#thoughts about the whole party

[beneathsilverstars]

i was gonna say which ISAT character i think has the most autistic swag but tbh i don't think i can choose

isabeau has the "i'm gonna study Being Social so i can get a good grade in masking" and "very fast at mental math" autism

mirabelle has the "please let me infodump about my fandom special interest" and "non-human characters are neat" autism

odile has the "sometimes i ignore social rules on purpose, other times i genuinely don't realize until i've already fucked up" and "deadpan everything" autism

siffrin has the "i hate when my routine is disrupted" and "carefully copying normal behaviors from the people around me" autism

bonnie is the only one without an obvious autistic reading to me, i think it's harder to get a read on them bc the quest is an even more unusual and stressful situation for them than it is for the adult members of the party... but I could see them having "people my age think i'm kinda weird so i end up making friends with adults instead" autism, lmao

also. it's soo real for autistic people to end up in a mostly-autistic friend group bc they struggle to communicate with non-autistic people. and then STILL struggle to communicate w each other.

[0fps]

JANE DOE ❖ undercover r&b

The big bad daddy who cussed you out every day is gone and yet you still miss him. What are you, a bunch of daddy's boys?

[buttercupshands]

So.

Act 5, huh?

Oh, and that.

"You can start breakdown now."

Finished the game couple of days ago and had some thoughts I needed to process a little. Like. Yes.

So anyway I actually didn't plan this and just wanted to redraw some sprites to just make sure I understand how to draw Siffrin correctly (still working on that!)

What did I learn from this? How fun it it to draw on a canvas that literally doesn't let you draw with colors without some layer cheating when necessary. Never tried it.

The beans. Sleeping beans.

Basically what happens when you want to sleep AND draw. Draw characters sleeping on your behalf.

Doesn't help, but at least it's cute.

I have no idea what was going on in my mind as I drew this. Feels like a fever dream of 'I want to sleep' at 4 am and 'Hm...' of thinking random things

Also that phone craft sign. Still too funny to imagine. I had to.

[kit-screams-into-the-future]

yeehaw

transcript:

JENNIFER: Don't get me wrong, this dress is nice and all, but- JENNIFER: ...it'll be real hard running around and stuff in it, don't you think? JENNIFER: Especially with. Whatever this is. (ass cage??) MARTY: I, uh... MARTY: Yeah, huh. MARTY: How- JENNIFER: (noticing the pants Marty's holding) Bingo. JENNIFER: Sorry, Marty, gonna hafta borrow this- MARTY: Wha- Hey!

everyone was making such good jennifer in 1885 posts so i nicked a couple for the gist of this one

[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.]

[andro-dino]

rewatching icebound is so crazy because of how many little details and things derek sprinkles in that suddenly make SO much more sense with the foresight of later reveals and stuff. like I know they make jokes and comments about how insanely detailed derek is as a dm and how much he has planned out but like holy shit it is SO true bc OH MY GOD

[feelo-fick]

Au where eating the demons desire makes Laios immortal

Demons Curse

—

WHYYYYY WHY WOULD YOU SAY THIS TO MEEEEEEE WHYYYY SNIFF SNIFF IM SO SAD. IMS O SAD. I DREW THIS WHILE FALLING APART AT THE SEAMS. uaogh okay let me get my thoughts out about this

i originally was sorta happy in a bittersweet way cause i thought, well at least marcille has company, they have eachother to lean on now!

...but then i realized marcille isnt immortal. shes gonna live LONG, but shes not immortal. AND I GOT SO EXTREMELY SAD

can you imagine, trying to convince your friend not to extend everyones lifespans to a scarily long degree. and then having to help her deal with that fear and grief of losing her loved ones. AND THEN REALIZING YOURE IMMORTAL AND OUTLIVING ALL OF YOUR LOVED ONES INCLUDING HER. imagine being marcille as she gets older watching laios experience the same exact fear and grief she knows so well and knowing she cant do anything other than reassure him itll be alright. imagine being so scared to die and now suddenly you know someone who CANT die and realizing thats SO MUCH WORSE paces in circles. AAAAAAUGH

additional thought of this au, what if this was part of the demons curse to never allow laios' greatest desire to be granted? i mean laios is a very simple guy with simple wants, he wants to be loved, to eat good food, to study monsters, to be around his friends, and generally just live a normal life. being immortal would definitely complicate things... he'll be able to see and experience so many things but he wont be able to do it with his loved ones, not for long.

and also, being king, he'd probably be in that position for a long long time - maybe he'd willingly retire at some point but even after that where would he go then? what would he do? he cant go and find monsters to study, they all avoid him. i guess, explore the rest of the world? watch everything move on without him?

speaking of, imagine if he lived up until a time like modern day. so many years so many friends (gained and lost) and so many changes... that would be insane. THIS IS SPIRALLING INTO ME JUST GOING "WOULDNT IT BE FUCKED UP TO BE IMMORTAL" AJDNSJXBAH

anyways, final note, im reminded too of this "hand my my shovel, im going in!" animatic that haunts my mind forever AUGH its so good, and captures my immortality thoughts perfectly

[kacievvbbbb]

I don't know which is more devasting. The idea that Mihawk and Shanks didn't see each other for a decade after thier breakuptm (which giving that they dueled almos daily for years someone had to have drastically changed their habits to avoid seeing the other)

or even despite all that and not for a lack of trying they just keep running into each other. That their fates are so horrribly enterwined, their yin and yang so bound to the other that despite their best efforts to the contrary it always brings them together again. On the same island in the same know nothing town pretending the other doesn't exist. Because Shanks is a captain on the come up he has a whole crew a burgeoning fleet and territories he can't just drop everything to chase after a petulant swordsman. And if Mihawk can't fight shanks then he can't see Shanks.

