#signifying how much of an inhospitable and damaging environment it was for all of their souls

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「 Dream SMP Daemon AU 」 

    Ψ AWESAMDUDE + AMINA (ALLARD’S ANEMONEFISH) Ψ

Allard’s anemonefish, also called the two-banded clown, are a hardy, bold species of clownfish, which tends to roam further from their anemone than many clownfish do. They often attack other fish that get close to their anemone, fiercely defending their home and eggs from predators. They will also lure fish to their anemone in order to feed the anemone, as these fish are not immune to the anemone’s stings like the anemonefish. 

While the Allard’s anemonefish may roam further from their anemone than most species of clownfish, they still crave familiarity and their comfort zone at the end of the day, as they stay with the same anemone for life and depend on it entirely for their survival. If a smaller, weaker, more passive fish joins their anemone after them, they may bully them, though they will deign to coexist with other semi-aggressive fish. 

All clownfish are hierarchical, territorial, and competitive to some degree, and have strict dominance hierarchies in their anemones. They usually live with a partner or small group in their anemones, but they can be quite aggressive towards anemonefish of different species. The non-breeding clownfish in an anemone do not help the breeding pair tend to their eggs, as they are always looking for opportunities to oust the main breeding pair and take over the anemone themselves. The main breeding pair, however, works tirelessly to tend to their eggs until they hatch, fanning them to make sure they get the right amount of oxygen and eating bad eggs to make sure they don’t infect other healthy eggs. These clownfish are also monogamous, pairing for life.

Sam is dependable, diligent, and protective. Ami is ambitious, obsessive, and possessive.

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NAME MEANING ”Amina” is the feminine form of Arabic Amin, meaning "honest, trustworthy," and it's also a Hebrew name meaning "faithful, trusted."

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SOURCES https://daemonpage.com/forum/viewtopic.php?f=4&t=23748 https://daemonpage.com/forum/viewtopic.php?f=4&t=23411

#Dream SMP #dsmp #dsmp au #Dream SMP daemon au #dsmp sam #dsmp awesamdude #c!sam #c!awesamdude #dsmp character analysis #anemonefish #dsmp moodboard #XI Writes #c!Sam has been THE most difficult character to type thus far idk how he manages to be such a headache even in this AU >.< #but i kept gravitating toward the anemonefish and well i think it suits him #he keeps her in a tank and takes her everywhere with him #they talk to each other a lot to connect through their voices and Sam will often dip his fingers into the water #so Ami can swim through his fingers #he also has a full extensive tank system in his house so she can go wherever she pleases while they're at home #There's also the added symbolism of all the members of c!prison trio having daemons that live in the water (S+Q) or extreme cold (Dream) #signifying how much of an inhospitable and damaging environment it was for all of their souls #how being there every day was destroying all of them bit by bit even though it might not have always been obvious

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Is a Extra Beneficiant Society Attainable?

