#just some thoughts on houses

[pikahlua]

Fourteen Days of MHA: Day 1

Home

WARNING: Fullmetal Alchemist Brotherhood spoilers (seasons 1 and 2)

You: Huh!?!?!?!?

Oh yeah, it's time for a little mini-meta.

Okay, well, we're not going to get into the ENDING yet, but there's actually a lot going on in MHA that looks eerily familiar if you're an FMA fan. MHA itself is in many ways a referential work, and I don't think all of these parallels are coincidences (though surely some are).

Let's talk about the symbolism of the home.

My Hero Academia has three major examples of "home" that it highlights as symbols: those of the villains Tomura Shigaraki, Himiko Toga, and Touya Todoroki. The villains view their homes as symbols of oppression and pain. We know the home is seen as the image of all that oppression based on how various characters treat the houses themselves.

When Touya returned home after his miraculous survival, he found the home hadn't changed as a result of his death. The "scene" there always looks the same.

And when Endeavor tries to atone, Endeavor acknowledges that the "house" he raised his children in is full of bad memories to the extent that he decides to build his family a new home where they can live without him.

Touya's opportunity to demonstrate his feelings about his home arises with Himiko Toga. She returns to her abandoned childhood home out of curiosity and finds it full of hatred and derision, symbolizing her experiences there.

Touya does her a "kindness" by destroying the house.

Then he reveals that doing so, to him, is a way to get back at Endeavor--at the man who created Touya's own broken childhood home.

This scene in particular evokes the famous imagery of Fullmetal Alchemist Brotherhood of the Elric Brothers burning down their own childhood home.

The act of destroying their own home is so important to them that Edward chooses to commemorate the date by engraving it inside his pocketwatch, "Don't Forget 3.Oct.11." To the brothers, this act is a symbol of their resolve--of their chosen path to atone for their sins and restore their bodies. There can be no going back home if there is no home to return to.

In other words, the purposeful destruction of one's home represents a threshold, a point of no return. By destroying their homes, the villains of MHA demonstrate their conviction for the paths they've chosen.

The problem is, there's another reason one might destroy their own home.

To run away. To hide. To forget.

Why does Himiko call Touya's act of destruction a kindness, even if Touya denies it? Because he has destroyed the largest reminder of the pain of her childhood.

The League of Villains seek to destroy the world because they were rejected by the world and wish to reject it back. Those homes were the world to them at one point, when they were children. To them, the world is just an extension of the suffering they experienced.

Tomura wants to destroy the world to justify his existence as a destroyer, but in reality he doesn't want to face the fact that he killed his family by accident.

The tragedy of his childhood was so traumatic he repressed the memory and only found his concrete motivation to destroy the world once he remembered his past in Deika City. As soon as he remembers that house, he wishes to destroy it again. It's already been destroyed, but the memory of it continues to hurt him long after. By destroying the world, maybe he can forget it again. Maybe the pain will make sense and he won't have to think about it anymore. Maybe he'll stop being a crying child deep down.

The villains seek to destroy their own origins, which is by nature a self-destructive cause. Paradoxically, they will end up destroyed in the end no matter if they succeed or fail in their goals. Either the world will be destroyed and they along with it, or they will die trying.

To save Tenko's heart, Izuku has to bring that memory of the house to the surface. He has to recontextualize it to validate Tenko as he is.

And the recontexualization is All For One.

By contextualizing Tenko's life as a product of All For One's machinations, it gives Tomura a new reason to destroy that memory and that house: to destroy All For One.

And with that comes a new justification for Tomura's existence.

The destruction of All For One.

[inkskinned]

probably time for this story i guess but when i was a kid there was a summer that my brother was really into making smoothies and milkshakes. part of this was that we didn't have AC and couldn't afford to run fans all day so it was kind of important to get good at making Cool Down Concoctions.

we also had a patch of mint, and he had two impressionable little sisters who had the attitude of "fuck it, might as well."

at one point, for fun, this 16 year old boy with a dream in his eye and scientific fervor in heart just wanted to see how far one could push the idea of "vanilla mint smoothie". how much vanilla extract and how much mint can go into a blender before it truly is inedible.

the answer is 3 cups of vanilla extract, 1/2 cup milk alternative, and about 50 sprigs (not leaves, whole spring) of mint. add ice and the courage of a child. idk, it was summer and we were bored.

the word i would use to describe the feeling of drinking it would maybe be "violent" or perhaps, like. "triangular." my nose felt pristine. inhaling following the first sip was like trying to sculpt a new face. i was ensconced in a mesh of horror. it was something beyond taste. for years after, i assumed those commercials that said "this is how it feels to chew five gum" were referencing the exact experience of this singular viscous smoothie.

what's worse is that we knew our mother would hate that we wasted so much vanilla extract. so we had to make it worth it. we had to actually finish the drink. it wasn't "wasting" it if we actually drank it, right? we huddled around outside in the blistering sun, gagging and passing around a single green potion, shivering with disgust. each sip was transcendent, but in a sort of non-euclidean way. i think this is where i lost my binary gender. it eroded certain parts of me in an acidic gut ecology collapse.

here's the thing about love and trust: the next day my brother made a different shake, and i drank it without complaint. it's been like 15 years. he's now a genuinely skilled cook. sometimes one of the three of us will fuck up in the kitchen or find something horrible or make a terrible smoothie mistake and then we pass it to each other, single potion bottle, and we say try it it's delicious. it always smells disgusting. and then, cerimonious, we drink it together. because that's what family does.

