Monthly Archives: February 2013

Inside the Battle of Hoth: The Empire Strikes Out

Inside the Battle of Hoth: The Empire Strikes Out wins on comments

Have you even served with the Imperial forces? Sure it’s easy to take potshots from your military blog in some no-name star system while the fleet and its legions fight the rebel insurgents, but combined space/air/ground operations are a lot messier than any infographic could ever portray.

Even with the Empire’s full spectrum dominance of the battlespace, you can’t just leverage fleet assets which are optimized for ship-to-ship combat into a large scale ground invasion force. A Star Destroyer might have more firepower than the entire militaries of less advanced worlds but you still need a proper ground assault ship to support infantry landings.

Unfortunately, the do-nothing blowhards in Coruscant couldn’t get funding for the promising alternative designs from Sienar Fleet Systems and we ended up (as usual) with Kuat Drive Yards’ overpriced, overdue, and underperforming AT-AT mess.

Mark Zuckerberg’s Hoodie

Mark Zuckerberg’s Hoodie.

Is there a style of garment more iconically late 20th/early 21st century than the hoodie? Worn by CEOs and street kids. Worn by teens who wanna look like cats and rappers who wanna look hard. Worn by punks and skaters and breakdancers and taggers and Occupy protesters and college kids and sports fans. Worn by Rocky Balboa and the Wu-Tang and Ted Kazynski and Paris Hilton and Trayvon Martin and Mark Zuckerberg.

In many ways, a lot of porn is comparable to junk food…

In many ways, a lot of porn is comparable to junk food. It’s a highly distilled and concentrated formulation that is engineered to tap into some of our most basic urges. As a culture, we’re really good at taking something that’s good for us or fun and distilling it to the point of toxicity. In the case of food, it’s salt, sugar, and fat. In the case of porn, it’s formulaic, unrealistic sex that follows predictable conventions and neglects genuine pleasure. In both cases, real diversity and variety is removed and instead, superficial differences are promoted. When it comes down to it, what’s the difference between Cheetos, Doritos, Fritos, etc? They’re all corn products, with salt, fat, and variations in flavoring additives. Their purpose isn’t to nourish- their purpose is to get people to buy their products so the producers can get as much money as possible.

via sex is not the enemy.

The time to start thinking about older people being sexy is right now

The time to start thinking about older people being sexy is right now

I’ve spoken with quite a few people who are convinced that nobody will want to have sex with them because they have grey hair, or wrinkles, or scars, or stretch marks, or health concerns, or any of the other effects of age. I feel sadness that they’re so sure that they’re unattractive to others because they’re unattractive to themselves. I wonder how much of that comes from never having thought of people over a certain age as desirable. […] The time to start thinking about older people being sexy is right now. This is the time to stop shaming elders who express desire or who want to have sex. This is the time to stop mocking their bodies or describing them negatively. When you get older, you’ll be struggling with a lot of cultural momentum and the longer you go along with it, the harder it’ll be when you finally get around to resisting (if you do).

How Do You Say Idle No More in Anishinaabemowin?

How Do You Say Idle No More in Anishinaabemowin?

Perhaps what has hit me the hardest as the Idle No More movement develops, is the reminder that I still can’t answer that question with confidence. Nin-gagwe-nitaa- anishinaabem. I’m trying to learn Ojibwe. I was raised in Ottawa, and my mother was adopted during the Sixties Scoop and raised in a non-Anishinaabe household. My kookum attended Cecilia Jeffrey Indian Residential School in Kenora, and she passed on years before anyone in my family could find her. All of her children were taken from her. Nobody in my immediate family speaks the language fluently. Bangii eta ni-nisidotam. I can understand only a little. I hope that my relations living on and near Obishikokaang hold onto the language. Reconnecting with our extended family is an ongoing, long-term process, and there are many relatives I have yet to meet. Many other Indigenous people can share similar stories on how the Canadian state has implemented strategies to rip apart their families and impede the transmission of language between generations. Residential schooling, adoption, hospitalization. Enfranchisement, marrying out. You hear these words and terms over and over again. These are all strategies of colonization, and they have been very, very effective.

Read to the end– they collect multiple translations.

Fabian Romero • falling apart: a strategy in self care and activism

falling apart: a strategy in self care and activism, via Joanne.

my work being one of witnessing the hard feelings unfold, of creating a space of honest conversation where anyone of any gender can fall apart around me and i will listen, i will love, i will honor your survival and remind you that it is okay to let it out that you cannot hold all that pain inside.

as a masculine person of color i take this role seriously. often this role falls on the backs of women, of femmes and that is playing into patriarchy.

Decolonization is not a metaphor

Decolonization is not a metaphor, Eve Tuck, K. Wayne Yang in Decolonization: Indigeneity, Education & Society.

Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, nonwhite, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances.