#class explanation

[sntechsupport]

hey im still playing an old version of sburb that only has the 14 classes and 12 aspects, and i keep seeing stuff on here abt other ones like the grace class and mist aspect?? i tried to find the changelog but i just cant access it for whatever reason. not interested in updating, just curious about the new classpects!

I was halfway through bazillion of explaining words written here when someone hacked and slashed some cables and my computer went dead, and nothing saved, so. You are going to get the links to the posts where I had already explained it.

Here are the remaining 10 Classes.

Here are the remaining 12 Aspects.

Knock yourself out.

Very, very tired Gear out.

[filmgifs]

X-Men: First Class (2011) dir. Matthew Vaughn

[azumasoroshi]

if you really think about it. it’s kind of sweet…?

in the soro cant stop making dumb oumota comics to procrastinate on work saga we are now 2 days away from my physics exam and 4 hours before my next physics hw deadline and 6 hours away from the chem hw after that but it’s okay

this was actually done in the midst of my chem hw instead of physics this time but the comic got too big so i had to move it to its own page…hopefully tumblr doesnt kill the quality like it did for the horse comic

[bookwormwithadhd]

it's not queer subtext at this point, the queer is clawing its way out of the text by force

[doctorsiren]

Like with any media I get into, an AU is sure to follow, so here’s something @sleepysquib and I have been cooking up!

We wanted Haibara to live, that was it :D

Here’s a “brief” summary of his whole deal:

During August 2007, his second year at Tokyo Jujutsu High School, he went on a mission with fellow second year Nanami Kento. The mission’s level turned out to be higher than expected. Haibara received critical wounds, but was able to escape with Nanami with their lives. He was healed by Shoko’s reverse curse healing technique.

After his brush with death, he realized that he needed to be taking this more seriously. That, combined with Geto’s betrayal, led him to becoming less naive. However, he didn’t want to lose his positivity, so he focused on increasing his abilities through his emotions, eventually becoming promoted to Grade 1.

After graduation, Nanami still ran from the life of a jujutsu sorcerer, while Haibara stayed in that world. He saw his role as something akin to a superhero, and took it in stride, calling himself “Cupid” and being very public about his status. He quickly became popular and gained a fanbase, taking pictures and signing autographs for them when he has time.

Being received well by the media and being good on camera, Haibara became somewhat of a PR boy for the jujutsu sorcerers. He could make a bad situation sound less terrible through his natural charm.

Nanami and Haibara remained best friends during the time that Nanami was working as a salaryman. Eventually, Nanami learned the bakery lesson and realized his place was as a sorcerer. He returned to that life and was quickly paired with Haibara for many missions.

Haibara knows that the world isn’t the happy place he wishes, but he tries to be the change he wants to see and spreads positivity. He also does this in hopes of lessening the amount of cursed spirits created by the negative emotions of humans.

As a result of always expressing positivity, his negative emotions are naturally bottled up. He does this on purpose, stockpiling his negative emotions so he can release and harness their power if a battle becomes that dire. His last resort is to unleash his negative emotions, which increases his power greatly for a brief period of time. After this burst of power, he is left exhausted and drained and will need to recover. He is aware that he is being “toxically positive” but does so to increase his power with negativity later.

He doesn’t express joy all the time and doesn’t force himself to express it every moment of the day, but he will always express positivity in public and during battles to keep up morale and his image (although he doesn’t care about image in a narcissistic way).

He is liked by most people and others vent and confide in him. The personal sharing of their negative emotions adds to that stockpile that he can use if necessary.

Haibara tries to not express his own negative emotions to others because it will decrease that stockpile inside and he knows he needs to save that for dangerous battles. He knows it’s not healthy but he does it for the good of Japan, seeing himself as a superhero.

Much like a cursed spirit, his greater power increases when those around him have expressed negative emotions, but he doesn’t like to acknowledge the fact that he has something in common with cursed spirits.

