“No climate justice on occupied land”

Respect for Greta Thunberg’s vocal commitment to the cause of Palestine.

via

Man interrupts climate activist, Greta Thunberg, grabbing the microphone to say "I came here for a climate demonstration, not a political [unintelligible]."

via

Over the last several weeks we have spiked large swaths of trees in the so-called “Capitol State Forest” in rural so-called “Thurston County, Washington” (ancestral Nisqually, Squaxin, and Chehalis land), leading up to the November 5th day of action in solidarity with the Wet’suwet’en struggle against Coastal Gas Link and the Canadian government’s colonial intrusion into their territory.

This seasonal transition has been sharp and hard on the land. Our forests here experienced an unusually sudden shift from severe heatwaves and drought that lasted late into the fall, to floods and freezes with minimal autumnal gentle rains to steward the earth into the rainy season. These forests which have fed so many for time immemorial show the consequences. As climate change-fueled “natural” disasters become more and more devastating every year, the industrial rate of destruction of everything that sustains the land and the people on it only escalates. Politicians speak out of one side of their mouths about “truth and reconciliation” or “climate action,” while with the other side of their mouths they send the police to clear the way for mining and logging companies. Swaths of land dripping in moss and bubbling with streams, teeming with mushrooms and other life will soon be left as dry mangled fields, mirrors of the hellscapes being created in unceded Wet’suwet’en territory. Lifeless, and robbed of all sustenance and culture, useless to anyone but the corporations and people who sold off a forest they had no connection to.

All of these industries are on the side of Coastal Gas Link and they are all our enemies. We feel the rage, creativity, and determination of the people of Wet’suwet’en and Wedzin Kwa, and must all act against every aspect of colonial industry which threatens the sovereignty and lifeblood of lands and waters. We hope this message serves as a warning to deter all upcoming timber sales in the Capitol Forest. If the trees are cut, we hope for maximum damage to the chainsaws and mills.

Up in Wet’suwet’en territory, CGL just blew up Lamprey Creek, an active salmon and eel spawning ground, and home to two elders’ cabins on the Wedzin Kwah river. These waters and forests are lifeblood being stolen and desecrated. Drilling under the crystal clear Wedzin Kwah is active, while salmon actively spawn nearby. Wet’suwet’en protectors have specifically called on anarchists to step up. This comes with huge risk for the Wet’suwet’en. Let that call be heard and felt by our friends and our enemies.

DECOLONIZE THE PLANET GO LOG IN HELL WORLDWIDE SOLIDARITY WITH WET’SUWET’EN CGL FUCK OFF ALSO STOP COP CITY – DEFEND THE ATLANTA FOREST SHUTDOWNEVERYTHING

On 5th December of 2023, The Atlantic came out with an article titled "War in the Congo Has Kept the Planet Cooler" written by Ross Anderse, the senior editor at the Atlantic, where he oversees the science, technology, and health sections. As you could've guessed, this genocide-friendly title did not fly by the internet and they have since (9th December at the time of writing) changed the title to "The Grim Ironies of Climate Change", a paywalled article.

Let us break this down further to try to understand their thought process-

1) They posted an article with an insanely insensitive and dangerously racist title.

2) They, rightly, faced backlash.

3) With the knowledge that what they had done was wrong at least on some level, they decide not to remove the dangerous article...

4) ... but rename it and continue to unapologetically host it in their site?

There is no way to make sense of it outside of the framework of white supremacy that has dehumanized African bodies to the point where they, to a colonial mind, appear as viable sacrifices to quell the climate disaster that continues to be driven by the same countries whose foreign policy is to keep Congo as unstable as posible. There is no "war" in Congo, there is a genocide for raw minerals that, through multiple levels of slave labor, become the smartphones and other electronic devices you and I own. And the colonizers know this -- that they have implicated billions of people around the world in their inhumane project, and they hope to turn this forced complacency into active genocidal intent, where the plunder of Congo becomes acceptable to you if it buys the west a little extra time to protect what little comforts it has thrown your way. I am not going to tell you how to think. Sit with this information and come to your own conclusions.

