#Integral Human Ecology

[copela4692]

The Vocation of Nursing & the Life of Bl. Hanna Chrzanowska

Timestamps: 00:00:00 Introductions Part 1: Dr. Gosia Brykczyńska – Bl. Hanna’s Wisdom in Life & in Nursing 00:03:10 Bl. Hanna’s Wisdom in Life & in Nursing 00:04:00 The Nature of Wisdom 00:06:00 Wisdom and its Connection to Benevolence 00:07:45 Wisdom, Understanding, and the Connection to Experience 00:11:30 The Importance of Foundations & Practical Reasoning for Wisdom 00:13:10 Heart…

[thedansemacabres]

Introduction To Supporting Sustainable Agriculture For Witches and Pagans

[ID: An image of yellow grain stocks, soon to be harvested. The several stocks reach towards a blurred open sky, focusing the camera on he grains themselves. The leaves of the grains are green and the cereals are exposed].

PAGANISM AND WITCHCRAFT ARE MOVEMENTS WITHIN A SELF-DESTRUCTIVE CAPITALIST SOCIETY. As the world becomes more aware of the importance of sustainability, so does the duty of humanity to uphold the idea of the steward, stemming from various indigenous worldviews, in the modern era. I make this small introduction as a viticulturist working towards organic and environmentally friendly grape production. I also do work on a food farm, as a second job—a regenerative farm, so I suppose that is my qualifications. Sustainable—or rather regenerative agriculture—grows in recognition. And as paganism and witchcraft continue to blossom, learning and supporting sustainability is naturally a path for us to take. I will say that this is influenced by I living in the USA, however, there are thousands of groups across the world for sustainable agriculture, of which tend to be easy to research.

So let us unite in caring for the world together, and here is an introduction to supporting sustainable/regenerative agriculture. 

A QUICK BRIEF ON SUSTAINABLE AGRICULTURE 

Sustainable agriculture, in truth, is a movement to practise agriculture as it has been done for thousands of years—this time, with more innovation from science and microbiology especially. The legal definition in the USA of sustainable agriculture is: 

The term ”sustainable agriculture” (U.S. Code Title 7, Section 3103) means an integrated system of plant and animal production practices having a site-specific application that will over the long-term:

A more common man’s definition would be farming in a way that provides society’s food and textile needs without overuse of natural resources, artificial supplements and pest controls, without compromising the future generation’s needs and ability to produce resources. The agriculture industry has one of the largest and most detrimental impacts on the environment, and sustainable agriculture is the alternative movement to it. 

Sustainable agriculture also has the perk of being physically better for you—the nutrient quality of crops in the USA has dropped by 47%, and the majority of our food goes to waste. Imagine if it was composted and reused? Or even better—we buy only what we need. We as pagans and witches can help change this. 

BUYING ORGANIC (IT REALLY WORKS)

The first step is buying organic. While cliche, it does work: organic operations have certain rules to abide by, which excludes environmentally dangerous chemicals—many of which, such as DDT, which causes ecological genocide and death to people. Organic operations have to use natural ways of fertilising, such as compost, which to many of us—such as myself—revere the cycle of life, rot, and death. Organic standards do vary depending on the country, but the key idea is farming without artificial fertilisers, using organic seeds, supplementing with animal manure, fertility managed through management practices, etc. 

However, organic does have its flaws. Certified organic costs many, of which many small farmers cannot afford. The nutrient quality of organic food, while tending to be better, is still poor compared to regeneratively grown crops. Furthermore, the process to become certified organic is often gruelling—you can practise completely organically, but if you are not certified, it is not organic. Which, while a quality control insurance, is both a bonus and a hurdle. 

JOINING A CSA

Moving from organic is joining a CSA (“Community supported agriculture”). The USDA defines far better than I could: 

Community Supported Agriculture (CSA), one type of direct marketing, consists of a community of individuals who pledge support to a farm operation so that the farmland becomes, either legally or spiritually, the community’s farm, with the growers and consumers providing mutual support and sharing the risks and benefits of food production.

By purchasing a farm share, you receive food from the farm for the agreed upon production year. I personally enjoy CSAs for the relational aspect—choosing a CSA is about having a relationship, not only with the farmer(s), but also the land you receive food from. I volunteer for my CSA and sometimes I get extra cash from it—partaking in the act of caring for the land. Joining a CSA also means taking your precious capital away from the larger food industry and directly supporting growers—and CSAs typically practise sustainable and/or regenerative agriculture. 

CSAs are also found all over the world and many can deliver their products to food deserts and other areas with limited agricultural access. I volunteer from time to time for a food bank that does exactly that with the produce I helped grow on the vegetable farm I work for. 

FARM MARKETS AND STALLS 

Another way of personally connecting to sustainable agriculture is entering the realm of the farm stall. The farmer’s market is one of my personal favourite experiences—people buzzing about searching for ingredients, smiles as farmers sell crops and products such as honey or baked goods, etc. The personal connection stretches into the earth, and into the past it buries—as I purchase my apples from the stall, I cannot help but see a thousand lives unfold. People have been doing this for thousands of years and here I stand, doing it all over again. 

