#it's more of a 'piece of our shared economic reality'

[rederiswrites]

So there's a classic joke, repurposed for innumerable jobs and hobbies. It runs along these lines:

"Question: What does a blacksmith/farmer/glassworker do with a million dollars? Answer: Work 'til the money runs out."

And basically--uh. That's what we've done. When we moved here, we used equity from the old house, and withdrew an older 401K of my spouse's for downpayment and property improvement. And as we try to pull this place together and learn how to deal with it all and eventually make it financially stable, we've spent that down. And uhhhhhh it's gone. And we haven't reached any point of stability.

We don't yet have the sheep to a point where we can recoup feed and fencing costs through sales of wool/fleeces/lambs. We don't yet have the garden to a point where it reduces grocery costs. (Indeed, it still costs a great deal because it still requires substantial outside input.) The various trees will be years before they provide us any value. The chickens probably cost more than their eggs would, though their eggs are definitely better than we'd buy at the store. We don't produce any salable crops or added value products yet. The metal shop generally subsists on money the spouse makes with metal shop sales, which is a fantastic achievement I'm very proud of. On the other hand, the metal shop is essentially a second job for him, and he spends a huge amount of time and energy on it. My glass does not support itself, because I haven't put in enough effort, though it's clear that it could.

We also don't have most of those property improvements the 401K was supposedly for. Still have no permanent fencing. No equipment shed. No barn. No water points in the fields. No fucking dishwasher. At least we do have the tractor and a mower more or less adequate to the several acres of lawn we haven't ripped up yet.

The idea was certainly never to get rich off these things. It was to enjoy these things at a lower cost because we put in effort in place of money. But uh. We done run out of money and making up the difference is going to be a whole lot of effort.

So anyway I guess the moral is that being a first generation farmer is insanely fucking difficult and the economic reality is that even having a well-paying outside job can be insufficient to get started. We're gonna do it somehow anyway. But goddamn.

#this is ridiculous #this isn't like...a plea for sympathy or anything #it's more of a 'piece of our shared economic reality'

[left-reminders]

(Below are broad vibes for each of the numbers. They are not meant to represent every opinion one could have within those parameters. Some aspects of the description may apply to you while others won't. If you picked a number with a description that doesn't match your perspective, let us know what your actual perspective is in a reblog comment! Comments in general are nice too, of course 👍)

(You also might notice a bias in favor of 5; or at least a far deeper description of what it would entail when compared against the other four. This is partly just because I wanted to soapbox, but I hope it doesn't detract. I genuinely want to hear the perspectives of the 1s, 2s, and 3s, if you're out there and don't appreciate my potential oversimplification!)

1 — It does not factor in at all. Much of the discourse around green politics is a liberal distraction and/or a roadblock holding us back from organizing for socialism. Economic development and human concerns will always matter more. Capitalism was a necessary/justifiable component in the march of history towards socialism, even if it did have certain negative impacts on the environment. The ideal society looks like Star Trek or fully-automated luxury communism (FALC) — one where we overcome "the state of nature" and become masters of our own fate.

2 — It doesn't factor in much, even if I may recognize the reality of climate change and/or the need for environmental protections. We can solve the biggest climate problems with advancements in green technology or perhaps expanding resource frontiers into outer space. In general, other social issues take priority when building socialism.

3 — I care about combating climate change and solving ecological problems, but I find other issues to be more important in my life and I will leave most discussion of it to people more knowledgeable on the subject. The world could be doing far better on these issues and changes are needed, but most of the modern civilizational infrastructure should remain unchanged (albeit organized under a socialist mode of production).

4 — It is very important to my politics. We can balance socialistic technological development with the dire needs of a planet in crisis. Certain human activities and production methods will have to be curbed or eliminated entirely if we are to find this balance (fossil fuels, widget production, private jets, etc), while others will have to be uplifted (renewable energy, public transportation, shared living, etc). Modern civilization is ultimately redeemable, but it needs to undergo a radical transformation.

5 — It is among the most important factors in my politics. I take influence from eco-socialism, social ecology, degrowth, post-civ, anti-civ, deep ecology, or any number of other political perspectives which are ecologically-focused. Locally-organized economies; drastic reductions in working hours and energy throughput; rewilding of the land; emphasis on non-consumptive forms of leisure; an end to consumerism, growth-based economic metrics, and imperial conceptions of "development"; agroecology and polyculture as core methods for obtaining food; and a vast deconstruction of much of the civilizational edifice are all pieces to this puzzle and are required if we are going to have a habitable planet for the generations to come. The ideal society looks like a Miyazaki film, that yogurt commercial, or lightly-automated comfortable ecological socialism (LACES) — one where we "don't seek to become larger within socialism, but rather more realized" (Joel Kovel).

[betterbemeta]

Everyone can connect in ways that transcend boundaries, can empathize or at least jointly participate more than they think.

There are people out there who do not share your fundamental baseline for 'reality.'

Aside from being dreadful to each other, these two facts also kind of create each other. Every time you ask yourself, 'how could other people think what is happening in the world is okay?' you need to understand that somebody who has a completely different idea of what the world is like, or should be like, is thinking the same thing about you.

I'm not saying that all of these perceptions are equal. A bisexual trans teen looking at political bills that remove their human rights, is not equivalent to an US-Evangelical preacher who thinks that same teen is violating the fabric of his reality. A poor person who is just trying to survive and reads about genocide on the other side of the world on their prepaid phone is not equivalent to a lobbyist who thinks of both the poor person and 'war' in abstracts.

But when we talk about 'reactionary politics', we're not just talking about reactionary response to political decisions, but also what is reactionary to 'the reality' the decisions create. A lot of thought pieces or commentary fall flat on this concept with terms like 'economic anxiety,' or summarizing mass reactionary movements with seemingly little cohesion as 'populism' without explaining anything at all. Gawking at seemingly silly conspiracy theories or culture-war items doesn't really do anything unless it illuminates what these represent for the participants 'sense of reality.'

In Abigail Thorn's video essay, A Man Plagiarised My Work: Women, Money, and the Nation, she goes to investigate conservative thought to understand reactionary rejection of feminism and what 'role' reactionary structures expect women to play for 'the nation.' She went to Roger Scruton, author of How to Be a Conservative, for her answers and part of those answers included a description of how conservative roles for women are the backbone of reality for that point of view. That if those roles (implicitly: 'to be providers of free labor') were to change, according to him the floor falls out from underneath all laws and any baseline confidence people have. To me, the excerpts sound like Scruton is terrified of being unplugged from The Matrix.

One of the quotes Abigail pulled even described how Scruton sees 'history' as somehow changeable:

(screenshot credit to Abigail Thorn's video)

What Scruton is talking about here is not actually that history can literally be altered, like we're Marty McFly. He's talking about the perception of reality. Which CAN VARY between people or change over time: including our ability to look back on the past and contextualize it. And Scruton absolutely DOES NOT WANT to enter a reality where the facts of the past are interpreted by brains different from his own, outnumbering his own.

Even if he believes the justification for his desired reality is fundamental, he doesn't believe that reality itself is fundamental. Reality can change and vary, and therefore people MUST be brought back into his own to maintain its stability. He believes those people can connect with him, MUST connect with him, empathise with him, accept his reality. Or else they will never comply with it.

It can be hard to swallow. But not only is someone else out there thinking the game of the world is checkers and that it's a violation of them that you're spending time with mancala... on some level they already accept that actually THEY COULD play mancala too, experience connection with you... and be 'a loser' compared to you, by 'your game', 'your rules.'

"This person doesn't live in the same reality, does not comprehend 'the' order of things," is a required component to "this person is just a little less human"; it's easy to dehumanize each other. And because of the above, it's easy to fear the violence of being dehumanized, if that reality isn't broad enough to support enough people. But even then, a society and reality built on tolerance will experience the paradox of tolerance. So at least one fear reactionaries have is realistic. If their reality doesn't become dominant, they'll experience some form and degree of violence. Probably not as much violence, if they are opposing those who believe in human rights, but they won't know that. They know themselves.