[malinaa]

if i think about the hunger games in peeta's perspective i WILL start sobbing

[lucabyte]

some thoughts on Claude

alt title: diversity win! this Butch Nun is crafting bombs in an unventilated room in her convent while actively courting Mother Superior! Do Not Give Them Access To Unlimited Power No Matter How Nice They Are

+ bonus

[ihopeicanchangethislater05]

OH myGOD +

overanalyzing everything core

thank you prime for that detailed description

[starry-bi-sky]

don't you want to be a cult leader? - danyal al ghul au

this is mostly a joke post but i thought it was funny and had to share so--

his first mistake was, obviously, inheriting his father's inability to see an injustice and stand still. -- actually, danyal's first mistake was his lair being so big. a mountainous island with a large temple in the center resembling his old home in Nanda Parbat? With sprawling foliage and rivers and streams and waterfalls galore? What was he going to do with all that space? Let it go to waste? He had plants there! Native trees of the ghost zone growing from the soil! He couldn't let it all be left unchecked!

So naturally after helping a fellow teenage assassin ghost -- who he later learns is named Akihiko, -- from Walker of all people, he sent them over to hang low at his lair until it was safe enough for them to wander around the Zone. Walker couldn't get through Danyal's astrofield if his life depended on it, and trust him -- he's tried. Danny was clearing out debris from his stupid transport vans for weeks.

Honestly it wasn't so bad, he and Aki really quickly became fast friends and Danny loves having a sparring partner close to his level again -- he hasn't had this much fun fighting since he left the League. Aki was very dedicated and levelheaded, the both of them clicked really well because of it.

Nonono, the real trouble began after Danyal met some long-passed League members and allowed them to come join his island as well. Apparently they had made a few enemies of the zone, and maybe Danyal still felt some loyalty to the League. He couldn't just let them be left to rot. Their zealotry could be overlooked so long as they kept it contained and helped him take care of his island.

And it.. snowballs from there? He meets a teen squire aptly calling himself Ambroise -- whether that was his living name or not is yet to be seen -- who died during feudal france, who is just about as dramatic and passionate as every french stereotype makes them out to be. He calls Danyal "my moon and great muse" -- which is both flattering and little uncomfortable, but Danyal's grown up in the League as the Grandson of the Demon Head, he is used to mild worship. he passes it off as nothing more, nothing less. -- and while his energy is overwhelming on the worst of days, he helps Danny draw out of his shell more in ways that Sam and Tucker still struggle with.

Him and Aki butt heads a lot, but the two seem to hold the other in at least some positive regard, so Danny doesn't worry too much about them fighting while he's gone. It only becomes a mild issue when Aki also begins calling Danny "my moon". It's a little sweet, so Danyal brushes it off.

Then he takes in a troupe of ghosts some time after he defeats Pariah Dark and they begin calling him "great one" just as the yetis do in the far frozen. This is where he meets the twins -- a pair of sibling ghosts who call themselves Trixie and Missy (short for Trick and Mislead) -- who aren't quite as passionate as Ambroise but more energetic than Aki. Eventually they also start calling Danyal "my moon" and attach themselves to his hip, even within the living. They like to hide in his shadow and cause trouble for the rest of the students. He makes sure they don't hurt anyone.

He's pretty sure Aki is jealous, same with Ambroise, but he can't be too certain other than the fact that they become much more lingering (re: clingy) whenever he visits the island.. Something he's trying to do much more often these days due to the increasing amount of people living there now. Since when did he become so popular?

Then there's Pēnelópeia from the Greater Athens, who ran away from home and joined his Island after he ran into her while she was being chased by Skulker -- and he's pretty sure the reason was because of her chimeric appearance. Her strange eyes and mismatched wings and lion's tail and talons. She assimilates into his friend group very easily, she gets along well with Ambroise and Trixie and Danny usually finds the three of them climbing the trees to pluck the most fruit from the top. They can fly and he knows it, but they prefer to climb.

Then finally there's silent poet Akkara who comes from ancient mesopotamia, who gets along most with Aki -- which is no surprise there considering their similar personality dispositions. he watches Aki and Danyal fight each other and leaves comments on this or that that he notices. He writes Danyal poems on clay tablets and leaves them by his room.