And god the tragedy of that of knowing that they are there on the other side of this island because you've known from the moment they arrived. But knowing better/refusing to do anything about it.

On the other hand I do also love the idea that whenever they do run into each other they get into these intense arguments and Mihawk and Shanks have always been prone to fighting but not like this. Because at the end of the day Mihawk and Shanks are both very immature people Shanks is prone to deflecting and distracting to avoid the problem while Mihawk is prone to just completely shutting down when any strong emotions are involved or when he feels like he is not being understood, until he just bursts out in a flurry of rage filled meanness and wrath with a body trail a mile long. And so they just go at each other and the situation is too delicate to thorn filled for Beckman to mediate and so he separates them at least to preserve the integrity of the island they are all presently on.

And then Mihawk goes off and takes his anger out on a marine base cause the pirates have all learned to steer clear of him.

I just think it brings new meaning to Shanks posturing when Mihawk first pulls up on him a decade later. That "you come here for a fight" is a real question and not just playful banter because obviously Shanks doesn't like fighting with Mihawk but why else would he be here? It's why mihawk's little comment doesn't diffuse the tension until he mentions luffy's poster. He is literally and figuratively extending an Olive branch and Shanks couldn't be happier to take it

[gentil-minou]

"This is more about your ego and pride than Palestine" No its about putting pressure on a party that is supporting genocide

It's about logic

Biden and the DNC would rather cause dissent and dissatisfaction within their own party rather than call for a ceasefire

They know they can get away with it because they're a better option than Trump, because they know they could murder babies in front of you and you'll still vote for them.

So why would they call for a ceasefire when they don't need to?

That's why putting the pressure on them, saying they won't get our vote or saying we are looking for other options is so important.

Because that's the only way they will change.

By saying "Vote Blue No Matter Who", you give him and the DNC permission to permit genocide despite the vast majority of public opinion. You say they can do whatever they want because you will vote for them anyways.

You tell them they don't need to do anything else. That in fact they can do whatever they want. You've shown them you are so terrified of your own government that you would rather lie down and let it walk all over you than put any pressure on them at all

They have a year to make a change. Biden could end this all tomorrow, but why would he when he has you doing his dirty work?

[eri-pl]

Even if Sauron had come back after the war of wrath, and been good again and all, Curumo would still fall.

Imagine: little Mairon comes back, all messed up, crying or at least very miserable and all sorry, and all that.

What does Aulë do?

Aulë kind and humble, and not vengeful (see: him not being wroth at the Noldor ruining away like he was in BoLT)... I guess we can agree that he would throw a party. Because he would. He absolutely would.

And Curumo absolutely would feel offended by it. (Going with your assumption that he's somewhat jealous). And probably not only him.

But now, there's this problem when you are kind, but not great at interpersonal skills, and instead of two kids to manage you have a whole workshop of them, and they don't always voice their concerns clearly, and you don't read minds (well, unless they let you).

Aulë would either fail to notice that Curumo had a problem, or fall to explain to him that he's not less loved and all that.

And sooner or later, there would be results.

[kuppikahvia]

psa if you're planning to sing Herald of Darkness at Singa karaoke thinking it's surely going to be the radio version, well, it's not. It's one of the longer versions. The crowd will think the song is over but you'll keep singing. This will happen at least three times. They didn't expect to hear a whole multi-part anthem and you didn't expect to perform one either.

You need to bring this song to its end.

You will bring this song to its end.

[poorly-drawn-mdzs]

More silly MXTX polls to mull over for the week:

[thelilylav]

The true Girl, so Confusing duo of Ever After High. Somebody please talk to me about these two their dynamic has been rotting my brain for weeks.

[voiider]

fake psychic Tim but its just. its just psych. Jason dies and batman goes off the deep end so Tim (instead of becoming robin) starts going ham on the 'tips to the police' bc if the police can deal with the smaller crimes then Tim doesn't have to worry about batman killing a petty thief.

Except he's running himself into the ground and he starts getting sloppy bc he's giving the local police info, and bludhaven info (bc dick) AND probably giving Nightwing info when he can and someone catches him or he leaves a paper trail and then Officer Dick Grayson apprehends him and takes him in for questioning and Tim is like "you can't talk to me without my parents or a lawyer present, I'm a minor. And my parents are in Guatemala, so you better call my lawyer."

and Dick is like "kid you're not in trouble i just need to know who's giving you this information." Because there is NO WAY this kid isn't working with someone. Someone who is using a child to drop off information, which while noble to help the police, is putting this child in danger and tim is like, pretty offended actually. That it's being implied that he COULDN'T do this himself.

So he's like "im not working for anyone."

and Dick is like "you have to be getting the info from somewhere. I just wanna help."

and Tim is like AUGH ADULTS "I just- i figured it out on my own" and its CLEAR that Dick doesn't believe him which is, first off, super insulting, never meet your heroes, and second he shouldn't be talking anyway or admit that he goes out at night or Dick will do something stupid like try to make him stop. So he's like (rolling eyes) "I'm psychic. Are you happy? Can I have my phone call now?"

[corpocyborg]

(so... uh... how far into dai do you have to get before it starts being good?)

[radioroxx]

hmmmm mal du pays thoughts tonight