dravencore

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the people in the tags that say all those drinks sounds good are either lying or have never had alcohol

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They Colonized Mars

> His name is Atlas, and he is dying.

A Martian warehouse worker takes his surveillance bot out for drinks

> sci-fi/horror original fiction, 4.8k words

> an exploration of space colonialism, capitalistic exploitation, disability and gender. Or: my strongly worded love letter to the genre

Directory:

> content warnings

> part 1 & 2

> part 3

> part 4

> part 5

> part 6

Name-your-price PDF download on itch.io

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until dawn movie bad but bad in a way i'm delighted by

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just encountered a corner of pinterest with some of the craziest cocktail recipes ive ever seen. i dont drink so idk how these would taste but the names and graphics alone are really getting to me

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i love my switch its like an animal to me. shhhh sweet pink and green creature download my software

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hello my fellow Horror And Houses fans.... i have come to recommend the book "horror in architecture" and its sequel "horror in architecture; the reanimated edition" by joshua comaroff and ong ker-shing to you all. ive been reading horror in architecture for the past couple days and it is excellent

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so how did DnD get the race science bs in it? was that just a norm when it was made or was one of the devs racist or something?

A little bit of column A, a little bit of column B.

In the "A" column, it's important to understand that Dungeons & Dragons isn't anything close to being a generic fantasy game: it's very specifically inspired by American literary sword and sorcery fantasy in the period roughly spanning the 1930s through the 1970s, with a particular emphasis on the late 1960s and early 1970s strand of the genre. Other inspirations have crept in over time, but that core has remained largely unchanged.

Like most Western pulp fiction, sword and sorcery fantasy frequently featured scenes of lantern-jawed heroes manfully slaughtering their way through nameless hordes of jabbering, spear-chucking, dark-skinned savages. Even at this early date, however, the explicitly racist dimension of this trope wasn't necessarily playing well with contemporary audiences, so over time, depictions of these groups tended to drift away from direct stand-ins for real-world "races" and toward fictional ethnic groups, eventually culminating in the tribes of swarthy hobgoblins and degenerate lizard-men and such populating the pages of the Monster Manual. Such literature freely invoked the assertions of race science to explain why these creatures were morally okay to kill, and that carried over into Dungeons & Dragons.

In the "B" column, Gary Gygax was the kind of person you might invent as a cartoon parody of a racist game designer if he didn't already exist. Like, this is a guy who was quoting John Chivington's infamous "nits make lice" remarks in order to explain why it was okay for paladins to kill orc babies in forum threads as recently as 2005; one might think "not citing the Sand Creek Massacre as an example of morally praiseworthy conduct" would be a very low bar to clear, but he managed to tunnel right under it. Certainly, he didn't originate the race science that's present in D&D's worldbuilding, which is also amply present in its core inspirational media, but he also had no interest in pushing back against it!

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I want to write a book called “your character dies in the woods” that details all the pitfalls and dangers of being out on the road & in the wild for people without outdoors/wilderness experience bc I cannot keep reading narratives brush over life threatening conditions like nothing is happening.

I just read a book by one of my favorite authors whose plots are essentially airtight, but the MC was walking on a country road on a cold winter night and she was knocked down and fell into a drainage ditch covered in ice, broke through and got covered in icy mud and water.

Then she had a “miserable” 3 more miles to walk to the inn.

Babes she would not MAKE it to that inn.

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Thank god for Russian dash cams to bring us wonders like this

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had my best balatro run yet and i feel like a g-d

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L

i'll take that L if it's for "history important" and "antisemitism bad" and "ethnic cleansing Bad (regardless of who's doing the cleansing)"

like please point out what's objectionable

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context, if it helps:

again, to be clear, this is not an endorsement of radicalism or extremist violence from settlers, but it is a fair question, and, hauntingly, it’s one that could be asked about many cities other than Hebron (as Jews scattered across the diaspora were also massacred or expelled and now cannot return to places they called home for centuries). Hebron bears a particular distinction for this due to its location and ancestral history.

why exactly are there places where it’s not safe for Jews to travel freely, much less to live?

if you believe that a brutal pogrom driving out an ancient community means those people should never be allowed to safely live there again, don’t pretend to have principles about a decolonial mindset.

something striking in this piece from 2009:

one wonders what would happen—what would be the reaction—were such an attack to be perpetrated against the Jews of Hebron today.

we don’t have to wonder anymore, because of 10/7 - the Jews in the kibbutzim, who were peaceniks, should, by whatever twisted metric is put forth here, be seen as the innocent civilians they were/are, in their own country. the Jews of Hebron exist much more controversially by that same metric. but the residents of the kibbutzim have been smeared as occupiers and genociders regardless, their deaths cheered and justified, so if Hebron were to happen now…we know what the fervent response would be.

Back in 1929 the Jews who called themselves “settlers” were the relatively secular Zionists who lived on the Mediterranean coast and in northern Eretz Israel. The Jews of Hebron had dwelled there intermittently for thousands of years and continuously since the expulsion from Spain in 1492. In the 1920s there was an influx of young scholars from a Lithuanian yeshiva, Knessett Israel. Their arrival coincided with rising tensions throughout Palestine. By August, trouble was sensed by the one British police officer in the town, Raymond Cafferata. He was told by both Arabs and Jews in Hebron that “any trouble” was “out of the question.”

Yet that same week a Jewish teacher named Haim Bagayo was warned, “This time we are going to butcher you all.” Earlier that day, there had been clashes in Jerusalem, in which three Arabs and three Jews died. The Jews of Hebron, Auerbach writes, “refused to believe that their Arab neighbors, with whom they had lived in relatively peaceful coexistence for four centuries, meant them harm.” Cafferata noted that in Hebron “everything appeared normal.” But before the day was out, Arabs began to attack Jews with clubs, and Jewish shops were quickly shuttered.

(graphic descriptions of the massacre follow in the article)

[…] In the years after the establishment of the Jewish state, when Jordan ruled Hebron, the vestiges of Jewish presence were obliterated. The ruins of the Avraham Avinu synagogue were razed and its site given over to an animal pen. Houses of Jewish learning were converted to Arab schools. The ancient Jewish cemetery was torn up.

One of the world’s most ancient Jewish communities, composed of some 800 people before the massacre, was decimated, along with centuries of coexistence that had made Hebron a model of peace between Jews and Muslims. In the aftermath of the attack, the British authorities that ruled Palestine forced the Jews of Hebron to evacuate, turning them into refugees.

Jews had lived in Hebron since biblical times, their lives centered around the Tomb of the Patriarchs, where Abraham and Sarah, Isaac and Rebecca, Jacob and Leah are believed to be buried. Much like the Jews who were killed on Oct. 7 were not settlers, the Jews killed in Hebron in 1929 were not Zionists. They did not need to be. They just needed to be Jewish.