#some day you will be disabled

[bunbunism]

AHHH A TOTAL OF 50 SM HOURS IT'S DONE 🐡

I'm a bit late but like genuinely the last song made me bawl for hours, it means so much to me be represented, I barely see anything actually portraying bipolar, ocd, osdd, (lots of D's hehe) autism, pots yk all the crazy stuff I got and even if they are it's in an negative light, where they end up miserable forever or they'll some horrible person

Forgive me for the yap 🙏

( thank you on notes + reblogs on the sketch, made a grown man cry tears of joy fr)

[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.]

[thefatfemme]

Shout out to fat people with chronic pain. Use that mobility aid, get yourself a tasty treat, and don't give a fuck what anyone else thinks. Your body deserves love and care no matter what!

[sanasanakun]

Ayooo what the fuck is up with people on Tik Tok calling post-crash Curly “a thing” or “that thing” ???? I’m genuinely appalled. Obviously not the majority of people on there but I’ve seen it like three times already which is fucking crazy.

[aroaceleovaldez]

actually one of the details that frustrates me the most from TSATS, relating to how much the book completely erases or absolutely bastardizes neurodivergence, is how Percy's cameo is characterized.

One of the consistent things aspects of Percy's relationship with the education system throughout the series is that Percy is smart, and he does try in school, but he has a learning disability. The only reason he gets bad grades is because he has a learning disability and the way the modern american education system is built is inherently at odds with that. In the first series we actually have explicit references to Percy doing better in school when he's in environments that actually accommodate for his disabilities! It's not that he's not trying, he's disabled.

So it is so disheartening and horrible to see Percy characterized in TSATS as just being disinterested in school, and his failing grades being made a joke about implying him ditching classes because he just doesn't care. That's the number one ableist thing ADHD/dyslexic students hear! Implying that they "just don't care" and dismissing their disabilities. It is so horrible to see that joke being made in the Percy Jackson series of all franchises. Especially when you add that on to the rest of the quite frankly ableist characterizations in TSATS and how much the book erases Nico and Will's disabilities/neurodivergence.

[wishchip106]

flight attendant!Charles x Erik who always travels for work and always flies with the same airline every time

by some magical force they always end up on the same flight together and get closer and closer each time

[beepmeowiskarkat]

wip

[formereldestdaughter]

ok wait i need to hear more of your thoughts on peeta owning a bakery....

This is one of those rare times where I’m pretty sure this anon isn’t someone I know personally bc I’ve subjected anyone who will listen to my rant about the Peeta Bakery Headcanon. Anyway, you’re gonna regret asking this anon bc there are fucking Layers here.

I know this is probably a controversial take based on the number of fics where I’ve seen it, but I simply do not think that Peeta would open a commercial bakery after Mockingjay!! Like on a metatextual level, I don’t think it really fits with the point of the ending of the series. It actually sort of fascinates me that it’s just such a common headcanon because the ending of Mockingjay is exceedingly vague. I think that vagueness invites us, as readers, to imagine a better world post-revolution. A world where Katniss would feel confident that her children would be safe from injustice, where she’d feel confident that her children would never know want the way she did as a child. A just world. A kinder world. Can a capitalist society ever be just? Is a capitalist society where a disabled teenager has no other means to subsist himself (or feels like there’s no other way he can be a contributing member of his community) really the post-revolution world we dream of? Is that really the best we can imagine?

(This got so insanely long I’m adding a read more lmao)

I get that showing a better world is not always the point of post-mockingjay headcanons/fics. Like there are plenty of really great post-mockingjay fics I’ve seen where, yeah, part of the fic is that society like ISN’T all that different or all that much better. I’ve seen that really well done! Hell, I’ve written them myself! It’s easy to imagine how a lot of aspects of society would not get an overhaul, a lot of the same structural inequalities would continue to exist. One headcanon that really stuck with me (I can’t remember which fic it was from) was that Peeta sells basically mail order baked goods to people on the Capitol, sending them iced cakes and pastries by train, because there are still people who were “fans” of theirs during the Games. And idk this doesn’t actually have much to do with my point lol but I liked it because it’s kind of fucked up and like! Yeah! It makes sense! If he needed money that would be a good way to make it! War often makes people rich, often for horrible reasons, and often it’s people who already have capital in the first place.