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Farmers’ markets are dependent on your local area, yet in most you can still develop personal community connections. Paganism often stresses community as an ideal and a state of life. And witchcraft often stresses a connection to the soil. What better place, then, is purchasing the products from the locals who commune with the land? 

VOLUNTEERING 

If you are able to, I absolutely recommend volunteering. I have worked with aquaponic systems, food banks, farms, cider-making companies, soil conservation groups, etc. There is so much opportunity—and perhaps employment—in these fields. The knowledge I have gained has been wonderful. As one example, I learned that fertilisers reduce carbon sequestration as plants absorb carbon to help with nutrient intake. If they have all their nutrients ready, they do not need to work to obtain carbon to help absorb it. This does not even get into the symbiotic relationship fungi have with roots, or the world of hyphae. Volunteering provides community and connection. Actions and words change the world, and the world grows ever better with help—including how much or how little you may provide. It also makes a wonderful devotional activity. 

RESOURCING FOOD AND COOKING 

Buying from farmers is not always easy, however. Produce often has to be processed, requiring labour and work with some crops such as carrots. Other times, it is a hard effort to cook and many of us—such as myself—often have very limited energy. There are solutions to this, thankfully:

Many farmers can and will process foods. Some even do canning, which can be good to stock up on food and lessen the energy inputs. 

Value-added products: farms also try to avoid waste, and these products often become dried snacks if fruit, frozen, etc. 

Asking farmers if they would be open to accommodating this. Chances are, they would! The farmer I purchase my CSA share from certainly does. 

Going to farmers markets instead of buying a CSA, aligning with your energy levels. 

And if any of your purchased goods are going unused, you can always freeze them. 

DEMETER, CERES, VEIA, ETC: THE FORGOTTEN AGRICULTURE GODS

Agricultural gods are often neglected. Even gods presiding over agriculture often do not have those aspects venerated—Dionysos is a god of viticulture and Apollon a god of cattle. While I myself love Dionysos as a party and wine god, the core of him remains firmly in the vineyards and fields, branching into the expanses of the wild. I find him far more in the curling vines as I prune them than in the simple delights of the wine I ferment. Even more obscure gods, such as Veia, the Etruscan goddess of agriculture, are seldom known.

Persephone receives the worst of this: I enjoy her too as a dread queen, and people do acknowledge her as Kore, but she is far more popular as the queen of the underworld instead of the dear daughter of Demeter. I do understand this, though—I did not feel the might of Demeter and Persephone until I began to move soil with my own hands. A complete difference to the ancient world, where the Eleusinian mysteries appealed to thousands. Times change, and while some things should be left to the past, our link to these gods have been severed. After all, how many of us reading know where our food comes from? I did not until I began to purchase from the land I grew to know personally. The grocery store has become a land of tearing us from the land, instead of the food hub it should be.

Yet, while paganism forgets agriculture gods, they have not forgotten us. The new world of farming is more conductive and welcoming than ever. I find that while older, bigoted people exist, the majority of new farmers tend to be LGBT+. My own boss is trans and aro, and I myself am transgender and gay. The other young farmers I know are some flavour of LGBT+, or mixed/poc. There’s a growing movement for Black farmers, elaborated in a lovely text called We Are Each Other’s Harvest. 

Indigenous farming is also growing and I absolutely recommend buying from indigenous farmers. At this point, I consider Demeter to be a patron of LGBT+ people in this regard—she gives an escape to farmers such as myself. Bigotry is far from my mind under her tender care, as divine Helios shines above and Okeanos’ daughters bring fresh water to the crops. Paganism is also more commonly accepted—I find that farmers find out that I am pagan and tell me to do rituals for their crops instead of reacting poorly. Or they’re pagan themselves; a farmer I know turned out to be Wiccan and uses the wheel of the year to keep track of production. 

Incorporating these divinities—or concepts surrounding them—into our crafts and altars is the spiritual step towards better agriculture. Holy Demeter continues to guide me, even before I knew it. 

WANT CHANGE? DO IT YOURSELF! 

If you want change in the world, you have to act. And if you wish for better agriculture, there is always the chance to do it yourself. Sustainable agriculture is often far more accessible than people think: like witchcraft and divination, it is a practice. Homesteading is often appealing to many of us, including myself, and there are plenty of resources to begin. There are even grants to help one improve their home to be more sustainable, i.e. solar panels. Gardening is another, smaller option. Many of us find that plants we grow and nourish are far more potentant in craft, and more receptive to magical workings. 

Caring for plants is fundamental to our natures and there are a thousand ways to delve into it. I personally have joined conservation groups, my local soil conservation group, work with the NRCs in the USA, and more. The path to fully reconnecting to nature and agriculture is personal—united in a common cause to fight for this beautiful world. To immerse yourself in sustainable agriculture, I honestly recommend researching and finding your own path. Mine lies in soil and rot, grapevines and fruit trees. Others do vegetables and cereal grains, or perhaps join unions and legislators. Everyone has a share in the beauty of life, our lives stemming from the land’s gentle sprouts. 

Questions and or help may be given through my ask box on tumblr—if there is a way I can help, let me know. My knowledge is invaluable I believe, as I continue to learn and grow in the grey-clothed arms of Demeter, Dionysos, and Kore. 

FURTHER READING:

Baszile, N. (2021). We are each other’s harvest. HarperCollins.

