#the principle of historical specification

[billdenbrough]

hi, i’m jane! triple fire sign, usually battling my google docs and doing character analysis in the dms

my blog runs on queue. i do still post live when i’m around but i have a pretty consistently stocked queue & don’t use queue tags anymore.

currently posting a lot of kevaaron, but a lot of fandoms will pop up lmao. i’m slow with my ask box bc i often hate answering asks on my phone & i’m only on tumblr on my laptop when i’m at home, but generally my ask box is open for questions, chatter, writing games/prompts or whatever else i may be forgetting. it’s been a hot sec since i got one of these, but just in case: if you came here from the shark puppy wikia or something, yes, i made that shark puppy post

quickfire housekeeping links:

my general writing tag • my microfic monday tag • fic link posts on tumblr • my ao3

tsc-focused sideblog (this is where i did my liveblog and will again when the sequel comes out; it’s still where i keep most of my jean thoughts) • marvel sideblog • genshin sideblog

[staff]

Tumblr’s Core Product Strategy

Here at Tumblr, we’ve been working hard on reorganizing how we work in a bid to gain more users. A larger user base means a more sustainable company, and means we get to stick around and do this thing with you all a bit longer. What follows is the strategy we're using to accomplish the goal of user growth. The @labs group has published a bit already, but this is bigger. We’re publishing it publicly for the first time, in an effort to work more transparently with all of you in the Tumblr community. This strategy provides guidance amid limited resources, allowing our teams to focus on specific key areas to ensure Tumblr’s future.

The Diagnosis

In order for Tumblr to grow, we need to fix the core experience that makes Tumblr a useful place for users. The underlying problem is that Tumblr is not easy to use. Historically, we have expected users to curate their feeds and lean into curating their experience. But this expectation introduces friction to the user experience and only serves a small portion of our audience. 

Tumblr’s competitive advantage lies in its unique content and vibrant communities. As the forerunner of internet culture, Tumblr encompasses a wide range of interests, such as entertainment, art, gaming, fandom, fashion, and music. People come to Tumblr to immerse themselves in this culture, making it essential for us to ensure a seamless connection between people and content. 

To guarantee Tumblr’s continued success, we’ve got to prioritize fostering that seamless connection between people and content. This involves attracting and retaining new users and creators, nurturing their growth, and encouraging frequent engagement with the platform.

Our Guiding Principles

To enhance Tumblr’s usability, we must address these core guiding principles.

Expand the ways new users can discover and sign up for Tumblr.

Provide high-quality content with every app launch.

Facilitate easier user participation in conversations.

Retain and grow our creator base.

Create patterns that encourage users to keep returning to Tumblr.

Improve the platform’s performance, stability, and quality.

Below is a deep dive into each of these principles.

Principle 1: Expand the ways new users can discover and sign up for Tumblr.

Tumblr has a “top of the funnel” issue in converting non-users into engaged logged-in users. We also have not invested in industry standard SEO practices to ensure a robust top of the funnel. The referral traffic that we do get from external sources is dispersed across different pages with inconsistent user experiences, which results in a missed opportunity to convert these users into regular Tumblr users. For example, users from search engines often land on pages within the blog network and blog view—where there isn’t much of a reason to sign up. 

We need to experiment with logged-out tumblr.com to ensure we are capturing the highest potential conversion rate for visitors into sign-ups and log-ins. We might want to explore showing the potential future user the full breadth of content that Tumblr has to offer on our logged-out pages. We want people to be able to easily understand the potential behind Tumblr without having to navigate multiple tabs and pages to figure it out. Our current logged-out explore page does very little to help users understand “what is Tumblr.” which is a missed opportunity to get people excited about joining the site.

Actions & Next Steps

Improving Tumblr’s search engine optimization (SEO) practices to be in line with industry standards.

Experiment with logged out tumblr.com to achieve the highest conversion rate for sign-ups and log-ins, explore ways for visitors to “get” Tumblr and entice them to sign up.

Principle 2: Provide high-quality content with every app launch.

We need to ensure the highest quality user experience by presenting fresh and relevant content tailored to the user’s diverse interests during each session. If the user has a bad content experience, the fault lies with the product.

The default position should always be that the user does not know how to navigate the application. Additionally, we need to ensure that when people search for content related to their interests, it is easily accessible without any confusing limitations or unexpected roadblocks in their journey.

Being a 15-year-old brand is tough because the brand carries the baggage of a person’s preconceived impressions of Tumblr. On average, a user only sees 25 posts per session, so the first 25 posts have to convey the value of Tumblr: it is a vibrant community with lots of untapped potential. We never want to leave the user believing that Tumblr is a place that is stale and not relevant. 

Actions & Next Steps

Deliver great content each time the app is opened.

Make it easier for users to understand where the vibrant communities on Tumblr are. 

Improve our algorithmic ranking capabilities across all feeds. 

Principle 3: Facilitate easier user participation in conversations.

Part of Tumblr’s charm lies in its capacity to showcase the evolution of conversations and the clever remarks found within reblog chains and replies. Engaging in these discussions should be enjoyable and effortless.

Unfortunately, the current way that conversations work on Tumblr across replies and reblogs is confusing for new users. The limitations around engaging with individual reblogs, replies only applying to the original post, and the inability to easily follow threaded conversations make it difficult for users to join the conversation.

Actions & Next Steps

Address the confusion within replies and reblogs.

Improve the conversational posting features around replies and reblogs. 

Allow engagements on individual replies and reblogs.

Make it easier for users to follow the various conversation paths within a reblog thread. 

Remove clutter in the conversation by collapsing reblog threads. 

Explore the feasibility of removing duplicate reblogs within a user’s Following feed. 

Principle 4: Retain and grow our creator base.

Creators are essential to the Tumblr community. However, we haven’t always had a consistent and coordinated effort around retaining, nurturing, and growing our creator base.  

Being a new creator on Tumblr can be intimidating, with a high likelihood of leaving or disappointment upon sharing creations without receiving engagement or feedback. We need to ensure that we have the expected creator tools and foster the rewarding feedback loops that keep creators around and enable them to thrive.

The lack of feedback stems from the outdated decision to only show content from followed blogs on the main dashboard feed (“Following”), perpetuating a cycle where popular blogs continue to gain more visibility at the expense of helping new creators. To address this, we need to prioritize supporting and nurturing the growth of new creators on the platform.

It is also imperative that creators, like everyone on Tumblr, feel safe and in control of their experience. Whether it be an ask from the community or engagement on a post, being successful on Tumblr should never feel like a punishing experience.

Actions & Next Steps

Get creators’ new content in front of people who are interested in it. 

