#where do you go to school?

[freak-accident419]

hi guys. as you know i love interacting with you guys and making friends but please don’t ask me very personal stuff? i heavily prefer to separate my private and personal life from my online life, so i’m sorry if i can’t answer to certain things, don’t take it personally :< i’m a very private person and i strive to keep it that way.

[msmimundo]

Do you think Perry ever mixes up being mindless and sentient?

[deathricedrawn]

i'm ready to try

[tenderjock]

I’m with you, my love The lights shining through on you Yes, I’m with you, my love It’s the morning and just we two

[collidew1thesky]

telescopes are in some ways like time machines

(3/6)

[lukazade]

These kids are NOT studying rn

[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.]

[clarkgriffon]

BUFFY THE VAMPIRE SLAYER 2.14 — “Innocence”

[floccinaucinihilipilificationa]

Hello may 31th anon! Look at that, another year behind us and a new one to come. Have a nice day! ₍՞◌′ᵕ‵ू◌₎♡

[sergle]

yall are about to piss me off by not having any PASSING basic knowledge of the way the u.s. military manipulates its recruits into joining by typing up one of your uninformed, unresearched, unempathetic, individualistic, unbelievably annoying posts about how 100% of the people in the military ended up there because they just Love America So Damn Much! they're extremely mature and informed at time of recruitment, they can totally leave anytime they want, they totally had tons of other avenues in life they could've taken, there was no rush at all to get income as fast as possible, and everyone in the military also totally is part of the combat divisions and personally enjoys being IN the military very much, big believers of violence. everyone in the military is shooting guns all day, that's how that works. they LOVE BLOODSHED. also I love the "amewicans haha" twang to this type of shit because you're actually TOTALLY stealing our Thing, which is turning systemic issues into Individual Issues. Instead of talking about the powers that be, it's so Personal Choice up in here. It's, "well you shouldn't have done it then. I totally wouldn't because I know better." you don't wanna talk about the military industrial complex as a whole, and you don't want to talk about recruiters, you just want to pin the blame on Specific Individual People one-by-one, as if they're responsible for the system that they're being ground up in. someone was in the military? bad person, no matter what. it's easier to believe that, I guess, than to acknowledge that Normal People (with high school educations) are manipulated and incentivized into joining a system that is Bad. at like age 18. but yeah no that 18 year old should have just been smarter lol haha anyway here are some screenshots for no particular reason

side note this reply of someone going "umm just get loans and go into a high paying field it's easy XD" as a direct response to someone trying to explain how most americans joining the military are being funneled in that direction out of a need for money.

and another person who Decided that americans join the military just CLENCHING their teeth thinking of other people, and not thinking completely selfishly about their own selves and their own income/housing/healthcare.

[pluck-heartstrings]

There are so many DCA artists I want to be friends with, or closer friends with.

I want... Draw with friends ✨✨✨✨

[gurggggleburgle]

Luo Binghe is the kinda psychopath to pull out scrabble on a date and call it flirting and Shen Yuan is able to respond positively to this because man has zero, negative, and infinity levels of rizz catching all and simultaneously no bitches at once because these radio frequencies are all different lengths in this essay I will...

[spy-x-family]

i don't think tanjiro is the successor of sun breathing 'despite not being related to yoriichi'. i think it's that yoriichi is family to the kamados

in kny, family is whoever loves you. rui tries to make a family but ultimately fails not bc they're not blood related but bc he doesn't really love them. on the other hand, kanae, kocho, and kanao are sisters. zenitsu's master is his grandfather. inosuke's family were the boars (and then of course later, his birth mother kotoha, because tho he barely has any memories of her, he remembers she loved him dearly)

yoriichi was an unwanted child and later an unwanted brother when michikatsu's hatred for him festered and grew. he was rejected from the corps and only had the kamados. when he felt like his existence was worthless, it was the sumiyoshi who told him he deserved to be here as much as everyone else and made the effort to weave yoriichi into the family by passing down his earrings and sword form. he was rejected by his family but accepted by another. if family is whoever loves you, then that's yoriichi's people, and that love was why tanjiro succeeded him

[bumblydumbly]

insane how people act like charles is ‘the jealous one’ like edwin didnt spend the whole first episode screaming crying throwing up every time charles looked at crystal and not him

[gnomeonamelon]

Hiya! For the sake of reference, Rachel is 21 during the events of Heroes of Olympus (set in 2012).

