#sorry rang

[helenreads28]

Lee Rang Full Gumiho

Hello my beautiful people. I still haven't finished totnt 1938 but as I said in a previous post I have stumbled upon a lot of spoilers. So here's my take on Rang achieving to believe in himself and acquiring the powers of a full Gumiho in that era, but still being a half fox in 2020.

So basically, my thought process is the most basic. Our lovely mermaid died a tragic death, one that Rang coudn't prevent and lost total trust in himself and his abilities. His relationship with Yeon 1938 might have become strained again, since we see Rang be so cruel to him in 2020; they might have got into a fight. Maybe when Rang and our lovely mermaid were trying to survive, the young fox called for his hyung, but said hyung never showed up.

The outcome? Yeohee dies, with Rang probably being held by the people responsible, forcing him to watch as they kill the love of his life in front of him. How they take her scales in order to sell them and gain money; and Rang?

Rang is left more broken than ever before. Even as a full fox he wasn't able to protect the woman he loved, and still loves. Yeon never showed up to help him, no matter that they had made amends. The promise that he would protect him, that he would be there if he ever needed him is once again broken. And he is left there, in a world without the people he holds dear; with one of them brutally murdered and the other nowhere to be found. Alone in a cruel world whose only purpose is to make Rang's life as miserable as possible.

So he gives up, if life is only going to be cruel to him, then be it. He is going to be as cruel as he can too. An eye for an eye; there's no purpose in his life anymore, no purpose to keep his aching hurt beating, no purpose other that revenge, other than making the world suffer as mush as he has.

Somewhere along the way, he finds a new purpose; he finds a new family. One who finally accepts him the way he is, one who is happy to see him happy and healthy. Sadly, it seems that life has other plans and his brother gives his life for his beloved. Yeon does what Rang wasn't able to do, what he wasn't strong enough to do; and he has to give it to Yeon. In the end, he did exactly what he was out to do ever since Ah-Eum sacrificed herself for his sake.

Apart from Yeon being able to do what Rang couldn't, he also forces Rang to be the one to take his life. And there Rang is, being the one responsible for the deaths of the two most important people in his life. How could he ever move forward from that?

So when he gets the chance, he offers his life in exchange for his brother's. He at least manages to repent for one of his sins and give his brother more time with his loved ones than Rang had and craved. And somewhere deep in his mind, in his soul and in his heart, he is aware he is also sacrificing himself for Ji-Ah's sake as well. Because he knows what it's like to lose the person you love the most and be forced to keep living without them. It's a thought he never shares with the world, not even when he is so close to his death. Then, he is gone with the world ignorant to his kind, loving and protective self. He was always a martyr afterall, and martyrs never get a happy ending.

Bonus: The people who killed Yeo-hee are the people responsible for bringing the Imoogi back. The purpose of her murder? To break Rang in such a way that he will be more easily manipulated, that he will be at their mercy. He already owes them his life afterall...

[thirdtimed]

beautiful grianful world.. links to all the artists' profiles under the cut :D

linktoo-doodles

jellitchi

avo0930

alienssstufff

cherrifire

grianhate

luniise

tibbycaps

skimmeh

pippeinnit

i linked everyones tumblrs if they had one, otherwise it leads to twitter!

[awzominator]

Leo was the biter and did not hold back once he got his chompers on something…or someone

source? Me Bc I said so and I am correct

[lovepunched]

Harassing that old man

[ryssbelle]

Drew a bunch of Marinettes in a bunch of different artists styles it was a lot of fun!!

Artists who's styles I mimicked: @buggachat @hamsternamedmarinette @ladybeug @sabertoothwalrus and @anna-scribbles all epic artists 🤟😎

[methoughtsphantom]

Jason “my family doesn’t know im alive” Todd and Danny “my family doesn’t know I’m dead” Fenton going alongside each of their plans my beloved. like Danny will absolutely go head-to-head with all of Gotham to support his new best friend on all his crime lord endeavors while he drags Jason to also attend collage with him. They are roommates and there never seems to a mention of family from either side. It’s an unspoken understanding they have. They met because Crime alley as a ghost lair thrummed with so much loneliness, it was at first the perfect place for Danny to hide his ecto signature in. But then he saw the dumbass whose lair it was lean his motorcycle just a tad too much when making a sharp turn to an alley, he sweeped the floor through a lifted chain link that passed his body but not his helmet. Yep that’s right the red thing got stuck. Danny who at the moment happened to be watching through his window snorted. Much to his horror because if not a ghost that dude could’ve gotten his head flung off.