They might have changed the title of the article but the internet is forever. Here is the link to the Wayback Machine snapshot of the original title. Ironically, you can access the archived version that implicates them for free, while you would have to pay to read the current version.

how do we know in the books that john is indigenous? can you say more about how his indigeneity is important to his story?

hello! so there is a word of god post on race (doesn't mention John but mentions that Gideon is "mixed Maori"), BUT I frankly don't think word of god statements are worth any weight without actual in-text support (see: the "dumbledore is gay" situation). SO!

Specific evidence that John Gaius is Maori, as revealed in Nona the Ninth:

When he is listing his education, John mentions having gone to Dilworth School (John 20:8). Dilworth is an all boys boarding school in Auckland and accepts students based on financial need instead of academic or sporting achievements. Demographics appear to be about 70% low income Maori boys, indicating that it is highly likely that John is Maori

John reports that P- said he looked like a "Maori-TV pink panther" (John 15:23) when his eyes turned gold. Maori TV is a TV station that is focused primarily on Maori culture & language revitalization, with presumably all or mostly Maori hosts, and tbh I don't see why P- would say this unless John was himself Maori

John uses a te reo Māori phrase ("kia kaha, kia māia") (John 5:20) when he is saying goodbye to the corpses in the cryo lab before the power is shut off. Though it is possible he said this as a non-Maori kiwi, but in combination with the previous two points of evidence I think this all very strongly points to him being Maori

He also renames his daughter Kiriona Gaia, "Kiriona" being just literally the name "Gideon" in te reo Māori

TLT is not a series that hands you anything on a silver platter but to ME this is all pretty solid proof

Why is this relevant to The Locked Tomb?

In Nona the Ninth, we learn that before he completed apotheosis and ate the solar system, John was basically trying to save the earth from capitalism-caused climate change. Climate justice and the rights of indigenous people over their own land are deeply tied together, in the same way that climate catastrophe and capitalism/ imperialism/ colonialism are linked. disclaimer that this is NOT my area of study and others have definitely said it better; this is just the basic gist as I understand it, but on quick search I found some sources here and here if you want to do some reading.

TLT is not a series that hands you anything on a silver platter, but i don't think it is a stretch to see John as an indigenous man trying to save the earth and getting ignored and shut down at every turn by primarily western colonial powers (PanEuro, the USA) who declare him a terrorist and then as a reader thematically connecting that to the experience of indigenous climate activists IRL

there are absolutely TLT meta posts that have discussed this before me; tumblr search is nonfunctional and I have been looking for an hour and a half and cannot find anything specific even though i KNOW i reblogged multiple posts about this in the first few weeks following NTN's release. sad & I am sorry

I think that by the time the books take place, John is 10k years removed from the cultural context he grew up in, with the Nine Houses having become a genocidal colonial power in their own right (with more parallels to be made between John's forever war for the resources of literal life energy and like, oil wars), but I also think that John Gaius is a fictional character who can represent and symbolize multiple different things in service of telling a story. (not to mention the potential thematic parallels being made to how oppressed people sometimes are pressed into replicating the power dynamics of their oppressors and continuing the cycle--now that is a tumblr post i KNOW i read last year and definitely cannot find right now, once again sad & I am sorry)

How Radical Was John Gaius, Really is a forum thread that was locked by the moderators after 234534645674564 pages of heated debate

when the British Empire's researchers realized that the cause of the ecological devastation was the British Empire:

much to consider.

on the motives and origins of some forms of imperial "environmentalism".

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Since the material resources of colonies were vital to the metropolitan centers of empire, some of the earliest conservation practices were established outside of Europe [but established for the purpose of protecting the natural resources desired by metropolitan Europe]. [...] [T]ropical island colonies were crucial laboratories of empire, as garden incubators for the transplantation of peoples [slaves, laborers] and plants [cash crops] and for generating the European revival of Edenic discourse. Eighteenth-century environmentalism derived from colonial island contexts in which limited space and an ideological model of utopia contributed to new models of conservation [...]. [T]ropical island colonies were at the vanguard of establishing forest reserves and environmental legislation [...]. These forest reserves, like those established in New England and South Africa, did not necessarily represent "an atavistic interest in preserving the 'natural' [...]" but rather a "more manipulative and power-conscious interest in constructing a new landscape by planting trees [in monoculture or otherwise modified plantations] [...]" [...].