You must accept that:

Full human beings out there will not see things the way you do, may not have the same underlying assumptions you have, really and truly,

AND said thinking, "this person does not comprehend the minimum requirements for civilization," has been part of every oppression in history EVEN IF we reel every day from how public figures can demonize disenfranchised refugees, or how nations could tolerate genocide,

AND that because we have empathy for other full human beings we typically believe that others COULD be brought into our own realities,

AND the way that some people want to do that, and the reality they desire, will create horrific conditions for many people that aren't a matter of perception.

#politics #progressive vs reactionary politics #empathy gap #'how could anyone be so cruel' #'how could the opponent be so cartoonishly evil' #he's supported by people who believe in the literal devil not as a joke ok #it may be hard to comprehend but you must and you gotta do it without writing other human beings off as less sapient #empathy and alienation are required pieces of each other or else others wouldn't believe you COULD be corrected to fit their reality #they'd give up instead of doing violence on you or believe you're more powerful than they are in earnest; a thing that can't be 'curated' #or in the worst case 'eliminated from reality'

[anniekoh]

Afterglow: Climate Fiction for Future Ancestors                                        edited by Grist (2023)

Afterglow is a stunning collection of original short stories in which writers from many different backgrounds envision a radically different climate future. Published in collaboration with Grist, a nonprofit media organization dedicated to telling stories of climate solutions, these stirring tales expand our ability to imagine a better world.

Inspired by cutting-edge literary movements, such as Afrofuturism, hopepunk, and solarpunk, Afterglow imagines intersectional worlds in which no one is left behind—where humanity prioritizes equitable climate solutions and continued service to one's community. Whether through abundance or adaptation, reform, or a new understanding of survival, these stories offer flickers of hope, even joy, as they provide a springboard for exploring how fiction can help create a better reality.

Afterglow welcomes a diverse range of new voices into the climate conversation to envision the next 180 years of equitable climate progress. A creative work rooted in the realities of our present crisis, Afterglow presents a new way to think about the climate emergency—one that blazes a path to a clean, green, and more just future.

Magazine: https://grist.org/fix/arts-culture/imagine-2200-climate-fiction-afterglow/

Economic Science Fictions  https://mitpress.mit.edu/9781906897734/economic-science-fictions/

Edited by William Davies (2018)

An innovative new anthology exploring how science fiction can motivate new approaches to economics.

From the libertarian economics of Ayn Rand to Aldous Huxley's consumerist dystopias, economics and science fiction have often orbited each other. In Economic Science Fictions, editor William Davies has deliberately merged the two worlds, asking how we might harness the power of the utopian imagination to revitalize economic thinking.

Rooted in the sense that our current economic reality is no longer credible or viable, this collection treats our economy as a series of fictions and science fiction as a means of anticipating different economic futures. It asks how science fiction can motivate new approaches to economics and provides surprising new syntheses, merging social science with fiction, design with politics, scholarship with experimental forms.

With an opening chapter from Ha-Joon Chang as well as theory, short stories, and reflections on design, this book from Goldsmiths Press challenges and changes the notion that economics and science fiction are worlds apart. The result is a wealth of fresh and unusual perspectives for anyone who believes the economy is too important to be left solely to economists.

Drowned Worlds

edited by Jonathan Strahan (2016)

Review: “The title and the editor both pay tribute to the inspiration of J.G. Ballard’s The Drowned World, that prescient piece of nascent cli-fi first published in 1962. Strahan lauds this “lush, powerful book that tells of a post-apocalyptic world … seen through a romantic haze that hangs over the flooded, inundated ruins of a world laid waste by rising oceans.” Many of the stories in the collection, indeed almost all, share a similar dreamlike or fantastic Ballardian ambience of a world long past the climate change, where remnants of our current civilization often persist just as fantastic fragments.“

Futures From Nature: 100 Speculative Fictions from the pages of the leading science journal

by Henry Gee (2008)

Are aliens really not interested in us at all? Is there a significant health benefit from drinking your own urine? Is loading your personality into a computer the best way to survive the death of the body? Is the death of the body really necessary? Here are a very large number of very small fictions on the subject of the future and what it might be like. The authors include scientists, journalists, and many of the most famous SF writers in the world. Futures from Nature includes everything from satires and vignettes to compressed stories and fictional book reviews, science articles, and journalism, in eight-hundred-word modules. These pieces were originally published in the science journal Nature between 1999 and 2006.

#to read #speculative fiction #futures

[myuni-moon]

I'm bored, so I'll answer some of the questions you posed:

1. Why is reader regarded as a deity? How does lore or history change because of it?

-This could be from them creating Teyvat, and having an active role throughout history; due to The Primordial One and The Second Who Came, this is made a little more odd, but it could be said 'The Creator' wasn't forgotten, and vanished sometime after the Archon War; anything during it is up to the writer.

2. Why does reader get golden blood all of a sudden? What modified their body structure for it to occur? Are there any other changes to their body?

-It wasn't always golden blood, it was a MacGuffin to help distinguish between the 'true' and 'imposter' Creator. The change could be them being transported to Teyvat, wherein one might say Teyvat itself is alive and helped its 'parent'. Any other changes is up to the writer once again; personally I'm a fan of their eyes changing to different characters' Constellations.

3. How are they actually transported to the world of Teyvat? What kind of role do they take up in the grand scheme of things? What influences can they exert (economically, culturally, etc.) in Teyvat?

-As the Creator, they're basically the Ruler of Rulers; they are allowed additional says on a Nation's matters, and allowed to impose their own, so long as others agree; normally, it would go ahead, but in places like Liyue, the Liyue Qixing would like to make sure they don't always have to relay on deities. How they got there is usually waking up there, but another I like is that Teyvat, and Genshin, is a parallel world in the form of a video game, allowing them to create a way to transport you there, like a portal, or summon, or the such.

4. How does it all affect reader's mental, emotional, or physical wellbeing?

-Depends on the writer; I write the reader, or Darlin', with the mindset of them being used to it, and tries their best throughout. Physically, with characters like Childe, Cyno or even Keqing, would help you in defending yourself; you could do so yourself, they're sure, but it never is harmful to relearn the basics. And, emotionally; well, I'd enjoy it, that's for sure; again, it all just depends on the writer.

I know I didn't need to write this, but meh xd

I hope this somewhat helps, Myuni! :D

I've wanted to share my thoughts and workarounds through my own writing, but I couldn't help but want to discuss after reading your ask.

this is going to be long, so all content utc!

I wanted to tie my oc a bit to the lore of my version of SAGAU. Mikoto would be a placeholder or test character, the first one to be fleshed out but only added to the game as an npc and reduced to nothing more than a name passed around. However, during the development process of the game. eventually, this small sentient piece of code would gain the desire to "exist." I believe that human desire or anything akin to it can be a powerful force because by wanting something to exist, essentially a parallel world is opened up where this is possible. in the case for Mikoto, a whole parallel world - where genshin is the real world - is made. another little alternative I can see is that through the existence of the game in our world, a parallel is opened up, and the desire for Mikoto to exist is strong enough for the laws of the universe to acknowledege it and make him exist in the parallel world in which the conciousness of both characters are connected and aware of what is happening on both dimensions. I also like to think that if the latter is the plot point decided upon, it means that this paradox may unknowingly influence the characters in the other dimension, creating this version of them that can be rather unstable and one that can eventually gain access to our reality through the breach between worlds.

Moving forward, the reason why the characters may think the reader to be a deity or a powerful entity can be tied to mikoto as well. The developers would also be some sort of "test player," which would be the first other conscious being Mikoto will be able to interact with. This sparks a curiosity that would overtime develop into devotion and an unhealthy dependency since Mikoto is alone. Since the developers would be able to change the game's functions, mechanics, and certain objects - among other things, Mikoto might see the player as someone capable of changing everything as he knows it. That would carry over into the other universe. This causes the lore to change where an all-powerful being regarded as the world's god or creator.