Lives by the mottos of “With great power comes great responsibility” and “greet the world with open arms”

[bosooka]

Why do you think Satine and Bo-Katan have different accents? I asked some of my friends and their deeply unserious answers were:

Bo-Katan is faking her accent

Satine is faking her accent

While I can't think of anything that disproves either of these ideas, they're not necessarily the most satisfying without further explanation. And because I've never been able to find an answer I liked, I figured I'd ask another person equally obsessed with the Kryze sisters

LOL, okay, but i genuinely think bo-katan is faking her accent!! star wars, like many franchises, uses "british" as a stand-in for poshness and "american" as a stand-in for a, like...more common way of speaking (because we have those associations). bo-katan dropped the accent satine and korkie have to not stand out among the rank and file of the death watch.

similarly, ursa retaining her accent is a mark of her status as nobility among the traditionalists :D

[garygoldenbignaturals]

the telvanni dork i've been talking abt wanting to make. hi this is relmona (relmon) for short and he's quite insufferable. he is so sucks. thing is he's pretty good at being a telvanni for being relatively young (he's 48) so the councilors just told the nerevarine to take him with her for the time being. he's killed two people to advance he's getting a little too ambitious for everyone's sake. he can also get real annoying, and him being out and about gives everyone a bit of momentary peace.

more about his outfit under the cut

dork wears 3 layers in vvardenfell. i like to think the elevation that comes w being a volcanic island would make vvardenfell cool and i also imagine sadrith mora to be pretty windy as well. he's from necrom and although necrom is placed atop hills and mountains, it probably isn't as breezy as sadrith mora. relmon isn't used to the windiness. also doesn't have a good cold tolerance either.

tried to put several fungi motifs on his outfit, like the curly lettuce hem to be reminiscent of oyster mushrooms, the pants and arm warmers to look like a mushroom's gills, and the sash-thing to have the telvanni symbol-inspired pattern. also the pauldrons are detachable bc i dont want to have to stress about it every time i draw em lol. might even remove it entirely, i just wasn't sure if his outfit looked dunmeri-enough.

his outfit also isn't very utilitarian, those suspender-like ribbons could be tied together to act as a utility belt, but other than that it's a very lounge-y look. comfortable for adventuring, but that's it. which doesn't become a problem for him, still, bc lystor being the person she is happily carries his stuff for him and it barely affects her encumbrance.

[danandfuckingjonlmao]

“no one gets this female character like i do” and the female character is the 2016 film swiss army man directed by the daniels and produced by a24 starring paul dano and daniel radcliffe

[crumbledtoast]

I absolutely adore it when people talk inside the tags

Like I don't know, it's just nice to read

[t4tadrienette]

I was thinking about how ygo tells us that Yugi and Anzu have been friends since elementary school, but Yugi still wanted to ask the puzzle for friends, that he was still a lonely kid.

Yugi counts Anzu as one of the friends he got thanks to the wish. So, what I think it was like, that while he considered her a friend, they probably weren't that close, or they were close, but with time, they kinda drifted apart.

The grandpa mentions in the first chapter that it had been a while since the last time he saw Anzu, so it probably means that they used to hang out and then they stopped, and only saw each other at school (who knows maybe in middle school they weren't even in the same class and that's what made them stop hanging out).

That would make sense on why Yugi still felt like he needed friends and felt lonely, and why he sees her as one of the friendships he got thanks to the wish

[midoocherni]

my personal subjective tl;dr of all the classes and aspects in homestuck, based on common elements shared by their users and some speculation

useful shorthand to help you find your own and understand what others' mean

[moyazaika]

tutoring jobs pay rlly nicely but on the other hand repeating the difference between your and you're to a little kid for a whole hour only to be hit with the 9823928392th "What" makes me want to kill myself

[nando161mando]

My favorite explanation of "antiwork"

[communistkenobi]

i’d love to get your take on the physical geography/human geography “divide”. we spent a lot of time debating the merits of having both in my first year phd course and in my opinion as a physical geographer the opportunities for interdisciplinary collaboration far outweigh any of the issues with housing physical and social scientists together

my familiarity with this debate primarily comes from the academic discourse around the concept of the “Anthropocene” (ie the period in Earth’s history where human beings have made a measurable, global impact on the environment, almost always spoken about in the context of climate change). The way I’ve seen this term used is to argue that the period of the Anthropocene is collapsing the physical/human geography divide, that even if we could separate these disciplines in the past, we can no longer partition the environmental from the social.