Anyway, more about the hypothetical bakery because alright. I bring up the fact that “yeah society not being all that different post-revolution and still being an unjust capitalist hellscape” could be a reason why Peeta re-opens a bakery because that’s actually never the types of fics where I see the bakery headcanon. Fics where Peeta opens a bakery are usually trying to make the exact opposite point. Like. Things are getting better, now he can open a bakery! Look at how much better the world is now, plus he’s got a bakery! Peeta is healing, that’s why he can open a bakery now! And I am so, so sorry to inform everyone who’s never had the grave misfortune of owning a family business, but there is truly nothing further from the truth lmao. Like just putting aside the immense amount of emotional baggage that Peeta has about his family, running a small business is an insane amount of work in any context and being a baker especially is physically grueling and involves early hours (and long hours) that aren’t really the best fit with the multiple ways that Peeta is disabled now. (I could go into this more because I have a lot of thoughts. But I will spare you.). I also think it’s seen throughout the books that Peeta is someone who needs time to pursue creative outlets to process his feelings and someone who values leisure and values quality time with his loved ones. And having grown up in his family’s bakery, I think he’d understand the reality that running a bakery wouldn’t leave much space of those pursuits and wouldn’t leave much space for him to have the things that keep him healthy and stable. I think he’d know that the way he is now— after two Games and the war and unspeakable torture at the hands of a dictator—isn’t compatible with the lifestyle necessary for running a commercial bakery.

And tbh with that in mind, I don’t think he’d push himself to re-open a business (one that would be a constant reminder of his dead family and his complicated relationships with them that got no closure) that would require him to sacrifice his physical and emotional well-being. Like I think he might look into the possibility, I think he might even start trying to open a bakery out of a sense of obligation/duty, maybe harboring some idea that this is who he was supposed to be, who he would've been without the Games, or that it’s this last piece of his family that can live on, or that it’s this last connection to his family so he can’t let it die too. But ultimately, I think any attempt to open a bakery wouldn’t get very far. Maybe he'd start wading into the logistical nightmare that is small business ownership and realize it's not for him (because it's probably also true that as much as him and his brothers were involved in the business, there's almost certainly parts they weren't involved with and didn't see, i.e., filing taxes). Or maybe looking into opening a bakery— how triggering it is, the stress of it— causes a downward spiral. Maybe he hates how much he's worrying everyone by unraveling. Maybe having a breakdown from the stress of just trying to open a bakery makes him realize, yeah, maybe in another life he would have ran his family’s bakery but the way he is now just doesn’t work with running a bakery, not without great sacrifices he's not willing to make. I just can’t see a bakery coming to fruition.

I know a lot of fics include Peeta deciding to reopen a bakery as a big step in his healing or include him rebuilding a bakery as part of his healing process but honestly, I think the opposite would be more true: I think Peeta either trying/failing to open a bakery or ultimately deciding not to open a bakery would be hugely healing for him. I think it would be a huge part of him accepting the way he is now as a person, his new limitations but also his strengths. I think it would be a huge part of him accepting the way his life his now and accepting that he likes his life the way it is, that he’s satisfied with his life without needing to own a bakery. I think it would be an important part of him coming to terms with the loss of his family. I think he knows he can never have things back as they were and I don’t think he would try to recreate them, especially because his family’s legacy isn’t a business. I think he’s emotionally intelligent enough and self reflective enough to realize that what mattered to him about the bakery— taking care of others by feeding them, being integrated into his community and being actively involved in it, brightening people’s days with delightful things whether that’s beautiful cakes or hearty food or delicious treats— and the things he learned from his family through the bakery, are things that he can carry on in other meaningful ways.

(Do you regret sending this ask yet, anon? Because if not, you will soon. I’m not done yet. There’s more.)