In January 2016, Cathryn Townsend got down to dwell amongst “the loveless folks.” So named by anthropologist Colin Turnbull, the Ik are a tribe of some 11,600 hunter-gatherers and subsistence farmers dwelling in an arid and harsh mountainous area of Uganda. Turnbull studied the Ik within the 1960s and famously characterised them as “inhospitable and customarily imply” in his e-book The Mountain Individuals. He documented how younger kids have been deserted to starve and the way folks would snatch meals from the aged. Townsend, a Rutgers College anthropologist, visited the Ik a long time later to see how a tradition that supposedly lacked fundamental kindness operated. Her curiosity stemmed from an ongoing, multidisciplinary investigation referred to as The Human Generosity Challenge, which examines why and the way human cooperation, within the type of generosity, threads its manner by means of totally different cultures. The challenge started in 2014, by means of a partnership between Lee Cronk, a Rutgers College anthropologist, and Athena Aktipis, a psychologist at Arizona State College. Collectively, the pair wished to analyze the cultural and organic elements behind beneficiant conduct. At present, by means of this challenge, greater than 20 collaborating researchers use an array of instruments, together with financial simulations and laptop modeling, to check altruism and cooperation at 9 area websites. In sure communities, giving to these in want, with no expectation of return, is normalized and anticipated. The challenge researchers have discovered such conduct all over the world, together with amongst herders and hunter-gatherers in East Africa. And findings up to now counsel that such beneficiant societies usually tend to survive throughout troublesome instances. If that sample holds up, classes from The Human Generosity Challenge could possibly be very important because the world faces a large number of unpredictable challenges from the onslaught of local weather change and rising financial inequality. “In the end, it might be good if we might encourage larger ranges of cooperation and better ranges of generosity,” Cronk says. Townsend, a member of the challenge, went to check the Ik to discover a counterexample to beneficiant cultures. She and her colleagues wished to see how an allegedly “egocentric” society operated. However when she arrived, she discovered one thing totally different: Even amongst “the loveless folks,” there was a thriving custom of generosity. Generosity, as Townsend, Cronk, and their colleagues examine it, might be regarded as a type of insurance coverage. In sure communities, when catastrophe strikes, folks spring into motion to assist each other, as if an unwritten contract said: When it’s actually unhealthy, I’ll provide help to since you would assist me in the identical circumstances. The Human Generosity Challenge researchers name this spirit of reciprocal giving “need-based switch.” In August 2017, as Hurricane Harvey deluged Houston, Texas, for instance, an off-the-cuff community of boat homeowners from Louisiana who first emerged throughout Hurricane Katrina greater than a decade earlier streamed into Texas to rescue these trapped within the flood. They name themselves the “Cajun Navy,” and so they, too, dwell in flood-prone areas. Such volunteerism will not be the one manner to answer a disaster. “People have been organizing to handle danger related to damage and sickness since time immemorial,” Aktipis notes. In distinction to need-based switch, many trendy societies provide a market-based various within the type of insurance coverage firms, which assist folks pool danger towards future hazards. Contributors pay right into a community with the presumption that they may have the ability to faucet it if damage, sickness, or catastrophe happens. Aktipis explains that though insurance coverage affords an environment friendly resolution, in that it quickly gathers cash in a single place, it’s not an ideal repair. “Oftentimes doesn’t truly cowl you whenever you want it,” Aktipis says. For example, as wildfires swept by means of California in 2018, some residents found that their owners insurance coverage would now not cowl them as a result of their properties have been too near dry brush. Want-based switch, however, relies on relationships, making it a extra dependable resolution. You care about your neighbors, and so they care about you. “ insures towards the uninsurable,” Aktipis says. Top-of-the-line examples of such giving comes from Maasai herders in southern Kenya and northern Tanzania who're linked by their osotua community. (The phrase osotua means umbilical twine within the Maasai’s language.) If one of many members wants assist, others within the community help her or him by giving livestock or labor, with none expectation of payback. Anthropologist and Human Generosity Challenge researcher Dennis Sonkoi, himself a member of the Maasai, says he didn’t actually admire the protecting energy of osotua till he got here to the USA from Kenya in 2008. On the time, he wished to be taught new useful resource administration methods to safeguard his homeland’s nonetheless largely pristine forests. When he met Cronk and mentioned generosity, nonetheless, he realized Maasai cultural practices, similar to osotua, had possible spared his homeland’s pure sources from growth up to now. It was like a “pin dropping in my ideas,” says Sonkoi. Laptop modeling confirmed what Sonkoi had deduced. Aktipis and her colleagues used an algorithm to check outcomes in three sorts of neighborhood: one utilizing need-based switch, one other during which sharing sources happens with the expectation of compensation (a follow referred to as account retaining), and a 3rd during which there isn't a sharing in any respect. The check was modeled after the Maasai pastoral life-style, which includes sharing cattle. The simulation would randomly generate drought or illness, and the researchers might see how the herds endured in every simulated society. Each types of sharing, the simulation revealed, resulted in higher herd survival than no sharing of cattle. However need-based switch led to extra pooling of sources, longer survival of the herd, and higher wealth equality than account retaining. So far, The Human Generosity Challenge has turned up many examples of need-based switch. In Fiji, for example, prolonged households in villages follow kerekere, the act of sharing sources when requested, with