Hatley, J. (2016). Robin Wall Kimmerer. Braiding Sweetgrass: Indigenous wisdom, scientific knowledge and the teachings of plants. Environmental Philosophy, 13(1), 143–145. https://doi.org/10.5840/envirophil201613137

Regenerative Agriculture 101. (2021, November 29). https://www.nrdc.org/stories/regenerative-agriculture-101#what-is

And in truth, far more than I could count. 

References

Community Supported Agriculture | National Agricultural Library. (n.d.). https://www.nal.usda.gov/farms-and-agricultural-production-systems/community-supported-agriculture

Navazio, J. (2012). The Organic seed Grower: A Farmer’s Guide to Vegetable Seed Production. Chelsea Green Publishing.

Plaster, E. (2008). Soil Science and Management. Cengage Learning.

Sheaffer, C. C., & Moncada, K. M. (2012). Introduction to agronomy: food, crops, and environment. Cengage Learning.

Sheldrake, M. (2020). Entangled life: How Fungi Make Our Worlds, Change Our Minds & Shape Our Futures. Random House.

Sustainable Agriculture | National Agricultural Library. (n.d.). https://www.nal.usda.gov/farms-and-agricultural-production-systems/sustainable-agriculture

[probablyasocialecologist]

Degrowth, and sustainable human development more generally, cannot occur without planning, which allows us to focus on genuine human needs and opens up all sorts of new possibilities blocked by the capitalist system. Capitalism works ex post, through the mediation of the market; planning is ex ante, allowing a straightforward approach to the satisfaction of needs, in line with what Marx in his “Notes on Adolph Wagner” called the “hierarchy of…needs.” Integrated democratic planning operating at all levels of society is the only route to a society of substantive equality and ecological sustainability and to human survival. Markets will still exist, but the path forward ultimately requires social planning in areas of production and investment controlled by the associated producers. This is especially the case in a planetary emergency such as today. As I have indicated, Magdoff and Sweezy argued as far back as May 1974 that stopping growth was essential in the rich economies, given the planetary ecological crisis, but that this needed to be approached more positively in terms of a planned restructuring of production as a whole.

John Bellamy Foster and Arman Spéth, Ecosocialism and Degrowth

[come-away-with-me87]

The Art of Love Chapter 1

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Summary: You've been an art therapy teacher at an elementary school in Musutafu, Japan for the past eight years. One day, you are introduced to a new student named Eri, who comes with a lot of past trauma. While you help Eri move past her trauma through art therapy, you end up getting to know her caretaker, Shouta Aizawa, who ends up slowly opening up your heart back up after your own past trauma. Could Shouta be the person to fully open your heart back up, and possibly even fall in love?

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Pairings: Shouta Aizawa | Eraserhead x Fem!Reader

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Warnings: There will be fluff, there will be angst, there will be smut. Any chapters containing smut will have a NSFW disclaimer at the beginning of the chapter. And please bear with me if anything I say about art therapy is incorrect throughout the story; I promise it's only due to my own lack of knowledge on the subject. I have nothing but the utmost respect for the profession and the folks who work in it <3 Oh, and yes, before anyone asks, Kento is most certainly based on the other LOML, Kento Nanami from JJK. I have no shame.

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(Concise) Definition of Art Therapy:

Art Therapy is an integrative mental health and human services profession that enriches the lives of individuals, families, and communities through active art-making, creative process, applied psychological theory, and human experience within a psychotherapeutic relationship.

Art Therapy, facilitated by a professional art therapist, effectively supports personal and relational treatment goals as well as community concerns. Art Therapy is used to improve cognitive and sensory-motor functions, foster self-esteem and self-awareness, cultivate emotional resilience, promote insight, enhance social skills, reduce and resolve conflicts and distress, and advance societal and ecological change.

- The American Art Therapy Association

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You have been an art therapy teacher for elementary-age students for the past eight years, and you loved every moment of it. You genuinely loved enriching the lives of young minds through art therapy; it was your truest passion in life. Since you were born Quirkless, you always wanted to do something good with your life since you couldn't be a pro-hero. At a young age, you learned that you loved drawing and painting, and you were very good at it.

You continued to love art as you got older, and when you graduated high school, you went to college where you got your Masters degree in Education, with your major being in Fine Arts. It took you over a year to find a job, which was a grueling time for you. Art therapy teacher gigs were pretty difficult to come by. You had to move back in with your parents, where you worked dead-end jobs just so you could begin paying your student loans back.

A little over a year later, you saw a job posting for an art therapy teacher at Musutafu Elementary School, an opportunity you jumped at. You always wanted to work with children, specifically, and thought this could be it. You went through many rounds of interviews to make sure you were the right fit, and eventually, you got the job. And that is where you have been for the past eight years.

Over the course of those eight years, you went through many changes in your life. You remained at your parents' home for about a year after you graduated so you could save money between the job at the school and your part-time job working as a server at a fine dining establishment. Eventually, you saved up enough money to put a down payment on your dream home right in Musutafu.

It was also around that time that you started dating Kento, who you eventually fell in love with. Kento was tall and was very handsome with his sandy blonde hair and warm brown eyes. Most importantly, though; he was good to you. It was quite easy to fall in love with him. After two years of dating, he got down on one knee and proposed to you, to which you happily said yes. Things were good: you had your dream job, your dream house, and your dream man. You were happy.