Text by: Elizabeth DeLoughrey and George B. Handley. "Introduction: Toward an Aesthetics of the Earth". Postcolonial Ecologies: Literatures of the Environment, edited by DeLoughrey and Handley. 2011.

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It is no accident that the earliest writers to comment specifically on rapid environmental change in the context of empires were scientists who were themselves often actors in the process of colonially stimulated environmental change. [...] As early as the mid-17th century [...] natural philosophers [...] in Bermuda, [...] in Barbados and [...] on St Helena [all British colonies] were all already well aware of characteristically high rates of soil erosion and deforestation in the colonial tropics [...]. On St Helena and Bermuda this early conservationism led, by 1715, to the gazetting of the first colonial forest reserves and forest protection laws. On French colonial Mauritius [...], Poivre and Philibert Commerson framed pioneering forest conservation [...] in the 1760s. In India William Roxburgh, Edward Balfour [...] ([...] Scottish medical scientists) wrote alarmist narratives relating deforestation to the danger of climate change. [...] East India Company scientists were also well aware of French experience in trying to prevent deforestation [...] [in] Mauritius. [...] Roxburgh [...] went on to further observe the incidence of global drought events which we know today were globally tele-connected El Nino events. [...] The writings of Edward Balfour and Hugh Cleghorn in the late 1840s in particular illustrate the extent of the permeation of a global environmental consciousness [...]. [T]he 1860s [were] a period which we could appropriately name the "first environmental decade", and which embodies a convergence of thinking about ecological change on a world scale [...]. It was in the particular circumstances of environmental change at the colonial periphery that what we would now term "environmentalism" first made itself felt [...]. Victorian texts such as [...] Ribbentrop's Forestry in the British Empire, Brown's Hydrology of South Africa, Cleghorn's Forests and Gardens of South India [...] were [...] vital to the onset of environmentalism [...]. One preoccupation stands out in them above all. This was a growing interest in the potential human impact on climate change [...] [and] global dessication. This fear grew steadily in the wake of colonial expansion [...]. Particularly after the 1860s, and even more after the great Indian famines of 1876 [...] these connections encouraged and stimulated the idea that human history and environmental change might be firmly linked.

Text by: Richard Grove and Vinita Damodaran. "Imperialism, Intellectual Networks, and Environmental Change: Origins and Evolution of Global Environmental History, 1676-2000: Part I". Economic and Political Weekly Vol. 41, No. 41. 14 October 2006.

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Policing the interior [of British colonial land] following the Naning War gave Newbold the opportunity for exploring the people and landscape around Melaka […]. Newbold took his knowledge of the tropical environment in the Straits Settlements [British Malaya] to Madras [British India], where he earned a reputation as a naturalist and an Orientalist of some eminence. He was later elected Fellow of the Royal Society. Familiar with the barren landscape of the tin mines of Negeri Sembilan, Newbold made a seminal link between deforestation and the sand dune formations and siltation […]. The observation, published in 1839 […], alerted […] Balfour about the potential threat of erosion to local climate and agriculture. […] Logan brought his Peninsular experience [in the British colonies of Malaya] directly within the focus of the deforestation debate in India […]. His lecture to the Bengal Asiatic Society in 1846 […] was hugely influential and put the Peninsula at the heart of the emerging discourse on tropical ecology. Penang, the perceived tropical paradise of abundance and stability, soon revealed its vulnerability to human [colonial] despoilment […].

Text by: Jeyamalar Kathirithamby-Wells. "Peninsular Malaysia in the Context of Natural History and Colonial Science". New Zealand Journal of Asian Studies 11, 1. June 2009.