Improve the feedback loop for creators, incentivizing them to continue posting.

Build mechanisms to protect creators from being spammed by notifications when they go viral.

Expand ways to co-create content, such as by adding the capability to embed Tumblr links in posts.

Principle 5: Create patterns that encourage users to keep returning to Tumblr.

Push notifications and emails are essential tools to increase user engagement, improve user retention, and facilitate content discovery. Our strategy of reaching out to you, the user, should be well-coordinated across product, commercial, and marketing teams.

Our messaging strategy needs to be personalized and adapt to a user’s shifting interests. Our messages should keep users in the know on the latest activity in their community, as well as keeping Tumblr top of mind as the place to go for witty takes and remixes of the latest shows and real-life events.  

Most importantly, our messages should be thoughtful and should never come across as spammy.  

Actions & Next Steps

Conduct an audit of our messaging strategy.

Address the issue of notifications getting too noisy; throttle, collapse or mute notifications where necessary.  

Identify opportunities for personalization within our email messages. 

Test what the right daily push notification limit is. 

Send emails when a user has push notifications switched off.

Principle 6: Performance, stability and quality.

The stability and performance of our mobile apps have declined. There is a large backlog of production issues, with more bugs created than resolved over the last 300 days. If this continues, roughly one new unresolved production issue will be created every two days. Apps and backend systems that work well and don't crash are the foundation of a great Tumblr experience. Improving performance, stability, and quality will help us achieve sustainable operations for Tumblr.

Improve performance and stability: deliver crash-free, responsive, and fast-loading apps on Android, iOS, and web.

Improve quality: deliver the highest quality Tumblr experience to our users. 

Move faster: provide APIs and services to unblock core product initiatives and launch new features coming out of Labs.

Conclusion

Our mission has always been to empower the world’s creators. We are wholly committed to ensuring Tumblr evolves in a way that supports our current users while improving areas that attract new creators, artists, and users. You deserve a digital home that works for you. You deserve the best tools and features to connect with your communities on a platform that prioritizes the easy discoverability of high-quality content. This is an invigorating time for Tumblr, and we couldn’t be more excited about our current strategy.

[infiniteglitterfall]

I do realize this is a real niche post but I cannot tell you how many damn times over the past 10 months I've seen gentiles tell Jews some version of, "Your own holy book SAYS God doesn't want you to have a country yet!"

And it's such an incredibly blatant and weirdly specific tell that they're not part of something that grew from progressive grassroots, but something based on right-wing astroturfing.

1. Staying in your own lane is a pretty huge progressive principle.

Telling people in another group that their deity said they couldn't do X is, I think, as far as you can get from your own lane.

2. It's also very clearly Not In Your Own Lane because I've never seen anyone actually be able to EITHER quote the passage they're thinking of, OR cite where it is.

It's purely, "I saw somebody else say this, and it seemed like it would make me win the debate I wasn't invited to."

3. It betrays a complete ignorance of Jewish culture and history.

Seriously? You don't know what you're referencing, its context, or even what it specifically says, but you're... coming to a community that reads and often discusses the entire Torah together each year, at weekly services... who have massive books holding generations of debate about it that it takes 7 years to read, at one page per day....

And saying, "YOUR book told you not to!"

I've been to services where we discussed just one word from the reading the whole time. The etymology. The connotations. The use of it in this passage versus in other passages.

And then there is the famous saying, "Ask two Jews, get three opinions." There is a culture of questioning and discussion and debate throughout Judaism.

You think maybe, in the decades and decades of public discussion about whether to buy land in Eretz Yisrael and move back there; whether it should keep being an individual thing, or keep shifting to intentional community projects; what the risks were; whether it should really be in Argentina or Canada or someplace instead; how this would be received by the Jews and gentiles already there, how to respect their boundaries, how to work with them before and during; and whether ending up with a fuckton of Jews in one place might not be exactly as dangerous for them as it had always been everywhere else....

You think NOBODY brought up anything scriptural? Nobody looked through the Torah, the Nevi'im, the Ketuvim, or the Talmud for any thoughts about any of this?? It took 200 years and some rando in the comments to blow everyone's minds???

4. It relies on an unspoken assumption that people can and should take very literal readings of religious texts and use them to control others.

And a sense of ownership and power over those texts, even without any accompanying knowledge about what they say.

It's kind of a supercessionist know-it-all vibe. It reads like, "I know what you should be doing. Because even if I'm not personally part of a fundamentalist branch of a related religion, the culture I'm rooted in is."

Bonus version I found when I was looking for an example. NOBODY should do this:

There are a lot of people who pull weird historical claims like "It SAYS Abraham came from Chaldea! That's Iraq!"

Like, first of all, a group is indigenous to a land if it arose as a people and culture there, before (not because of) colonization.

People aren't spontaneously spawning in groups, like "Boom! A new indigenous people just spawned!!"

People come from places. They go places. Sometimes, they gel as a new community and culture. Sometimes, they bop around for a while and eventually assimilate into another group.

Second: THE TORAH IS NOT A HISTORY TEXTBOOK OMFG.

It's an oral history, largely written centuries after the fact.

There is a TON of historical and archaeological research on when and where the Jewish culture originated, how it developed over time, etc. It's extremely well-established.

Nobody has to try to pull what they remember from Sunday school for this argument.

[la-morte-vivante]

art by delaviski in defense of Argentina's public and free education, in the context of a nationwide movilization to reject President Javier Milei's budget cuts to public universities happening today, October 2nd.

The image reads:

Public, Free, and Quality University.

Unrestricted and free access to higher education is a constitutional right that promotes equal opportunities and social development. "University gratuity is fundamental to guarantee inclusion and social mobility," referring specifically to the historical commitment to university gratuity, established in 1949, and emphasizing the importance of this principle as an instrument of cultural, political, and social equality in contemporary society. The democratic nature of the public university rejects the idea of promoting indoctrination. The coexistence of individuals with diverse perspectives enriches the academic offer and promotes debates that address the everyday challenges of society. State investment in education and science is fundamental for the country's economic development. There is a close correlation between investment in the educational system and economic growth, as well as the crucial role of the public university in training highly specialized professionals and generating scientific and technological knowledge. In defense of public, free, and quality education as a fundamental right and a pillar of national development.

[high-priestess-house]

𝖀𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌 & 𝖀𝖘𝖎𝖓𝖌 𝕸𝖆𝖌𝖎𝖈𝖆𝖑 𝕮𝖔𝖗𝖗𝖊𝖘𝖕𝖔𝖓𝖉𝖊𝖓𝖈𝖊𝖘

Witchcraft magical correspondences refer to the associations made between various objects, substances, times, and events with specific magical effects or purposes. These correspondences have deep historical roots and derive from a blend of multiple sources, including ancient alchemy, early science, cultural symbolism, religious beliefs, and intentionality.