They're one big mismatched group of outcasts, and Danny's got the other ghosts on his island to tend to, because they're living on his island and he wants to be hospitable even if he struggles with that. But he spends the most of his time with them.

Sam and Tucker are making fun of him. Tucker jokingly tells him 'careful Danny, at this rate you're gonna start a cult'. Danny really wishes he had taken that joke more seriously.

He just. keeps. collecting people. Wayward souls lost in the zone, looking for shelter or refuge from something or other -- whether that be another hostile ghost, or a past afterlife, or just a purpose. Danyal finds them, he takes them in, offers them a place on his island until they are ready to leave. Many seldom do. He's not complaining -- he has the space, and it feels like it's only ever growing.

His close friends, his "inner circle" as he's heard the others call them, keep insistently calling him "my moon". He starts calling them his stars, because then it only feels fair. They're his stars, this is his constellation. It becomes a thing; little star halos begin forming behind their heads, picking them out from the rest. He loves them so much, it's hard to place. Sam and Tucker are also his stars, but they reside in the living realm, they're his tie to Life. Meanwhile, his friends here know what it's like to be dead, and sometimes its nice to relate.

Those living on his island keep calling him "Great One" and he's beginning to notice zealotry in their care for his island. He really, deeply appreciates it. His close friends gain nicknames -- as his stars, it's only natural for him to pick them out from the cluster in the skies. Akihiko, his Sirius and bright star. Trix and Missy, Castor and Pollux, the twins and troublemakers. Ambroise, his zealous Antares and close friend. Penelopeia, chimeric and loyal Vega. And Akkara, his Arcturus and strength.

It's ridiculous how long it takes for him to notice; he is, of course, a deadly trained assassin. He is meant to be observant -- and normally he is! But somehow this becomes a blind spot. One that becomes too big to be dealt with by the time he realizes it.

He should've noticed when Aki, his Sirius, stood beside him one day while Danyal looked over his island and saw the sprawling spirits carrying on about their afterlife and bowing to him as they saw him, and said: "I looked down into the depths when I met you; I couldn't measure it." They aren't one for flowing prose, it took him so off guard he was silent for over a minute before he finally spoke.

Danyal should've recognized devotion for what it is, and yet he didn't. He should've recognized it when Antares began spouting praises about him, crowing about his radiance and resplendence to the heavens. He just brushed it off as Ambroise being Ambroise. He should've recognized it when Trix and Missy nearly broke Dash's leg after he knocked Danyal's books out of his hands, he excused it as them being protective. Of them coming from times where such violence may have been customary -- after all, that's what he used to be like. What he was still like, sometimes, when his emotions nearly got the better of him.

He should've noticed it when the people living on his island followed his word like gospel, looked at him like he hung the stars in the sky. When his friends gifted him a shawl with the moon phases delicately embroidered into it, with silver, shimmering thread and moving stars lovingly stitched into it. Their constellations seen clear as day in the dark fabric. When he found small shrines dedicated to him -- but they lacked any image of him beyond stones carved to look like moons, so he ignored it. When the religious imagery began popping up.

He really, really should've noticed it when a bunch of cultists accidentally summoned Antares, and Antares had turned to him when he arrived and called them heretics. But he was so centered on the fact that they had kidnapped one of his stars, that he hadn't paid much attention to what Ambroise had said.

Sages say that faith is blind, they should also say faith in you is even blinder.

It really only hits him one afternoon while he's sitting in Sam's room studying with Tucker, Missy and Trixie lounging at his feet, Aki sat on his right, Penelopeia braiding his hair, Ambroise draped against him, and Akkara lurking over him. Its one of the rare few times they're all in one room together.

It hits him like a bolt of lightning. He looks up from his textbook. "Oh Ancients," he says in no amounting shock. Everyone looks up to him.

"I've become my grandfather."

[puretopia]

First time playing with toddler gameplay and there's so many cute interactions and new things to do! ;-;

[kumquatpoo]

I hate them

[ravenpureforever]

Red Tornado: You are all insane and I want to study you under a microscope so I’m your babysitter now

Robin:

Impulse:

Superboy: Hey what the fuck

[mochasucculent]

She!!

Image description courtesy of @anistarrose: digital art of Luz from The Owl House in her Titan form. Instead of her witchy clothes, she wears a t-shirt and green overalls, with claws poking out from her sandals. She's leaping in the air with Stringbean's staff in one hand, laughing and channeling a spell. End description.

[screwpinecaprice]

A super quick connverse before work!

[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.]

[meamiki]

mira !!! :]

[lotus-pear]

i think you guys are onto smth..

i unironically got invested in this HELP

[volvolts]

baby bear

[nex-has-gender-envy]

Oh no, Venom haven't understood the point of movie. . .

It's fine guys, Eddie will explain it to him later

Got inspired after seein ACTUAL og text to this panel and Venom deadass saying "mojo dojo casa house"