Still, the scene was ridiculous.

On a whim he irrationally sees the police closing in on the guy and panicked at the thought of the guy using intangibility to free himself so Danny phased them both through his apartment wall and left the guy sprawled in his couch. Jason didn’t freak out but that’s normal when one’s got a concussion, one the guy immediately denied having as Danny laid out the medical supplies. The idiot proceeded to almost flatten four steps to the door with his stubbornness. He also said “I’m asexual” in the most deadpan voice as Danny dropped him back in the couch.

Danny sighed. Clearly though, he’d done so too early in the night because the guy kept trying to go, kept trying to knock Danny out, kept trying to slash him with knifes Danny didn’t know he had stashed. He’d only disarmed the guy from his guns. The visible ones apparently, cause at one point the guy did take out a gun and shoot until the ammo ran out and then teetered the thing like it was an art prop and hit his moon lamp.

Danny "yeah you aren’t officially my friend until you’ve tried to kill me" fenton my guys.

Anyways both keep having the same argument over if Danny technically kidnapped Jason or not. Danny holds the fact that the police at least didn’t see the guy make the ridicule. Jason argued that happened cause he was sporting a concussion. Danny argued he got that after.

Jason at first thinks the guy's a meta, but no. Danny introduces himself, sheepily now that he recognizes this is who the lair he invaded is from. He bandages him and tries to cook for him. If Danny didn’t have ice powers he most certainly would’ve burned the apartment. Jason then proceeds to kick him out of his own kitchen and make them both enchiladas. It’s the most normal both had in a while with another person and the air seems oddly settled. From then on, Jason constantly invited himself over, under the pretense that this was his territory and therefore he could drop in unannounced. Danny who has actual powers says he only allows this because Jason cooks very well.

Danny stays away from the crime fighting business unless his buddy is in deep shit he can’t get himself out. Also it’s Danny’s turn to cover for his vigilante friend which Sam and Tucker give him so much shit for. (but also advice)

And they were roommates. (omg) Danny effectively derails Jason’s big comeback plans by casually dropping ghost lore every two days. Like,

Jason, talking about how he doesn’t want Bats snooping on his territory:

Danny: Just don’t let them in

Jason: ??

Danny: yeah!! Hasn’t Batman died and got revived??? You can totally kick out death touched people you don’t want entering on your lair.

Jason: …I can?

Danny: Yep dude, your lair’s supposed to feel safe.

Jason: wait does that mean I can kick you out?

Danny: First this is my apartment. Second, im dead, not dead touched. Third, it’s too late to get rid of me. bitch.

Anyways Jason is super excited. You mean to tell him he can actually deny people over to his territory haunt?? (Yes it’s only to people who have died and came back but still!! The sample size is exactly the type of people he doesn’t want to see—!)

Joker my beloathed can’t step foot in Crime Alley.

(Jason’d feel a lot safer if the clown was dead but the possibility of his murderer turning into a ghost and their little loophole not applying on the clown is too scary to contemplate.)

Anyways, Jason loves experimenting with the power. It can go from simply making people shudder and not want to enter crime Alley to straight up not letting them enter like there’s an invisible wall blocking the way.

Jason because he’s hurt that Bruce never even patrols Crime Alley and also because he’s petty put B under the category of “invisible wall” blacklist. His reasoning is that the man doesn’t even attempt to enter Crime Alley. To him it’s surely just a place shadowed in tragedy. (anyways that’s it’s the place he met Jason)

Ironically, Jason totally forgets that Batman does venture into Crime Alley one day in the whole year. The day he met Jason.

Okay. He didn’t forget at first. The first year Jason remembers cause it was only a few months till then but then the next— Jason forgets that today’s the anniversary of the day’s Bruce’s parents died. He forgets to allow B in when he feels a slight tug and dismiss the feeling that prompts Bruce to investigate because he literally can’t enter Crime Alley. He starts the trialsTM, he scouts on the very edge and sees people the whole day enter and get out and cross with no problem but Bruce can’t.