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British colonial forestry was arguably one of the most extensive imperial frameworks of scientific natural resource management anywhere [...]. [T]he roots of conservation [...] lay in the role played by scientific communities in the colonial periphery [...]. In India,[...] in 1805 [...] the court of directors of the East India Company sent a dispatch enquiring [...] [about] the Royal Navy [and its potential use of wood from Malabar's forests] [...]. This enquiry led to the appointment of a forest committee which reported that extensive deforestation had taken place and recommended the protection of the Malabar forests on grounds that they were valuable property. [...] [T]o step up the extraction of teak to augment the strength of the Royal Navy [...] [b]etween 1806 and 1823, the forests of Malabar were protected by means of this monopoly [...]. The history of British colonial forestry, however, took a decisive turn in the post-1860 period [...]. Following the revolt of 1857, the government of India sought to pursue active interventionist policies [...]. Experts were deployed as 'scientific soldiers' and new agencies established. [...] The paradigm [...] was articulated explicitly in the first conference [Empire Forestry Conference] by R.S. Troup, a former Indian forest service officer and then the professor of forestry at Oxford. Troup began by sketching a linear model of the development of human relationship with forests, arguing that the human-forest interaction in civilized societies usually went through three distinct phases - destruction, conservation, and economic management. Conservation was a ‘wise and necessary measure’ but it was ‘only a stage towards the problem of how best to utilise the forest resources of the empire’. The ultimate ideal was economic management, [...] to exploit 'to the full [...]' and provide regular supplies [...] to industry.

Text by: Ravi Rajan. "Modernizing Nature: Tropical Forestry and the Contested Legacy of British Colonial Eco-Development, 1800-2000". Oxford Historical Monographs series, Oxford University Press. January 2006.

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The “planetary consciousness” produced by this systemizing of nature [during the rise of Linnaean taxonomy classification in eighteenth-century European science] […] increased the mobility of paradise discourse [...]. As European colonial expansion accelerated, the homogenizing transformation of people, economy and nature which it catalyzed also gave rise to a myth of lost paradise, which served as a register […] for obliterated cultures, peoples, and environments [devastated by that same European colonization], and as a measure of the rapid ecological changes, frequently deforestation and desiccation, generated by colonizing capital. On one hand, this myth served to suppress dissent by submerging it in melancholy, but on the other, it promoted the emergence of an imperialist environmental critique which would motivate the later establishment of colonial botanical gardens, potential Edens in which nature could be re-made. However, the subversive potential of the “green” critique voiced through the myth of endangered paradise was defused by the extent to which growing environmental sensibilities enabled imperialism to function more efficiently by appropriating botanical knowledge and indigenous conservation methods, thus continuing to serve the purposes of European capital.

Text by: Sharae Deckard. Paradise Discourse, Imperialism, and Globalization: Exploiting Eden. 2010.

What actually is Eco Fascism?

A topic I do not see explained often enough in Solarpunk groups is: What actually is Ecofascism? Basically every Solarpunk group I have ever been to has the rules "No Greenwashing" and "No Ecofascism", but while Greenwashing will be explained quite well, eco fascism often isn't. So please let me explain it to you.

Naomi Klein called it "environmentalism through genocide", which is a very apt description.

In general Ecofascism links the land and its nature to the lands people - or rather the perceived people. Because, of course, for the most part it is a white supremacist ideology (though variations of it have sprung up in non-white countries like Japan), so first and foremost they link colonial land to the white settlers, not the indigenous people.

As such Ecofascism very much started out with someone being appalled by indigenous people taking care of their land, as according to this white dude this did not leave the land in its prestine condition. This dude was a bloke called Madison Grant. He wrote a book about the "Great Race". A book that Hitler later went on to call "his bible". And obviously he was like all for eugenicism and what not.

Now, I could go on and on about the history of it, but really, it is not important.

First and foremost the central believe of ecofascism goes something like this:

There are too many people living on earth right now which is the reason for environmental destruction and climate change. Hence some people need to die to save the planet.

Only certain people (most of the time they mean white people) are abled to properly take care of the environment, while everyone else is destroying it.

To put it very popculturally: Thanos is basically an ecofascist. Which is why the entire "Thanos was right" narrative is so fucking dangerous and why the Russos did horrible by making him sympathetic.

Now, of course Thanos is in so far still just a bit tamer than your average ecofascist, because he is like "equally out of every group people need to die". Meanwhile your typical ecofascists will usually very clearly say: "People from any group that is not my group need to die."

As I said: Most ecofascism is linked to white supremacism. They will usually use arguments about overpopulation and then point to China, India and Africa.

