@neilhimself If you can answer, can you please say the budget for sandman per ep? since google shows 15m an ep and you refuted that. And did S2 budget go up a lot? estimates are fine. Thank you.
Mah juxtaposes the petrochemical industry’s destructive corporate worldviews with environmental justice struggles in the US, China, and Europe: multiscalar activism—a form of collective resistance that spans local, regional, national, and planetary sites and scales and addresses the interconnected issues of #EnvironmentalJustice, #climate, #pollution, health, extraction, land rights, workers’ rights, systemic #racism, and toxic #colonialism
I have not read this yet but looks like a LOT of resonance with #OilBeach. "Most large petrochemical facilities are located in coastal regions, near to ports, for access to shipping lines. Tightly enclosed behind security gates, they resemble cities with tall towers and giant cylindrical storage tanks. They flare and steam and crackle. How do these petrochemical plants relate to the ports? How are they regulated? Who are the main global corporate players? Who are the biggest polluters?"
For anyone having issues with the #ActuallyAutistic hashtag, there is also #AllAutistics and @allautistics (the latter being a recently created group that you can follow and post to).
They are intended for anyone who is (or thinks they might be) autistic (formally or self-diagnosed).
This is such a valuable point. Internal vs. external conflict.
External conflict requires a receiver who receives it as conflict, though, and I wish autistic spaces here were better at declining to take up the offense.
100mountains initially spoke primarily in first-person. It would be so fucking cool if first-person sentences at least got a full-on pass from masking. Let people describe their own perspectives on depersonalized things without any risk of someone self-identifying with those things enough to say OUCH! minus one point for aggression!!
(I don't want to have to caveat, but I will for clarity, that I am criticizing an aspect of social choreography that doesn't have to be this way, and not either of you personally)
While 'samurai' is a strictly masculine term, the Japanese bushi class (the social class samurai came from) did feature women who received similar training in martial arts and strategy. These women were called “Onna-Bugeisha,” and they were known to participate in combat along with their male counterparts. Their weapon of choice was usually the naginata, a spear with a curved, sword-like blade that was versatile, yet relatively light.
Since historical texts offer relatively few accounts of these female warriors (the traditional role of a Japanese noblewoman was more of a homemaker), we used to assume they were just a tiny minority. However, recent research indicates that Japanese women participated in battles quite a lot more often than history books admit. When remains from the site of the Battle of Senbon Matsubaru in 1580 were DNA-tested, 35 out of 105 bodies were female. Research on other sites has yielded similar results."
If we're getting fussy about terminology, you might say 'subaltern,' which reflects a group's oppression. More radically, critical theorists sometimes say that all of us who are not among the political, economic, military, or religious elite are 'colonized.'
@Benfell@CommonMugwort@hazelnot@gorfram I'm more with Franz Fanon when it comes to the processes of colonisation. The result in the colonised is a sort of internalalised fascist, to paraphrase Deleuze and Guattari. Fanon identifies colonialism as a machine of “naked violence,” which “only gives in when confronted with greater violence”. In Fanon’s view, the Western bourgeoisie was “fundamentally racist” and its “bourgeois ideology” of equality and dignity was merely a cover for capitalist-imperialist rapacity. Access to the qualifiers of bourgeois identity (like money) are premised on this racism. In fact identity formation is critical in Fanon's analysis; colonialism is a total project, so the colonized find themselves adrift in abjection. But violence changes all of that. Violence is simultaneously a saying of no to colonialism and a saying of yes to the possibilities of post-colonial life.