The transportation of reader to SAGAU I chalk up to the characters' shared desire for the reader exist to their realm and a little bit of Science (mainly Physics, and I'm not even going to try to explain how this might work - seeing as I specialize in BioChem and not Physics). I like to think that they are able to make a vessel within their world, which they can then use to hold the reader's consciousness after transporting it to SAGAU. The characters would try to make this vessel as close to your likeness as possible, but some notable changes would be your aging and a few modifications to your appearance if you request. You age slower in your new body - if you ever age at all. Golden blood can be a modification given.

As for the influences of the reader, I firmly believe that the reader will take the role of a leader of sorts. I believe it's a psychological result of having everything you knew just change. Your psyche would be in shambles, so it can be that the first instinct is to try to grasp something stable to keep you grounded. It just so happens that you're being offered a role as a deity, which gives you something you can use to ground yourself. By giving yourself a role, you are able to define something that is somewhat tangible. Of course, this would need a period of adjustment, which your lovely acolytes are more than happy to help you get through. Your tasks after getting used to being a deity would be learning; after all, knowledge is power. You must know Teyvat's conditions and history before you can even do something about them. You might typically find yourself learning things pertaining to Social Science - economics, politics, etc.

Celestia, I'm just going to headcannon for this, would be affected by the factors discussed previously. Their roles are still unclear, so I designate them to a bystander position as of the moment. They let you play god or are fully supportive of it, but their intentions may bleed somewhere into the series.

This SAGAU concept I just proposed can be adopted by anyone. Instead of Mikoto, one can also insert any character (oc or canonical).

Anyways, that's all I have hehe. Regarding au's, I'll touch up on that when I have the time. Thank you for sending in an ask :))

#myuni answers #au.cult

[its-ohsoquiet]

today's reads and rereads

pieces that have glued my eyes to the screen today

i have read "everyone is beautiful and no one is horny" before, but it seemed only right to read it again following "the puritanical eye".

from the puritanical eye, by Carlee Gomes:

"It is a revolving door of commodification and alienation — commodification of ideas, of bodies, of feelings, and alienation from ourselves, from our own bodies, from others. The way we consume and talk about films and art in this hyper-mediated environment (largely on individualized and individuated digital platforms) has not only impacted how that media and art is made (the modes of production), but also what types of media and art get prioritized (what gets made at all). Can it be talked about in 240 characters? Can it be distilled down into an easily digestible, uncomplicated binary deciphered in the millisecond of a scroll? Or better yet, can it be made into a meme?"

&

"Moreover, as control over our own material realities becomes less and less feasible, the last lone place we believe we can exercise agency is within the landscape of that which we consume. This has resulted in the consuming public approaching all media and art with a moral imperative — that which we consume must be perfectly virtuous, sanitized of all problematic or complicated ideas and depictions, because it has become the stand-in for our very realities, our very political action as citizens; consuming has become our praxis."

+

i don't entirely agree with the conclusions of "why have people looked the same for the last 20 years?" from Dazed. while there are many good points being made, i feel like we need more distance from the 2000s and 2010s before being able to create strong visual archetypes, with the intensity we atribute to the 90s. and also, people absolutely do not look the same. sure there are many references being reused, but i believe in a distinctly 2000-2010-2020 way. we can look to the athleisure craze, or the pandemic trends, and we see that very clearly. fashion people do not necessarily reflect the general public.

the idea that there weren't big political, economical, social and cultural changes in the last 20 years is also ridiculous.......

it would be a lot more interesting to focus the article on the current creation of subcultures or its perceived absence imo.

(just wanted to share my opinion, because this interests me very very much)

#me #personal #dazed #opinion

[simonambroise]

Happy world building Wednesday. What lands, kingdoms, cities, dimensions, etc. are available in your work? Which are your favorites and why? - Desmond💘

MUAHHAHAHAHHAHAHA

YOU HAVE FALLEN INTO MY DEVIOUS TRAP!!! >:3

You may think, Simon, surely you will share more things from Captain of the Blue Opal? You know, the book six people are invested in, five of which know where you sleep at night?

To that I say nay. Today we shall speak of Paladin of Three, my second born child- I mean novel. The one I haven't been talking about yet.

The continent of Vestera has been splintered into pieces ever since the first rock floated down from the origin of it all. The sea sort of goes in one direction, like a really big river. How does this work scientifically??? Idk, its fantasy. There are dragons. Do you know dragons work? No? Suck it up and deal.

There are five distinct biomes, each of which has it unique advantages and disadvantages. At the beginning of the story, the world lis divided like this:

To the North, we have Echima- a land of ice and snow, factories and concrete. Cliche? Yes. They're the most technologically advanced, featuring steam engines and steam ships, early robots and whatnot. They're way behind us, meaning our reality, but they're fighting a handful of unarmed people with kitchen knives. Not the most efficient weapon, but legions better than nothing.

To the East, we have Quell. Named for its founder by the same name, Quell boasts the best sailors and the most powerful navy. Due to the way the sea flows, Vestera is consistently being worn away at; but only on one side. The resulting sediments find their way to Quell's beaches, where the water deposits them. Surprise, the sea flowing in one direction actually affects the climate and geography!!!! I'm a nerd, I know (got a 95 on my earth science regents).

To the South, we have Soulwood. The climate is fair, never too hot or too cold, through they do live in a swamp, meaning its quite humid. They're the magic folks, the scholars and wizards and whatnot. The entire area is full of magic, ancient trees and odd creatures.

To the West we have Ashing, a mountainous region broken up by the occasional valley. It is, purely geographically speaking, shrinking due to the one way ocean wearing away at their side of the continent. As a result of this, the entire west coast is a cliff, making trading via water nigh impossible. They live underneath the earth in caves, possessing the greatest network of tunnels and the best forge in Vestera.

Then, finally, we have Tenpertios, the central region, and the only one that can produce crops on a scale to feed the continent. Nicknamed the "Breadbasket of Vestera" this country is relied on quite heavily, though the royal family of Tenpertios has significantly less power than the other Lords. The reason why is plot-relevant history ;)

My book series is dimension traveling lesbians, so there's a lot of dimensions. I chose POT cause its the one I'm working on right now, but the one I'm most excited for is the third book, The Honest Traitors. Its a superhero novel but fruity. I genuinely had the most fun writing the plot for that one, ngl. But if I were to go into detail of every dimension in every book, we'd be here forever. And I don't have enough time, unfortunately :(

In Paladin of Three, my favorite is Soulwood. I must admit, I'm a sucker for magic swamps/forests.

Without getting too far into the weeds of economics, diplomatic relations and trading routes, Soulwood is an equal to Echima in physical power, despite the fact they are ideologically opposed and have different methods of maintaining that power. Quell is a trading hub, built on commerce and as a result, is very economically powerful. Ashing isn't as powerful outright, but they've got a chokehold on metals and semi-precious stones needed for both technology and spell components, on top of the precious metals for coins.

Tenpertios, despite being the main food source of the entire continent, is constantly undermined by the other countries, once again for plot relevant reasons.

Uhhhhhhh yeah hold on I should check if I actually answered the prompt or if I've strayed from the path given to me.

Yep, prompt answered. Cool. Yeah, here you go. Took me a while to write haha :)

#stayed in the drafts #For days #for worldbuilding #writerscommunity #writing #queer community #queer author #writeblr #writers #writers on tumblr #queer #time crystal quintet #asks #answered

[lawleightinc]

𝙇𝙖 𝙡𝙖 𝙡𝙖𝙣𝙙  💃🕺: Film Conventions

Musicals have grown to be one of the most popular forms of artistry in the past decade that have carried unto our century. From Singing in the rain (1952) to Sweeney Todd (1982) all the way to the smash-hit Hamilton (2015), the theatrical expression of where life-meets-song reverberates within us in a way other art forms can’t. One of the largely successful hits of our modern day and age, La la land, waltzes in with a fresh perspective of reality while simultaneously incorporating elements and paying homage to the older classics. Directed by Damien Chazelle, La La Land bestows a technicolor world of music and dances and ultimately, dreams. 