What they of course will ignore in all those arguments is, that a) historically no country has as much emissions as Europe and the US and b) that the richtest 10% of humanity emits more CO2 and other environmental pollutants than the poorest 50% combined. So, as long as the "killing too many people" does not involve those top 10%, it is not gonna make much of a ditch when it comes to the environment.

Additionally to those genocidal ideations, it basically also has the unscientific idea, that the only way to take care of nature is to leave it alone and in a "prestine" condition. Which often leads to more natural desasters and completely forgets that humans are, indeed, a part of nature.

So, yeah... It is basically just is white supremacy paired with capitalism and eugenics.

It is shitty as fuck. So, please, call it out if you see it.

in that map you drew of the seireitei districts; is there any link between the geography of the real world and the spirit world(or worlds)?

In regards to this map, Which is specific to AEIWAM:

This is the map that's hanging up in classrooms at Shinigami Academy when Ichigo breaks into Soul Society to save Rukia, in which the Seireitei is in the middle and the districts are color-coded with #s 1-79 of each marked as "Full" districts where the Soul Society Governs and collects taxes and the Large, undefined 80th districts where the Soul Society does not govern or collects taxes but they needed to call those regions SOMETHING.

The Map changes SIGNIFICANTLY in the following 5 years as Soul Society finally starts acting like a real nation with Borders instead of acting like it's still the Tokugawa Era.

As far as this correlates to Geography in the Living World however...

Watsonian Answer:

...Only sort of.

See, the Life Machine that generates reality only one of MANY Life Machines, who are all connected but disparate, like polyps that make up a coral. If that coral were some kind of Poly-dimensional Godhead. So the Living World is the four-dimensional expression of the surface of the calcium superstructure between the individual Polyps (which is also a skeleton they all share), and the Spirit World and Hell are the interior of the individual polyps. Maintaining the balance of souls between the living and spirit worlds is really the life machine maintaining it's homeostasis with the colony.

So while a soul can wander all over the living world, once it dies, it gets sucked into the Polyp it's closest to. But not "Closest" in a prototypically geographical sense, but "Closest" in the complex geographical way a multidimensional entity defines itself. Now, these fucking 12-and-14 dimensional barriers between God-Polyps *BROADLY* correlate to our four-dimensional reality, but not totally, so the afterlife of Soul Society is Sort-of geographically connected to "About 12% of central Japan (centered on one city), part of the Black Forest in Germany and an exceptionally deserted section of the Chihuahuan Desert".

Since souls can wander extensively (Not just geographically- emotionally, spiritually, inwardly, outwardly, memetically, culturally, ethically, methodologically, climatically, and just Generally Weirdly) in the living world though, people do not necessarily go to the afterlife of the life machine they were spawned in, let alone the one they expected to go to. In fact, the barriers beteween the dominions of different life machines are so inscrutable to humans that a pair of identical twins can be born, raised in the same house, take over that house from their parents, and spend every waking moment of their lives together and end up in completely different afterlives mostly, but not entirely because one of them had an allergy to celery and the other didn't.

So, *Most* of the people who die in Karkura town go to Soul Society for their afterlife, but not all of them. The Shinigami never notice the people who don't- their souls are immune to hollowfication because they're governed by a different God machine, and they just vanish off into their different afterlife the way ghosts normally go to soul society, and with roughly half of all souls totally forgetting thier previous lives and most missing at least some, or eager to change identities, it's pretty much impossible to track souls from one world to the next unless something WEIRD happens (spoiler: weird things happen).

Hence, Soul Society's total population is approximately five million human souls, and collectively about as many Non-human souls between the Hollows, Beastfolk, and other miscellaneous spirts, which is about the population of souls in both categories in the slices of geography it governs in the living world.

In terms of scale, the circle that makes up the Soul Society (Seireitei + Rukongai) is about 700 miles in Diameter- the Soul Society's borders end where they can no longer reliably get an army of normal humans that has to travel from the Seireitei without portals in under a month (about 11 miles per day, rounded up a bit because they'll haul ass in an emergency), because collecting taxes from farther than that is a PAIN IN THE ASS.

Doylist answer:

The Soul Society is a map of Alaska turned sideways and with a few rivers added in, and it's population is the same as Colorado's because that's easy for me to imagine.

