#just got back from the hospital

[howelljenkins]

everyone WAKE UP I got hit by a car and this is too funny to enjoy alone

[butterflyscribbles]

“I just wanted you to know that….”

[serpentface]

The pylidaigh, a type of vampiric snow ghost, as imagined in folklore in and around the Highlands.

This is a ghost believed to come into being when a person dies in the snow and their body is not found before their soul (still trapped without its funeral rites) 'freezes' inside of it. The body then reanimates into a pylidaigh's twisted form. It looks like someone who slowly died of starvation, just a thin layer of flesh over bones. Its skin is as white as the snow itself, so pale it can blend seamlessly into a blizzard. Most of its body appears subtly stretched and lanky, save for its exceptionally unsubtle long, skinny arms, which drag on the ground behind it when it walks. After a big meal of blood, its belly swells like the abdomen of a tick.

A pylidaigh can only tread across snow and ice, and so doorways and windows are best kept clear of snowfall during the winter in order to prevent it from reaching inside. It mostly comes out to hunt during blizzards when there is little that can prevent it from catching its victims.

In spite of its fragile appearance, a pylidaigh is supernaturally strong, and can run at great speeds when it wants to. No mortal weapons can pierce its body, nor can any bonds known to craftsmen hold it in place. It is usually said that chains forged like iron but made out of ice can bind a pylidaigh and render it immobile, but this smithing technique remains tragically elusive to the average joe.

This ghost is either cast as a wildly dangerous but tragic figure, or one that is more simply malicious. In either case, it is described as experiencing nothing but bitter cold. It shivers endlessly. It retains distant memories of what it was to be alive, and it is motivated by a futile desperation to experience the feeling of warmth again.

In more sympathetic framings, it is described as using its freaky gibbon arms to capture its victims and pull them into an embrace, rather innocently trying to warm itself against their body. This inevitably fails, and the embrace becomes a bone crushing squeeze. When that too fails to warm the ghost, it rips out the person's throat and drinks their blood until the victim is as cold and drained as the pylidaigh itself.

In other cases, this more pitiable narrative of a ghost seeking warmth with no comprehension of its actions is discarded in favor of making it purely monstrous. Here it is a type of vampire with an insatiable thirst, practically a physical manifestation of the worst of winter itself. Some tales acknowledge both variants, suggesting a pylidaigh's violent attempts to warm itself may be initially devoid of malice, but turns into an act of furious jealousy of the warmth of the living after years of suffering.

The only (more or less) surefire method to permanently kill a roaming pylidaigh involves trapping it with fire. They are attracted to any source of heat, and will attempt to warm themselves with the flames (if not tempted away by a juicy living human body). The fire itself cannot kill them (as the sheer cold of their body is more powerful even than flame) but they can be trapped if kept near the fire long enough for the snow it depends upon to melt. This does not kill the pylidaigh either. The monster will remain in stuck in place (and potentially become a threat again if it snows more) for the duration of the winter. Only when the spring comes and all the snow melts does it revert into a normal human carcass (though mysteriously invulnerable to decay), at which point it can be cremated.

Pylidaigh in the wilds also revert to a human corpse during the snowless seasons, but will roam again each following winter unless it is burnt in the interim. It is of critical importance that any human corpse found in high mountain pasture is cremated- not only out of respect for the poor soul trapped as an earthbound ghost, but to prevent the threat of the possible dormant pylidaigh emerging next winter.

[jadewritesficshere]

Just thinking about s4 but when Alpha!Eddie grabs Steve to shove the bottle against his neck, he doesn't realize Steve is an omega and accidentally scruffs him. And Steve is just boneless, kinda goes down. And Eddie isn't expecting deadweight and almost falls ontop of Steve but realizes what's happening (let's just say he's fought off a few bullies who scruffed members of his pack). He immediately drops the bottle and holds onto Steve, who tries to scent Eddie. Just shoves his face into Eddie's neck and nuzzles it, lets out a purr unintentionally.

[wontonhasradsocks]

[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.]

[sleepyconfusedpotato]

Ghost x Jade Style Swap! 💀🌹 (Dress as your S/O)

First GhostJade post of 2024! *(੭*ˊᵕˋ)੭*ଘ YEEEEEEE I MISS DRAWING THEM.

Just a silly drawing of Ghost Jade swapping their clothes 🤣 Inspired by this IG reel that I saw earlier today of couples dressing as each other. I thought it's a fun drawing and it really was!