In this blog today, I am going to discuss specific musical conventions adjacent to the movie itself, and how Chazelle was able to both challenge and fulfill it. 

The Planetarium Scene

The five minute extract I chose for this blog would be the planetarium scene. 

In this scene, it is supposedly the end of their night together, but Mia suggests they go to the planetarium. They sneak in, and because of the late hour the place is empty. One element worth mentioning in this scene is the slow fade out of the backdrop and fade into the observatory. This style of scene switching is also evident in Old Hollywood musicals. 

Another musical convention already very evident within the scene is the background music playing. When music starts in a musical, the audience can usually expect a song and dancer number to follow through, and it does. There are no words exchanged by the two, only a silent mutual understanding permeates the air and as if on cue, Sebastian takes her hand and they start to dance inside the large room. This is something present within all musicals, bursting into song and dance without explanation. Chazelle wanted to convey how musicals hold a sort of vocabulary, and the way Mia and Sebastian feel- something too entirely unique and special to be conveyed through language. The passion of the character is too great within that moment, or their emotions are too strong, and so they would simply have to break into a song. 

One unconventional element of the scene was the use of technical detail to create a picture where Mia and Sebastian dance amongst the stars suspended in the galaxy. Even this level of extravaganza would be excessive for normal musicals, but it does not go without purpose. When Mia and Sebastian lift off, the movie is showing us how they feel. With flatter, less believable characters, this sort of extravagant visual metaphor would come across as if La La Land is trying to project something onto them. Instead, the movie’s wilder impulses feel as if they emanate from inside the characters and the joyous, tumultuous relationship they share. This dance is not grounded within physical, but emotional reality. (Suderman. P, 2016)

They exchange their first kiss here and the shot ends with an "iris out," in the style of the old romantic movies. 

All in all, I believe that Damien Chazelle was able to merge the old and the new in such a way that the pieces do not merely fit together, but blend in to create something entirely new. 

I would also like to discuss the social and economic messages Chazelle wanted to get through to every viewer out there. These mainly being unequal opportunities. The Hollywood industry is infamously known for being cut-throat, meaning it is very competitive and the successful are those at the very top. If artists are unsuccessful, they could be making much lower than the minimum wage and struggle to support their basic needs. This is a projection of Chazelle’s real life experience, and how he initially struggled until he was able to find a production company willing to budget La La Land. 

The movie shows us that these are not people who merely become stars, but the harsh truth of talent being lost to reality. If you are more well-off or financially stable, the more chances you have of making it big. This is what Mia and Sebastian struggled with since they are middle-class citizens who are self-supported financially. 

In the world of La La Land, where the lines blur and one cannot tell where reality ends and where dreams start, Chazelle teaches us a most important lesson:

Dreams require sacrifices. 

#la la land #analysis #mia and sebastian

[loveshowandtell]

Music by Adesola

Hey Love Show and Tell Attendees & Contributors, 

My name is Adesola (she/her). I'm a filmmaker who loves dancing with her friends, going to Nigerian weddings, and swimming in public pools. Today, my dear friends read this letter on my behalf as I am currently in Atlanta for.... you guessed it, a Nigerian wedding. Woohoo.

Though I work in the m-m-m movies as writer-director, 1st AD, and creative producer - I've always been keen on and fascinated by music. Music has led me to have many past lives in which I was a college radio personality and Silent Disco DJ. Sexy, I know. 

I've been thinking lately about making versus making it. Giving oneself permission to practice at something like music making, not necessarily so that you'll improve but so that your body can become acquainted with making time for something for the joy and ritual of incrementally working it out, seeing something change, learning when your mind needs to pause, having the thumbprints of many days upon some completed something. Being kind to the soft animal of your body all the way through, that being love. 

This collection of four ambient and UK jungle inspired songs is collectively entitled 'more songs about atlanta' a follow-up to my show and tell piece last year that primarily reflected on my home city, the stop cop city movement, and our collective environmental future. 

this year I continued meditating on the movement. i've also been thinking alot about my friends. our disillusionment at work, with the climate and economic reality we've inherited, and the ongoing US backed violence against palestine, sudan, haiti, the drc, among many other states. i hope these songs and they're titles are flavor to your ears and balm to your spirits. 

Thanks for gathering here to share and engage with one another's art. I think art sharing and space sharing is one of the most loving things we can do together on this planet. Jobs and selling our time so that we can be resourced and live indoors is adorable and all, but the spirit in which we've gathered today is what love is about and why we were all woven into the universe. 

be good to each other + palestine will be free in our lifetime

Adesola (@adesola_thomas)

#art #artwork #music #Bandcamp

[nevaehkallon]

All We Can Save

Review

"All We Can Save," edited by Ayana Elizabeth Johnson and Katharine K. Wilkinson, is an influential and informative anthology that brings together a diverse collection of essays, poetry, and artwork from women deeply engaged with environmental issues. Structured around themes of reckoning, resilience, reimagination, and regeneration, the anthology highlights the many approaches to addressing environmental challenges.

A central aspect of the book is its emphasis on the power of women's voices and leadership within the environmental movement. By centering the perspectives of women, the anthology underscores the unique insights and contributions they bring, while also acknowledging the disproportionate impact of environmental degradation on marginalized communities. This emphasis serves to inspire readers with stories of resilience and innovative solutions.

"All We Can Save" encourages a sense of hope and agency in its readers. Despite the overwhelming realities of climate change, the anthology presents a diverse range of approaches and solutions pursued by women worldwide. Through stories of activism, community organizing, scientific research, and creative expression, the book demonstrates that meaningful change is indeed possible when individuals come together to tackle shared challenges.

The Green New Deal, as outlined within the anthology on page 94, offers a vision of hope and possibility. By addressing the urgent climate crisis and systemic injustices, it aims to achieve net-zero greenhouse gas emissions, create high-wage jobs, invest in sustainable infrastructure, and promote justice and equity. This comprehensive plan inspires hope by prioritizing justice, equity, and sustainability in shaping a more inclusive and resilient future.

“A. to achieve net-zero greenhouse gas emissions through a fair and just transition for all communities and workers;

B. to create millions of good, high-wage jobs and ensure prosperity and economic security for all people of the United States;

C. to invest in the infrastructure and industry of the United States to sustainably meet the challenges of the 21st century;

D. to secure clean air and water, climate and community resiliency, healthy food, access to nature, and a sustainable environment;

E. to promote justice and equity by stopping current, preventing future, and repairing historic oppression of frontline and vulnerable communities, including Indigenous peoples, communities of color, migrant communities, deindustrialized communities, depopulated rural communities, the poor, low-income workers, women, the elderly, the unhoused, people with disabilities, and youth.”

The Green New Deal seeks to create a sustainable environment that benefits all communities. This included excerpt inspires hope because it offers a bold and comprehensive plan to address the interconnected challenges facing our society, while prioritizing justice, equity, and sustainability.

The anthology's inclusion of various formats of self-expression, such as poetry, artwork, and personal narratives, further enriches the reading experience. By capturing a diverse range of perspectives and emotions, these formats evoke a deeper connection and engagement with the material, making the book accessible to a broader audience. Additionally, the creativity showcased within the anthology inspires readers to think innovatively about solutions to environmental problems.

Within this rich tapestry of voices and expressions, one piece that particularly resonates is "Being Human" by Naima Penniman, found on pages 266-268. This powerful and deeply moving poem reflects on our connection to the natural world and the importance of empathy, compassion, and resilience. Penniman explores themes of interconnectedness, love, and shared experiences, emphasizing our capacity for growth and transformation, even in the face of adversity. As readers engage with the poem's evocative imagery and profound insights, they are encouraged to embrace their humanity and recognize the beauty and strength that lies within each of us.