Analysis of satellite imagery suggests that no chicks from four out of five colonies in the Bellinghausen Sea appear to have survived in 2022. What little ice there was melted before the young birds had developed their waterproof feathers, leaving them to perish.

The unseasonal temperatures in the region are believed to be linked to climate change, with levels of sea ice set to be lower than ever in 2023.

Dr Peter Fretwell, the study’s lead author, says, ‘We have never seen emperor penguins fail to breed, at this scale, in a single season. The loss of sea ice in this region during the Antarctic summer made it very unlikely that displaced chicks would survive.’

“Like everything based on the writings of Karl Marx—seeing oppressors and colonial struggles everywhere—DEI was doomed to fail. The uniformity of thought known as intersectionality, fostered by DEI, meant all oppressed people must support all others who are oppressed. But that idea burst on Oct. 7 when Hamas raped, murdered and kidnapped Israelis. Many liberals, especially Jewish ones, couldn’t support genocidal “colonized” terrorists. Pop! The long march is in retreat.

By the way, ESG, or investing based on “environmental, social and governance” principles, peaked last June, when BlackRock CEO Larry Fink said he would stop using “the word ESG anymore, because it’s been entirely weaponized.” Never mind that performance of ESG funds has been sketchy and that BlackRock had been adding the label “sustainable” or “ESG” to funds and charging up to five times as much. Then a study published in December by Boston University’s Andrew Kingfound “no reliable evidence for the proposed link between sustainability and financial performance.” Pop!

Most offensive to me was DEI’s devious underlying agenda: societal design. 𝐁𝐥𝐢𝐧𝐝𝐞𝐝 𝐛𝐲 𝐟𝐚𝐧𝐚𝐭𝐢𝐜𝐚𝐥 𝐝𝐞𝐯𝐨𝐭𝐢𝐨𝐧, 𝐚𝐜𝐭𝐢𝐯𝐢𝐬𝐭𝐬 𝐰𝐞𝐫𝐞 𝐩𝐚𝐰𝐧𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐫𝐞𝐬𝐡𝐚𝐩𝐢𝐧𝐠 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝 𝐢𝐧𝐭𝐨 𝐚 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐯𝐞 𝐮𝐭𝐨𝐩𝐢𝐚 𝐭𝐨 𝐛𝐞 𝐫𝐮𝐧, 𝐨𝐟 𝐜𝐨𝐮𝐫𝐬𝐞, 𝐛𝐲 𝐩𝐫𝐨𝐠𝐫𝐞𝐬𝐬𝐢𝐯𝐞, 𝐬𝐞𝐥𝐟-𝐢𝐝𝐞𝐧𝐭𝐢𝐟𝐲𝐢𝐧𝐠 𝐞𝐥𝐢𝐭𝐞𝐬. That was the “my truth” that Ms. Gay invoked on her exit. Critical theories and Marxist techniques would take power from you and me, using big government as the enforcer.

The new societal design, embedded in DEI and ESG, envisioned idyllic communal progress. 𝐇𝐢𝐬𝐭𝐨𝐫𝐲 𝐬𝐡𝐨𝐰𝐬 𝐭𝐡𝐢𝐬 𝐧𝐞𝐯𝐞𝐫 𝐰𝐨𝐫𝐤𝐬 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐩𝐨𝐰𝐞𝐫 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐬. Diversity meant ideological conformity. Equity meant discrimination. Inclusion meant blurring the sexes. Men winning women’s athletic events would be considered normal. It was all theatrics, like the tampons I’ve seen in men’s bathrooms on Ivy League campuses. Somewhere George Orwell is rolling on the floor laughing.

One goal of progressive societal design is to shrink—depopulation. Twenty-somethings now question having children. Net zero and degrowth, both World Economic Forum approved, are pushed via energy myths: carbon bad, cows bad. A plant-based chicken in every pot and two electric cars in every garage. They envy the merit-touting rich, shout “inequality” and wear “Tax the Rich” dresses. They tear down statues to erase history. How did we let this happen?