Ancient Alchemy

Alchemy, the precursor to modern chemistry, played a significant role in shaping magical correspondences. Alchemists sought to understand the mysteries of matter and the transformation of substances, often imbuing their experiments with spiritual and mystical significance. For example, the seven classical planets (Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn) were associated with specific metals (gold, silver, mercury, copper, iron, tin, and lead, respectively). These associations were believed to reflect the planets’ influences on earthly matters and human affairs. Alchemical texts also explored the relationships between colors, elements, and spiritual principles, influencing the development of magical correspondences in witchcraft.

Ancient alchemy holds a significant place in the history of science, philosophy, and mystical traditions, influencing various fields and practices, including witchcraft. The importance of ancient alchemy can be understood through its contributions to the development of modern science, its philosophical and spiritual dimensions, and its enduring influence on magical and esoteric traditions.

The Great Work (Magnum Opus): Central to alchemy is the concept of the Great Work, which symbolizes the alchemist’s quest for spiritual and material transformation. This process involves the purification and perfection of substances, often mirroring the alchemist’s inner spiritual journey toward enlightenment and self-realization.

Symbolism and Allegory: Alchemical texts are rich in symbolism and allegory, using metaphors to convey complex philosophical and spiritual concepts. Symbols such as the philosopher’s stone, the ouroboros (a serpent eating its own tail), and the four elements (earth, air, fire, water) encapsulate profound ideas about the nature of reality, transformation, and the interconnectedness of all things.

Hermetic Tradition: Alchemy is closely associated with Hermeticism, a philosophical and spiritual tradition based on the writings attributed to Hermes Trismegistus. Hermetic principles, such as “As above, so below” and the unity of opposites, permeate alchemical thought and emphasize the correspondence between the macrocosm (the universe) and the microcosm (the individual).

Magical Correspondences: Alchemical principles and symbols have been integrated into various magical and esoteric traditions. The associations between planets, metals, and elements in alchemy have become foundational correspondences in many forms of magic and witchcraft.

Transmutation and Transformation: The alchemical goal of transmutation, particularly the transformation of base metals into gold, has a symbolic counterpart in magical practices. This idea of transformation is applied to personal growth, healing, and the manifestation of desires through magical means.

Ritual and Practice: Alchemical rituals, with their focus on purification, transformation, and the attainment of higher states of being, have influenced the structure and content of magical rituals. The use of specific substances, tools, and processes in alchemy has parallels in magical workings, emphasizing the transformation of both the practitioner and the environment.

Alchemy in the Renaissance: During the Renaissance, alchemy experienced a revival as scholars and practitioners sought to integrate ancient wisdom with emerging scientific knowledge. Figures like Paracelsus and John Dee contributed to the development of alchemical thought, blending it with medicine, astrology, and early chemistry.

Psychological Alchemy: In the 20th century, Carl Jung, a prominent psychologist, explored alchemy as a metaphor for psychological processes. Jung’s interpretation of alchemical symbolism as representing the individuation process—the integration of the conscious and unconscious mind—brought new insights into the relevance of alchemy for personal development and psychotherapy.

Contemporary Practice: Today, alchemy continues to inspire both scientific inquiry and spiritual exploration. Modern alchemists, both literal and symbolic, seek to uncover the hidden principles of transformation in nature and the self. The enduring appeal of alchemy lies in its holistic approach, integrating material, psychological, and spiritual dimensions of existence.

Early Science and Natural Philosophy

Early scientific observations and natural philosophy also contributed to the development of magical correspondences. Ancient and medieval scholars often categorized the natural world into elements (earth, air, fire, and water) and humors (blood, phlegm, yellow bile, and black bile), each with specific qualities and effects. These classifications were used to explain natural phenomena and human health, and they found their way into magical practices. For instance, herbs and stones were categorized based on their perceived elemental qualities, and their uses in magic were aligned with these characteristics.

Cultural Symbolism and Mythology

Cultural symbolism and mythology provided another rich source of correspondences. Different cultures imbued animals, plants, colors, and objects with symbolic meanings based on their myths, legends, and folklore. For instance, the oak tree was sacred to many ancient European cultures and associated with strength and protection, while the owl, often seen as a symbol of wisdom in Greek mythology, became associated with knowledge and divination in magical practices. These symbolic associations were passed down through generations and integrated into the magical correspondences of witchcraft.

Religious Beliefs and Practices

Religious beliefs and practices also shaped magical correspondences. Many magical traditions borrowed from the rituals and symbols of dominant religious practices in their regions. In Western Europe, for instance, Christian symbols and saints were often syncretized with older pagan deities and symbols. The use of incense, candles, and specific prayers or chants in magic often mirrors religious rituals, emphasizing the importance of intentionality and spiritual alignment in magical workings.

Intentionality and Personal Experience

The role of intention and personal experience cannot be overlooked in the development of magical correspondences. Practitioners of witchcraft often develop their own associations based on personal experiences, intuition, and the results of their magical workings. This process of individual experimentation and reflection allows for a dynamic and evolving system of correspondences that can vary between different traditions and practitioners. The intention behind the use of a correspondence is believed to be a critical factor in its effectiveness, highlighting the importance of the practitioner’s focus and purpose.

Synthesis and Evolution

Over time, these diverse influences have synthesized into the rich tapestry of magical correspondences used in witchcraft today. Texts such as the “Key of Solomon,” “The Picatrix,” and various grimoires have codified many of these correspondences, while modern practitioners continue to adapt and expand them based on contemporary understanding and practice. The integration of psychological insights, ecological awareness, and cross-cultural exchanges in the modern era further enriches the system of correspondences, making it a living and evolving aspect of witchcraft.

No single person or group decided these correspondences; rather, they evolved organically through the accumulated wisdom and practices of different cultures. Here are some key influences and sources:

Ancient Civilizations

Egyptians: Ancient Egyptian priests and magicians developed extensive knowledge of correspondences. They believed that everything in nature was interconnected and that specific plants, stones, and symbols held particular powers. Their practices were recorded in texts like the Ebers Papyrus and various temple inscriptions.

Greeks and Romans: The Greeks and Romans contributed significantly to the development of correspondences, particularly through the work of philosophers and physicians like Hippocrates, Theophrastus, and Pliny the Elder. Their writings on herbalism, astrology, and natural philosophy helped establish connections between natural elements and their supposed properties.