A month before your wedding, Kento was walking home from work when he got caught in the middle of a villain attack. He got stabbed by a villain just before the pro-heroes arrived on the scene. He was rushed to the hospital, where they did everything they could to try and save him, but sadly, he lost his life. To say you were heartbroken and devastated would be an understatement; you just lost the man you were going to spend the rest of your life with. At his funeral, you decided right then and there to close your heart off to relationships; no one would ever compare to Kento.

After taking a month-long leave of absence from both the school and the restaurant, you decided that you needed to get back to work. You still mourned for Kento, but you knew him well enough to know that he would want you to get back to work and help your students. You quit your restaurant job, and focused your entire life on teaching and helping your students, where you still remain to this day, several years later.

Today, you were getting a new student. Her file said that her name was Eri; odd, she had no last name. Her file also stated that she has been through extremely traumatic events for the majority of her life. You teared up reading her file. For a seven-year old girl's life to be nothing but traumatic was heartbreaking. You were already looking forward to being of help in the healing process of young Eri.

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To be continued...

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Tag list: @lili-pond ; @jaguarthecat ; @big-denki-energy

[the-hermit-at-midnight]

Exploring the Mystique of the Green Man: Nature's Enigmatic Guardian

In the tapestry of folklore and mythology, one figure stands out as a symbol of nature's enduring power and mystery—the Green Man. Often depicted as a face covered in lush foliage, this enigmatic entity has captivated imaginations across cultures and centuries.

The origins of the Green Man are deeply rooted in ancient traditions, spanning various cultures and civilizations. From Celtic mythology to Hindu iconography, the Green Man takes on different forms, but the essence remains consistent—an embodiment of nature's vitality and the cyclical rhythm of life and death.

At its core, the Green Man is a symbol of renewal and rebirth. In many cultures, particularly in European folklore, the figure is associated with the changing seasons, representing the lush growth of spring and the inevitable decay of autumn. It serves as a reminder of the perpetual cycle of life, death, and regeneration that characterizes the natural world.

The Green Man is often portrayed as a guardian of the forest, embodying the spirit of the wilderness. This role as a protector of nature aligns with the increasing awareness of ecological issues in the modern world. The figure serves as a poignant reminder of humanity's interconnectedness with the environment and the need for responsible stewardship.

One fascinating aspect of the Green Man's legacy is its integration into architecture. Throughout history, intricate carvings and sculptures of the Green Man have adorned cathedrals, churches, and other structures. These representations not only showcase the artistic prowess of the craftsmen but also hint at a deeper connection between spirituality and nature.

In contemporary times, the Green Man continues to resonate with individuals seeking a connection to nature and a deeper understanding of life's cycles. The figure has found a place in literature, art, and even modern spirituality. Many environmental movements draw inspiration from the Green Man, emphasizing the importance of sustainable living and ecological harmony.

The Green Man remains a timeless and powerful symbol, weaving its way through the fabric of human culture and consciousness. As we navigate an ever-changing world, the wisdom encapsulated in this verdant entity invites us to reflect on our relationship with the environment, urging us to become stewards of the Earth and guardians of the intricate balance that sustains all life.

[scottishcommune]

To say that nature belongs in humanity just as humanity belongs in nature is to express a highly reciprocal and complementary relationship between the two instead of one structured around subordination and domination. Neither society nor nature dissolves into the other. Rather, social ecology tries to recover the distinctive attributes of both in a continuum that gives rise to a substantive ethics, wedding the social to the ecological without denying the integrity of each.

The fecundity and potentiality for freedom that variety and complexity bring to natural evolution, indeed, that emerge from natural evolution, can also be said in a qualitatively advanced form to apply to social evolution and psychic development. The more diversified a society and its psychic life, the more creative it is, and the greater the opportunity for freedom it is likely to offer — not only in terms of new choices that open up to human beings but also in terms of the richer social background that diversity and complexity create. As in natural evolution, so too in social evolution we must go beyond the image that diversity and complexity yield greater stability — the usual claim that ecologists make for the two — and emphasise that they yield greater creativity, choices, and freedom.

- Murray Bookchin, Freedom and Necessity in Nature: A Problem in Ecological Ethics

[renaissancewoodsman]

Best Bad Dungeon Meshi Crack Ship

In order to cause problems spark meaningful discussion, I have devised the worst possible dungeon meshi ships (Only among those with even a thinly plausible justification. No fun playing tennis without a net)

My justifications:

Falin x Senshi. Falin's arc is about fulfilling her own desires, rather than being what others want her to be. Therefore any Falin ship should be one you don't want. Also, the Toudens' home seems to have more dwarf-centric beauty standards, and she also would be way too into his monster cooking. Plus their combined Ecological Respect powers would be unstoppable. They get together on a 2 man dungeon crawl.

Marcille x Toshiro. After being rejected by Falin, they have no reason to be enemies. He fulfills elf beauty standards (tall, slender, clean shaven, long hair), and would absolutely do wildly outdated traditional romantic gestures and courtship (poetry, riding a white horse). They get together on her trip to learn eastern magic from Maizuru

Laios x Leed. Demi-human/human integration won't be easy. After an incident maybe 4 or 5 years post canon, the orcs push Laios and Leed into a political marriage to secure their future.

