#classification and segregation

[if-you-fan-a-fire]

"SYNOD URGES Separate Jails FOR YOUTHS," Vancouver Sun. September 20, 1934. Page 5. ---- By A. J. MCKENNA Canadian Press Staff Writer ---- MONTREAL, Sept. 20. Canada should segregate her youthful criminal offenders during both trial and prison terms, the Synod of the Church of England decided Wednesday.

On motion of Magistrate J. E. Jones, Toronto, a resolution was passed urging the Parliament of Canada to provide separate trials for boys between 16 and 21 years of age and separate penal institutions, similar to the Borsal system in England, where possible.

It was certainly the younger offenders to whom attention should be directed, said Rt. Rev. Sovereign, Bishop of Athabasca, formerly of Vancouver, В.С. "There are few grey-haired men in our penitentiaries now," he declared. "They are boys, many of them about 18 years old."

Sterilization for certain types of criminals was advocated by Rt. Rev. G. A. Wells, Bishop-elect of Cariboo.

A new department was added to the church to co-ordinate the work of the laymen and to provide for publicity, to be known as the Department of Law Work and Publicity, it was instituted on the motion of Chancellor R. V. Harris, Halifax.

Contributions to the church during 1933 were $5,272,000, although this was an increase of $51,410 over the preceding year, Rt. Rev. W. R. Adams, Bishop of Kootenay, who presented the report, pointed out it included $466,000 for the restoration fund and "There has been a reduction in the ordinary parochial and diocesan contributions."

[fatehbaz]

was thinking about this

To be in "public", you must be a consumer or a laborer.

About control of peoples' movement in space/place. Since the beginning.

"Vagrancy" of 1830s-onward Britain, people criminalized for being outside without being a laborer.

Breaking laws resulted in being sentenced to coerced debtor/convict labor. Coinciding with the 1830-ish climax of the Industrial Revolution and the land enclosure acts (factory labor, poverty, etc., increase), the Metropolitan Police Act of 1829 establishes full-time police institution(s) in London. The "Workhouse Act" aka "Poor Law Amendment Act of 1834" forced poor people to work for a minimum number of hours every day. The Irish Constabulary of 1837 sets up a national policing force and the County Police Act of 1839 allows justices of the peace across England to establish policing institutions in their counties (New York City gets a police department in 1844). The major expansion of the "Vagrancy Act" of 1838 made "joblessness" a crime and enhanced its punishment. (Coincidentally, the law's date of royal assent was 27 July 1838, just 5 days before the British government was scheduled to allow fuller emancipation of its technical legal abolition of slavery in the British Caribbean on 1 August 1838.)

---

"Vagrancy" of 1860s-onward United States, people criminalized for being outside while Black.

Widespread emancipation after slavery abolition in 1865 rapidly followed by the outlawing of loitering which de facto outlawed existing as Black in public. Inability to afford fines results in being sentenced to forced labor by working on chain gangs or prisons farms, some built atop plantations.

---

"Vagrancy" of 1870s-onward across empires, people criminalized for being outside while being "foreign" and also being poor generally.

Especially from 1880-ish to 1918-ish, this was an age of widespread mass movement of peoples due to the land dispossession, poverty, and famine induced by global colonial extraction and "market expansion" (Scramble for Africa, US "American West", nation-building, conquering "frontiers"), as agricultural "revolutions" of imperial monoculture cash crop extraction resulted in ecological degradation, and as major imperial infrastructure building projects required a lot of vulnerable "mobile" labor. This coincides with and is facilitated by new railroad networks and telegraphs, leading to imperial implementation or expansion of identity documents, strict work contracts, passports, immigration surveillance, and border checkpoints.

All of this in just a few short years: In 1877, British administrators in India develop what would become the Henry Classification System of taking and keeping fingerprints for use in binding colonial Indians to legal contracts. That same year during the 1877 Great Railroad Strike, and in response to white anxiety about Black residents coming to the city during Great Migration, Chicago's policing institutions exponentially expand surveillance and pioneer "intelligence card" registers for tracking labor union organizing and Black movement, as Chicago's experiments become adopted by US military and expanded nationwide, later used by US forces monitoring dissent in colonial Philippines and Cuba. Japan based its 1880 Penal Code anti-vagrancy statutes on French models, and introduced "koseki" register to track poor/vagrant domestic citizens as Tokyo's Governor Matsuda segregates classes, and the nation introduces "modern police forces". In 1882, the United States passes the Chinese Exclusion Act. In 1884, the Ottoman government enacts major "Passport Nizamnamesi" legislation requiring passports. In 1885, the racist expulsion of the "Tacoma riot".

Punished for being Algerian in France. Punished for being Chinese in San Francisco. Punished for being Korean in Japan. Punished for crossing Ottoman borders without correct paperwork. Arrested for whatever, then sent to do convict labor. A poor person in the Punjab, starving during a catastrophic famine, might be coerced into a work contract by British authorities. They will have to travel, shipped off to build a railroad. But now they have to work. Now they are bound. They will be punished for being Punjabi and trying to walk away from Britain's tea plantations in Assam or Britain's rubber plantations in Malaya.

Mobility and confinement, the empire manipulates each.

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"Vagrancy" amidst all of this, people also criminalized for being outside while "unsightly" and merely even superficially appearing to be poor. San Francisco introduced the notorious "ugly law" in 1867, making it illegal for "any person, who is diseased, maimed, mutilated or deformed in any way, so as to be an unsightly or disgusting object, to expose himself or herself to public view". Today, if you walk into a building looking a little "weird" (poor, Black, ill, disabled, etc.), you are given seething spiteful glares and asked to leave. De facto criminalized for simply going for a stroll without downloading the coffee shop's exclusive menu app.

Too ill, too poor, too exhausted, too indebted to move, you are trapped. Physical barriers (borders), legal barriers (identity documents), financial barriers (debt). "Vagrancy" everywhere in the United States, a combination of all of the above. "Vagrancy" since at least early nineteenth century Europe. About the control of movement through and access to space/place. Concretizing and weaponizing caste, corralling people, anchoring them in place, extracting their wealth and labor.

You are permitted to exist only as a paying customer or an employee.

[kemetic-dreams]

Once you call yourself a Negro, the scientifically written you out of existence. There is no land called Negro, no language or culture- Malcolm X

Right now, in this country, if you and I, 22 million African-Americans -- that's what we are -- Africans who are in America. You're nothing but Africans. Nothing but Africans. In fact, you'd get farther calling yourself African instead of Negro. 

Black names don't exist, black land does not exist, black language does not exist. Human skin comes from the darkest brown to the lightest hues. We are Africans. African populations have the highest levels of genetic variation among all humans.- Khepri Neteru

By the early 1900s, nigger had become a pejorative word in the United States. In its stead, the term colored became the mainstream alternative to negro and its derived terms. After the American Civil Rights Movement, the terms colored and negrogave way to "black". Negro had superseded colored as the most polite word for African Americans at a time when black was considered more offensive.[126][failed verification] This term was accepted as normal, including by people classified as Negroes, until the later Civil Rights movement in the late 1960s. One well-known example is the use by Dr. Rev. Martin Luther King Jr. of "Negro" in his famous speech of 1963, I Have a Dream. During the American civil rights movement of the 1950s and 1960s, some African-American leaders in the United States, notably Malcolm X, objected to the word Negrobecause they associated it with the long history of slavery, segregation, and discrimination that treated African Americans as second-class citizens, or worse.[127] Malcolm X preferred Black to Negro, but later gradually abandoned that as well for Afro-American after leaving the Nation of Islam.[128]

Since the late 1960s, various other terms for African Americans have been more widespread in popular usage. Aside from black American, these include Afro-American (in use from the late 1960s to 1990) and African American (used in the United States to refer to Black Americans, people often referred to in the past as American Negroes).[129]

In the first 200 years that black people were in the United States, they primarily identified themselves by their specific ethnic group (closely allied to language) and not by skin color. Individuals identified themselves, for example, as Ashanti, Igbo, Bakongo, or Wolof. However, when the first captives were brought to the Americas, they were often combined with other groups from West Africa, and individual ethnic affiliations were not generally acknowledged by English colonists. In areas of the Upper South, different ethnic groups were brought together. This is significant as the captives came from a vast geographic region: the West African coastline stretching from Senegal to Angola and in some cases from the south-east coast such as Mozambique. A new African-American identity and culture was born that incorporated elements of the various ethnic groups and of European cultural heritage, resulting in fusions such as the Black church and African-American English. This new identity was based on provenance and slave status rather than membership in any one ethnic group.