“I wonder if waves get discouraged

crawling up the sand

only to be pulled back again

to where they began

If land feels stepped upon

if sand feels insignificant

if trees need to question their lovers

to know where they stand”

The anthology's adoption of an intersectional approach underscores the interconnectedness of environmental issues with broader social justice concerns, emphasizing the importance of building a more inclusive and equitable environmental movement. This emphasis on collaboration and community-building highlights the transformative power of collective action in addressing environmental challenges effectively. Through stories of unity and shared purpose, "All We Can Save" inspires readers to engage with others in their communities and work towards common goals of environmental stewardship and sustainability.

Within this narrative of collective action and inclusivity, "Calling All Grand Mothers" by Alice Walker emerges as a call to reclaim ancestral wisdom and nurture the next generation. Walker's poem celebrates the wisdom, strength, and resilience embodied by grandmothers, urging them to share their knowledge and experiences for the betterment of future generations and the world at large. As Walker calls upon grandmothers and all who embody the spirit of respect for life and protection of the young to rise and lead, she underscores the critical role of intergenerational connections in fostering healing and transformation. In this way, the poem serves as a powerful testament to the interconnectedness of past, present, and future, echoing the themes of collaboration and unity championed throughout "All We Can Save."

“I call on all the

Grand Mothers

of Earth

& every person

who possesses

the Grand Mother spirit

of respect for

life

&

protection of

the young

to rise

& lead.

The life of

our species

depends

on it.”

Ultimately, "All We Can Save" provides not only concrete solutions but also a sense of hope and inspiration in the face of environmental crises. In these times, where the urgency of action is paramount, hope and solutions serve as crucial motivators for driving positive change and building a more sustainable and equitable future. Through its diverse voices, creative expressions, and emphasis on collaboration, the anthology offers a compelling vision for collective action and resilience in the fight against climate change.

—

Naima Penniman, the talented poet mentioned earlier, has developed her expertise through a combination of personal experiences, formal education, and hands-on engagement with environmental and social justice issues. As the Program Director at Soul Fire Farm, she has gained practical knowledge and skills in addressing issues related to food sovereignty, racial equity in agriculture, and environmental sustainability. Penniman's background in poetry and the arts has also informed her unique approach to activism and advocacy, allowing her to engage with audiences on a deeper emotional level.

Penniman has located community support through her work with organizations such as Soul Fire Farm, which has cultivated a strong network of allies and collaborators dedicated to ending racism and injustice in the food system. Through educational programs, workshops, and outreach efforts, she has built relationships with individuals and communities passionate about environmental and social justice, fostering a sense of solidarity and collective action.

Penniman has helped to form and elevate numerous groups and initiatives focused on environmental and social justice. As a co-founder of the Black-Latinx Farmers Immersion, she has created opportunities for aspiring farmers from marginalized communities to gain skills and knowledge in sustainable agriculture. Additionally, her advocacy work with organizations like Movement Generation and Climate Justice Alliance has helped to elevate the voices of frontline communities impacted by the climate crisis, amplifying their demands for systemic change.

I am inspired by Naima’s story for many reasons, including her dedication to addressing the intersecting issues of racial injustice, environmental degradation, and economic inequality demonstrates a deep commitment to building a more just and sustainable world., Her ability to communicate complex issues through poetry and storytelling resonates with audiences on an emotional level, inspiring empathy, understanding, and action. As well as her collaborative approach to activism and advocacy emphasizes the importance of community-building and solidarity in creating meaningful change, empowering others to join the movement for social and environmental justice.

Citations

“About.” Naima Infinity, www.naimainfinity.com/about. Accessed 15 Feb. 2024.

Johnson, Ayana Elizabeth, and Katharine K. Wilkinson. All We Can Save: Truth, Courage, & Solutions for the Climate Crisis. One World, 2021.

Penniman, Naima. “‘being Human.’” Naima Penniman: “Being Human” | TED Talk, www.ted.com/talks/naima_penniman_being_human. Accessed 15 Feb. 2024.

“Soul Fire Farm.” SOUL FIRE FARM, www.soulfirefarm.org/. Accessed 15 Feb. 2024.

Link to the full Poems:

Poem: “Calling All Grandmothers,” by Alice Walker | Compassionate San Antonio (sacompassion.net)

Being Human by Naima Penniman – A Learning a Day

[digitalrevolutions]

Clothing, Claiming, and Negotiating: The Imagery of “Non-Normative” Bodies

Key (or New) Terms

Body schema— non-visual sensing of the body, including haptics, proprioception, or spatial awareness of the body and interoception, or awareness of the body’s internal state (Featherstone qtd. Manivannan 66)

Cartesian perspectivalism—the eye creates a two dimensional, artificial image of a 3D scene that is decontextualized, held up in a vacuum, and assumed to be a real, authentic reflection of reality (Hum 110-111).

Scopic regimes—culturally specific ways of interpreting what we see that seek to organize reality into one essential socio-historical construct (Hum 108).

Polymorphic literacy—a constantly evolving, multifaceted literacy made up of verbal, graphic, and mental (visual-kinesthetic space, reality in the absence of reality) (Fleckenstein 623).

I knew that my choice to host this blog on Tumblr, my first social media platform and online “home”, would eventually resonate with the contents of this course. I just didn’t expect it to come so soon! As I read Michelle Grue and Vyshali Manivannan’s pieces on role that clothing plays in navigating academia as a person of color or a visibly disabled person, I thought of my “main” blog. Just a tab away from where I’m composing this post waits a collection of historical and cultural fashions and aesthetics cultivated over the course of years, interspersed with quotations from literature, scholarship, and the work of historical interpreters, reflecting my own evolving relationship with history, fashion, academia, disability, and authenticity over the years. I find myself wondering what I would uncover if I examined that collection for markers of class and “authenticity”. How have I negotiated with what Sue Hum calls the “dynamic of universality”—have I looked for or considered the historical, social, and economic tides that brought content to my dash, or have I allowed what I saw to be reduced to a flattened, commodified “reality” of other cultures focused on what we in the West would like to believe we all, as humans, share?

Manivannan’s “But You Look So Well” brought this home for me in a very real way. Since I am visibly disabled, “dressing sick” or “dressing well” aren’t a concern for me in the same way as for her. I carry obvious, universally (Western) symbols of “sickness” with me everywhere. But I do find myself having to dress in ways that reinforce a sense of belonging in academia. At my undergraduate institution, I was once stopped on my way to class (in sweatpants and a t-shirt) and kindly asked if I needed help getting back to a program for special education high school students that sometimes ran on campus. In a dress and a blazer (especially the blazer, which seems to impress undergraduates) I am much more reliably clocked as an academic. As Manivannan notes, these more formal or ostensibly intellectual ways of dressing reflect a sense of neoliberal independence and “ownership” of pain that people with intellectual disabilities, especially, are stereotyped as not possessing. This speaks to Sue Hum’s assertion that Western society calls for an ostensibly objectivist way of seeing—what looks, to our sensibilities, as “authentic Chinese culture” is authentic, and what looks, to us, like an unintelligent person must be so.

Moreover, I’m aware that these standards are in some ways highly specific to me as a white woman. As Grue notes, the standard, “serious” styles that work well for white women seeking to be taken seriously can get Black women stereotyped as angry or unnecessarily severe. Grue’s piece offers a powerful reminder that clothing, like other imagery, is never neutral. I was especially struck by Grue’s reflection that Dr. Tamora “needs to perform a certain way to protect her body and her intellect, so she can do the work she wants to do.” I’ve often regarded signifiers or stereotypes of intellectualism (books, overtly academic vocabulary) similarly, as armor I can wield against societal stereotypes and prejudices surrounding the “useless”, naïve disabled person—a category I fought not to be included in growing up.

Now, I strive to conceptualize my disability as a key part of what Fleckenstein might call a home place—a kind of mental map that integrates all aspects of my disability and identity in a way I can return to, draw language from, to build solidarity with others rather than defining myself in opposition to others. Perhaps especially in online spaces, I think it pays to be aware of how our imagery (mental, visual, verbal, or sartorial) positions us in relation to others (the Other); online, as elsewhere, our presentation is deeply rooted in identity and experience, even when it isn’t intended to align directly with our everyday selves.