out expectation of short-term compensation. Within the arid and semi-arid U.S. Southwest, ranchers fill in with free labor within the occasion fellow rancher is recovering from sickness or damage. They name this follow “neighboring.” In Central Appalachia, which incorporates among the poorest communities within the U.S., neighbors nonetheless assist one another by offering free labor with out being requested. However Townsend journeyed to Uganda to see a neighborhood with a really totally different status from these altruistic societies that first served as a focus for the challenge. In his e-book, Turnbull painted a dramatic portrait of the Ik, warning within the preface that the reader could be shocked by the tribe and tempted to suppose “how primitive… how savage… how disgusting” and “how inhuman.” (The e-book, by the way, left its mark on the tribe and on Western tradition, inspiring a play in 1975 referred to as The Iks by director Peter Brook and showing in Richard Dawkins’ The Egocentric Gene.) However “loveless” is by no means how Townsend would describe the neighborhood she got here to dwell with in 2016. Amongst a tribe that had been derided as merciless, she discovered notable acts of generosity. For instance, she witnessed how the neighborhood supplied meals for an aged man who lived alone and shared meals with Townsend with out her needing to ask. “They’re actually individuals who have little or no, however the little they do have is stuff that they’re keen to share,” she says. Townsend probes beneficiant conduct among the many Ik utilizing an experiment referred to as the “dictator recreation.” One particular person (the “dictator”) is given the selection to distribute a sum of cash to a different participant. She tweaks the sport to see whether or not numerous elements will have an effect on how a lot the “dictator” provides. Generally, Townsend says, the Ik are “pretty regular” in what they offer away when evaluating them to how members of different societies play the sport. In different phrases, there may be nothing inherently extra beneficiant or egocentric in regards to the Ik. Turnbull, it turned out, had studied the Ik throughout a famine that plagued the area in 1965 and 1966. It was a time neighboring tribe nonetheless calls a “12 months of 1 cup,” in reference to the meager annual rations they acquired from the federal government: one cup of maize per particular person. That interval of the Ik’s historical past revealed that there might be limits to cooperation and generosity. Excessive deprivation could forestall a neighborhood from caring for its personal. However these circumstances can change. The Ik survived and, Townsend discovered, they preserve a tradition of sharing with prolonged households and neighbors in want of meals, shelter, or labor. Among the many much-maligned “loveless folks,” there was a wealthy custom of need-based switch. The Ik’s option to share meals primarily based on want signifies that they've handed the start line for advanced cooperative conduct, Townsend says. When people start to maneuver past probably the most fundamental have to survive, types of cooperation that additional guarantee survival emerge, similar to need-based transfers, commerce, or one thing she calls “demand sharing,” the place profitable members of a society share their surplus by default—a sample akin to taxation. Trying throughout communities, Townsend and different Human Generosity Challenge researchers have concluded that the world will not be divided into beneficiant versus egocentric societies. Fairly, charity and reciprocity are baked into human civilization. It’s the combo of cooperation and risk-pooling methods (similar to account retaining, need-based switch, or market-based insurance coverage) that varies—and it’s possible that societies profit from combining them. Going ahead, The Human Generosity Challenge goals to grasp which approaches are most useful in given circumstances with the intention to inject these ideas into different cultures. “It’s actually about taking these findings and translating them into interventions that may assist construct the social infrastructure for coping with challenges of the longer term, whether or not they’re catastrophe response or useful resource administration,” Aktipis says. Scaling up options might be troublesome. Aktipis has discovered that the larger the society, the tougher it's to detect cheaters in a need-based switch system. Nevertheless, Aktipis writes society’s perception within the supernatural could play a very sturdy function in serving to folks solidify beneficiant conduct. The Maasai, for example, contemplate osotua so sacred that it might be unthinkable to benefit from that bond. Christians within the U.S. could expertise one thing comparable when the gathering plate comes by at church. “I don’t suppose we share or are beneficiant to one another for anyone cause,” says Wesley Allen-Arave, a College of New Mexico anthropologist who will not be affiliated with The Human Generosity Challenge. Allen-Arave interviewed greater than 500 households in the USA about charitable giving and located that whereas folks typically give to assist others in want, they offer way more typically once they have a private relationship with the particular person asking for donations. And Townsend, too, has seen spirituality tip the scales. If she adjusts the dictator recreation to say the kijawikå, earth spirits in whom the Ik consider, the Ik turn into much more beneficiant. They consider the kijawikå will reward the beneficiant and punish the stingy. However she’s additionally noticed an extra, intriguing sample—one which additional nuances our understanding of societies in want. As Townsend was conducting the dictator recreation, she seen that these individuals who had skilled trauma up to now have been extra beneficiant than others who had not. It’s a facet of the Ik she goals to discover with additional analysis. “It appears that evidently is perhaps some form of catalyst for extraordinary beneficiant conduct,” Townsend says. On reflection, it’s ironic that the Ik have been meant to be a first-rate instance of a egocentric society. To today, the Ik barely get by. They face challenges from different tribes and drought, however they keep alive by sticking collectively, in line with Townsend. “The way in which that they cope,” Townsend says, “will not be by being egocentric however by sharing.” Read the full article

#from #ik #townsend