By contrast, slave records from Louisiana show that the French and Spanish colonists recorded more complete identities of the West Africans, including ethnicities and given tribal names.

The U.S. racial or ethnic classification "black" refers to people with all possible kinds of skin pigmentation, from the darkest through to the very lightest skin colors, including albinos, if they are believed by others to have African ancestry (in any discernible percentage). There are also certain cultural traits associated with being "African American", a term used effectively as a synonym for "black person" within the United States

[incorrectmahabharatquotes]

I see so many hindutva wadis arguing that caste system is a foreign concept and hinduism only had the varna system. As if the varna system was fair? Also isn't caste derived from the varna system? Like brahmins and Kshatriyas became upper castes, vaishyas became obc and shudra were dalits?

I had the impression that the caste system was the documentation of people who already belonged to the varna system. Do correct me if I'm wrong.

It's a little more complicated than that. Currently, we live under the jaati(or jāti) system broadly speaking. When people talk about the caste system in modern India, it is this system superimposed on the varna system that they are referring to. Functionally, the caste system now is a hybrid of the two systems.

The Varna system and the Jaati System are both systems of social hierarchy.

As everyone is already aware, under the varna system, the society is divided into four categories(i.e. brahmins, kshatriyas, vaishyas and shudras) which are hierarchical in nature and mentioned in the various ancient religious texts. Crucially important to this system is the existence of a fifth category, the untouchables(I assume you're already aware of the practice of untouchability) and the outsiders(often termed as "mlechhas", which is now a derogatory xenophobic{and casteist!} slur coming back into popular use thanks to the resurgence of regressive ideas under hindutva politics). These are important to mention because the marginalization of these people was based on them being an out-group i.e. not part of the varna system. People claim the varnas were mutable based on a handful of examples in said texts but I would like to point out that those examples are said to be exceptions rather than the rule.

The Jaati System would be more familiar to you in terms of lived experience. Under this system, society is divided into socio-ethnic endogamous groups or communities and each of the groups have different socio-economic standing in society. The practice of endogamy(marriage limited to within a social group) is important to this system as there is emphasis on one's birth. This is why people say that intermarriage is the most significant step towards dismantling the entire system, but I digress. Prior to the colonization of India, these groups worked on a purely social basis of privilege and exclusion. Villages and cities were(and still are!) segregated based on these jatis. One's occupation was defined by their birth as long as they lived in their specific society.

I would like to emphasize that this system existed and thrived even before the colonisers ever came knocking on the subcontinent's doors. We can find mentions of the system in the historical accounts of both people of the subcontinent and travellers from outside. A study of people's DNA by some scholars claims that the endogamous groups can be traced back to as far as the Gupta Empire(mid 3rd century to mid 6th century CE).

The assertion that the caste system is a purely colonial fabrication is absurd. People point to the term "caste" as being of foreign origin but the term "jaati" already existed and was in use. "Caste" is just another way of referring to jaatis.

Now on to some legitimacy hidden in the nonsensical claims, in the 1901 census of the subcontinent, the British bureaucracy fit the various jatis under the broad classification of the four varnas. It was not a clean fit, leaving many in an awkward position of having been classified wrongly. This is their fault. Not the construction of the system but rather the wrongful categorisation of it.

Officially, there are over 3,000 castes and 25,000 sub-castes in India. Take these numbers with a grain of salt because there are many unregistered castes and sub-castes to this day fighting their own battles of legal recognition.

The castes do not cleanly map onto the varnas. There are many castes who are in the upper strata of the hierarchy in one region and the lower strata in different regions. The system is incredibly nuanced and complex and our current legal systems have not caught up to the sophistication required to deal with it because of the people in power's adamant insistence of ignoring the system simply because they profit off of the oppression of others.

I don't want to add to the miscategorization but I feel like I should correct you on the fact that broadly speaking shudras are classified more under OBCs. (Please keep in mind that this not a clear category and there can be some castes who are said to be shudra who can be other categories as well.) There's much to be said about that because there's no distinction made between the land owner castes and the landless castes. And no, the creamy layer is not a good marker either.

There are some castes(1,108 of them to be exact) who were listed as scheduled castes(SC) in the Constitution of India for affirmative action. This was done to socially reform the country and help those in the marginalized sections of society to gain social mobility. The hope was to remove caste discrimination. As we know, it wasn't successful because caste discrimination still exists and caste based violence is on the rise again.

The term dalit is a contemporary word for the untouchable castes who were and are subjected to despicable discrimination in society.

The reason that I say that we now function under a hybrid of the two systems is that the superimposition of the varna system over the jaati system has been accepted and in many cases, embraced by the people now. You will find many a "upper caste" people proudly flaunting their Brahmin or kshatriya identities. The varna system is now interlinked with the jaati or the caste system whether we like it or not.

The system is complicated and fucked. We should get rid of it, guys. And with your help, you can make that dream a reality.

-Mod S

[brf-rumortrackinganon]

Non American here with a question: if Archie and Lili only had kids with white partners and so on, how many generations down the ine would their descendants be considered white?

For me, this is a question to ask people of color directly because it’s ultimately up to them.

Historically in the 20th century (1900s), the US had the legal principle called the one drop rule where if you have even one drop of blood from a person of color in your ancestry - whether it’s your parent or someone six generations ago, for instance - then you’re considered biracial/mixed, no matter how light your skin color was. Much, if not all, of the US laws on racial classification (the basis for segregation) through the 1960s were based on the one drop rule. The one drop rule was overturned as a legal principle in Loving v Virginia (SCOTUS case that legalized interracial marriage) but it still remains a sociological concept that informs how a lot of Americans consider race, particularly white supremacists, hence why I think it’s something only a person of color can define for themselves.

If you’re interested, may I recommend the novella Passing by Nella Larsen? It’s a Harlem Renaissance book about being able to pass for a different race and it’s considered part of the literary canon of American fiction. It was part of almost every survey course of American literature I took in school, along with Richard Wright’s Native Son. (These are by no means the only books or American fiction about being Black in America, but they are the ones I’m most familiar with because I had to read them so much.)

[cripplecharacters]

Hi. I have OCD (and various other mental illnesses) and have a character who has OCD. However, this character lives in a setting with aliens who are basically psychic with extra steps (they communicate via electromagnetic fields and can identify and interact with humans brain's electrical impulses.) What I'm wondering is should I make it so these aliens can like, easily distinguish some types of neurodiversity. i.e. they can easily recognize OCD character because his thought/brain patterns are more "repetitive?"

Personally I'm very torn on this. On one hand it feels validating because like a sort of "proof" that the difference is there and to ignore it is foolish. But at the same time it feels reductive to be, even indirectly, identified primarily by disability.

Possibly relevant, I don't think all neurodiversity should be easily identifiable by this species. Like I don't think autism could be identified (too much variation) but maybe something like DID could (parts of the brain field are somewhat "segregated")

Thank you for your ask! I think if the aliens have had contact with humans (or similar alien species) before, they might have some knowledge on what conditions are associated with certain thought patterns. If the aliens haven’t specifically spoken to humans on the matter they might make their own classifications which would probably look a lot different than ours (especially with how wide symptoms vary in one condition and how many symptoms overlap in so many conditions).

Your character doesn’t have to be only identified by their OCD, that may be what stands out at first to the aliens but if your character is well rounded they can be identified by their other traits. For example, when you first meet someone you might think of them as ‘the person with the interesting fashion sense,’ but as time goes on and you learn more about them you associate them with more traits.

Have a nice day!

Mod Rot

Hey!

I think that it's an interesting idea. I feel that it would make sense for an alien psychic creature to recognize that there are some "thinking patterns" that some humans sometimes have. As an example, I can see how they would pick up that certain people have a very specific Pure O pattern just from psychic-ing various people.