#Hum #Manivannan #Grue #Fleckenstein #week 4

[inchbrickrealty]

Republic Day Reflections: Investing in Luxury Living with Dubai Real Estate

🇮🇳✨ As we celebrate the 73rd Republic Day of India, it’s a moment to reflect on our shared values of democracy, diversity, and progress. In the spirit of this celebration, let’s explore how the global allure of Dubai real estate aligns seamlessly with the aspirations of a thriving India.

Republic Day: A Celebration of Unity in Diversity

Dubai Real Estate: A Global Haven of Luxury

Dubai, with its breathtaking skyline and architectural marvels, stands as a symbol of innovation and luxury. As we celebrate Republic Day, let’s draw parallels between the values enshrined in the Indian Constitution and the opportunities presented by Dubai real estate.

Why Invest in Dubai Real Estate?

1. Global Connectivity:

Dubai’s strategic location makes it a hub for international business and travel. Investing in Dubai real estate means being at the crossroads of the world.

2. Architectural Splendor:

The city’s skyline is adorned with iconic structures that redefine luxury living. Owning a piece of Dubai means embracing a lifestyle that reflects modern elegance.

3. Economic Stability:

Dubai’s commitment to economic diversification and stability makes it an attractive destination for investors seeking long-term returns.

Republic Day Special Offers: Unlock Your Dream Home

To commemorate Republic Day, we are excited to unveil special offers for those seeking a life of luxury in Dubai:

Exclusive Discounts: Enjoy limited-time discounts on select properties, making your dream home more accessible than ever.

Consult with Experts: Our real estate experts are here to guide you through the investment process, ensuring a seamless and informed decision.

Featured Properties: A Glimpse of Dubai’s Grandeur

Explore a curated selection of our featured properties, each embodying the essence of luxury and sophistication:

1. [Property Name]: Nestled in the heart of Dubai Marina, offering panoramic views of the Arabian Gulf.

2. [Property Name]: Located in the prestigious Downtown Dubai, surrounded by world-class amenities and cultural landmarks.

Embark on Your Dubai Real Estate Journey:

This Republic Day, let the spirit of unity inspire your investment decisions. Explore the world of Dubai real estate, where luxury meets diversity, and global living becomes a reality.

How to Get Started:

1. Visit Our Website:Explore our Republic Day specials and learn more about our featured properties on our website — Inch & Brick Realty

2. Book a Consultation: Connect with our real estate advisors to discuss your investment goals and discover the perfect property match.

Conclusion: Celebrating Unity in Global Living

As we celebrate Republic Day, let’s embrace the ideals of unity, diversity, and progress. In the global city of Dubai, discover a haven where these principles come to life through the lens of luxurious living. Happy Republic Day!

#Dubairealestate #realestateadvisor #republicday2024

[faithfromanewperspective]

urban designer muses, 2023

See, in my head there was a golden era of human connection in almost every culture, thrust upon us by the proximity to each other (and our occupation/work) by the very need for safety. safety in numbers, in shared causes of survival of the tribe, a sense of belonging and purpose. It wasn’t so ideal, I know, people died, anyone who didn’t fit in never got to find people who were more like them. I don’t really want that. 

And maybe I’m blessed in modern culture that we have travel and we have technology and we have ways I could find people who think like me, that I’m not stuck with my visionary ideas ricocheting through my head for connection and better greater belonging and purpose that no one asks about meaning the pressure builds up so high that I lose my grip on reality among those ideas I have no way of anything close to implementing all on my own. Maybe I’m blessed I can blog them online and travel to or attend virtually conferences of people who are putting together similar plans. Read books by them. There are 8 billion of us here after all. 

But if you know me you also know I’m terribly skeptical and cynical of all things colonialism, all things industrial revolution, all things Rational Economic Man, all things stoicism that seem to come exclusively from those who like to lord power over others and strip the humanity of all of us until we’re polished shells of people, starting with themselves. None of that connection beyond the superficial, and if that doesn’t meet your needs there’s something wrong with you. I think it’s what leaves us longing, rightly, for something more, spiritual, supernatural, divine. You can see why when this very culture is reflected in faith spaces it’s so much worse than outside: this place that claims to be for people like me who claim to believe in what I do, expects me to be just the same as the culture and the air we breathe. Doesn’t know how to handle me when I’m not. Doesn’t know how to handle any of the people who’ve come through our doors who aren’t actually, I’ve watched so many of them leave, a little piece of me dying every time. And those of us here—we just want connection don’t we? Connection with God and each other. We want that empathetic witness to what we go through in life because we know it isn’t that happy facade at all times. Good. But my theory is this culture has been around so long that we’re all so empty and drained because of it; none of us have the resources to be the first ones to set a culture of vulnerability, when we can’t without having someone to carry our hurts, and there’s no one there who can be that—the natural cycles are out of whack, a lot like the carbon and nutrient cycles of our planet. None of us have the capacity in us to sit there patient and try again and again to slowly help our loved ones feel more comfortable to open up even as we see them stuck in their own heads and shame and the fact that for so much of our weeks, our time, our nervous systems don’t feel that kind of safety and the moments that they do, the hurt just spills out and can’t be communicated maturely in a way that builds strong and vulnerable community. There’s a greater need for support than anyone can give. 

I think in a culture that values individual success and achievement and having space from others when they annoy you instead of working around your needs and threshold and creating healthy boundaries so you can coexist, we don’t think that the average person needs it. We are none of us trained to give that, properly, we’ve not had people be that for us, well, except for God. And when we have that, we don’t see it, because no one has modelled it to us and we don’t think we need it. We don’t realise our community relies on it, little bit by little bit, giving and taking it in a way that creates balance, creates equality in the banks of social capital and tanks of capacity to give, as we invite more people in rather than turn them away. 

Of course to get there we need a lot of emotional maturity and ability to give, through things like therapy and I might also say education. But most of all we need the time and space to dedicate to this in a sustainable manner. I’ve done so in an unsustainable manner before, not realising what I was coming to to fill me up and then pouring out from, had me pouring more and being filled up less until all that was left for me to do was step back and analyse that need. One I saw all around me and everything we did drained us more and the math didn’t add up. We were feeding each other the gospel without ever applying it to address this pressing need that was obvious to me but apparently not everyone else, something that might have us functioning better, reaching out better in love and community and bringing people in, showing the gospel with our lives: we are liberated to connect. We are equipped to show radical love. 

I am now when I pace myself, but something about this community drains me more than it equips me and if it’s a choice between being able to give something sometimes or participate and vaguely give to the community but go away feeling drained and unable to give anywhere else—including the job that I support myself with—I know which one I’m going to choose. For so long I didn’t. 

And somehow I think I’m not the only one. I’m unique in that I’m southeast asian and naturally tend towards more community-centred interaction and collectivist responsibility. I’m unique in that I grew up in western sydney and had that loyal hard work and resourceful problem-solving attitude that doesn’t see community and relationships as transient but rather something to work on building from a very young age. I don’t understand how people cut and run. I don’t understand how they think about what they can get unless their bodies force them to. Part of that is related to my faith too. Maybe it contributes to my curiosity and constant stream of ideas on how we show the gospel to more people and throw off whatever in our culture is unhelpful. Ideas I feel desperate to at least talk about because of all the need around me. That I felt the structures of ministry actually holding me back from meeting. The community I thought I was in exhausting me, no one there to listen when I wanted to fix it, work on it, but I knew I couldn’t do it alone. People who, bless them, felt nothing was wrong and it is such a privilege to feel that from the status quo, not have to invest all your emotional energy into living with the feeling of injustice everywhere. 