Chilchuck x Otta. Chilchuck is into blondes and is absolutely the type to make a drunken mistake (or 17 on consecutive weekends) and end up in a weird casual relationship with Elf DiCaprio.

Kabru x Yaad. Kabru distrusts long lived races, but was raised by them. We know our tastes can be affected by that. Yaad represents a middleground as a weirdly old tallman. After a long diplomatic session, things get... steamy.

[magickkate]

Today, let's delve into an important aspect of ethical and responsible witchcraft—understanding and avoiding the use of toxic plants and oils in our magical practices. While the natural world offers a vast array of botanical allies for spellcraft and healing, not all plants are safe for human, animal, or environmental health. Join me as we explore the importance of ethical considerations when choosing botanical ingredients and oils for our magical work.

Understanding Toxicity: Ethical and Practical Considerations

Health Hazards:

Human Safety: Some plants contain toxic compounds that can cause skin irritation, allergic reactions, or serious health issues if ingested or absorbed through the skin. It's crucial to prioritize safety when selecting botanical ingredients for spells or rituals.

Environmental Impact:

Ecological Responsibility: Using plants that are endangered or harvested unsustainably contributes to environmental degradation and threatens biodiversity. Responsible witches strive to protect and preserve natural habitats and species.

Plants and Oils to Avoid

Poisonous Plants:

Belladonna (Deadly Nightshade): Known for its toxic berries, belladonna can cause severe poisoning and even death if ingested. Mandrake: While mythologically potent, mandrake roots contain toxic alkaloids that pose risks if mishandled or ingested. Foxglove: Recognized for its beautiful flowers, foxglove contains cardiac glycosides that are poisonous to humans and animals.

Allergenic Oils:

Cinnamon Oil: Highly concentrated cinnamon oil can cause skin irritation or allergic reactions in sensitive individuals. Nutmeg Oil: Ingesting large amounts of nutmeg oil can lead to nausea, dizziness, and other health complications.

Ethical Guidelines for Responsible Witchcraft

Research and Education:

Botanical Knowledge: Educate yourself about the properties and potential risks of plants and oils before incorporating them into your magical practice. Alternative Options: Explore safe, ethical alternatives that align with your intentions and respect the well-being of all living beings.

Sustainable Practices:

Harvesting Practices: If gathering plants from nature, do so responsibly and ethically, ensuring you're not depleting wild populations or disrupting ecosystems. Cultivation: Consider cultivating your own herbs and plants in a sustainable manner, promoting biodiversity and ecological balance.

Choosing Ethical and Safe Alternatives

Herbal Allies:

Lavender: Calming and protective, lavender is safe for various magical uses and promotes relaxation. Rosemary: Known for purification and clarity, rosemary is versatile and safe when used appropriately. Chamomile: Soothing and gentle, chamomile is ideal for spells involving peace, sleep, and healing.

Essential Oils:

Lemon: Uplifting and cleansing, lemon essential oil is safe for aromatherapy and spiritual purification rituals. Frankincense: Sacred and grounding, frankincense essential oil is valued for meditation and spiritual connection.

Final Thoughts:

As practitioners of witchcraft, we have a responsibility to honor the Earth, protect its inhabitants, and practice magic with integrity and mindfulness. By avoiding toxic plants and oils, we uphold ethical principles and promote a harmonious relationship with nature and the spiritual realms.

[mdhwrites]

The Isles is Particularly Awful for Sequel/Next Gen Stories

With Belos gone, the Isles loses literally the only thing that makes it unique from any generic fantasy setting out there: The Coven System. Worse yet is how much the show tries to blame every bad thing on the Isles on Belos and his collaborators, portraying pre-Belos as utopian, so now that he's gone, you have to retcon that part of the show to have ANY real threats.

That's really the main thrust of this. I could expand but the basic point is that there's just nothing to do with the Isles that's better than doing it during Belos' reign. You could explore the Isles but now you're just messing with monsters in their ecosystem who were never a real threat in the show. You could try to depict the reconstruction but there's no tension between people of the Isles, just a need to rebuild. Besides, how do you even portray that when the Isles has zero culture so there's nothing to explore in how they are besides how they feel about Belos falling which is seen as a positive by EVERYONE if the group shot at the end, where even old enemies are now on Luz's side, is any indication.

Really, the only thing about the Isles that is still intact in a way that makes for interesting storytelling AT ALL is Hexside and pretty much just because it's a generic fantasy school that you can do whatever you want with. Which... Yeah, that's pretty much all I've seen. Despite the fact that the fandom immediately went for fankids after the finale, no one seems to have anything to do with them besides throwing out concepts and shipping. Or, you know, recycling old plot lines but with the new cast, committing the cardinal sin of next gen stories of just having an excuse to reset and retell. *glares at Boruto*

But what else are you supposed to do? Unless you want to say Eda and Raine failed in reforming the Isles, you have no conflict there. You either have to bring back old villains, bring in an invading force, both... Or change things so drastically that I question why you're not just doing an original story since you're having to put in that much work anyways.