Depending on if/how the topic of mental health/neurodiversity exists in the alien society, they might not even necessarily consider it as such. If they don't recognize the pattern as a disorder, they might just think of it as a type of thinking that humans just have, like how they can perceive that some humans have brown hair while others are redheads (while readers would probably pick up on what is implied if they know anything about OCD). The alien aspect gives you a lot of possibilities.

As someone with OCD, I don't see it as "reducing" at all. It's true that his thoughts happen in a different manner than most peoples', but there's still content in them, right? His OCD is just affecting them, which is just how that works. The only exception here is that his OCD process itself is a part of the story - unless you decided to put his entire character's focus on how Weird and Exotic that is, you should be perfectly fine. I think it's an interesting part of worldbuilding to add.

If you are really worried about him being "identifiable" by his OCD, you can always make it so that different OCD types are seen as distinct (or, from an alien's perspective, perhaps even unrelated). For example, someone who's thought process is occupied with visual intrusive thoughts, versus one who is mainly having a specific compulsion-obsession pattern over and over, etc. - this will show OCD as the wide range that it is, and definitely not as "a label" that someone could just be instantly identified with. You can also make sure to show that every person's thought patterns are different to some degree (even if they're as neurotypical as it's humanly possible), and perhaps those with OCD's patterns are just hyperspecific enough to be recognized as more different; a "genre" of thought patterns of sorts. Because at the end of the day, there will also be people who don't have OCD who might share a few of these "OCD patterns" (and who don't fully get read as having it, maybe as adjacent at best), as well as two people who do have it and whose brain patterns don't match at any point, who still do get read as having OCD despite all that. It's a spectrum, afterall, so the brain patterns would be too.

I think that if you have OCD yourself, you can do basically anything you want with this. As I said, you have an interesting concept that you can tackle from a bunch of different angles, and I would love to see a take on it by an author with OCD.

mod Sasza

[unknownnullified]

Uttara-Ashadha Nakshatra

Part 5: Uttara-Ashadha and The Complexities of Male Sexuality Pt. 1

The spiritual ethos encapsulated by Uttara-Ashadha compels these individuals to traverse the intricate landscape of human experiences and sexuality, fostering an awareness that transcends mere physical attraction. While they may still gravitate toward biological vessels traditionally recognized within societal norms and for creational purposes, the essence of Uttara-Ashadha invites a deeper contemplation of the complexities that characterize external human existence. In engaging with these contemplative practices, male natives are empowered to embrace the fluidity of the universe and the cosmos at large.

This journey prompts a transcendent realization: to penetrate the veils of illusion surrounding corporeal existence and recognize that all entities, regardless of their form, contribute meaningfully to the tapestry of change—both within oneself and in the broader collective. Such an understanding cultivates a holistic perspective on sexuality, wherein each interaction becomes an opportunity for growth, transformation, and a deeper connection to the shared consciousness that binds all beings.

In essence, the teachings derived from Uttara-Ashadha and its solar counterparts illuminate the path toward a profound acceptance of the intricate interplay between individuality and universality, urging male natives to embrace the myriad expressions of love and identity that enrich the human experience and foster collective evolution. When men liberate themselves from the constraints imposed by external constructs, they gain the capacity to perceive the true essence of their chosen partners in a more profound manner. This introspective analysis transcends mere physical appearances, allowing them to connect with the soul—the true occupier of emotions that we outwardly manifest. The soul, being formless in its absolute state, engenders a presence that is felt energetically, transcending superficial classifications. Conversely, those characterized and inheriting the title Venusian Ruled Men often find themselves ensnared by superficial allurements, lacking the profound teachings that encourage a deeper appreciation of the intrinsic equality of all beings. This fixation on external facades undermines the concept of unity, fostering divisions based on arbitrary standards. Within the Venus-ruled Nakshatras, the indulgence in physicality amplifies the tendency towards fragmentation and classification, leading to an exclusionary mindset that dictates who is deemed acceptable or desirable or allowed to be in society’s domain. Historically, such phenomena have manifested in various forms, including racial segregation and the marginalization of sexual fluidity and beauty standards to even genocides during its many predecessor timelines. The colonization of indigenous realms exemplifies this dynamic, as colonial powers frequently disregarded and sought to extinguish native beliefs and practices. In this context, eunuchs and transsexual individuals, who held unique cultural and spiritual significance within their societies, were rendered invisible and disempowered. Colonizers imposed their own belief systems, systematically diminishing the sacred roles that these individuals occupied within indigenous cultures. The historical erasure of transsexual women in modern narratives and eunuchs in past narratives serves as a poignant illustration of how external constructs can distort perceptions of value and identity. By relegating these individuals to the margins of society, colonial narratives contributed to the perpetuation of division and inequality. The repercussions of such actions continue to resonate, highlighting the necessity for a transformative understanding of identity that transcends superficial classifications and embraces the rich multi-facets of human experience. Ultimately, the journey toward recognizing the intrinsic worth of every individual necessitates a departure from the superficial allure of the physical realm. It calls for a commitment to fostering unity, where the recognition of shared humanity prevails over divisive standards, and where the unique contributions of all beings—irrespective of their gender identity or expression—are celebrated and honored.

The notion that a masculine male native may find himself enamored with a marginalized individual, particularly anybody who are not conformed to the external norms of society, can evoke the archetype of the "White Knight" trope. This archetype encapsulates a narrative in which a man is drawn to a marginalized figure out of a sense of obligation or savior complex, often stemming from historical legacies of colonization that have perpetuated systemic inequalities across generations.

The "White Knight" Trope

This trope reflects the dynamics of a hero or rescuer, who, motivated by a desire to rectify past injustices, seeks to champion the cause of those deemed vulnerable or oppressed. While the intention may initially appear noble, it frequently underscores a paternalistic approach that risks objectifying the marginalized individual rather than fostering an authentic, reciprocal connection which Births the Anti White Knight Archetype. In the context of contemporary relationships, the allure that male natives may feel for transsexual women—rooted in a historical lineage of colonization and systemic marginalization—can often stem from an inherent sense of guilt or obligation. This dynamic mirrors the "White Knight" archetype, wherein the male figure perceives himself as a savior or protector, motivated by the desire to alleviate the burdens imposed by societal injustices. Such an attraction, while perhaps arising from a place of empathy, can inadvertently perpetuate a narrative of dependency rather than fostering genuine partnership. Thus, the inclination towards transsexual women among these males can be interpreted through the lens of a well-intentioned yet potentially reductive impulse, wherein the complexities of identity and shared humanity may become overshadowed by a simplistic desire to 'rescue' those who have historically been marginalized. This not only complicates the dynamics of love and attraction but also necessitates a deeper understanding of the importance of mutual respect, agency, and equality in any meaningful relationship. But in a more progressive narrative of the white knight trope invokes the concept of standing up from the constructive adversities presented and usually a white knight tends to support or be in the battlefield which invokes a sense of romanticism to occur. Here’s some notable movies that have the Anti White Knight Trope

Wicked (2024)

A prominent cinematic illustration of this trope is the film "Wicked," featuring Cynthia Erivo (Purva-Ashadha Sun, Ashwini Moon) and Ariana Grande (Purva-Ashadha Sun, Hasta Moon). In this narrative, Glinda adeptly leverages her societal allure to navigate the intricacies of social programming. Conversely, Elphaba embodies the antithesis of this phenomenon, facing marginalization due to her skin color, which renders her perceived as inferior to the elite class. Glinda, under societal pressure to conform to established norms, employs her aristocratic demeanor to cultivate a sense of self-worth and honor. However, this facade masks her false genuine-ism and ultimately leading a lack of connection with those around her. In contrast, Elphaba, driven by a sense of moral duty, permits herself to allow Glinda to wield a wand who herself has no magical powers, thus illuminating the dynamics of their transactional friendship that Glinda actually predisposes to then undermine and destroy the reputation of Elphaba as the adaptation of the movie goes.