(Ghost looks like a regular bloke for once 💀)

Hope you love it! 🌹💀

[triglycercule]

so the dust smokes headcanon is really popular!!! i have an addition to it :33 cigarette smoke CLINGS to your body for a loooong loooong time,,,,, i don't know if monster dust has a smell but if it does maybe the cigarette smoke from his cigarettes could be used to cover up that smell so he doesn't have to deal with the scent of death all the time and yk,,,, feel the guilt :33

[terpsikeraunos]

the government should pay me to stay alive

[stargloom]

im everything you hate

blood ver

[avocado62524]

[littlestarbigsky]

thinking abt medically complex ponyboy and darry taking him to the hospital bc he has a bunch of appointments,,

pony is so wiped out by the end that darry has to basically carry him to the truck and he falls asleep across the bench seat on the drive home, head in darry’s lap. when they get home, soda lets darry go inside to rest and organize his thoughts and have a little bit of time by himself while he drives with pony to the dingo and gets them dinner.

if it’s a big bad tulsa winter and pony realllly doesn’t want to get out of the warm truck, soda just lets him stay in there and sleep.

darry is waiting for them when they get home with a blanket to carry pony in with and they all eat dinner on the couch watching one of pony’s favorite movies... it was a long day but pony feels so safe and loved <3

[thedreadvampy]

sometimes I forget that my experience has been. um. not 'your experiences are not universal' vibes but more like 'your experiences are EXTREMELY atypical'

[ganondoodle]

so with echoes of wisdom .. i havent watched any of the trailers beyond the very first one and the thumbnails/screenshots and what others have said about it-

but with the world inside the rift being called "Welt des Nichts" aka "world of nothing/void" in german ('still' in english, for some reason) and demises title in french being "avatar of nothing" ... yeah my anxiety is shooting through the roof again

(hopefully you can be a little more forgiving for me being anxious/weird about it bc demise is my blorbo)

i had similar worries with totk, that werent proven true thankfully, but the darn book is making it all worse again with all those weird lore things the game doesnt even so much as hint at AND potential retcons- im in for a really rough time huh, not just stress in real life (more in tags.. its alot) but now about my specific hyperfixation from two things even (AND artblock still..)

weird as it may sound, i dont want demise to get more lore, partly bc i dont believe theyd do anything with him that i would like (given their track record) but much more importantly- the fact that he has this little lore about him is precisely one of the reasons why i fell in love with him, i tend to like characters that are neglected by the narrative, and his story being both so flat and already done meant i can be very creative with what i come up with for him without necessarily contradicting anything in canon (which is ... or was a big point of how i wrote destiny's story and lore, working with canon in a way that reframes it all without straight up ignoring it ... but i suppose i urgently need to let go of that and accept i spend alot of time working things that will go to waste :( ) AND not having to worry that there will be more stuff with him that would massively change not only what im writing but also potentially how i feel about him since the game he was briefly in was the oldest chronologically and ended with his death- i didnt expect them to mess with anything that far back and thought theyd just go forward and leave the timeline behind and wouldnt mess with it again, given how botw seemed to be a sort of 'fresh start' that seemingly regarded the past as the past that needs to rest and that the timeline was finally no longer a discussion if everythings unified through botw and one thing going forward

but i suppose i was very wrong with that .__.

right now the only thing that motivates me still is the left over determination and spite to work on my zelda comic, since i have never gotten this far and really want to get something done for once, but i cant lie that im feeling like i should pause all work on it too to wait and see waht the book and the new game will do .. either to determine if i still have the will to keep working on it after those things are out (my love for tloz has been taking alot of hits lately ..) or if i have to change stuff (mostly bc of my lore problem trying to not ignore it ..)

[sp00pypumpkins]

Got busy this weekend and couldnt draw much so today I did this silly thing :3

Something sweet about the Prototype qwq I find it endearing those two would get so happy when the prototype is near while other toys would feel intimidated by them XD I will make more silly doodles about why Zero thinks so high of the Prototype in the future :D

Au by @asamary You should check their stuff :D!

Also Zero chirps when they are very happy (The only one who got to hear them is 1006 till now, Zero is a bit embarrased because he cannot control it but with 1006 he lowers his guard but also acts childish around him too HAHA)

[sparklecactus]

Some art fights of 2024

Friendly fire @black-kolibrii

Attack on @deciferin

Revenge on @colourfulplague

Revenge on NexvHex on Art fight

Revenge friendly fire @theoutsanityshoppe