I wasn’t really sure where to put this next part in what is rapidly becoming an essay because it sort of combines the points about like “what do we imagine a post-mockingjay society to look like” with the practical difficulties of starting this bakery but here’s another thing: do people really think that the Mellarks owned the land the bakery was on?? Like, sure, the merchants are the petit bourgeois of Twelve but I still don’t imagine they really own anything. In a society where houses are assigned to people upon marriage, where property ownership and capital are so closely interconnected with citizenship (as shown by the Plinths who, by having immense capital, are able to leave their District and become citizens of the Capitol) do people really think the Mellarks would be allowed to own the land their bakery is on?? I always imagined it sort of like a tenant farming situation: the Capitol gives them the raw materials for the bakery and in return the bakery give them some absurdly high portion of their profits, or the Capitol sells them a year’s supply of raw materials at a premium on credit and at the end of the year the Mellarks have to use the money they made with those materials to pay it back, except it’s never enough to turn a profit so they always have to buy next year’s materials on credit and the cycle continues.

We (understandably) get a really skewed view of the merchant class through Katniss’s perspective so I can see why people come to the conclusion that his family owned the property and, as the last surviving member, he would’ve inherited it. I’ve seen the inheritance thing in fics a lot or a hand wavey “well Twelve was decimated to no one owns anything anymore so it can be his” or even like an almost sort of reparations type situation where he’s entitled to the land as a surviving refugee of Twelve. But I don’t know. I guess I don’t think it fits with everything else we know about Panem that the Mellarks would’ve owned that land and I think the question of whether the government would’ve let him take ownership of the land post-revolution brings up a lot of issues about the structure of society post-Mockingjay that I find more interesting to explore in other ways, especially when, from an emotional perspective, 1) I find the idea of Peeta not opening a bakery more compelling and 2) I don’t think it really fits his character arc by the end of Mockingjay to reopen a bakery, as I went on about at length above lol.

On the flip side: literally who cares!! Do whatever you want!! Headcanon whatever you want!! I get why people go for the bakery!! It’s fun, it’s wholesome, it’s a built in bakery AU that isn’t even an AU. It doesn’t matter if it’s practical or realistic!! It doesn’t need to be practical or realistic!! It’s fanfic of a dystopian YA series!! My unfortunate affliction is that I grew up in a family that owned a restaurant and that I have multiple degrees in the social sciences so I can’t see the bakery without being like “What about the overheard? What about the start up costs? Who’s spending long nights balancing the books? Is Peeta covering shifts when an employee calls in sick? Is Peeta the sole person working there until the bakery is open long enough (often a year or more) to start turning a profit? How does that sleep schedule work with his nightmares? How does that work with Katniss’s nightmares? What happens when he has an episode and suddenly needs to take the day off before he has any employees? Does the bakery just remain closed for the day? Can the profit margins withstand regular unexpected closures? Can the supplies withstand regular unexpected closures?” And if the answer is “Elliott none of those things matter he’s not doing the bakery because he needs the money but because he wants to”, then my question is why does he want to? Does he not get the same sort of satisfaction out of feeding his loved ones? Doesn’t Peeta seem like someone who would rather give away baked goods than sell them?? Doesn’t Peeta seem like someone who would prefer to make cakes for people’s special occasions upon and then when they insist on paying him for it, he only lets them “pay for the ingredients” which actually cost significantly more than he says they did??

So yeah my point is that it’s a matter of personal taste! It doesn’t fit the way I see the series but that doesn’t mean it’s like wrong, I’m not an authority on Peeta lmao.

It’s also a matter of personal taste in the sense that I find the themes that most resonate with me at the end of Mockingjay (and the end of Peeta’s arc specifically) more interesting to explore in other ways. Grief, living with loss, relearning yourself, finding hope, figuring out your place in a dramatically different world when you don’t even know who you are anymore, healing, building a new life after such complete and total destruction of your old life— those are all things I find compelling about the end of Mockingjay but for me the bakery isn’t the most compelling way to explore them.