Fight Club (1999)

"Fight Club" offers a compelling exploration of the "anti white knight" trope through its protagonist, known as the Narrator. Initially, he embodies the characteristics of an everyman trapped in a mundane existence, seeking meaning and identity in consumerism. When he meets Tyler Durden, he is drawn to Tyler’s charismatic and rebellious persona, which appears to challenge societal norms and advocate for freedom. Tyler presents himself as a savior figure, promising liberation from the shackles of modern life. However, as the narrative unfolds, it becomes clear that Tyler's methods are not altruistic; they are rooted in chaos, destruction, and nihilism. The Narrator's admiration for Tyler gradually reveals the darker aspects of his philosophy, showcasing how Tyler manipulates the disillusioned to serve his own agenda. (aka His Alter Ego)

The film illustrates the complexity of the "white knight" trope by highlighting how the desire for empowerment can lead individuals to follow a figure who, while initially perceived as a savior, ultimately embodies a more dangerous and self-serving ideology. The Narrator's journey culminates in a realization of the destructive nature of Tyler's influence, emphasizing that the allure of the "white knight" can often mask deeper moral ambiguities and personal conflicts.

American Beauty (1999)

"American Beauty" delves deep into themes of dissatisfaction, the search for identity, and the moral complexities of human relationships, particularly through the lens of the "anti white knight" trope embodied by Lester Burnham. The film serves as a critique of suburban life and the societal norms that constrict personal freedom, ultimately revealing the darkness that can lie beneath the surface of seemingly idyllic settings.

The Illusion of Freedom and Authenticity

Lester's journey is sparked by a desire to break free from the mundane and oppressive nature of his suburban existence. Initially, he seeks authenticity and liberation through a superficial infatuation with Angela, believing that by pursuing her, he can reclaim his lost youth and happiness. This quest for personal freedom, however, becomes increasingly misguided. Instead of achieving genuine self-discovery, Lester's actions lead him down a path of obsession that blinds him to the consequences of his desires.

The film highlights how the desire for authenticity can sometimes manifest in unhealthy ways. Lester's transformation is marked by a rebellion against societal expectations, but it also reveals a troubling self-centeredness. His fixation on Angela is less about her as an individual and more about what she represents for him—a chance to escape his responsibilities and the discontentment in his life. This creates a disturbing power imbalance, as Lester's motivations are not rooted in a desire to uplift Angela but rather in his own longing for fulfillment.

Ethical Implications and the Tanner Stages

The ethical implications of Lester's obsession with Angela are significant. As a young teenager, Angela represents a stage of sexual development outlined by the Tanner stages. This framework categorizes the physical and emotional maturation of adolescents and underscores the importance of understanding the vulnerabilities associated with different developmental stages. Lester's predatory behavior raises serious concerns about consent and the exploitation of innocence.

By objectifying Angela, Lester not only disregards her autonomy but also embodies a broader societal issue regarding the romanticization of inappropriate relationships. The film critiques how cultural narratives can sometimes normalize or sensationalize such dynamics, presenting them in a way that obscures the potential harm involved. This is particularly poignant in Lester's interactions with Angela, where his desire is framed as a kind of infatuation rather than the predatory obsession it truly is.

The Consequences of Obsession

As the narrative progresses, the consequences of Lester's actions become increasingly apparent. His obsession leads to a series of destructive choices that ultimately impact not only his life but also the lives of those around him. The unraveling of his marriage, the alienation from his daughter, and the tragic events that unfold in the film all serve as reminders of the cost of pursuing selfish desires without regard for the feelings and well-being of others.

The film also explores the theme of disillusionment, as the characters grapple with their own desires and disappointments. Lester’s quest for fulfillment, instead of leading to liberation, culminates in a tragic realization of the hollowness of his pursuits. This serves as a cautionary tale about the dangers of allowing obsession to cloud judgment and moral responsibility.

In essence, "American Beauty" is a multifaceted exploration of the human condition, examining the complexities of desire, identity, and morality. Through the lens of the "fake white knight" trope, the film critiques the ways in which individuals can mask their true intentions with a facade of heroism. Lester Burnham's character arc serves as a powerful reminder of the need for self-awareness, empathy, and respect for others in the pursuit of personal happiness.

Ultimately, "American Beauty" challenges viewers to confront uncomfortable truths about human relationships and the societal norms that shape them. It encourages a critical examination of the narratives that glorify or romanticize harmful behaviors, emphasizing the importance of recognizing the fine line between genuine heroism and self-serving obsession. The film's lasting impact lies in its ability to provoke thought and discussion about the moral dilemmas inherent in the quest for identity and fulfillment in a complex world. At the turning point of the film he became aware after knowing Angela is vulnerable and has insecurities which allowed him to not engage on the final act. In the climax of the narrative, Lester exhibited remarkable restraint when presented with the opportunity to pursue his obsession he yearned desperately. As he approached the moment of unveiling her, he suddenly recognized her vulnerability, in a moment of moral clarity, chose to halt his advance. This pivotal decision evokes a sense of sympathy from the audience, yet it raises a profound question: Had she not articulated her vulnerability, would he have proceeded further in his intentions? At the end the character was killed.

So in essence, the soul is inherently pure and intended for higher realms speaks to a higher belief system that emphasizes the notion of spiritual evolution and the divine purpose of existence. In this context, the soul is seen as a perfect creation, imbued with the potential for growth, love, enlightenment and creation. However, the journey through life in the material world can expose the soul to a myriad of external influences that may distort its original intent and purpose.

The Role of External Influences

As individuals navigate life, they encounter various societal, cultural, and environmental factors that can shape their beliefs, behaviors, and values. These influences can range from familial teachings to media portrayals and peer pressures. When these external factors promote immoral or negative behaviors, they can lead the soul away from its intended path. The concept posits that the soul, while inherently aligned with higher virtues, can be swayed by the experiences and teachings it absorbs throughout its physical existence.

The Allure of Immorality

Powerful forces, often characterized as demonic or malevolent, may exploit these vulnerabilities, enticing individuals to engage in immoral behaviors. This manipulation can create a façade of freedom and choice, where individuals believe they are exercising free will. However, this perceived freedom can lead them into a cycle of moral degradation, gradually distancing the soul from its original purity and purpose. The idea here is that what may seem like harmless exploration can ultimately trap the soul in a web of lower-dimensional experiences, leading it away from spiritual enlightenment.

The Demonic Pantheon and Spiritual Capture

Demonic hierarchy of malevolent forces seeks to capture souls and control the powerful essence. These forces may thrive on the chaos and suffering that result from individuals straying from their higher purpose. By promoting the normalization of immoral behavior and creating a culture that celebrates vice, these entities can ensnare souls in a cycle of spiritual stagnation or regression. The more individuals become entangled in this web, the more difficult it becomes for them to recognize their true nature and the divine potential that lies within.

The Path to Redemption

Recognizing the influence of external factors and the allure of immorality is crucial for spiritual growth and redemption. There is an emphasis on the importance of self-awareness, critical thinking, and a conscious effort to align one’s life with higher principles. By seeking knowledge, cultivating virtues, and surrounding oneself with positive influences, individuals can navigate away from the traps set by malevolent forces. Ultimately, the journey of the soul is portrayed as one of reclaiming its original purity and purpose, breaking free from the constraints of lower-dimensional influences, and striving toward a higher state of being. This journey involves a commitment to ethical living, self-discovery, and a continuous effort to ascend beyond the limitations imposed by the material world. In summary, the soul is a perfect creation meant for higher realms serves as a reminder of the potential for spiritual evolution inherent in every individual. By understanding the impact of external influences and the manipulative tactics of malevolent forces, individuals can take proactive steps to protect their spiritual integrity and pursue a path of enlightenment. The ultimate goal is to align with one's true purpose, fostering a life that reflects the higher virtues and deeper truths of existence.

Uttara-Ashadha serves as a profound guide for navigating external adversities and emerging victorious. As we have previously explored, its deity and associated shakti empower individuals with the fortitude to surmount all external challenges and achieve moral triumph. This unique energy enables them to embody the essence of the True White Knight archetype, in stark contrast to the Anti White Knight trope we discussed. This nakshatra exemplifies the qualities that define the ideal masculine figure in societal perceptions, showcasing what authentic masculine energy should represent, unlike the manifestations of weaker masculine expressions. It resonates with the themes we previously examined regarding the Vishvedevas and their shakti. Furthermore, Uttara Ashadha transitions into the Abhijit nakshatra, signifying "Unconquerable." This progression underscores the notion that with this energy, one becomes impervious to destruction or deviation from their noble duties. When an individual embodies the traits of Abhijit, they become shielded from any external influences that seek to undermine their integrity. This is exemplified in the figure of Arjuna, who was deemed formidable, especially under the tutelage of Lord Krishna in the Bhagavad Gita, reinforcing the idea that true strength lies in unwavering adherence to one's righteous path.

