereel, the most “fine then I’ll do it myself” guy of all time. Like, after he killed his corrupt superior UHC style and got exiled for it he could’ve been on that vigilante shit. And he did come back ready for a fight- but not with a battalion, or another assassination. With a fucking entire new system of living and governing contained in a codex he wrote himself, based on ancient laws he wanted to resurrect. By all accounts he wasn’t even in academia or government before that moment, he was a cop. And the best part is he fucking managed to create a majorly consequential schism in Mandalorian society purely on the strength of having actually really good ideas in that big-ass academic magnum opus he spite-wrote. That’s some Protestant reformation shit!!!! I wonder if someone said to him during his sentencing like “you can’t just make up your own laws because you disagree with the ones we have” and he said oh word?? Insane, I love him.

[e-adlirez]

“The capital lies before us, my friend. What a sombre place it seems and one that holds the answers to many a mystery. I too have felt the pull of this place, though now I sit before it I find myself hesitant to descend.

“Is it fear, I wonder, or something else that holds me back?”

[yukipri]

feelin kinda sad so eating an obscene amount of pasta

[haze-of-hyperfixations]

a concept. to consider. what if. what if there was a Remember Them reprise after the Thunder Saga. "We are not to let them die in vain" except he's the only one left so it's "I am not to let them die in vain." and there's no backing chorus of his men. because. they're all dead.

and the line takes on a whole new meaning now that he's the one who chose to let them die.

(not in vain. it can't have been in vain, it can't have been for nothing. i have to see her. i have to see her, because if i don't make it home, those men died for nothing. the ends always justify the means. i can justify anything as long as it ends with Penelope and Telemachus both in my arms again. but if it doesn't-

but it will. it will. it has to.)

and our- ... -and my comrades will not die in vain...

[velveteen-vampire]

my updated iterator lineup for use in a project somewhat soon...

[autisticaradiamegido]

day 38

today started real rough for me ngl but it ended up being a very nice and very sweet time i feel very cozy and very loved and i hope yall do too

[aflamboyanceofflamingos]

In order to turn a very embarrassing moment of my life into something funny have this stupid Timbern au:

The Drakes are alive so Tim is still on track for being the heir of D.I. but is interning at W.E. for the summer because Bruce offered a position

Bernard has been interning at W.E. as well, for volunteering hours

The both work in a small, newer branch of W.E. that focuses on cultivating more information about Gotham’s history

Bernard’s there because it's the most teen focused thing and Tim’s there because he wants to figure where exactly the Lazarus pit is under Gotham so he can mess with Ra’s

They are currently stationed at an old house that was made into a museum which is managed by Wayne Enterprises, but since most of it is a museum there are only a few rooms to actually work, however it being a teen thing it’s very much choose your own hours so that prevents too many people from being there at once

Tim, who doesn’t want someone to come in a see the fact that he’s already finished cataloging all of the 2023 Donations to the museum and is instead using the time to further research the numerous curses in Gotham and/or watch Demon Slayer, is very happy about this fact and only comes at either the earliest or latest times so he gets a room to himself and only has to pretend to be going through boxes when someone checks on him

Bernard immediately messes up Tim’s plan

He’s always there- morning, night, even when Tim changes up his schedule

And no matter how many how many empty rooms there might be he always finds Tim and sits with him, even the time Tim tried to hide in the attic under the guise of organizing a couple boxes up there

Being the paranoid idiot that he is Tim assume that Bernard is a from the League of Assassins and enacts a 46-step plan to figure out what he’s planning (read: stalks him) and in the course of it ends up falling in love

Meanwhile on Bernard’s side, the first week of the internship he walked into the room Tim was in and wanted to be friends with the cute boy

The reason that he kept finding Tim was that he was talking to Dick Grayson, his gymnastics instructor, and Dick had realized that the boy in question was his honorary little brother and told Bernard that “Timmy’s shy, you just have to break down his walls to get to know him” and tells him when Tim’s going to the museum

Dick is well aware of what Tim thinks the situation is because he’s the one Tim rants to, but he thinks it’s funny and will make for a great story to tell at their wedding

[marzipanandminutiae]

so help me god if I tanked the chance for a well-paid job with full medical benefits, sick leave, paid vacation time, etc. because I hardly ever do machine seam-finishing

I'm going to be. really really really upset

[royaltea000]

When your disciples make you wanna drink but you’re a monk