Not to say I find the concept of the bakery totally uninteresting. I have this fic about Johanna that I’ll probably never finish where the point sort of is that, yeah, her life really isn’t all that much better after the war. It’s been years at this point and she’s still miserable and she doesn’t know how to be a person but by the end she’s trying to figure it out. And towards the end, Peeta tells her that he’s spent years sort of passively, half-heartedly trying to figure out how to inherit the land his family’s bakery was on, only to find out it was never theirs in the first place. They’d been renting it the whole time and he’d never even known as a kid. So he sort of passively, half-heartedly went on another wild goose chase to find the owner and now, finally, after years of writing to various government agencies and being sent in circles and things being barely functional, he’s managed to track down the owner. Now it’s owned by the daughter of the man who owned it when he was a kid because the original owner (who was likely up to some sketchy war crime shit) died during the war and she inherited it (the irony…). He got in contact with her and asked how much it would take for her to sell it and she told him she’s not interested in selling but in light of the situation, in light of the fact that he’d have to build a new building in order to operate a bakery, that she’d cut him a deal— she’d only require 50% of the bakery’s profits as rent instead of the 80% his family used to pay. And of course Johanna is outraged, that’s not right, the owner shouldn’t be allowed to do that, they should do something about it, they should fight back. And Peeta is like. Not interested. He was actually sort of relieved that opening wasn’t very feasible. Getting the answer was a lightbulb moment where he saw that over the years of trying to look into this, he’s built a life that he likes— one where he’s stable, where his loved ones are stable, where he’s cared for and can care for others— and he doesn’t really want to change it drastically by opening a bakery anyway. He just needed an answer, one way or another, before he could get some closure and move on. (And the point of the conversation is Johanna is having her own lightbulb moment that it’s okay to move on, it’s okay to change, it’s not a betrayal of the people and things she’s lost but that’s not my point here!!).

But anyway. That’s obviously not about running the bakery— it’s about the choice to not run one.

Anyway!! Anyway… are you satisfied anon? Is this what you wanted?

Lastly, here is my most important qualm with the bakery headcanon: must Peeta be gainfully employed? Is it not enough for him to be Katniss’s boytoy? Can’t he just paint and garden and bake and hang out with his girlfriend all day? Is that really too much to ask?

[sha-brytols]

what makes the anders discourse so frustrating i think is when you know that nearly every single thing people hate him for would have changed so drastically had he been written by someone with just a fraction of empathy for people with mental illness

[salt-baby]

I just don't understand people who don't do a COVID test when they get sick

[gideonisms]

Does a podcast ever release a take you disagree with so strongly it makes you question everything you heard on it up to that point

[fizzie-frog]

K k but consider this: Asmodeus taking care of Fizz when his health acts up and struggles to take care of himself (and we know Fizz is a stubborn little gremlin who most likely would try to take care by himself unless he's literally like dying or something).

[raddestrose]

I’ve been cursed by a dark force (college) and now I can no longer experience joy (reading books that tear my heart out and make me sad)

[imsaunteringvaguelydownwards]

if I hear one more person say that Vik is ace I’m gonna go jump off a cliff (read the tags if u want a rant)

[wishchip106]

i’m getting pissed thinking about this one person i saw somewhere saying something about Charles loathing his disability so there’s no point in keeping him disabled in the comics

DUDE??? 😟

i feel like him being disabled is so important to his character and being able to show readers that having a disability doesn’t mean you can’t do anything

i wouldn’t say i’m fully educated in these areas and i don’t know how actual disabled people feel on the matter but representation is so important 😭

i get really upset seeing “Charles can magically walk again” “He’s fixed!” things like WHY??? GIVE HIM A CANE ATLEAST I BEG OF YOU

do these people do this because its inconvenient he cant walk??? that makes me so mad honestly

i need krakoa Charles with a cane idc about them having his rebirth set from before his accident i need him to show that you can partially corrupt a whole nation while still relying on an aid

or even better yet KEEP THE WHEELCHAIR (not the banana one get a better chair Charles pls)

added bonus give Charles Xavier a gun. An “excuse” to finally get him in the field as if he can’t use HIS EXTREMELY POWERFUL PHYSIC POWERS?? MINDWHAMMY THEM OR SOMETHING PLEASE DO SOMETHING STOP BEING A DAMSEL IN DISTRESS

we need more disability rep please and thank you

gonna mind-whammy the ableists they don’t deserve their vital organs

me trying to defend pookiebear from the haters ^^^