Celts: The Druids of the Celtic world had a deep understanding of nature and used various plants, trees, and natural phenomena in their spiritual and magical practices. Their knowledge was passed down orally and later recorded by Christian monks.

Medieval and Renaissance Europe

Medieval Herbalists and Alchemists: During the Middle Ages, herbalists and alchemists in Europe studied ancient texts and conducted their own experiments. They documented the properties of plants, minerals, and metals in texts like the “Materia Medica” and various grimoires. Alchemical traditions, which sought to transform base materials into higher forms, also contributed to the understanding of correspondences.

Astrology: Medieval and Renaissance astrologers played a significant role in establishing correspondences, particularly through the association of planets with specific days of the week, metals, and plants. The writings of figures like Ptolemy and later Renaissance magicians like Cornelius Agrippa and Paracelsus were influential in this regard.

Eastern Traditions

Chinese Medicine and Taoism: Traditional Chinese medicine and Taoist practices developed a system of correspondences based on the Five Elements (Wood, Fire, Earth, Metal, Water). These elements were connected to various aspects of life, including organs, emotions, seasons, and directions. The “Huangdi Neijing,” an ancient Chinese medical text, is a key source of this knowledge.

Indian Ayurveda and Hinduism: Ayurvedic medicine and Hindu spiritual practices established correspondences between herbs, gems, times of day, and deities. Texts like the “Atharva Veda” and various Ayurvedic treatises documented these associations.

Modern Influences

Grimoires and Occult Literature: From the Renaissance onward, numerous grimoires (books of magic) compiled and expanded upon earlier correspondences. Notable examples include the “Key of Solomon,” “The Lesser Key of Solomon,” and “The Picatrix.” These texts were influential in shaping modern Western magical practices.

The Golden Dawn and Modern Witchcraft: In the late 19th and early 20th centuries, the Hermetic Order of the Golden Dawn and similar occult organizations synthesized various magical traditions, creating detailed systems of correspondences. Influential figures like Aleister Crowley and Dion Fortune contributed to this synthesis. In the mid-20th century, Gerald Gardner and others who founded modern Wicca drew upon these traditions, further popularizing and systematizing magical correspondences.

Conclusion

Magical correspondences are the result of centuries of observation, experimentation, and synthesis by various cultures and traditions. They were not decided by any single individual or group but evolved over time through the collective wisdom of countless practitioners. Today, they continue to be an essential part of many magical and spiritual practices, providing a framework for understanding and working with the interconnectedness of the natural and spiritual worlds.

[communist-manifesto-daily]

Hello everyone! Thank you for your patience. I've finally finished formatting and queuing up Friedrich Engels' Socialism: Utopian and Scientific.

For this reading, I based the text mostly off of the downloadable PDF of Socialism: Utopian and Scientific found on the Marxist Internet Archive. However, seeing as this version had several typos, and even missing sentences, I supplemented it with the PDF found on Archive.org.

The Marxist Internet Archive also has an annotated web version of the text, which I find to be quite an easy read. I highly recommend this version if you have the patience to sit down and read a large chunk of it at once.

I also did my best to annotate the text in this run, mostly with Wikipedia links to relevant historical figures or events, as well as a number of economics-related definitions as well. Requests for specific annotations to be included as the sections roll out are welcome.

Serialization will begin on this Friday, August 16th, 2024, with new updates on Tuesdays and Fridays. The formatted version of the text is 38 parts, which I expect will run until basically the end of December of this year. I plan on following this up with the appendix to Socialism: Utopian and Scientific, titled The Mark, which is about 7,000 words. However, my feelings might change, and we may end up reading something else. As always, recommendations for socialist, communist, and anarchist texts are welcome. Currently we have The Principles of Communism by Friedrich Engels and Blood in My Eye by George Jackson on our suggestions list.

Once again, thank you everyone for your patience; I can't wait to reread this with everybody.

[prokopetz]

Hey why DO all those old tabletop RPGS and adventure games have such weird obtuse "act in this one scene or softlock forever" moments? Like, these weren't designed like arcade games that munch quarters... Why was this sort of thing so commonplace?

(With reference to this post here.)

Funnily enough, for tabletop RPGs there's actually a good answer.

If you're familiar with the popular history of tabletop roleplaying games, you've probably heard the idea that they developed out of fantasy wargaming. That's not actually terribly accurate; tabletop RPGs and fantasy wargames are more like two parallel branches that split off from the recreating-historical-battles kind of wargaming at about the same time, and for the first couple of decades there wasn't a bright line drawn between them like there is today. Many are genuinely hard to classify by contemporary standards – there are a lot of early fantasy wargames that look more like modern tabletop RPGs, and vice versa.

One of the consequences of that lack of sharp distinctions between tabletop RPGs and fantasy wargames is that early tabletop RPGs were often played in a sort of "competitive co-op" format at wargaming tournaments. Multiple groups would run their parties through the same adventure in parallel, and be ranked on their performance; sometimes this would involve scoring points for completing specific objectives, or speedrunning the adventure and aiming for the fastest time, but the most popular tournament format was the survival module: adventures which were deliberately designed to be unreasonably difficult, with whichever group's last surviving character's corpse hit the ground furthest from the dungeon entrance being judged the winner.

The upshot of that popularity is that many published adventures early on – and certainly the greater part of the more infamous ones! – were originally written as survival modules, created to be run competitively at a particular tournament, and later repackaged and sold as commercial products. Of course, practically none of them actually explained that; like nearly all tabletop RPG material of their day, they were written under the assumption that all tabletop roleplayers had come up through organised play at university gaming clubs, and thus already had all the context I've just outlined. This ended up causing no end of confusion when the hobby's mainstream visibility exploded in the early 1980s, and suddenly there were folks who'd picked up the rulebooks at their local bookstores trying to teach themselves how to play from first principles with no prior contact with gaming club culture.

As for why adventure games were also like that... well, this is going to sound bizarre by contemporary standards, and I don't blame you if you don't believe me, but once upon a time, point-and-click adventure games were considered the gold standard for Serious Gaming. Unforgiving routing, bizarre moon-logic puzzles, and a bewildering variety of unique ways to get yourself killed off were held up as the mark of the serious gamer in much the same way that janky soulslike combat systems are today, and a large chunk of the genre was made to cater to that ethos. Gamer culture is a hell of a drug!

(If you're about to ask the obvious follow-up question, "what changed?", the point-and-click adventure game's fall from grace and subsequent dismissal as casual fluff tracks more or less directly with a large demographic shift in the late 1990s that saw the genre's player base skewing predominantly female – and, well, you can probably connect the dots from there.)