𝐖𝐡𝐢𝐥𝐞 𝐌𝐚𝐫𝐱𝐢𝐬𝐦 𝐢𝐬 𝐚 𝐦𝐞𝐚𝐧𝐬 𝐨𝐟 𝐠𝐚𝐢𝐧𝐢𝐧𝐠 𝐩𝐨𝐰𝐞𝐫 𝐭𝐨 𝐢𝐦𝐩𝐥𝐞𝐦𝐞𝐧𝐭 𝐬𝐨𝐜𝐢𝐞𝐭𝐚𝐥 𝐝𝐞𝐬𝐢𝐠𝐧, 𝐢𝐭 𝐪𝐮𝐢𝐜𝐤𝐥𝐲 𝐭𝐮𝐫𝐧𝐬 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐚𝐫𝐢𝐚𝐧. There was very little free speech at Harvard—the Foundation for Individual Rights and Expression ranked it last of all colleges last year. Those against the societal-design agenda were shouted down. Dissent was met with accusations of privilege or cancellation. Conform or be cast out. On a larger scale, the Biden administration co-opted social media to censure opposing views.

I, like most Americans, am for diversity, but not when it’s forced or mandated. In a 2017 interview, Mr. Fink admitted BlackRock would use DEI tactics to “force behaviors” of corporations on “gender or race,” including via management compensation. Now that’s power.

𝐓𝐡𝐢𝐬 𝐩𝐨𝐰𝐞𝐫 𝐢𝐧𝐞𝐯𝐢𝐭𝐚𝐛𝐥𝐲 𝐥𝐞𝐚𝐝𝐬 𝐭𝐨 𝐚 𝐦𝐚𝐫𝐜𝐡 𝐨𝐟 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭𝐮𝐚𝐥 𝐜𝐨𝐫𝐫𝐮𝐩𝐭𝐢𝐨𝐧 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐢𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐰𝐞’𝐯𝐞 𝐬𝐞𝐞𝐧 𝐚𝐭 𝐇𝐚𝐫𝐯𝐚𝐫𝐝, 𝐭𝐡𝐞 𝐁𝐢𝐝𝐞𝐧 𝐚𝐝𝐦𝐢𝐧𝐢𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐞𝐥𝐬𝐞𝐰𝐡𝐞𝐫𝐞. Does national security adviser Jake Sullivan really care about equity or climate change? It polled well and put him back in power to implement his own societal design via “industrial strategy.”

𝐓𝐡𝐞 𝐠𝐨𝐨𝐝 𝐧𝐞𝐰𝐬 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐞𝐜𝐨𝐧𝐨𝐦𝐢𝐜𝐬 𝐞𝐯𝐞𝐧𝐭𝐮𝐚𝐥𝐥𝐲 𝐨𝐮𝐭𝐥𝐚𝐬𝐭𝐬 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐫𝐨𝐥 𝐟𝐫𝐞𝐚𝐤𝐬. 𝐂𝐞𝐧𝐭𝐫𝐚𝐥 𝐩𝐥𝐚𝐧𝐧𝐢𝐧𝐠 𝐥𝐨𝐬𝐞𝐬. 𝐑𝐞𝐚𝐥 𝐥𝐢𝐟𝐞 𝐢𝐬 𝐚𝐛𝐨𝐮𝐭 𝐦𝐚𝐫𝐤𝐞𝐭𝐬 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐫𝐲 𝐝𝐚𝐲 𝐭𝐫𝐚𝐧𝐬𝐦𝐢𝐭 𝐭𝐫𝐢𝐥𝐥𝐢𝐨𝐧𝐬 𝐨𝐟 𝐩𝐫𝐢𝐜𝐞 𝐬𝐢𝐠𝐧𝐚𝐥𝐬 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧 𝐝𝐞𝐬𝐢𝐫𝐞𝐬. Those prices inform production much better than any government bureaucrat or Harvard professor. Societal design—remember Lyndon B. Johnson’s Great Society?—requires government control. I’ll take freedom.

