#milieux

[minivirgo]

je vais être triste d'être loin de certains de mes amis et de certains avantages de la ville mais j'ai teeeellement hâte de rentrer chez nous pour de bon 😭

[marypsue]

tfw the Media Property Obsession is waning for whatever reason and the more it wanes, the easier it is to lose track of the vibe of the setting and the memory of the characters’ voices when you’re writing, so you have to take occasional breaks to briefly return to the canon and pickle your brain in the Media Property Obsession to make sure what you’re writing doesn’t go sliding into the Fandom Uncanny Valley

[superiorkenshi]

I post one Edit of Mihawk/Shanks and look at the comment-

People are so dumb and full of hate for nothing 🤨

[eurofootnews]

Les meilleurs milieux défensifs de tous les temps

Continue reading Les meilleurs milieux défensifs de tous les temps

[cangrellesteponme]

god please save me from the french i hate my brethren more every day

[lemondeabicyclette]

Maurice Legrault porc détruit tout ce qu'il touche.

[bibliomancienne]

Enquête Réconciliation-Équité-Diversité-Inclusion sur les métiers et professions documentaires au Québec : vers un portrait de la réalité québécoise au temps de la superdiversité 

Agora de la nouvelle bibliothèque Maisonneuve (Montréal, Québec) La société se caractérise désormais par une superdiversité (Vertovec 2007) et, de fait, les publics des milieux documentaires aussi. Les métiers et professions documentaires sont préoccupés par la question de la représentation des diverses communautés et celle de leurs membres dans leur rang. On s’interroge dès lors sur le profil en…

[prokopetz]

The thing about the idea that "rules don't matter" in tabletop RPGs is that, while it's obviously wrong, there's only one relatively narrow sense in which it's actually a problem.

There are basically three major strands of "rules don't matter":

Groups for whom the rules don't matter because they aren't playing a game as we'd conventionally think of it – they're having a freeform RP jam, and occasionally letting a coin-flip decide what happens next for spice. The particulars of rules-based procedures aren't relevant to these groups because they're not following any particular procedures. This is perfectly fine; sure, some players who favour this approach like to go online and write bloviating thinkpieces about how all tabletop roleplayers secretly want to be doing freeform RP, and anyone who claims otherwise is simply too stupid or brainwashed to understand that they're not truly having fun, but that's not doing any harm – it's merely annoying.

Groups who have a narrow idea of what it's possible to do with tabletop RPGs. They'll look at the fact that it's possible to run – for example – a sword and sorcery dungeon crawl and a cyberpunk heist caper using the exact same set of rules, and conclude from this that it must not really matter what rules you use; of course, the real reason this works is because in terms of their formal and narrative structures, a sword and sorcery dungeon crawl and a cyberpunk heist caper are nearly identical. Again, this isn't hurting anyone – if they want to run endless reskinned dungeon crawls in a variety of milieux, that's their business, and the worst that can be said for it is that some people are a little annoying about it.

Groups who do want to play a game with a formal structure, and who recognise that rules have opinions about how the game ought to be played, but think it doesn't matter because if there's ever a disagreement between the game the rules want to produce and the game the group wants to play, the GM can fix it on the fly. This is always going to happen to some extent, because the rules and the group will never perfectly agree about how the game ought to be played, but positioning the ability to repair that disagreement regardless of its magnitude as a basic expectation of any GM is one of the reasons we have so many folks who GM for a year or two, the burn out and never touch a tabletop RPG again.

Basically, "rules don't matter because we don't use them" and "rules don't matter because tabletop RPGs are only one thing" are largely harmless, but "rules don't matter because something something Rule Zero" is demonstrably harmful, and we need to cut that shit out.

[alicedusstuff]

Juste envie de faire genderbend MK et Mei au milieux de mes croquis Shadowpeach. Ouais…ça a juste pop comme ça.

[mulherergativa]

On the Gnomic "Aspect"

I think i just am very adamant that people's perceptions of TAM in the clong community is just very exhausting. and having to hear gnomic as an aspect rather than a subdivision of evidentiality is of course a bit confusing. If you don't believe that evidenitality itself is a real thing, independent of TAM (rather than mood) it seems that gnomic 'aspect' feels like an extension of epistemicity.