The rules I set myself to for my redesigns were explained in Part 1 where I did The Trio.

Story related ANs Below!

Rachel's role in the story would be very similar to canon, she meets Percy by chance, and he introduces her formally to the world of gods and monsters. Percy does have a crush on her and she entertains the thought of it sometime in the future, but it never goes anywhere.

After the Titan War, their relationship slides comfortably on a sliding scale between partners in crime and little brother/big sister. She has a good head on her shoulders and just seems to know what to do even before becoming the oracle.

In Heroes of Olympus, she's still prominent just separate from Percy and the Argonauts. She's a narrative foil to Octavian and would absolutely destroy this man. She and Clarisse are to CHB what Octavian and Reyna are to The Legion.

Rachel is also the one that sends Thalia, Grover, and Ana Dakkar (daughter of Neptune) to the ancient lands (instead of Reyna) to retrieve the Athena Parthenos.

Eight years later, by the time of Trials of Apollo, she is 29. Clarion Ladies Academy and university (an: unknown) are long since behind her. Without the constraints of her father's expectations, she has fully embraced her identity as The Oracle, living at camp full time and being the third person in charge alongside Nico and Will. She gives out quests (both of the classic demigod variety and sending out satyrs where they're needed) and is generally a kind if honest ear to the campers.

As for Trials of Apollo, I have yet to finish the series (I'm halfway through The Dark Prophecy) so I'll have to come back to this once I do. For now, just know that I want her to have a more prominent role in this series (more than any other) as she has some of the most personal stakes of anyone.

[theloveinc]

There's a lot of validity in the idea that older Bakugo is a traumatized pro-hero with major PTSD... but you know what's kinda fucked up to think about? The fact that Bakugo is also a 22-year-old pro-hero with major PTSD even before that, too.

It's almost easy to imagine that things are actually better when he's older (the therapy finally a routine, the trauma long set and on the path to being healed)... and that it's his whole 20s that are spent as a pool of disaster trying to recover from the war(s).

He looks back and barely even remembers being twenty, much less twenty-five or twenty-seven. Barely remembers how little he slept, not at the hands of trying to balance hero work and getting a degree at the same time, but just out of the pure insomnia that came from trying to move on and every nightmare attached.

Hardly ever showering, never shaving (not that he ever grew much of a beard, but the facial hair was definitely there. There's pictures of him on the news with an awkward, grown out haircut and patches on facial hair that make him look positively... immature), barely even eating more than a few protein bars or an energy jelly drink-a day. It's a blur, and his friends are hardly there to pick him up out of it because they're all going through it, too. Somewhat.

It's definitely weird if you meet him during this period. He's not all there, at least, not all of the time. He doesn't really register your interactions, the friendship you extend to him (a younger, or ever older, version of him would've shown you that deep seeded ferocity in response, tried to bite the hand that fed him, even if it were love... but 20s Bakugo... doesn't seem to notice). Even though only one of his eyes is clouded over, the good one never seems to brighten up.

There's definitely moments when the old him shines through: when he's with Deku, when he's in the midst of battle, when he finds out that Todoroki still does a shitty job at chopping scallions. But it's a long time before he's even close to the same, able to step out from underneath the fog of simply surviving and into the sunshine of recovering.

But I think sticking through it with him is worth it.

(It's a weird moment, a happy moment, the first time you realize that Bakugo has changed. That the pouring rain outside hasn't bothered him since he showed up at your apartment. He forgot his umbrella, he's been quite careless ever since the war—wet and shaggy hair frizzed up, cheeks red from cold—but he doesn't seem to mind, with his bare feet up on your coffee table, his eyes gazing out the window. You hand his tea, and instead of gulping it down in one go, letting it burn in his throat, he winces at the heat.

"Tastes like shit," he says, and you laugh because it always does. Just this time, he noticed.)