[apas-95]

???

On the other hand, however, our notion of productive labour becomes narrowed. Capitalist production is not merely the production of commodities, it is essentially the production of surplus value. The labourer produces, not for themself, but for capital. It no longer suffices, therefore, that they should simply produce. They must produce surplus-value. That labourer alone is productive, who produces surplus-value for the capitalist, and thus works for the self-expansion of capital. If we may take an example from outside the sphere of production of material objects, a schoolteacher is a productive labourer, when, in addition to belabouring the heads of their scholars, they work like a horse to enrich the school proprietor. That the latter has laid out their capital in a teaching factory, instead of in a sausage factory, does not alter the relation. Hence the notion of a productive labourer implies not merely a relation between work and useful effect, between labourer and product of labour, but also a specific, social relation of production, a relation that has sprung up historically and stamps the labourer as the direct means of creating surplus-value.

.- Ch. 16, Das Kapital, Marx (emphasis mine)

Every productive worker is a wage labourer; but this does not mean that every wage labourer is a productive worker. [...] A singer who sings like a bird is an unproductive worker. If she sells her song for money, she is to that extent a wage-labourer or merchant. But if the same singer is engaged by an entrepreneur who makes her sing to make money, then she becomes a productive worker, since she produces capital directly. […] In both cases the worker is a wage labourer or a day labourer, but in the first case he is a productive worker, in the second an unproductive one, because in the first case he produces capital, in the second case he does not

.- Draft Ch. 6, Das Kapital, Marx (emphasis in bold mine)

The proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital

.- Principles of Communism, Engels

So, firstly, productive labour is not specifically that labour which produces a physical product, it is, in fact, that labour which expands and enriches capital - which produces surplus value for the capitalist. Secondly, it is not the production of surplus value that defines whether one exists as a proletarian, it is the relationship towards capital, which is to say, owning none, owning only ones own labour-power.

[patrice-bergerons]

Quick FAQ on Tumblr, "Value", and the Proposed Crab Day

Motivation: I see a lot of misinformation circulating on the dash re the proposed crab day and I wanted to offer a simplified and judgement free perspective using core principles of finance.

Q: We keep being told that tumblr's been making nothing but a loss for years, and yet, if it is so unprofitable, then why is no one is shutting the website down? Is it really in need of our money if it's already owned by a multi-billion dollar corporation?

This is in fact not as much of a paradox as it appears to be because "value" in corporate finance terms is a function of present and expected future profits (adjusting for the fact that profits you expect to be earn in the near future are worth a lot more than equivalent profits expected to be earned much later in time).

This means that you can have a company or a product that is currently making a loss (i.e. costing a lot more to run than the income it generates) and it might still be worth some (or a lot of) money as long as you expect it to generate enough profits going forward. Uber for example has been making a loss for years and is still valued at billions of dollars because people think it will eventually generate a lot of profit.

Q: What does all of that mean for tumblr, specifically?

Given how unprofitable tumblr has been historically it's actually a pretty good sign that management has a plan to try and make it profitable because it means they haven't thrown in the towel yet!

But if they fail or if they decide that no matter what they do tumblr will remain unprofitable, then they wouldn't have much business incentive to keep running it. This is why participating in crab day or spending some money on tumblr in general is a good idea, if you can afford it and if tumblr is a service you would like to keep enjoying into the future. And if the answer is no to either of those questions, that's ok too--don't let anyone guilt you on this.

Even more questions-and-answers under the cut! My inbox is also open for any (good faith) questions you might have.

Q: But we all use tumblr religiously--isn't that enough?

Not quite. Tumblr's current state means that the existing userbase is not enough to make the site profitable. For that to change, either the existing userbase needs to become more profitable, or tumblr needs to get a lot more new users--or have a combination of both.

Q: Can crab day really solve all this?

Once again, not quite. A one time cash-injection is not equal to sustainable income, which is what tumblr ultimately needs. This means tumblr will still need to court potential new users and that entails some change to the design and/or the perception of the site. (I love tumblr but guys, if we are real for a second, last time I told my coworkers that, they asked me if I also had a myspace account.)

Q: So why participate then?

Because it will still help. While some change is inevitable and necessary, if we the existing users put our money where our mouth is, it would send a strong signal to management that we value the service they offer and that they should take our preferences into account in designing the site's future also. Also some cash, even if it is a one time deal,

Q: I heard people who came up with the idea are transphobic Christian fundies--do you really want to associate with people like that?

I don't. But who the blogs behind this idea, as people, are has no bearing on the merits of the idea itself.

[allthecanadianpolitics]

The Liberals and the NDP have reached a deal to table pharmacare framework legislation, quelling the back-and-forth from recent months that failure to reach an agreement on the issue could put the parties' confidence-and-supply agreement at risk. NDP Leader Jagmeet Singh confirmed the development to CTV News on Friday, calling the draft legislation "historic." "I can proudly say that not only do we have legislation that specifically refers to single-payer, that refers to the Canada Health Act, and the principles and values, we also have secured commitments to delivering diabetes medication and contraceptives using a single-payer public model," Singh told CTV's Question Period host Vassy Kapelos in an interview airing Sunday.

Continue Reading

Tagging @politicsofcanada

[viadescioism]

Kwanzaa:

Kwanzaa, an annual holiday celebrated primarily in the United States from December 26 to January 1, emphasizes the importance of pan-African family and social values. It was devised in 1966 by Maulana Karenga, Inspired by Africa’s harvest celebrations, he decided to develop a nonreligious holiday that would stress the importance of family and community while giving African Americans an opportunity to explore their African identities. Kwanzaa arose from the black nationalist movement of the 1960s and was created to help African Americans reconnect with their African cultural and historical heritage. The holiday honors African American people, their struggles in the United States, their heritage, and their culture. Kwanzaa's practices and symbolism are deeply rooted in African traditions and emphasize community, family, and cultural pride. It's a time for reflection, celebration, and the nurturing of cultural identity within the African American community.

Kwanzaa is a blend of various African cultures, reflecting the experience of many African Americans who cannot trace their exact origins; thus, it is not specific to any one African culture or region. The inclusiveness of Kwanzaa allows for a broader celebration of African heritage and identity.

Karenga created Kwanzaa during the aftermath of the Watts riots as a non-Christian, specifically African-American, holiday. His goal was to give black people an alternative to Christmas and an opportunity to celebrate themselves and their history, rather than imitating the practices of the dominant society. The name Kwanzaa derives from the Swahili phrase "matunda ya kwanza," meaning "first fruits," and is based on African harvest festival traditions from various parts of West and Southeast Africa. The holiday was first celebrated in 1966.