I guess MAYBE you could do the Isles integrating with humans but like... The show made it clear that that's not a hard process either direction. And why should it be? The Isles is so generic as to barely feel like the other world that it is instead of just our world but with elves.

Even Amphibia, which ends similarly happy, still gives people more to do simply by the fact that it explored its setting. There's still so much out there. The three races still have to figure out how to coexist. Andrias wasn't a toxic power structure, he was THE power structure and the entire world has to recover from an incredible ecological disaster instead of just a glitter bomb.

So yeah, good on those who are having fun with their fan kids but I'll just continue to hope they don't try to continue TOH, not when they left themselves nowhere to go.

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I have a public Discord for any and all who want to join!

I also have an Amazon page for all of my original works in various forms of character focused romances from cute, teenage romance to erotica series of my past. I have an Ao3 for my fanfiction projects as well if that catches your fancy instead. If you want to hang out with me, I stream from time to time and love to chat with chat.

A Twitter you can follow too

And a Kofi if you like what I do and want to help out with the fact that disability doesn’t pay much.

[fatehbaz]

Ecologies of Imperialism in Algeria, by Brock Cutler, begins with an account of food poisoning in nineteenth-century French Algeria. A deep rural crisis of drought and famine in the late 1860s had reduced the amount of fuelwood coming into the city of Algiers, leading one baker to use construction debris shipped to the colony from Paris to fire his bread oven in early 1869. The lead paint on that metropolitan rubble, product of Baron Haussmann’s transformation of the French capital, became a toxic element in the bread that sickened settlers in the colony. The author [...] treats this small episode as a microcosm of the divides, the unruly circulations, and the nonhuman actants and processes that characterized the early decades of colonial rule in Algeria, which the French invaded in 1830.

These divisions and circulations include those between metropole and colony, between modern and not modern, between person and environment, between human and nonhuman, and across the colonial frontier with Tunisia. [...]

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The first [of three major narrative veins in Cutler's study involves] [...] bread [...], the consumption of wheat grown on the Mediterranean plains of Algeria [...]. The toxic bread affair of 1869, however, was a reminder that the distance between metropole and colony was not so great. [...] The second vein examines the production of new ecosystem relations [...]. [T]he violence of decades of uneven conquest and the confiscation, appropriation, and enclosure of land and its reorientation toward regional and international [European] markets between 1830 and 1870 thoroughly destabilized rural Algerian life. This fragility turned lethal in the final years of the 1860s, when a series of environmental crises - locust plagues and drought - caused widespread famine and ultimately the deaths of up to eight hundred thousand Algerians. [...] The emptied land and cheap labor that were outcomes of the environmental crises enabled [France] to complete the capitalist transformation of rural Algeria [...]. Another outcome of the environmental crisis was an increase in the number of rural Algerians migrating to cities, where they were perceived as both a threat to public order and a reservoir of potential labor energy. [...]

[D]ivisionary logics, including the line between city and countryside and the modern gendered subject, were being performed, produced, and reproduced in the context of environmental crisis.

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[Another] major element [in Cutler's scholarship] [...] is an exploration of the complex politics of policing French Algeria’s eastern border with Tunisia, in the era before French colonial rule began in the latter polity in 1881. [...] [T]his border, officially demarcated in 1846, was only integrated into local ecosystem relations over the course of subsequent decades. Repeated performance of sovereignty through patrols and taxation of pastoral communities that lived and worked in the frontier commons instantiated the border, but the border region remained resistant to the forms of modern statecraft, such as standardization, bureaucratization, and written transactions, that French authorities preferred. [...] [Cutler] draws on intentionally “mundane” examples to show how they were critical to the steady reproduction of a modern imperial border (p. 47). [...] [A specific] episode of transborder [dispute] [...] in 1869 [...] became a referndum within the settler community on the virtues of military rule and a reminder for that [European] community of [supposed] indigenous incompatability with modernity. [...]

[T]he various divisions illuminated by the story - between modern and not, between inside and outside, and between European and Algerian - were performances staged at various times and places, not eternal features of the society or landscape. The repetition of “divisionary logics,” in the author’s telling, were at the heart of French colonial modernity (p. 149). [...]

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[T]horough reading of the French colonial archive, from official sources as well as memoirs, newspapers, and periodicals [...], [t]he first two narrative threads, on bread and disaster, demonstrate the significance of moments of crisis [...] in actually changing the course of history [...] [and] longer-term [...] ecological transformations. The other thread, however, examines how the mundane performance of modern sovereign power and its divisionary logics, over time, made real or even naturalized the new imperial frontier between Algeria and Tunisia. Both [...] society-wide crises or the steady performance of the mundane logics of power [...].

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All text above by: Jackson Perry. "Review of Cutler, Brock. Ecologies of Imperialism in Algeria". H-Environment, H-Net Reviews. April 2024. Published online at: h-net.org/reviews/showrev.php?id=59842. [Text within brackets added by me for clarity. Bold emphasis and some paragraph breaks/contractions added by me.]

[science-lover33]

The Human Microbiome: Your Body's Little Ecosystem

Within each of us exists a fantastic and complex microscopic universe known as the human microbiome. This ecosystem of microorganisms that inhabits our body plays a fundamental role in health and homeostasis. Today, we will fully explore this fascinating microbial world and its influence on our physiology.