Uttara-Ashadha, Krittika and Uttara-Phalguni Nakshatras Engagement in the LGBT Community

So now moving forward and what I have written in my previous post about attraction, you see that a lot of these natives have been sighted or been seen with transsexual women that are either influencers or courtesans. We see these natives outspoken about their involvement in advocating all sectors of topics.

Notable Mentions

Tyga (Uttara-Ashadha ASC): Mia Isabelle a Transsexual Pornstar was the first to publicly confirmed that Tyga actually had a fling with her in a interview in 2016, then the later timestamps he was linked to have had more numerous encounters with trans-influencers.

Luke Worrall (Uttara-Ashadha Moon): In 2011, the renowned star of Fashion Police, Kelly Osbourne, endured a deeply humiliating separation from her male model fiancé, Luke Worral. Kelly uncovered allegations of infidelity, discovering that he had purportedly betrayed her with Elle Schneider, a transsexual individual who was in the process of awaiting her gender reassignment surgery.

Lamar Odom (Uttara-Ashadha ASC): Seen and took a selfie with an Australian transsexual model who he was spotted in a romantic ambiance.

Hasan Piker (Uttara-Ashadha ASC & Moon): who has a queer dedicated following, brings awareness of the trans community and who actually again advocates this particularly as well as world issues combined. Here’s a video link on how a true Uttara-Ashadha native mindset functions and what we touched based so far.

Ray J (Uttara-Ashadha Sun): where he hoists and directs a reality show based off solely about transsexual women.

Hugh Hefner (Uttara-Phalguni ASC): Added his first transsexual model Ines Rau (Swati Moon) to be in the front cover of playboy magazine when it was rostered to only include biological female due to men being the top consumer during its first launch, after his death Ines reported that he was first to choose who will appear in the front cover and Hugh Hefner wanted Ines to be in the front and his son fulfilled his promise after taking full ownership of the Playboy Enterprise to include inclusivity and diversities. Which later of the year Kim Petras (Transsexual Musician) was added on a later issue of playboy magazine (his son has Purva-Phalguni as one of his luminaries.)

Dwayne Wade (Uttara-Ashadha Sun): Who has a child that transitioned and due to his solar supportiveness he allowed the fruition of this transformation for his child, he issued a statement that because of his trans child he was inspired to be an advocate for the affected marginalized communities.

Malik Yoba (Uttara-Phalguni Sun): has made a statement of his attraction and love for transsexual women.

Richard Gadd (Krittika Sun): A UK actor who created a show based on his real-life experiences outside the celebritorial comedian lifestyle, In Richard Gadd's real-life narrative, he confronts the challenges posed by a stalker while involved in a romantic relationship with a trans woman named Teri, a character inspired by one of his actual ex-girlfriends. Throughout the show, Gadd's character initially conceals the nature of his relationship, hesitating to publicly acknowledge or defend Teri. However, as the storyline progresses, their dynamic evolves significantly, culminating in a nuanced portrayal of trans identity, masterfully brought to life by Nava Mau.

Jon Dore (Uttara-Ashadha ASC): Did a skit with Nina Arsenaut a transsexual public figure who catered to trans-amorous men. As the progression of the skit goes from providing occasional questions to Nina, lead him to admire her and giving her compliments to the point of Flirting while airing.

Jack Harlow (Uttara-Phalguni Moon): Haven’t made any statements however his support to Lil Nas X who is a marginalized musician and together create a duo for one of the following track-song , even was seen taking pictures with Nikita Dragun. (which shows how supportive these solar natives are.)

The Chainsmokers: Andrew Taggart (Dhanistha Moon) and Alex Pall (Uttara-Ashadha Moon) made a duo tracklist with Kim Petras, Alex Pall and Kim Petras were linked with rumors that they are dating either for a stunt to promote the song but of course it had to be a Uttara-Ashadha Man in the mix of the rumors.

Was even more shocking that majority of a lot of trans-dating sites to trans servers from Discord channels I’m in as well as dating apps, I’ve accumulated copies of men’s birth charts from them and it was shocking to find out that out of all of the Nakshatras, each of the trans-attracted men had primary placements within these 3 Nakshatras Uttara-Ashadha, Uttara Phalguni and Krittika respectively ranked exaggerating-ly high, the next runner-ups and of course the sign of Leo (Simha) who is ruled by Sun himself was second runner up with the most birth charts I’ve collected that are trans-attracted for it was Purva-Phalguni and Magha nakshtra as the top second runners. Makes sense due to Purva-Phalguni Nakshatra associated with the Satyr/Faun Archetype and Magha as the Regal King Archetype, both Nakshatras are associated with the Regal nature of the Sun.

Notable Mentions

Hank Baskett (Purva-Phalguni Sun): Who was outed by his late ex-fiancée Kendra from the Girls Next Door VH1 Classic Reality Show whom he cheated on her for a transsexual woman while having children and one that was coming in physical creation.

Mister Cee (Purva-Phalguni Moon): Expressed his attraction for Transsexual Women in last year interview before his passing.

Christian Shearhod (Magha Sun): He is linked with a Trans-influencer Eden the Doll whom he married while already has a child from another previous ex-girlfriend which highlights the influences of the 5th house placement and Leo’s house rulership in their.

Adam Levine (Magha ASC): Who released a music video for his Title of his song “Girls Like You”, he added Trace Lysette (Transsexual Influencer) in his video that is an empowerment for his love for femininity.

The Rahu Nakshatras prominently featured in my collected astrological charts include Shatabhisak, Ardra, and Swati, with Shatabhisak emerging as the most prevalent. Following closely behind is Ardra. This dominance of Shatabhisak can be attributed to the unique qualities of its male natives, who often embody the archetypes of The Casanova and the Charming Spy. Shatabhisak is characterized by its fluidity and adaptability, earning it a reputation as a highly mobile nakshatra. This inherent dynamism contributes to its association with sensual pleasures, as the stars are metaphorically referred to as the "100 Watchers" and, in a more intimate context, the "100 Lovers." Moreover, the connection of male natives of Shatabhisak that have trans-attraction can be traced to their embodiment of the Casanova and Don Juan archetypes. These archetypes represent not only a charismatic allure and charm but also a profound capacity for emotional and romantic exploration through a less conventional sense. Their fluid identities and openness to diverse forms of attraction often lead them to transcend conventional boundaries, making them particularly magnetic to those who identify as trans or gender non-conforming. Thus, Shatabhisak men are not merely followers of these archetypes; they are living embodiments of a more expansive understanding of love and desire, drawing in a wide spectrum of romantic interests. For the ruling deity Varuna is the occupier and hold the deva title as the Dark Midnight Solar Sun it underlays the concept of the Solar Dominant Men in its Light Divinity form and Dark Solar Dominant Men in a dark divinity form. Hence again, all of this is chart compiled by the male commonfolks who were also in a lot Trans-Dating Sites and a lot of them had Shatabhisak Nakshatra as their primary placements as well.

Side note: Varuna rules the taboo underground scene, and rules the night.

To be continued… if you guys want a version for those who are strictly cisgender I can provide the same insights for you guys as well :)

[if-you-fan-a-fire]

"Prisoners Start "Hunger Strike"," Ottawa Journal. July 25, 1933. Page 1. --- Unstated Number of Kingston Penitentiary Inmates Refuse to Eat. ---- Canadian Press by Direct Wire. KINGSTON, Ont., July 25. - An unstated number of prisoners at the Kingston Penitentiary went on a "hunger strike" at breakfast time today. The prisoners affected were housed in what is known as the female prison.

A number of prisoners at Kingston Penitentiary refused breakfast today, but Warden W. B. Megloughlin said they all ate lunch.

The warden declined to say how many of the prisoners refused their breakfast but other sources said 34 participated in the gesture thought to be a protest against plan to put the convicts back to work at the end of the present series of trials of those implicated i in last year's riots.