Each day of Kwanzaa is dedicated to one of the seven principles (Nguzo Saba), which are central values of African culture that contribute to building and reinforcing community among African Americans. These principles include Umoja (Unity), Kujichagulia (Self-Determination), Ujima (Collective Work and Responsibility), Ujamaa (Cooperative Economics), Nia (Purpose), Kuumba (Creativity), and Imani (Faith). Each family celebrates Kwanzaa in its own way, but Celebrations often include songs, dances, African drums, storytelling, poetry readings, and a large traditional meal. The holiday concludes with a communal feast called Karamu, usually held on the sixth day​​​​.

Kwanzaa is more than just a celebration; it's a spiritual journey to heal, explore, and learn from African heritage. The holiday emphasizes the importance of community and the role of children, who are considered seed bearers of cultural values and practices for the next generation. Kwanzaa is not just a holiday; it's a period of introspection and celebration of African-American identity and culture, allowing for a deeper understanding and appreciation of ancestral roots. This celebration is a testament to the resilience and enduring spirit of the African-American community.

"Kwanzaa," Encyclopaedia Britannica, last modified December 23, 2023, https://www.britannica.com/topic/Kwanzaa.

"Kwanzaa - Meaning, Candles & Principles," HISTORY, accessed December 25, 2023, https://www.history.com/topics/holidays/kwanzaa-history.

"Kwanzaa," Wikipedia, last modified December 25, 2023, https://en.wikipedia.org/wiki/Kwanzaa.

"Kwanzaa," National Museum of African American History and Culture, accessed December 25, 2023, https://nmaahc.si.edu/explore/stories/kwanzaa.

"The First Kwanzaa," HISTORY.com, accessed December 25, 2023, https://www.history.com/this-day-in-history/the-first-kwanzaa.

My Daily Kwanzaa, blog, accessed December 25, 2023, https://mydailykwanzaa.wordpress.com.

Maulana Karenga, Kwanzaa: A Celebration of Family, Community and Culture (Los Angeles, CA: University of Sankore Press, 1998), ISBN 0-943412-21-8.

"Kente Cloth," African Journey, Project Exploration, accessed December 25, 2023, https://projectexploration.org.

Expert Village, "Kwanzaa Traditions & Customs: Kwanzaa Symbols," YouTube video, accessed December 25, 2023, [Link to the specific YouTube video]. (Note: The exact URL for the YouTube video is needed for a complete citation).

"Official Kwanzaa Website," accessed December 25, 2023, https://www.officialkwanzaawebsite.org/index.html.

Michelle, Lavanda. "Let's Talk Kwanzaa: Unwrapping the Good Vibes." Lavanda Michelle, December 13, 2023. https://lavandamichelle.com/2023/12/13/lets-talk-kwanzaa-unwrapping-the-good-vibes/.

[communistkenobi]

Kind off topic from your actual posts but I like when you use the phrase “ceding ground” in an argument. I may have said this before. It’s a little combative which is helpful in terms of thinking about what in the goal of making a certain statement or responding to something someone said.

YES!!!!! it has been so helpful to my understanding of the world to think of all discourse as ‘situated,’ as part of and connected to (contested) social and political contexts. speech is an act that does something in the world. It is why we understand saying “I do” or “I promise” is both a speech and an act, not merely speaking but speaking a social obligation into existence through speech. And we also understand that these words are backed by various forms of power - “I do” as a wedding vow is a speech-act, but one that only has force as a speech-act because the church and the state enshrine marriage legally & institutionally. To say “I do” is to get married, to enter into a social unit (‘the family’ or ‘the household’) that is the foundation of many state administrative and economic processes like census data, tax records, wages, urban planning, social service provisions, and so on. 

And in that context we understand that speech is not just contributing free-floating ideas to some public square or marketplace where we all weigh and measure the merits of each one, but that it is tied to and articulates specific visions of power. When speaking of “biological sex,” this is not an innocent or simple ‘fact’ that is being contested; you are invoking the authority of medical institutions that produce this source of knowledge & all the violences therein. You are invoking justifications for eg US political histories of white women being as legally classified as non-labourers and non-white women as an eternally labouring underclass. You are invoking histories of psychiatric violence that insists transgender people are suffering from behavioural, sexual, and identity disorders. You are invoking the rationale behind medical violence done to intersex people. “Sex is biological” is a violent sentiment because it is produced as knowledge through violence.

And of course many people don’t realise they are doing this, they don’t know these histories, but the principle is generalisable and can be recognised by anyone (hate speech is probably the most ‘classic’ example for guys who love talking about free speech, see also yelling “bomb” in an airport). discourse is historically situated & the refusal to acknowledge this is endlessly frustrating. Like the “Protestant work ethic” didn’t emerge from the ground fully formed one day, it was produced in material processes of history. You don’t just ‘say’ something, you articulate visions of power. And “sex is biological” is a eugenicist, colonial vision of power. That is contested ground and not an inch should be given, not in discourse, not in research, not in policy, not in law

[howtofightwrite]

What is the difference between fencing and actual sword fighting, exactly? If I were to throw an olympic fencer against a master swordsperson, what would the most likely outcome of such a fight be?

The first and most obvious answer is that only one of these individuals is trained for combat.

The second answer is that only one of them uses (and trains with intent to use) a real weapon.

I’m going to assume this question revolves around an Olympic fencer dueling with a master swordsman with a live weapon and not in accordance with Olympic fencing rules. An Olympic fencer’s best chance at winning is a bout with a modern epee/saber under Olympic fencing rules and it’s also the case where (probably) no one dies or is gravely injured.

Olympic fencing is a sport. As a result of its evolution, it’s pretty much unrecognizable as even a martial form today and, in pursuit of the new requirements for winning, has divested itself of the weapon aspect. While much of the terminology remains the same, the key difference to grasp about Olympic fencers is that they’re not trained to fence around the idea that the sword in their hand is a dangerous weapon (because it isn’t.) In fact, the ultimate goal of winning in their sport (score points) is hindered by that mentality. To the Olympic fencer, it doesn’t matter if they get hit so long as they score first and have right of way when they do. If those at the top of the sport were handed a real historical epee, told to fence, and changed nothing in their approach, the end result would be a double suicide. (Which is ironic because that’s one of the reasons why the epee was restricted historically. When it came to dueling, it was a little too efficient.)

There is no caution here because there doesn’t need to be. Tactics and techniques which will cause a fencer to commit suicide against an opponent with a live blade work exceptionally well once the risk of death is off the table.