I’m partial to critical interventions in this discourse (which is how I will answer your question) - that the ‘human impact’ we’re talking about is actually a function of colonialism, imperialism, and capitalism, not some abstract universal ‘human impact’. Modern human beings have existed on Earth for nearly two hundred thousand years, and human-made climate change has only occurred in roughly the last two centuries - a microscopic timeframe when talking about Earth’s climate. People in the Global South, in imperialized countries, and indigenous and Black peoples in settler colonies are not the classes who produce industrial levels of carbon emissions or wreak industrial-scale environmental devastation - that is the ruling class & the imperial states of the world. Hoelle & Kawa (2021) argue in Placing the Anthropos in Anthropocene that we should call it the plantationocene or capitalocene, because human-made climate change is a function of specific historical and material processes, not some generalized, ahistorical "human impact." Likewise, "human impact" is an imprecise and colonial definition of human involvement with the environment, which dismisses Indigenous peoples' complex and highly sophisticated relationships with what are understood by the Western world to be "pristine environs" (arising from the doctrine of terra nullius, or empty land, which justified colonial expansion into the American continent because there was "no civilization there") such as the Amazon Rainforest, which should be understood as a human-made ecological system the same way we understand farmlands to be human-made (see Roosevelt's 2014 The Amazon and the Anthropocene: 13,000 Years of Human Influence in a Tropical Rainforest).

therefore I think it's productive to think of the divide between the physical and the human geographies as a colonial framework, or at least one that is deeply implicated in colonial thinking - it positions the environment as an ‘object’ terrain that ‘subjects’ are situated on top of, as opposed to understanding human beings as part of nature. This is part of the logic that relegates Indigenous people to the status of animals ("savages"), as "part of" nature, while human 'subjects', ie white bourgeois Europeans, are separated from nature (see Quijano's 2000 Coloniality of Power, Eurocentrism, and Latin America). This type of thinking is attributed to climate change-denialism in fascist circles (see Acker's 2020 What Could Carbofascism Look Like?), whose denialism is premised on a settler colonial understanding of the environment as a resource to be dominated and extracted from - the environment has no agency in this framework, no ability to react to the violence of colonial extraction, it is a purely inert economic resource. Likewise, this psychical/human divide obfuscates the fact that historical processes like colonialism are also environmental processes. In North America, the genocides of indigenous peoples carried out by European settlers over the past five centuries have been so monumental that the resulting reduction in carbon dioxide output by human bodies is measurable in the geological record (see Hoelle & Kawa again). The environmental devastation of silver mining in South America led by Spanish colonizers, and the resulting misery inflicted on colonized peoples forced to conduct this mining (see Galeano's 1971 The Open Veins of Latin America) was foundational to the forming of the modern Spanish nation-state, who imported so much stolen silver into Europe that they crashed their own economy (see chapter 3 of Perry Anderson’s 1974 Lineages of the Absolutist State).

Likewise, efforts at environmental protections from Indigenous nations has resulted in unique advancements in the law, such as enshrining legal personhood on rivers, as was the case with the Whanganui River in Aotearoa (see Brierly et al's 2018 A geomorphic perspective on the rights of the river in Aotearoa New Zealand), or the forsaking of sovereign mining rights by the state in order to protect indigenous land claims for environmental protection, as was the case in Ecuador (see Gümplova's 2019 Yasuní ITT Initiative and the reinventing of sovereignty over natural resources). These are social, political, and legal efforts at environmental protection, done with an eye towards decolonization (or at the very least, decolonial policy regimes), and separating the environmental from the social in trying to understand this subject would be absurd.

And so the question of discipline specificity is obviously bound up in these debates, and the academic production of environmental scientists on the one hand and geographic social scientists on the other is part of the maintenance of that divide. Environmental protection policy requires specialised knowledge of the environments being protected, and that specialised knowledge likewise requires expertise in how state policy functions. And it has required decades and centuries of resistance and legal challenges for Indigenous people to be involved in these respective sites of knowledge production - all of this is bound up in debates about if we should keep the physical and human geographies separated. I think the example of medical doctors talking about “shit life syndrome” (ie the medical problems faced by people as a result of poverty and inequality) speaks to a consequence of the debates around disciplinary divides - most medical doctors are not social policy experts, it’s not their job to write legislation or policy programs, their job is to provide medical services to people, but they are nonetheless identifying in their supposedly separate discipline of medicine and human biology the harmful social outputs of capitalist societies, which is intense systemic poverty

[ninja-knox-ur-sox-off]

Y’all i ain’t even TOUCHED my pen since this new round of classes started up ya boi is going through it

[the-nerdy-fangirl]

AO3: site will be down for 10 hours on the first :(

Me: dw i got this