[fatehbaz]

Recent Chicago peice reminded me of the way Chicago north suburbs use military bases to divide and segregate in a manner that similarly matches connects to colonial actions. You always compile interesting stuff thank you.

Thank you for the kindness and support. I'm gonna riff on this a little bit. I'm sorry, I don't mean to distract from what you specifically brought up here.

Yea, we can add federal military base sites to the list of "innovations" Chicago has made in spatial arrangement (like, constructing nasty landscapes), specifically labor segregation (race-based) in service of wealth extraction. (For anyone following along, the article/essay we're discussing explores connections between plantations in US-occupied Philippines and the policing institutions and technologies of Chicago. More specifically, it's about white anxiety in Chicago, the fear and "anticipation" of Black migration from the South during Reconstruction and the Great Migration, and how between 1880-ish and 1910-ish Chicago then became a center of surveillance, records-keeping, body/mind classification systems, and new innovations in monitoring dissent and collecting information. The Adjutant General of the US Army who led Chicago's militarized crackdown on the labor rebellions of the 1877 Great Railroad Strike immediately moved to DC and proposed establishing "the Military Information Division" (MID); eventually founded in 1885, MID started collecting hundreds of thousands of Bertillon-system intelligence cards on dissidents and "criminals" across the US. Meanwhile, the National Association of Chiefs of Police headquartered their central bureau of identification in Chicago in 1896. In the author's telling, these policing beliefs and practices - including intelligence cards, "management sciences," and policing unit organization - were then "exported" by MID to the US-military-occupied Philippines and used to monitor labor and anticolonial dissent. Another Chicago guy, at the same time, developed "personality typing" and psychological evaluations, and then trained Philippines police forces to collect as much information as possible about colonial subjects. The information-gathering in the Philippines constituted what other scholars have called one of the United States' first "information revolutions," with this apparatus of knowledge-collection and surveillance being "capillaries of empire." These connections and arguments are made by Jolen Martinez, in 2024, "Plantation Anticipation: Apprehension in Chicago from Reconstruction America to the Plantocratic Philippines".)

So, Chicago is a funnel, right?

The node. The center of transportation networks. Extracted wealth channeled by the Great Lakes/St. Lawrence River waterway, channeled by the Mississippi River corridor, channeled by the railroads acting as tendrils reaching out into westward into "the frontier". For the United States, Chicago was the gateway to "the West". Over the course of the past two centuries: Furs from trapped mammals in Canadian boreal forest shipped through the Great Lakes to French colonial benefactors. Mined metals from the Iron Ranges shipped through the ports. Timber from Minnesota shipped through the waterway. Cattle from Texas rangeland shipped, after the 1870s, along railroads to centrally meet together at massive Chicago meat processing facilities and industrial-scale slaughterhouses. Corn Belt agricultural produce from the tallgrass prairie ecoregion shipped to Chicago. And people, too. People diminished. People seen as resources. People as labor. People shipped to Chicago to work the processing centers, the railyards, the docks, the restaurant dish-pits. And so Chicago becomes a hub of the Great Railroad Strike of 1877. But Chicago was also a major destination for Black people moving away from the (post-)Reconstruction South. And because Chicago was a hub of labor unions, Black migration, telegraph and communications infrastructure, and significant industrial production, it also becomes a hub of policing.

Have you ever looked through an archive of all the extravagant promotional advertising illustrations for the 1893 World's Columbian Exposition, famously hosted by Chicago?

From the Gilded Age to the Roaring Twenties, Chicago achieves the pinnacle of its spectacular reputation with its image as a glistening modernist metropolis after the construction of the railroad networks. But even before the city itself was formally established, the wetlands where the Chicago River meets Lake Michigan were kinda located in this general region that acts as a sort of bridge for French wealth, being both near the inland terminus of the Great Lakes-St. Lawrence route while simultaneously also sitting near a sort of inland terminus of the Mississippi River route (kinda uniting French Canadian fur trade and Ontario/Quebec settlement with French "Caribbean" plantations and New Orleans).

I think about how suburbanization, and its attendant racial segregation, is especially blatant in something I kinda think of as "the southern Great Lakes industrial corridor and its economically, ecologically, (settler-)culturally similar satellites" (Columbus, Detroit, Grand Rapids, Indianapolis, Milwaukee, Minneapolis, St. Louis, etc.). Some writing on this, which you might enjoy checking out if you haven't yet, is Phil Neel's work, particularly the book Hinterland (2018). Neel's book is largely about suburbs or suburbanization; the environmental construction of Midwestern cities as hubs of industrial extraction and racial segregation; and how these Chicago-esque traditions of designing physical space (whether it's residential, "rural", "urban", whatever) to best isolate/subdue people for extraction are now widespread and typical of US space in general.

It's now a template. As another example, Neel discusses how the "revitalized urban core" of Seattle's utopian "infotech metropolis" of tech companies is actually dependent on the corridor extending southward towards and past Tacoma, "this logistics empire" of "warehouses, food processing facilities, container trucks, rail yards, and industrial parks" while "the poor have been priced out" and "can also be found staffing the airport and the rail yards [...], loading boxes in warehouses [...]." It's why, in recent years, you hear about "workforce housing." Put a warehouse or big box store on the edge of town, then put nearly-inhospitable apartment complexes next-door, and you keep the poor at the periphery. Like a company town. Or kinda like creating a debt colony from which to draw vulnerable laborers. So that the power of such a major city and its economic might does not end at the technical city limit boundary, but extends beyond into the "rural" hinterland. (You can see this when looking up an "urban megaregion map".) And Great Lakes or "Midwest" cities were a sort of pioneer (excuse the term) of these techniques of labor compartmentalization.

Ferguson and St. Louis in 2014. Minneapolis and Louisville in 2020.

So maybe unsurprisingly, urban/neighborhood racial segregation is very ingrained/formalized in the Great Lakes cities. Chicago's Lake Michigan-based sibling Milwaukee is especially notorious (2018 research found Milwaukee had the most extreme Black-white segregation of any US city with a million or more people). Including banking, home-loan denial, insurance practices engineered specifically and efficiently to isolate/segregate/prey upon Black people (all kinds of academic research on on these practices).

Coincidentally, redlining ("other side of the tracks"), especially 1930s-1940s, made use of the region's many railroad tracks as physical barriers and hostile environments. So that the railroad infrastructure not only funneled wealth but also became actual, material obstacles. Weaponized landscape feature.

And part of why I liked Martinez's take on it was that we can see more evidence that Chicago's techniques of organizing space/life did not just establish ways of being in the Midwest, but also established ways of being across the United States. And we can kinda see that this power is not just physical/material.

I think Chicago is interesting, especially in the time period of the research we're talking about (1880-1910), because this Gilded Age, Edwardian era, turn-of-the-century-opulence kinda moment is sort of singularly important for (European) empire-building. British imperial power being exercised in Southeast and South Asia. The Scramble for Africa. French Algeria. European power reaching outwards. But it also corresponds to United States empire-building both domestically and globally. 1889/1890: Wounded Knee and "the closing of the frontier", the West has been won, from sea to shining sea, now the US thinks it owns the continent or whatever. And the US didn't waste any time. Immediately, the US moves on to Cuba, to Hawai'i, to the Philippines, to Panama, etc. And it's like, at first, to target Indigenous people and the Wild West, there are obvious physical/material reasons why Chicago (geographically, as a railroad and telegraph hub, as shipping hub) is like a homebase or an epicenter for westward expansion and domestic empire-building. But Chicago is not geographically a convenient hub of colonization abroad in Central America or the Philippines (it's not close to those locations, the railroads of Chicago don't reach Manila, etc.). And yet, what Martinez's work suggests is that in a very scary way Chicago still actually might've functioned as a hub of empire-building across the globe. Chicago was a place where the United States' imagination fermented. Ideas, imaginaries, beliefs. So that, maybe Chicago became not just a physical node, but an imaginative node, too. Chicago-style authority, police data-collection, and record-keeping inspired surveillance approaches across the United States. The ideologies, the "personality types", the filing cabinets, the "intelligence cards", were adopted elsewhere. What plantation owners and white Southerners believed and practiced in antebellum Louisiana was re-articulated by the specificity of Chicago; Gilded Age Chicago then would influence US domestic surveillance; and the US would then reach out and transport those beliefs and practices to affect the rest of the planet.