What is the Human Microbiome?

The human microbiome is a profoundly intricate biological system integral to our health and well-being. This term, "the human microbiome," encompasses a diverse consortium of microorganisms that have firmly established themselves within and upon our bodies. This assemblage comprises a wide array of microorganisms, encompassing bacteria, viruses, fungi, and various other microbes, each with their specialized ecological niches within our anatomy.

Upon a deeper examination of the human microbiome, we uncover a meticulously organized distribution of these microorganisms. They do not merely coexist haphazardly within us; instead, they strategically colonize specific regions of our body. For instance, they form robust communities within the gastrointestinal tract, resulting in the gut harboring a densely populated microcosm. Similarly, they stake their claim on our skin, and even the respiratory tract serves as a habitat for these microbial entities.

The human microbiome's remarkable aspect lies in the intricate and dynamic interactions it maintains with our own organism. These microorganisms are not passive bystanders; they are active participants in the intricate orchestra of physiological processes. They exert influence over our digestion, bolster our immune system, and wield the potential to affect our mental and cognitive faculties. This complex web of symbiotic relationships between our human cells and these microorganisms constitutes an ever-evolving interplay that exerts a profound impact on our overall health.

The human microbiome is not a mere collection of microbes; it is an entire ecosystem nestled within us, a thriving and dynamic world with the potential to significantly modulate our health. Comprehending the intricacies and subtleties of this microscopic community represents an ongoing and critical pursuit in the realms of scientific and medical research, with profound implications for the fields of medicine and biology.

Solid Scientific Evidence

To support the importance of the human microbiome, here are three relevant scientific references:

Title: "The Human Microbiome: A Key Contributor to Health." Autores: Sender, R., Fuchs, S., & Milo, R. Revista: Journal of the American College of Nutrition, 2016. Abstract: This article reviews the role of the human microbiome in health and disease, highlighting its influence on digestion, immunity, and nutrient synthesis. It also emphasizes its contribution to metabolic and autoimmune diseases.

Títle: "The Human Microbiome: Gut Microbiota and Health." Autores: Marchesi, J. R., Adams, D. H., Fava, F., Hermes, G. D., Hirschfield, G. M., Hold, G., ... & Rook, G. A. Revista: The Journal of Infection, 2016. Abstract: This study focuses on the intestinal microbiota and its relationship with human health. Explore how alterations in the microbiome can contribute to gastrointestinal, inflammatory, and metabolic disorders.

Títle"The Skin Microbiome: Impact of Modern Environments on Skin Ecology, Barrier Integrity, and Systemic Immune Programming." Autores: Kong, H. H., Andersson, B., & Clavel, T. Revista: World Allergy Organization Journal, 2016. Summary: This article examines the skin microbiome's influence on skin health and immune response. It highlights how modern environmental factors can upset the microbial balance and affect the skin's health.

Future perspectives

Studying the human microbiome is a constantly evolving field that promises new therapeutic strategies and a deeper understanding of human health. As we continue to investigate this small ecosystem, doors are opening to personalized interventions to promote health and prevent disease.

Would you like to learn more about this fascinating subject? Share your thoughts and questions in the comments!

[copela4692]

The Vocation of Nursing & the Life of Bl. Hanna Chrzanowska

Description: “What does it mean to care for another person? It is one thing to provide medicine, and services by contract, but another altogether to enter into solicitude, defined as great concern for the well-being of another, involving thoughtful or hovering attentiveness toward them.  What is nursing and where does it fit in the world of healthcare? What value does it add to the healthcare…

[fierceawakening]

I’m just kind of fascinated, as I often am, at how “I kind of think if the planet were less crowded with humans (including less white people, I am not a Nazi) ecosystems humans threaten could flourish better, which would probably make the humans healthier and less anxious too”

Somehow became “you just don’t understand urban planning” and “apartments can be spacious.”

Those are… those are true! But they’re not the problem I’m discussing.

(Also like… there are ongoing attempts to revitalize and better urban plan my city, initiatives celebrated as making better gathering spaces, so far, are empty because no one wants to go there.)

That”s why I’m thinking we need something that better integrates nature and people.

Giant solarpunk towers will green things growing on them will be part of this, but I am unconvinced they’ll be all of it.

The problem as I see it is that humans thriving so much without predators keeping us in check has led to ecological imbalances. Which we then make exponentially worse by burning dead dinosaur.

Stopping with the dead dinosaur burning will help, but I am not convinced ecological harmony will be restored even then.

Which is why my response to “the planet can support billions but not billionaires” is “let’s reexamine this once there are no billionaires, just to double check. We’re probably still going to want to make voluntary sterilization much more accessible than currently, it seems to me.”

[bogleech]

As a fellow pacific northwesterner, do you know what's up with euro/chinese mantids? I understand they're non-native, but I get conflicting narratives on if they're invasive/harmful or not. I found an ootheca and was thinking of raising it myself if it were invasive, but I don't want to take away valuable bugs from this area if they're not harmful!