This isn’t just restricted to Olympic fencing. If you take any martial art that has transitioned to a sport and put the practitioner up against someone who kills people for a living, even if they are one of the best in their field, they will be at an inherent disadvantage. The requirements for winning according to the sport’s rules are vastly different from the requirements for winning in a life or death situation.

And that’s just the first hurdle.

The next hurdle is the weapon itself.

Duels are specifically between weapons of the same type. This rule is meant to level the playing field and ensure the duel is decided on “skill” rather than weapon advantage. Depending on their point of origin (for the purpose of this question, I’m assuming European) a master swordsman would have been familiar with and likely trained in several different sword styles, depending on era would be a master of their own school or in the employ of a noble house. If you need a comparable profession for a master duelist, think of them like lawyers. Except, the victory was decided by skill with a blade rather than a compelling argument. (We could say that skill with a blade is a compelling argument, but I digress.) One doesn’t get to be a master swordsman until after many years of study with the blade and victories under their belt. Depending on the era of history, the duel requirements of the duel could be anywhere between armored or unarmored, to first blood or to the death, and cover a variety of different swords, each with their own developed styles (and that is styles plural.)

Our Olympic fencer will be fucked by varying degrees depending on the live blade in question but, make no mistake, they’ll be pretty much fucked by any option picked. Running counter to their ubiquitous nature in popular culture, swords are not one size fits all. Outside of common principles there’s almost no training crossover. Every sword handles differently. These variations include length of the blade, length of the hilt, location of the crossguard, the weapon’s weight, the weapon’s weight distribution, the location of its balance point, whether it is primarily used with one hand or two, whether it is primarily a weapon for thrusting (the rapier) or cutting (the saber,) etc. Their grip would be off, and  probably wouldn’t be able to hold the sword properly.

The modern version of a fencing “sword” is not equivalent to any of these. Their closest stylistic match up in terms of inherited movement is the 19th century epee, but we’re still miles apart.

Then there’s the mentality issue.

The Olympic fencer hasn’t trained around the idea that death or major injury are accidental. Possible, yes, a risk, yes, but in the same way they are for any other sport. These are surprise, tragic occurrences and not part of regular bouts. For reference, in terms of the dangers of physical contact, a modern fencer faces less risk than a football player. For the master swordsman, the opposite is true. There is no variant of historical dueling which doesn’t risk death in some capacity, whether that’s a confirmed death on the dueling field itself or from an injury or infection later. Those historical circumstances where you see individuals dueling topless is (ironically) for practical reasons and not titillation. Many duelists, victorious or not, died from infection after cloth or other detritus got into their wounds. In this way, our modern Olympic fencer is less prepared than a duelist of average skill, much less a master.

Is the Olympic fencer ready to put their life and body on the line? To risk death, permanent injury, a potential blinding in one eye, in a bout that, at best, involves zero physical protection? I’m not sure. Probably not off the cuff. It requires a different mindset.

Are they ready to inflict damage on another person? Are they ready to kill another person? And even if they’re ready, are they willing to? Are they resolved to? Are they ready to risk their own life in pursuit of it?

The Olympic fencer is on the starting line with these questions.

The Master Swordsman has already answered them.

One of the difficult aspects about writing violence and characters who practice martial disciplines with intent to exercise those skills is internalizing the risks involved and ensuring their a natural part of your character’s mindset and their approach to combat.

Fiction is an illusion. Your narrative’s world is as real as you, the author, choose to make it. Characters are immortal, have infinite stamina, possess skill with every weapon, are unbeatable unless you choose otherwise. Regardless of reality, if you choose to make an Olympic fencer and a Master Swordsman fight exactly the same way with the same skill set, that’s how it is.

I’ve seen plenty of published authors treat swords as universal and modern Olympic fencing like it lends their character any real martial skills. (I mean, beyond excellent conditioning.) You can do it and get away with it if that’s what you want. Personally, I find it less interesting because it cheats the character out of their growth. Also, you don’t need to lean into that approach for “Girls Can Fight” or as a way for a female character to gain combat skills because there were female fencers who trained on the blade.

Ways for the Olympic fencer to win:

Dumb luck.

Yeah. That’s it.

The Master Swordsman should knock the blade out of their hand, take the Olympic fencer under their wing as their apprentice, and wander the world together solving crimes.

10/10.

-Michi

This blog is supported through Patreon. Patrons get access to new posts three days early, and direct access to us through Discord. If you’re already a Patron, thank you. If you’d like to support us, please consider becoming a Patron.

[coven-of-genesis]

Beginner in witchcraft tips? Like where should I start?

Beginner witchcraft tips

Part one : where & how do I start

1. Research and Respect Open Practices

• What Are Open Practices?

Open practices are spiritual or magical systems that do not require initiation, cultural heritage, or permission to engage in. Examples include eclectic witchcraft, kitchen witchcraft, green witchcraft, hedge witchcraft, and secular witchcraft.

• Avoiding Cultural Appropriation:

Practices like smudging (specific to Indigenous cultures), Hoodoo, and Voodoo are closed practices unless you are properly initiated or invited. Instead, use general terms like “smoke cleansing” with herbs like rosemary or lavender.

2. Build a Foundation of Knowledge

• History and Ethics of Witchcraft

Study the historical persecution of witches, modern witchcraft movements like Wicca, and the ethical principles (e.g., Wiccan Rede, the Threefold Law, or personal moral codes).

• Learn the Basics of Magic:

• Correspondences: Study how herbs, crystals, colors, and moon phases align with magical intentions.

• Intentions: Understand that intention is the core of magical practice. Clarity and focus are vital.

3. Start with Simple Tools and Techniques

• Common Tools:

You don’t need expensive or elaborate items to begin. Everyday objects like candles, notebooks, or kitchen herbs work just as well as specialized tools.

• Candles for fire energy (tea lights are excellent for beginners).

• Herbs like rosemary (cleansing and protection), basil (prosperity), and chamomile (calming).

• Salt for purification.

• Crystals like clear quartz (amplification), amethyst (calm), or rose quartz (love).

• DIY Approach:

Craft your own tools or collect items from nature (leaves, stones, feathers) for more personal meaning.

4. Create a Sacred Space

• Physical Space:

Choose a small area for your altar or sacred space. This can be a shelf, a table, or even a portable box. Include items like:

• A candle for focus and light.

• Representations of the elements (e.g., a bowl of water, stones, a feather).

• Personal objects that bring comfort or inspiration.

• Energetic Space:

Use cleansing techniques to clear your space, such as sprinkling salt, using sound (bells or clapping), or wafting incense.