[transbookoftheday]

Beyond Trans: Does Gender Matter? by Heath Fogg Davis

Goes beyond the category of transgender to question the need for gender classification

Beyond Trans pushes the conversation on gender identity to its limits: questioning the need for gender categories in the first place. Whether on birth certificates or college admissions applications or on bathroom doors, why do we need to mark people and places with sex categories? Do they serve a real purpose or are these places and forms just mechanisms of exclusion? Heath Fogg Davis offers an impassioned call to rethink the usefulness of dividing the world into not just Male and Female categories but even additional categories of Transgender and gender fluid. Davis, himself a transgender man, explores the underlying gender-enforcing policies and customs in American life that have led to transgender bathroom bills, college admissions controversies, and more, arguing that it is necessary for our society to take real steps to challenge the assumption that gender matters.

He examines four areas where we need to re-think our sex-classification systems: sex-marked identity documents such as birth certificates, driver’s licenses and passports; sex-segregated public restrooms; single-sex colleges; and sex-segregated sports. Speaking from his own experience and drawing upon major cases of sex discrimination in the news and in the courts, Davis presents a persuasive case for challenging how individuals are classified according to sex and offers concrete recommendations for alleviating sex identity discrimination and sex-based disadvantage.

For anyone in search of pragmatic ways to make our world more inclusive, Davis’ recommendations provide much-needed practical guidance about how to work through this complex issue. A provocative call to action, Beyond Trans pushes us to think how we can work to make America truly inclusive of all people.

[lifewithchronicpain]

Supplemental Security Income beneficiaries receive too little each month to reasonably afford apartment rent in any housing market across the nation, a new report shows. Nationally, the average rent for a basic studio or one-bedroom apartment exceeds the average SSI payment of $983 per month. Even in the cheapest rental market in the country — Dallas County, Mo. — rent for either a one-bedroom or efficiency would require 64% of a person’s monthly SSI payment.

The findings are outlined in a new report called Priced Out that’s regularly updated by the Technical Assistance Collaborative, a nonprofit focused on housing issues among people with disabilities, and the Consortium for Constituents with Disabilities, a coalition of disability advocacy organizations. “With the latest data from several federal sources compiled at the end of 2023, it is unfortunately clear that yet again, the 4.1 million people with disabilities ages 18 to 64 who receive SSI cannot afford an apartment in any housing market in the United States without additional support,” Lisa Sloane, a director at the Technical Assistance Collaborative, wrote in a posting about the findings. “Because there is neither enough affordable housing nor sufficient access to rental assistance, many of these people find themselves homeless, at ongoing risk of homelessness, living in segregated institutions, or incarcerated.”

The researchers compiled data on fair market rents in housing markets across the nation from the U.S. Department of Housing and Urban Development and compared those numbers to SSI payments for each locality. While federal SSI payments are capped at $943 per month for individuals and $1,415 for couples, some states chip in extra. The average rent across the country for a basic one-bedroom apartment runs $1,398 per month, with a studio running just shy of $1,300, according to the report. At the highest end, SSI recipients would need two-and-a-half times their monthly benefits to pay for either a studio or one-bedroom apartment in the Santa Cruz-Watsonville housing market in California.

The researchers note that many SSI recipients qualify under the Department of Housing and Urban Development’s classification of “worst case housing needs,” which is defined as households with incomes at or below 50% of their area’s median income who receive no government housing assistance, pay over half their income in rent, live in severely inadequate conditions, or both. “More often than not, people with developmental disabilities go to school with people who do not have disabilities, work with people who do not have disabilities, and should be able to expect to live in (the) community according to their own choices, including in their own apartment. Since rental assistance reaches only one in four households eligible to receive it, more housing resources are desperately needed,” Sloane told Disability Scoop.

[maaarine]

The Ideological Brain: The Radical Science of Flexible Thinking (Leor Zmigrod, 2025)

"The most prejudiced children struggled with the shifting colors, preferring clear classifications and pretending that the ambiguities were invisible and unimportant.

The liberal children were sensitive to the changing hues—they easily disengaged from their first sensory judgment and moved on—accepting that colors are spectrums of tones and tints, rather than neat binary categories.

Even in the domain of pure colors, liberal children felt comfortable with ambiguity, tolerating the transitions between the bands of the rainbow, allowing pigments to blend into each other.

Dyes do not need to be shoved into distinct grades: they can coexist in happy ambiguity.

Rigidity in one domain leaked into rigidities elsewhere.

The segregating mind divided everything up.

Tendencies to socially segregate minorities from majorities were mirrored by a tendency to segregate colors.

For Frenkel-Brunswik, the ways in which children resolved perceptual ambiguity revealed how they resolved interpersonal and political ambiguity.

“It is as if any stimulus—or what seems to be ‘the’ stimulus in the person’s interpretation—is playing the role of an authority to which the subject feels compelled to submit,” reported Else Frenkel-Brunswik on the prejudiced participants’ behavior.

“Situations which seem to be lacking in firmness are apparently as strange, bewildering, and disturbing to the prejudiced as would be a leader lacking in absolute determination.

With internal conflict being as disturbing as it is in this group, there apparently develops a tendency to deny external ambiguity as long as such denial can be maintained.”

[publichealthsouthafrica2025]

Day 3: Walking Tour and Table Mountain

Today was our 3rd day in Cape Town, ‘The Mother City’! We spent the morning on a walking tour of the city, exploring Cape Town and learning about its rich history, from its first establishment to present day. After a short lunch, we took a cable car up to Table Mountain and got to see the beautiful views of the city from the top. We then had free time for the rest of the day, which students used to rest, traverse the city, or go to Clifton 4th, a local beach.

Called the ‘Mother City’ due to it being the first established settlement in the area, Cape Town was originally settled in the 1600s as a refueling port for boats from the Dutch East India Company. Meant as a way to supply company ships traveling around the cape with food and necessary supplies, the Dutch East India Company planted rows upon rows of vegetable gardens in what’s known as the Company Gardens, which are still present today. We got to walk through these gardens seeing Egyptian Geese, white squirrels, and a wide variety of foliage planted there. However, the majority of the plants in this garden are foreign to South Africa, as they were not planted by the Dutch but rather the English. The English took control of Cape Town in the 1700s, during which they renovated the gardens which had fallen into disrepair. Rather than keeping them as traditional vegetable gardens, they turned them into plots full of exotic plants commonly found in other colonies. This mix of Dutch and English history is still very present in the city‘s layout and street names, which are a mixture of traditional Dutch and English.

A large focus of our tour was the impact of Apartheid and the racial segregations that came with that. Beginning under British colonial rule and continuing until the end of apartheid, systemic segregation was used to disenfranchise colored South Africans. People were placed into racial classifications based on subjective statutes such as appearance, relationships, and economic status through the Population Registration Act. Assigned racial status controlled everything about one’s life, from where you could live to economic opportunity, often splitting families if members were grouped into different racial categories. Those deemed ‘colored South Africans’ were forcibly moved to the outskirts of the city and placed into what are now known as former black townships, removing them from reliable transportation and opportunities; the transportation systems within the city known for being safer and reliable do not serve the outer areas. This in turn limited their ability to receive healthcare. If there was a question as to which race an individual belonged to, they would find themselves in front of the Race Classification Board. This board was a government body made of entirely white individuals, and its sole purpose was to determine the race of individuals. This was done largely through appearance, however there were also “tests” performed; in one of these tests a pencil was placed in one’s hair, and if it fell out or not determined the race of the individual. These racial classifications only officially ended in the 1990s with the end of apartheid. As such, the after effects are still very visceral in the country, even as it moves forward into a “New South Africa”.

This reminded me a great deal of the Jim Crow Laws that used to be the law of the land for the southeastern United States. Like the apartheid laws of South Africa, these were used to disenfranchise people of color in the United States, keeping them from voting, owning land, or being an active participant in their own futures. Unlike Jim Crow Laws however, apartheid is much more recent in South Africa’s history; a large percentage of the population personally remembers living through apartheid.

Maggie Davisson

[basicallyawoodnymph]

Here to remind you that Israel is IN FACT commiting genocide on Palestine.