While the USDA still declares non-native things harmful just on principle, those have had populations across North America since the 1890's! It's been over a century; they're fully integrated in our ecology by now, anything they may have displaced is as displaced as was ever going to be. So they probably have all the benefits they had to their native environment in regulating the populations of other insects, however, there's no way for individual humans to impact their population at all, so there's also no harm in taking them from the wild. Mantid ooths are even sold by garden stores every spring, there's no shortage!

[dailyanarchistposts]

From Resistance to Liberation

This direct proletarian ecological interest is key because the working class has the potential power to change the mode of production — to build a different way of generating goods and services from human labor and nature. Given the way capitalism is inherently stuck in an ecologically destructive dynamic, powerful social forces are needed to be able to shift to a more ecologically friendly mode of production. The working class can be a potential social force with the power to do this for two reasons. First, because the working class is a large majority of the society. And, secondly, because of the position workers occupy in the system of production and distribution. By building organizations of resistance in the workplaces and building a movement from fighting boss power day to day, the working class can build its social power or leverage, to act as a force to bend management decisions in a direction favorable to what workers want. And in the process of doing this the workers can and do develop their capacity to fight and their aspirations for change.

This is where the syndicalist strategy comes into play. Through the development of a worker movement that is worker-controlled and developing class consciousness and aspirations for liberation from the capitalist regime, a path is opened up for a direct shift to a different mode of production which workers would be in a position to create “from below,” through their own organized movement.

The syndicalist vision of self-managed socialism provides a plausible basis for a solution for the environmental crisis because a federative, distributed form of democratic planning places power in local communities and workers in industries, and thus they have power to prevent ecologically destructive decisions. For syndicalists, socialism is about human liberation — and a central part is the liberation of the working class from subordination and exploitation in a regime where there are oppressor classes on top. Thus for syndicalism the transition to socialism means workers taking over and collectively managing all the industries — including the public services. This would enable workers to:

Gain control over technological development,

Re-organize jobs and education to eliminate the bureaucratic concentration of power in the hands of managers and high-end professionals, develop worker skills, and work to integrate decision-making and conceptualization with the doing of the physical work,

Reduce the workweek and share work responsibilities among all who can work, and

Create a new logic of development for technology that is friendly to workers and the environment.

[dipperdesperado]

dreaming and IRL worldbuilding

I’ve been doing some talking about getting into radicalism and how to organize. You can do that first—you have a feeling that things need to change and you just act. At some point though, I think it’s important to start thinking from a longer-term perspective. That's where visioning comes in.

To know how to change the world, we should know what we want it to look like. Solarpunk is a great example of this—giving us aspirational visuals and vistas for how the world could look if we got our shit together. This is what a vision is in a nutshell.

Once we have have an understanding of what we want the world to look like, we have to figure out how to get there. This is where things start to become interesting. To me, values are like guiding principles that we ground our actions in. To come up with values, think about the ethics and principles that are embedded in your vision. If we think about solarpunk, some values that I see are ecological harmony, intersectional feminism, and economic democracy.

When we have our vision and values in place, we can think about the specific things that we want to accomplish. Our goals should be relatively concrete things that we can build strategies around. What are the material changes that you want to happen? What are the specific, tangible things that you can work towards? If it’s too broad (ex: “I want to abolish the commodity form”), then that might be one of the descriptors of your vision.

So, you create a vision → which informs your values → and dictates your goals.

To develop a vision, put on your dreaming goggles. Imagine what the world can look like. Try to engage your senses. What do you see? What do you hear? What does it smell like?

To develop your values, look at that vision, analyze the implied material and social contexts and use those as guiding lights.

To develop your goals, think about the specific things you can work towards, acting within your values, to create fertile ground for your vision to flourish.

To wrap up, I want to walk through a vision of a better world. If you want some homework, you can derive some values and goals from that.

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As I leave my house for the day, I step out onto a quiet city street. The air is crisp and filled with the scent of freshly bloomed flowers and the subtle aroma of earthy, homegrown herbs. The street is lined with majestic, towering trees, their leaves dancing in the gentle breeze, casting shattered shadows on mosaic sidewalks below.

As I walk along the street, I hear the melodies of birds chirping, flitting from mossy building to wild rooftop. The sound of laughter and lively conversations fills the air, as people gather in community spaces and reclaimed streets.

The buildings themselves are architectural wonders, adorned with solar panels and living walls that burst with vibrant vegetation. They harmoniously blend into the surrounding natural landscape, their design inspired by historical ecological buildings. These buildings are not just structures; they are living organisms, integrated with the ecosystem, providing shade, shelter, and sustenance for both humans and wildlife.

Streets are bustling with activity, but they are not dominated by cars. Instead, it is a pedestrian-friendly space where people of all ages and abilities move freely and safely. Electric trams silently glide by, their sleek design reflecting the beauty of their surroundings.

Local artisans and worker-owners have set up vibrant market stalls, showcasing their handmade creations and locally sourced goods. Vibrant textiles, handcrafted jewelry, and organic produce catch the eye. Neighbors stop to chat, share stories, and exchange ideas.

In the distance, I see a community forest garden, a lush oasis of greenery where residents gather to cultivate their own food. The garden is a testament to space reclaimed by the people, fostering a sense of ownership and connection to the land.

As I continue my walk, I feel a sense of hope and possibility. This city is a testament to the power of collective action and the transformative potential of dreaming and envisioning a better world.