It’s literally just Bruce.

Time to call Constantine, i guess.

[featheredadora]

[schrodingers-hoarding-problem]

zukka is simultaneously jock x jock, nerd x jock, AND nerd x nerd

[pikp0kcas3]

The Hazbin Hotel fandom’s issue with accepting aromanticism and asexuality

Now that it is officially Aromantic Spectrum Awareness Week, I want to talk about this!

I find that, as an aroace myself, I am constantly grasping at good representation and coming up empty— it usually ends up in one of two ways.

One: the character is portrayed as emotionless, cold, and robotic in nature. It’s the question aromantic and/or asexual people are often asked: “Are you heartless?” The answer is no, of course, but general media makes it out to be the opposite.

Or two: Their lack of attraction is seen as something to “fix” because they “haven’t found the right one yet”, and they end up with a partner as a “happy ending”.

It frustrates me greatly because of how little people actually see aromanticism or asexuality as a true part of the LGBTQIA+ community.

So when I watched Hazbin Hotel, and I found out about Alastor being aroace, I was over the moon. I was on cloud nine. I also saw how his voice actor has looked up the term as an attempt to learn about aroaces, which makes me OVERJOYED?? Amir is truly a blessing, and I love that he’s proud to embody a character that’s part of our community. It’s so beautiful to finally have a proper character, a fan favorite at that, who just so happens to be aroace— and that’s another thing I love about this.

It’s never explicitly stated in the show (though it is stated in interviews), but it’s rather clear when you’re watching, isn’t it? Alastor’s aversion to any sort of sexual advancement, coupled with Rosie’s blatant “I know you’re an ace in the hole” comment sort of spell out his asexuality pretty clearly, as well as what side of the spectrum he falls upon. In addition, his Valentine’s day card was strictly platonic, which caters to his aromantic side. It feels so validating to finally be represented, to finally have a character in media who shares the same lack of interest in romance and sex as I do.

When I entered the fandom to look for more content, I kind of expected to see the same respect for Alastor’s orientation there too. But that… wasn’t the case? I am fully aware that aromanticism and asexuality are both spectrums— of course, aromantic and/or asexual people can enter those kinds of relationships. I’m not denying that and they belong in the community as much as anyone else on the spectrum.

But, the more I see the same line again and again and again, the more it feels like an excuse to just ship what you want.

Usually I don’t mind shipping? I’m often a firm believer in people shipping what they like as long as it’s harmless and they don’t go crazy over it. I also know for a fact that Viv doesn’t have a problem with people shipping her characters. They are fictional, after all.

But in this case, people are ignoring the very thing that makes Alastor a part of the aroace community! People are ignoring his lack of romantic or sexual attraction!

Is this not the same as changing a gay character’s orientation to suit a straight ship? If not, how so? I’m told that we are a part of this community, so why aren’t we being treated like it? Why is it so hard to accept the people on the end of the spectrum who aren’t interested?

Something I’ve been noticing throughout my life is that society has not exactly progressed very much on the idea of accepting asexual or aromantic identities. Maybe we have, a little, since the old days— but hell, people in “the old days”, which in truth wasn’t very long ago, believed that asexuality was a medical condition to be “fixed” by taking the right medication or having sex. That’s a pretty low bar to clear. And on the romance side, you’re seen as a “late bloomer” or “boring” if you don’t express interest. These days, being friends with someone is treated like a gateway to them possibly becoming a lover. Not getting married, not going on dates, not wanting a partner— it’s all treated like a crime when it’s not.

Maybe I’m selfish, or sensitive, or I’m butthurt over nothing, or I’m making it all about me. Maybe I’m gatekeeping or whatever the term is. But please, please, please, I just want an aroace character like me who simply is not interested in sex or romance.

And I want fandom to respect that. I admire the creations that fans make— the art, the animatics, the writing and the character analysis. And I want people to keep creating because creation is indeed a beautiful thing.

But I really would like people to treat aroace identities like they’re important. Like it’s more than just a spectrum to get wiggle room to wrangle in another ship.

[siffarooni]

grow back your sharpest teeth, you know my desire

[feng-shui71]

I’ve fallen back into my DBD phase i’m afraid

bonus under cut:

[superbellsubways]

🍂

[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.]

[edlucavalden]

Old man gathering