I guess we’ve lived in this normalised superficial connection, living in what most of history would consider mansions one for each nuclear family, nucleated, requiring a car and a concrete plan in order to have a deep conversation with someone, actually connect, with anyone who isn’t your parents, children, siblings, or spouse if you’re married. The ecosystem is simply too small to meet our needs and I think we just forgot we have them? No wonder youth love camps so much. It’s a different community setup, something that meets the needs we have that the setup of our settlements have taken away from us. Would it be that we could congregate at the church after work and it only be a minute’s walk home after. Would it be that connecting with this community didn’t take up our entire Sunday, so that we could have some time to do our chores and connect with our family, as well as get our in the community and connect there too. Outreach. But the design of our city functions to keep us as far away from each other as possible. 

Let me unpack that. Basically, we’re designed around cars, which keep us from interacting in transit with those close in proximity to us except in road rage. Our jobs are transient and we don’t live near them, resulting in long and lonely commutes that extend our work days by hours. We’re left with little interaction in our schedules except with those we live with and share facilities with, or those we work with, or do hobbies with if we have time and money for them. Which you have to drive to, like church. Our schedules are organised around work, sleep, whatever we put in them—little incidental interaction and a lot of striving towards what we do for work, doing better at our hobbies, being a better, kinder person to those we live with. And when we do interact outside it’s a show, for the Pinterest house or the Instagram story about our gatherings—not always, but when you’re invited in first, you have to get through these and spend the required money and do the required tidying in hope that someone lets you in deeper as you keep extending the invitation. 

As young adults, we have work and study and hobbies and we long for the connection of camps whether we live with our parents—or we live out of home and struggle to pull together rent so that we can work a bit closer to that. But the locations we can find housing in impact this, impact our access to our loved ones who we are properly close with, we end up shuffled around for work, we can’t live close to the church or other base for community in order that it might have the least barriers (many of us are disabled, neurodivergent, many of us are struggling in different ways and society often doesn’t help us meet our needs) and barriers are just too many. We learn to live without that biblical connection we long for. 

We learn to study and get jobs and maybe afford therapy, but we only live one day at a time. Maybe we get cynical, maybe we struggle more and more socially, maybe we never end up being able to reach out to the new person and maybe we lose the ability to reach out beyond our faith. I’ve seen it. I’ve seen it go on and spiral further and I’ve seen many give up on creating a community in which we can heal and let down our guards and actually grow. I’ve seen the way we as a church, people of all ages, hide behind our serving roles—I know this doesn’t work for me. I know I long for more, to do more, to prayerfully sustain myself in community as I do—and I need community who can support me in that, I can’t do it alone. 

So I don’t know what to do except create a vision of a better way to settle and dwell as humans who care for the world—a way that facilitates our caring, a way that optimises our emotional energy and creates the most social capital, academically this is the thing that keeps community organisations and churches going and functioning, even if they also require money donated and we also believe in a supernatural provision—this provision comes in the form of financial yes but mostly social capital. I’ve exhausted myself because I know when I’m fed in community I do have that. But when my needs aren’t met I have to look after myself. I’ve spent so much of my life trying to turn around this freight train of our culture and now I’m doing the smart thing: getting qualified to lay the tracks. 

This is why I can’t at the moment serve in any other way. But I can analyse demographic patterns of poverty and how that flows on in areas of little access to resources and I can analyse the impact of growing up middle class and suddenly being an adult, perhaps a burnt out gifted kid, who suddenly has to work for the most basic things. I can analyse how these areas, the areas many of us might move to and be surprised, have higher rates of domestic violence mental illness and greater need for the gospel and its implicit empathetic witness to our pain and captivity, but less resources to pour this out. I can analyse how people who don’t interact with those experiencing these things and learn their stories tend to blame them or not believe their needs. I can weave these strings together as I come up with ideas, it’s what I do best. 

But as I zoom into a group of young people who don’t know how to have the leadership and emotional maturity to create a spiritually mature group—a demographic in social poverty who have grown up, the first generation outside a few selective schools academically, pressured to perform and view any kind of productivity and performance over connection—not to invest in social capital, not to invest in each other when our pressures on our time of study and work are too much. Both men and women now, it used to only be men. I don’t know what anyone else has been ordained to do, but for me I can rebel against the world by using my productivity to build relationships. Build community. And maybe that’s the thing we all need to be convicted of. Rooted in the convictions we have, but actually making a difference in the choices that we make: a practical theology, not just a belief

#lil bit of everything #community #punk christianity #urban design #sustainable urban design #urban planning #faith community #faithfromanewperspective #silver bridges #personal mental health tag

[critical-collisions]

How Accident Reconstruction Can Make Roads Safer for Everyone

Every year, thousands of accidents occur on roads around the world, leading to injuries, fatalities, and significant economic costs. These accidents are not just random events; they often result from a combination of factors that can be analysed and understood through the science of accident reconstruction. In this article, we will explore how accident reconstruction plays a vital role in making roads safer for everyone.

Understanding the Causes

Accident reconstruction involves piecing together the events leading up to an accident to determine its causes and contributing factors. This is done through a combination of data collection, analysis, and simulations. By understanding why accidents happen, we can work towards preventing them.

Identifying Problematic Areas

Accident reconstruction helps identify problematic areas on our roads. By analysing patterns in accidents, experts can pinpoint locations with high accident rates or recurring issues, such as dangerous intersections, poorly designed roadways, or areas with a history of adverse weather conditions. This information is invaluable for city planners and traffic engineers looking to improve road safety.

Evaluating Driver Behaviour

One crucial aspect of accident reconstruction is evaluating driver behaviour. By studying factors like speed, distraction, impairment, and reaction times, we gain insights into human actions leading to accidents. This information can be used to develop educational programs and awareness campaigns to promote safer driving habits.

Vehicle Safety Improvements

Accident reconstruction also plays a significant role in improving vehicle safety. By studying how vehicles respond during crashes, manufacturers can design cars with better crashworthiness. This includes features like airbags, crumple zones, and seatbelt systems, all of which have been enhanced through insights gained from accident reconstruction.

Legal Implications and Accountability

Accident reconstruction is often a crucial element in legal proceedings following accidents. It provides a factual basis for determining liability and holding responsible parties accountable. When individuals know that their actions on the road will be thoroughly investigated, it serves as a deterrent against reckless driving.

Traffic Law and Policy Changes

Accident reconstruction data can lead to changes in traffic laws and policies. For example, if a certain type of accident becomes increasingly common due to a specific issue like impaired driving, policymakers may choose to enact stricter laws or improve enforcement measures.

Advanced Technologies

Advancements in technology have revolutionized accident reconstruction. Today, investigators can use data from black boxes, GPS systems, and even dashcams to create highly accurate reconstructions. Virtual reality simulations and 3D modelling tools allow for more comprehensive analysis and visualization of accident scenarios.

Public Awareness and Education

Accident reconstruction can also serve as a tool for public awareness and education. By sharing reconstructed stories of accidents and their causes, authorities and organizations can engage the public in discussions about road safety. This education can lead to increased awareness and responsible behaviour on the road.

Conclusion

Accident reconstruction is a multifaceted field that goes far beyond determining what happened after a crash. It holds the potential to prevent accidents by understanding their causes, improving road infrastructure, evaluating driver behaviour, enhancing vehicle safety, and promoting legal accountability. By harnessing the power of accident reconstruction, we can collectively work towards making our roads safer for everyone, saving lives, and reducing the human and economic toll of accidents on society. It's not just a science; it's a path to a safer future on our roads.

GBB UK has a fantastic team of expert forensic collision investigators on hand to assist with how the car crash happened.

#Accident Reconstruction

[my-weird-news]

BRICS Shakes Up World! Joining New Members?"