Since there are divisions in language that can be influenced by cultural milieux of the language's speakers (general knowledge included), I think it's time to discuss about how the conlang community kind of misunderstands how it's not aspect-y the same way stuff like perfective and imperfective are. And I think calling it an 'aspect' is just very conlang-talky and I've never seen a ling paper talk (typological, semantic, or otherwise) call it like that.

What I've read is that the case in which a gnomic-like thing exists is where it's marked by statements that are supposed general knowledge/truths. For a real life case study, cf. Mamaindê (Nambiquaran) and it's transparently an extension of the evidentiality system. (see Aikhenvald 2018 & 2005).

Even then, most of the stuff there are described as what the culture already knows and whether the macrocosmic interpretation of that knowledge is known; (see this blogpost's postscript for more stuff that involve cultural knowledge). So it doesn't just extend for general truths like 'the sun sets in the west' but also stuff known to the community, e.g. 'my father works in the field (everyone knows this due to the fact that he's been doing this daily for a month)'.

Like, even then why is it a gnomic aspect in the conlanging zeitgeist? It does not feel like an aspectlike and idk where people got this impression from. I feel like this is just a usual case of the conlang community spreading misinformation through ill-informed wikipedia pages and I'm just being too blunt/harsh on the community as a whole.

Postscript about cultural discourse & grammar below and it's not really relevant to the conversation at hand:

p.s. One culture-specific knowledge things I'd also mention is "The X" in placenames In France "La Seine" is one of those proper names where familiarity within the cultural milieu affects the fact that it can take the article. In English, "The Thames", "The Amazon" for example.

[leonlafricain]

On pense ce qu'on veut de ce type, le lynchage médiatique permanent qu'il subit, interpelle et pose vraiment question sur la menace qu'il représente pour certains milieux de pouvoir...

[eurofootnews]

Les meilleurs milieux offensifs de tous les temps

Continue reading Les meilleurs milieux offensifs de tous les temps

[sherbertilluminated]

Over the break I've been watching Babylon Berlin and am about halfway through Season 2. In particular, I've been fixated on the portrayal of August Benda, the head of the "political" division of the Berlin police.

I suspect his character is going to die. And I really don't want him to, because I think he's responsible for the tone of the series, which is by no means cheerful but for now is allowing its characters small measures of contentment despite the harshening political climate. If the show loses him, that climate will get a lot harsher.

Babylon Berlin is a series about ideological violence: the violence of the police, the violence of poverty, the international ramifications of the rise of Stalin and the revanchism of the conservatives and soon-to-be-Nazis. And while Gereon and Lotte's conspicuous lack of political alignment allows them to navigate the various milieux of the titular city, Benda is not really a main character with an arc so much as the representation of the Weimar Republic. And the show endorses this!

From his first appearance in episode two, he tries to make Gereon feel welcome.

He's associated with the organ and the piano, majesty and domesticity. Compared to the other music on the show—Nikoros' avant-garde banger "Zu Asche, zu Staub," the swing songs on the radio and the lounge music at the Moka Efti—his aesthetic associations betray a Bildungsbürgerliche sensibility.

He's even allowed to dress in color, unlike most of the men in the series. While named police officers wear black/gray/brown and the conspirators are usually seen in their pea-green uniforms, Benda is consistently associated with a pleasant, subdued Prussian Blue.

This language is employed in Season 1, Episode 7, where he's put in a shot with other (nameless) cops and you realize

It's the color of the institution. He's embodying the institution.

It's the first time he is portrayed exercising his authority; the show was careful to distance him from the brutal suppression of the May 1 demonstration three episodes ago. Combined with the fact that he is often the only one in the room who does not at least tacitly endorse nationalism and rearmament,

And it seems like the show endorses the idea that his efforts are responsible preserving not only the Weimar Republic but the tone of the show. If he dies it goes from "Weimar Republic Noir" to "Fall of the Weimar Republic Noir." Which it ultimately will.

I wouldn't be surprised if he were conscious of his convictions' symbolic value. He's the one who took the "combat-right-wing-violence-and-prevent-assassination-attempts-on-the-chancellor" job, after all. And although his faith in the Republic makes him static to be an unambiguous protagonist of the series, his framing gives that constancy a purpose.

In short: the show has gotten me to think about Benda the same way Benda thinks about himself. Neat trick, that.