5. Practice Energy Work

• Grounding:

This helps connect you to the earth and stabilize your energy. A simple method:

• Sit or stand barefoot. Imagine roots growing from your feet deep into the ground. Visualize excess energy flowing down these roots into the earth.

• Centering:

Gather scattered energy into your core. Visualize a glowing ball of light in your chest or belly, representing your personal power.

• Shielding:

Protect your energy by visualizing a protective bubble or shield of light around you.

6. Explore Divination

• Tarot or Oracle Cards:

• Start by pulling a single card daily to learn its meaning and connect with your intuition.

• Many decks come with guidebooks to help beginners.

• Pendulums:

Use a pendulum for yes/no questions. Practice by asking simple, clear questions and observing the swing (e.g., clockwise for yes, counterclockwise for no).

• Scrying:

Try gazing into a bowl of water, a mirror, or a candle flame to receive intuitive insights.

7. Learn Magical Timing

• Lunar Phases:

• New Moon: Set intentions and start new projects.

• Waxing Moon: Build energy and take action.

• Full Moon: Amplify power, perform gratitude rituals.

• Waning Moon: Release and banish unwanted energies.

• Days of the Week:

• Example: Thursday is associated with abundance and success.

• Seasons and Sabbats:

Research the Wheel of the Year (e.g., Yule, Beltane) and celebrate the seasons in ways that resonate with you.

8. Work With Nature and the Elements

• Earth: Grow plants, use crystals, or walk barefoot outside.

• Air: Burn incense, write affirmations, or meditate on your breath.

• Fire: Light candles, work with fire-safe herbs, or set intentions during sunsets.

• Water: Take ritual baths, work with moon water, or meditate near a body of water.

9. Keep a Grimoire or Book of Shadows

• Document your spells, rituals, and experiences.

• Include correspondences (e.g., herbs, colors, moon phases), affirmations, and journal entries about your practice.

• This will help you reflect on your progress and refine your methods over time.

10. Develop Your Own Path

• Personalize Your Practice:

Use what resonates with you and leave out what doesn’t. Witchcraft is a flexible and personal journey.

• Be Patient:

Progress takes time. Focus on consistency rather than perfection.

• Stay Open-Minded:

Connect with other practitioners to exchange ideas, but always critically evaluate what you incorporate into your practice.

[alchemyfire]

Reading of a new book

I've only read six pages of the prologue so far and I can't see past the tears. It evokes so many emotions.

---

Robespierre is one of those rare figures in history who are perceived by their contemporaries as well as posterity as embodying the essence of the passions and contradictions of their historical moment, who seem to personify an age or a movement; whose lives represent general propositions about significant human experience. Robespierre is a central to any history of the French Revolution and republican France as Louis XIV is to the age of monarchy. His revolutionary career has become a reference point for judgments of the French Revolution, a metaphor for all revolutions and revolutionaries...

...His health, his physical well-being, was a topic of public revelation. He spoke of being consumed by the Revolution as by a slow fever; and this was more than a simile. His physical self was bound to the Revolution in a vague yet intimate way. His body as well as his soul were possessed by the great historical forces he simultaneously personified and analyzed...

...He left no confessions of a private self in the manner of Rousseau's celebrated book, althought he was deeply influenced by that remarkable work. His creation of a political self has proved as durable and perhaps as influential. Robespierre was and has described the prototype of the modern revolutionary. Long after the specific events to which he responded have been forgotten by all but the specialist, the revolutionary lives on, a cerebral, almost abstract being without a satisfying mundane dimension.

His remarkable dominance over contemporaries and hence his importance in the Revolution seems independent of those special powers of attraction that are sometimes called charisma. Robespierre himself attributed his success to the rightness of his principles and the sincerity with which they were expressed... He was his ideas rather than their conduit...

...He had a gift for analysis, argument, and abstraction, and possessed rhetorical and political skills of a very high order. But it was the self that infused these talents with a unique intensity and purpose. Just as he insisted on binding himself physically and spiritually to the Revolution, so were he and his ideas inseparably bound.

(Extracts from the book: The Revolutionary Career of Maximilien Robespierre by David P. Jordan)

---

Have any of you read this? Will it continue in a similar vein?... To keep tissues handy, you know. ;-)

[tanadrin]

So when's the historical cutoff of a "right to return" in your estimation? Because you're clearly not out here claiming that the Palestinians are a fake people with no entitlement to a state.

Palestinian identity is no more or less fake than any other national or ethnic identity, but all such identities are indeed kinda fake.

Genocide and ethnic cleansing are wrong because they involve actual material harm to actual human beings. It's wrong to murder and dehumanize people! It's wrong to expel them from the places they live and the land they rely on to make a living. To the extent that such injustices can be corrected years later, they should be.

After the first Roman-Jewish war, the Romans razed Jerusalem and built a new city on the site, in which Jews were forbidden to live. This was wrong; but the Roman state lost control of Jerusalem in the 7th century, and its last successors finally ceased to exist around five hundred years ago. The state that succeeded it in that region also hasn't existed in centuries, and it's not possible to make specific property claims for restitution in a city that no longer exists (most of the existing old city of Jerusalem is, I believe, medieval in origin). Therefore, outside of a general principle like "borders are stupid, and people should be able to live, work, and buy land wherever they want," this is a historic injustice it is, unfortunately, not possible to correct.

The Nakba happened in 1948, people displaced in the Nakba are still alive, that property still exists, and even where people displaced in the Nakba have died, their heirs are quite easy to identify. A lot of that property is still controlled by the Israeli state. That would be a historic injustice it is comparatively easy to correct.

Nobody is "entitled to a state." States can be instrumentally useful sometimes. But the idea every nation should have a state, which corresponds to a historic national territory, and exercises exclusive jurisdiction, whose primary goal is the protection of that nation and whose interests coincide with it 100% is both a lie about how states work (states are generally run by political elites, and their interests do not correspond one to one to the interests of their people; democracy as a tool can help reduce that gap, but it's not perfect), and simply impossible. There is no tract of inhabited land on this Earth not claimed by multiple nations. Why would there be? Nations are simply imagined communities. The idea of a national territory is part of that imagination. You could sift every inch of soil in France down to the bedrock and you will find no inherent Frenchness therein. Ditto every other nation on this planet.

Nationalism is a mental illness that in its advanced stages makes it impossible to see human beings and human suffering for what they are. It is the anticolonialism of fools. It is a useful lie for state elites, since it helps provide legitimacy for their governments. Sometimes it's useful to talk about people in aggregate as a shorthand, but we shouldn't make the mistake of taking that abstraction for a first-order reality. States do not have moral rights and are not moral patients. People have moral rights.