BRICS: The Ultimate Awkward Family Reunion So, picture this: you've got this motley crew called BRICS — Brazil, Russia, India, China, and South Africa. They're like that one dysfunctional family you only see at Thanksgiving. They cover 40% of the world's population and a quarter of its economy, like, no big deal. And now they're thinking of expanding, because they want to be the cool kids in town, challenging those snobby G7 folks. But let's get real here. This gang is as mixed up as a puzzle with missing pieces. You've got China, the heavyweight authoritarian champion, and right next to it is India, waving the democracy flag. It's like having a friendly robot and a hippie at the same party. And don't even get me started on Russia — they're the rebel of the group, doing things their way even when everyone's like, "Dude, chill." China's all like, "BRICS, let's go big or go home!" They want to flex their muscles and show off to Uncle Sam. Russia's there, pretending they're not hurt by being left out of the cool kids' club, but deep down, they just want to prove they've got pals too. India's just side-eyeing China, while Brazil and South Africa are the ones juggling their allegiances like they're on a reality show. Now, they're having a summit in Johannesburg, which is like the big family reunion where everyone's forced to share a room and pretend they're besties. Xi from China, Modi from India, Lula from Brazil, Ramaphosa from South Africa, and Putin... well, Putin's zooming in. You see, he's got some "court date" thing going on, but we all know he's just avoiding that awkward moment when someone brings up the whole "war crimes" thing. China, being the big cheese, wants to show the world they've got friends too. After Biden's pow-wow with Japan and South Korea, they're like, "Look, we've got our own party!" And they're expanding BRICS like they're throwing confetti at a parade. India's playing it safe, like the responsible older sibling. They're all, "Let's not make this a WWE match, guys." They're still scarred from that border brawl with China and that Quad thing with the U.S., Japan, and Australia. They want standards for new members and probably a rulebook for the next wrestling match. Brazil's on board too, but they're picky about who's invited to the party. "Follow the rules, or go home!" Lula says. They want big populations, big economies, and probably someone who can dance the samba. And Putin's like, "Hey, I've got some buddies who might want in. Saudi Arabia, UAE, Argentina, and oh yeah, Indonesia. They're cool, right?" But wait, more members mean more opinions, and with these folks, agreeing on anything is harder than teaching a cat to tap dance. And while China and Russia are having a bro-mance, India's giving them the side-eye like a pro. Russia's all "let's impress the new guys" after hosting an African shindig. But they've got some explaining to do about that deal with Ukraine that turned the grain market into a roller coaster. And the other members? Well, China's swaying towards Russia, India's avoiding eye contact, Brazil's throwing empty promises, and South Africa's caught in a game of diplomacy Twister. South Africa's the youngest sibling, trying to fit in with everyone. They're caught between East and West like a ping pong ball. They're all, "We're hosting this party, but America's still our BFF, okay?" So, the BRICS family reunion is on. There's laughter, awkward silence, and probably a lot of passive-aggressive smiles. And while they're trying to figure out if they're a global supergroup or just a bunch of folks sharing an economic potluck, the world's watching like it's the juiciest reality show in town. 🍿# BRICS: The Ultimate Awkward Family Reunion So, picture this: you've got this motley crew called BRICS — Brazil, Russia, India, China, and South Africa. They're like that one dysfunctional family you only see at Thanksgiving. They cover 40% of the world's population and a quarter of its economy, like, no big deal. And now they're thinking of expanding, because they want to be the cool kids in town, challenging those snobby G7 folks. But let's get real here. This gang is as mixed up as a puzzle with missing pieces. You've got China, the heavyweight authoritarian champion, and right next to it is India, waving the democracy flag. It's like having a friendly robot and a hippie at the same party. And don't even get me started on Russia — they're the rebel of the group, doing things their way even when everyone's like, "Dude, chill." China's all like, "BRICS, let's go big or go home!" They want to flex their muscles and show off to Uncle Sam. Russia's there, pretending they're not hurt by being left out of the cool kids' club, but deep down, they just want to prove they've got pals too. India's just side-eyeing China, while Brazil and South Africa are the ones juggling their allegiances like they're on a reality show. Now, they're having a summit in Johannesburg, which is like the big family reunion where everyone's forced to share a room and pretend they're besties. Xi from China, Modi from India, Lula from Brazil, Ramaphosa from South Africa, and Putin... well, Putin's zooming in. You see, he's got some "court date" thing going on, but we all know he's just avoiding that awkward moment when someone brings up the whole "war crimes" thing. China, being the big cheese, wants to show the world they've got friends too. After Biden's pow-wow with Japan and South Korea, they're like, "Look, we've got our own party!" And they're expanding BRICS like they're throwing confetti at a parade. India's playing it safe, like the responsible older sibling. They're all, "Let's not make this a WWE match, guys." They're still scarred from that border brawl with China and that Quad thing with the U.S., Japan, and Australia. They want standards for new members and probably a rulebook for the next wrestling match. Brazil's on board too, but they're picky about who's invited to the party. "Follow the rules, or go home!" Lula says. They want big populations, big economies, and probably someone who can dance the samba. And Putin's like, "Hey, I've got some buddies who might want in. Saudi Arabia, UAE, Argentina, and oh yeah, Indonesia. They're cool, right?" But wait, more members mean more opinions, and with these folks, agreeing on anything is harder than teaching a cat to tap dance. And while China and Russia are having a bro-mance, India's giving them the side-eye like a pro. Russia's all "let's impress the new guys" after hosting an African shindig. But they've got some explaining to do about that deal with Ukraine that turned the grain market into a roller coaster. And the other members? Well, China's swaying towards Russia, India's avoiding eye contact, Brazil's throwing empty promises, and South Africa's caught in a game of diplomacy Twister. South Africa's the youngest sibling, trying to fit in with everyone. They're caught between East and West like a ping pong ball. They're all, "We're hosting this party, but America's still our BFF, okay?" So, the BRICS family reunion is on. There's laughter, awkward silence, and probably a lot of passive-aggressive smiles. And while they're trying to figure out if they're a global supergroup or just a bunch of folks sharing an economic potluck, the world's watching like it's the juiciest reality show in town. 🍿 Read the full article

[aakaararts]

Art as an Investment: Beyond Aesthetics to Financial Potential

Introduction

Art has long been celebrated for its ability to inspire, provoke emotions, and challenge our perceptions. However, beyond its aesthetic appeal and cultural significance, art has also gained recognition as a viable investment option. The idea of art as an investment may sound intriguing, even unconventional, but it's a reality that has attracted the attention of collectors, investors, and institutions worldwide. This blog explores the unique aspects of art as an investment, shedding light on its potential benefits and considerations.

Historical Perspective

The concept of art as an investment is not a new phenomenon. Throughout history, art has been collected and valued for its rarity, historical significance, and aesthetic appeal. The Medici family during the Renaissance, for instance, was known to collect and invest in art to enhance their social status and financial position. Over the years, valuable artworks have appreciated in value, often becoming prized possessions for those who foresaw their potential worth.

Diversification of Investment Portfolio

One of the primary reasons behind considering art as an investment is its ability to diversify an investment portfolio. Traditional investment assets like stocks and bonds are subject to market fluctuations, making them susceptible to economic downturns. Art, on the other hand, has shown a degree of independence from these market trends. This can act as a hedge against economic instability, contributing to a more balanced portfolio.

Potential for High Returns

While art investments can be volatile, they also offer the potential for high returns. The value of art often appreciates over time, especially if the artist gains recognition, the artwork becomes part of important exhibitions, or the piece's historical significance deepens. Notable examples include artists like Pablo Picasso, Vincent van Gogh, and Andy Warhol, whose works have achieved astronomical prices in the art market.

Passion and Pleasure in Investment

Investing in art isn't solely about financial gain; it's also about investing in something you are passionate about. Art collectors often derive immense pleasure from owning and appreciating artworks that resonate with them on a personal level. This emotional connection can make the investment experience more fulfilling and enduring, even in times of market volatility.

Conclusion

Art as an investment offers a unique blend of aesthetic appreciation, emotional connection, and potential financial gains. It allows investors to diversify their portfolios, find alternative ways to hedge against market volatility, and derive pleasure from owning something culturally and personally meaningful. However, potential investors must approach the art market with careful consideration, seeking expertise and understanding the challenges that come with this unconventional investment avenue. Whether for passion or profit, art can be a valuable addition to a well-rounded investment strategy.

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