[issela-santina]

Poor Things 🤝 Penny Dreadful

Bella Baxter and Lily Frankenstein

Bella from the Poor Things book asserts that her husband fantasized her life story based on Mary Shelley's Frankenstein, so here we see quite a few similarities between her and a version of the monster's bride

fast learners; everyone just thinks they're dumb because apparently there's a belief that when you're resurrected you're supposed to be a clean slate

gaslit and gatekept, but still girlbossed

everybody in their milieux hates when they take full agency of the fact that they can be fierce and sexy and unhinged

forging their path from dying of grief to living unbound to it

both of them lost a child: one to their mother's death before they were born and the other to their mother being barred from coming home when she wanted to keep them warm

both of them don't necessarily hate men for starters and consider recommitting to a traditional relationship with a man but men really are like that, so ehh here we are

women's rights means understanding women's wrongs

in essence both of them, being white women living in Victorian England with extra add-ons, may stand for a feminism that hasn't discovered intersectionality just yet — a feminism raw and pale and inapplicable to more than just their own

all this being said, I think they could be friends

[raisongardee]

"Trop souvent, en effet, bien des équivoques et des malentendus se dissimulent aujourd’hui derrière l’"ascèse" et le "détachement". Car les milieux spiritualistes sont remplis de gens qui font de nécessité vertu. Certains se tournent vers des voies de sagesse orientales et pérorent, avec une arrogance de "premier de la classe", sur l’inanité de l’histoire, alors qu’ils font preuve en cette matière d’une ignorance crasse et partagent les préjugés les plus ineptes de l’instruction publique obligatoire, démocratique et progressiste, qui leur a été inculquée ; d’autres lisent deux livres d’Alan Watts, alignent trois formules Zen apprises par cœur et s’imaginent avoir acquis le droit de mépriser toute culture, rejetant Shakespeare et Nietzsche aux oubliettes […] Mais, en général, c’est avec le passage à la "pratique" que le comble de l’illusion est atteint : on fait bravement sa petite heure quotidienne de méditation assise, on projette des pensées "généreuses" et compatissantes sur l’humanité souffrante, on s’efforce tant bien que mal d’aimer tout ce qui vit (ce qui est le plus sûr moyen, tant qu’on n’est pas un Eveillé, de n’aimer personne). Les horizons pseudo-spirituels misérables de cette façon d’envisager l’ascèse, d’une mièvrerie saint-sulpicienne, culminent la plupart du temps dans le désir de "se sentir bien dans sa peau", d’être à l’aise dans les phénomènes : en somme tout ce que Céline a appelé "la ridicule prétention au bonheur", tout ce que les existentialistes ont dénommé, avec raison, l’"existence inauthentique", tant il est vrai qu’un être n’est que par la somme de ses échecs, des adversités qu’il a endurées, des souffrances qui l’ont ennobli, et par sa familiarité avec la présence muette de la mort, seule capable de conférer une dignité à "tout ce qui vit".

Philippe Baillet, « Un viatique pour l’homme noble quand il n’y a plus rien à aimer », 1982.

[les-cris-des-fendues]

Simone Weil - Ph. inconnu

"Pour apprécier les partis politiques selon le critère de la vérité, de la justice, du bien public, il convient de commencer par en discerner les caractères essentiels. On peut en énumérer trois : Un parti politique est une machine à fabriquer de la passion collective. Un parti politique est une organisation construite de manière à exercer une pression collective sur la pensée de chacun des êtres humains qui en sont membres. La première fin, et, dernière analyse, l'unique fin de tout parti politique est sa propre croissance, et cela sans aucune limite. Par ce triple caractère, tout parti est totalitaire en germe et en aspiration. S'il ne l'est pas en fait, c'est seulement parce que ceux qui l'entourent ne le sont pas moins que lui.

*

Presque partout et même souvent pour des problèmes purement techniques, l'opération de prendre parti, de prendre position pour ou contre, s'est substituée à la pensée… C'est là une lèpre qui a pris origine dans les milieux politiques et s'est étendue à travers tout le pays, presque à la totalité de la pensée. Il est douteux qu'on puisse remédier à cette lèpre, qui nous tue, sans commencer par la suppression des partis politiques.

Simone Weil "Note sur la suppression générale des partis politiques" Ed. Allia

*

Prends garde, foule moutonnière, acclameuse de sabres, de drapeaux, de politiciens!... Ayant vécu en esclave, tu crèveras en esclave!

Germinal - Éditorial Avril 1905