Israel has commited ten out of the ten recognized steps to genocide. the first one is classification, which is traditionally done using stereotypes to create an "us" vs "them" mentality, israel has done this by saying all palestinians are terrorists/uneducated and have furthered it by calling them animals.

Stage 2 is symbolisation, to differentiate between the people from the group they wish to exterminate and others, israel has done this with colour-coded identity documents and car licence plates in the West Bank, yellow for the settlers, white for palestinians

Stage three is discrimination, israel has done this using specific legislation such as the pre-Nakba denial of the right of return, constraints on political parties and trade unions, the demolition of homes, the deprivation of essential services like electricity, water and roads in the Naqab desert, refusal of permits for the construction of wells, the implementation of segregated school systems, the denial of access to agricultural land, extrajudicial killings, forced removals and the expropriation of land.

stage four is dehuminisation, which entails the desensitisation of Israeli society to the looming prospect of genocide. This desensitisation is evident in various instances of dehumanising rhetoric. Notably, in 2014, Israeli politician Ayelet Shaked, who later became the justice minister in the Israeli coalition government, advocated for the genocide of Palestinians on Facebook. She characterised the "entire Palestinian people" as "the enemy". She explicitly called for the "slaughtering of Palestinian mothers who give birth to 'little snakes". Such dehumanising language has also been echoed by Yoav Gallant, Israel's defence minister, who referred to Palestinians as "animals", justifying their inhumane treatment.

step 5 is organisation and includes arming militant settler groups and motivating Israeli soldiers to act with impunity. The Israeli army has provided weapons to settler groups, and there are instances of incitement to violence against Palestinians. This includes individuals such as Ezra Yachin, an Israeli army reservist, who has urged fellow Israelis to "erase the memory" of Palestinians. In a video featured by the news website 'Middle East Eye', Yachin is seen encouraging "every armed Jew" to take action against Palestinians, with a stated objective of obliterating their presence. Yachin, a former combat soldier who played a role in the Deir Yassin massacre, was called on to "inspire" Israeli army personnel amid the ongoing bombardment of Gaza.

Step six is polarisation. This includes spreading hate propaganda and fear-mongering to the extent that people believe that "if we don't kill them, they will kiss us". It also works to justify all violence against Palestinians and creates the false notion that the israelis are the victims. Additionally, the israeli government has implemented emergency regulations that allow the suspension of foreign news channels.

Stage seven is preparation and involves making plans for mass exterminatiom. In the past months Israel has called up more than 300 000 reservists, the US has sent two warships supplying Israel with ammunition and military air and Israeli Occupation forcez have amassed around Gaza while other IOF, together with militant settlers, are perpetrating crimes in the occupied West Bank in places like Hebron and Jenin.

Stage eight is persecution, which mirrors the harrowing circumstances witnessed in Gaza over the past 16 years. The Israeli apartheid state has laid siege to Gaza, imposing a gradual genocide by depriving its inhabitants of essential resources such as water, food and medicines. The systematic confiscation of land, forced displacement, and the enforced confinement of the population into segregated areas showcases this.

Stage nine, denoted as extermination, is already upon us. In a mere six days, Israel dropped 6 000 bombs on Gaza, resulting in the erasure of 47 families (and counting) from official records. Hospitals, schools, refugee convoys, mosques, churches and residential buildings have all become targets of bombings. While all eyes are on Gaza, Israel settlers have attacked the West Bank. Additionally, Israel has used white phosphorus and tested new weaponry, leading a Gaza doctor to describe the horrifying effects as "4th-degree burns", prompting urgent calls to halt the genocide. Antony Loewenstein, author of The Palestine Laboratory, adds that we must not ignore the reality that Israel has spent decades utilising a wide of tools and technologies on Palestinians to exert control over them.

Step 10 is denial, and Zionists are already helping bring this step forward by denying the very existence of the genocide and israel's war crimes.

[justinspoliticalcorner]

Trudy Ring at The Advocate:

New Hampshire Republican Gov. Kelly Ayotte has gone against her party and vetoed two anti-LGBTQ+ bills and three other far-right ones. Ayotte vetoed the bills Tuesday, while signing 101 others into law. House Bill 324 would have barred schools from distributing books and other materials deemed “harmful to minors.” It was aimed primarily at sexual content and likely would have been used against books with LGBTQ+ characters and themes. It also would have required school districts to strengthen the process through which parents could challenge these materials. “Current state law appears to provide a mechanism for parents through their local school district to exercise their rights to ensure their children are not exposed to inappropriate materials,” Ayotte said in her veto message. Under this law, “parents must be notified at least two weeks in advance of course materials that involve human sexuality, sexual education, sexual orientation, gender, gender identity, or gender expression,” she noted. “If a parent objects in writing, New Hampshire law further requires an alternative agreed upon between the school district and the parent.”

“Therefore, I do not believe the State of New Hampshire needs to, nor should it, engage in the role of addressing questions of literary value and appropriateness, particularly where the system created by House Bill 324 calls for monetary penalties based on subjective standards,” Ayotte added. Parents who were dissatisfied could have filed lawsuits. House Bill 148 would have let businesses and correctional facilities to classify and segregate people by sex assigned at birth rather than gender identity, affecting restroom and locker room use. State law bans discrimination based on gender identity, but under the bill, these classifications would not have been considered a violation of the law.

“I believe there are important and legitimate privacy and safety concerns raised by biological males using places such as female locker rooms and being placed in female correctional facilities,” Ayotte wrote. “At the same time, I see that House Bill 148 is overly broad and impractical to enforce, potentially creating an exclusionary environment for some of our citizens.” It could have led to lawsuits as well, she said. Her immediate predecessor as governor, fellow Republican Chris Sununu, had vetoed a similar bill.

Additionally, Ayotte vetoed House Bill 358, “which would make it easier for parents to apply for religious exemptions to child vaccine requirements in school,” House Bill 446, “which would require schools to get explicit parental permission before giving students non-academic surveys,” and House Bill 667, “which would require sex education courses to include ‘a high quality computer generated animation or ultrasound video that shows the development of the heart, brain, and other vital organs in early fetal development,’” the New Hampshire Bulletin reports. She also vetoed two budget-related bills.

New Hampshire Gov. Kelly Ayotte (R) vetoes some harmful far-right culture warrior bills, such as book bans (HB324), trans erasure bill (HB148), and loosening of vaccine mandates for religious exemptions (HB358).

[random-xpressions]

When I walk in a crowd or even see the world at large, I segregate people into two broad classifications: the liberated & the trapped. Let's begin with the second, first, the trapped - the majority. Reminds me of a tradition which says that "people are like camels, out of a hundred, only one will be suitable to ride!" Yes, that's literally the scenario. People are existing on a very superficial level, skin deep, shallow, closed minded, limited in their own thoughts, ideologies without any sense of exploration, experimentation. Ending up with zero discoveries. Constantly repeating their own failed patterns, never being able to come out of their miserable cycles. Moving along with the crowd. That's who they are - trapped.

And then there's another class. Rare, almost unnoticeable. Authentic to their core. Genuine inside out. Original with zero imitation. Awakened, guided, ever motivated. Even to be in their vicinity is like taking a dose of fresh air, full of life, zeal and enthusiasm. Ever evolving, constantly learning. Daring, in that they plunge themselves into risks and dangers as would make even angels take flight. Insightful, they see what others miss. They listen, and find rhythm & music, where others hear only chaos. An eye for details, keen observers, they cut deep into a subject and decode the hidden intricacies. Discoverers, that pave way out of nowhere. Creative juices flow from them like a honeycomb when pressed. Ah, the ecstasy they're in, even paradise would wish to be inside them. Trust me, these are the ones liberated, in every sense of the word, from the shackles of both the worlds.

Now coming to crux of this message. That one thing which distinguishes the liberated from the trapped is that they are clearly cognisant of their energy flows and knows even more precisely how to tap into them. Watch out, no man can be energetic 24/7. There will be times when you can clearly feel the flow, that's when you engage yourself fully, whatever be your goal and your pursuit be. Ideas, actions, leisure, pleasure. You name it. Everything will become tenfold in intensity when you explore into your energy fields. Roll up your sleeves, step into the tribe of liberated!

Random Xpressions