Preferred pronouns are fading. College admissions, and maybe hiring, based on race is illegal. DEI departments are being deconstructed. But while the DEI movement may have peaked, like that Monty Python character, it’s not dead yet. 𝐓𝐡𝐞 𝐟𝐞𝐯𝐞𝐫𝐢𝐬𝐡 𝐰𝐡𝐢𝐧𝐢𝐧𝐠 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐠𝐫𝐚𝐬𝐩𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝐫𝐞𝐢𝐧𝐬 𝐨𝐟 𝐩𝐨𝐰𝐞𝐫 𝐰𝐢𝐥𝐥 𝐩𝐫𝐨𝐛𝐚𝐛𝐥𝐲 𝐠𝐞𝐭 𝐰𝐨𝐫𝐬𝐞 𝐛𝐞𝐟𝐨𝐫𝐞 𝐃𝐄𝐈 𝐞𝐯𝐞𝐧𝐭𝐮𝐚𝐥𝐥𝐲 𝐝𝐢𝐞𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐰𝐡𝐢𝐦𝐩𝐞𝐫.”

— Andy Kessler//WSJ

I have genuine concerns...

The colonial West needs to understand that there will be consequences for its blatant double standards when it comes to how expendable the lives of the Global South. Did you think the attacks on the eleventh of September, the attacks in England, and France, and Spain, etc. had no outside context? All this genocidal support does is reinforce the idea that:

There are no impartial actors in this world's main stage.

That something needs to shift there, and it has. You see China's rise as something supported and celebrated by many in the Global South, because Euro-American hegemony is all about taking advantage of the Global South, with no regards to the well-being. Climate activists have parallel, but not identical, trains of thought.

If, in this current climate, no one will help affect positive change for the Global South, some people will take things into their own hands. The world is not a vacuum. The West is breeding resentment, hate, and despair. When people feel as though they have nothing to live for, what do you think happens? It is no surprise that Latin American countries are pulling away diplomatic relations with Israel.

The people most affected by this violence will not be the West, it will be people in the Global South. That's not to say that there won't be spill-over, it's just to say that the brunt of it won't be felt outside of the region itself.

I hate to be the harbinger of doom, and I truly hope I am wrong, but unless a fundamental shift changes, we are headed into more and more violence and instability, not less. The future generations are at stake. We are all at stake.

And I am not the only one who thinks so, here are some clips from a BBC news article today--Link:

Chapter 4. Environment

The only way to save the planet

When it comes to protecting the environment, nearly any social system would be better than the one we have now. Capitalism is the first social arrangement in human history to endanger the survival of our species and life on earth in general. Capitalism provides incentives to exploit and destroy nature, and creates an atomized society that is incapable of protecting the environment. Under capitalism, ecocide is literally a right. Environmental protections are “trade barriers”; preventing a corporation from clear-cutting land it has purchased is a violation of private property and free enterprise. Companies are allowed to make millions of tons of plastic, most of it for throwaway packaging, despite the fact that they have no plan for disposing of it and not even any idea what will happen with it all; plastic does not decompose, so plastic trash is filling up the ocean and appearing in the bodies of marine creatures, and it may last millions of years. To save endangered rhinoceros from poachers, game wardens have started sawing off their valuable horns; but the poachers are killing them anyway because once they are extinct, the value of the few remaining bits of rhinoceros ivory will go through the roof.

And despite all this, universities have the audacity to indoctrinate students to believe that a communal society would be incapable of protecting the environment because of the so-called tragedy of the commons. This myth is often explained thus: imagine a society of sheepherders owns the grazing land in common. They benefit collectively if each grazes a smaller number of sheep, because the pasture stays fertile, but any one of them benefits individually if he overgrazes, because he will receive a greater share of the product — thus collective ownership supposedly leads to depletion of resources. The historical examples intended to corroborate this theory are generally drawn from colonial and postcolonial situations in which oppressed people, whose traditional forms of organization and stewardship have been undermined, are crowded onto marginal land, with predictable results. The sheepherding scenario assumes a situation that is extremely rare in human history: a collective comprised of atomized, competitive individuals who value personal wealth over social bonds and ecological health, and lack social arrangements or traditions that can guarantee sustainable, shared use.

Capitalism has already caused the biggest wave of extinctions to hit the planet since an asteroid collision killed off the dinosaurs. To prevent global climate change from bringing about total ecological collapse, and stop pollution and overpopulation from killing off most of the planet’s mammals, birds, amphibians, and marine life, we have to abolish capitalism, hopefully within the next few decades. Human-caused extinctions have been apparent for at least a hundred years now. The greenhouse effect has been widely acknowledged for nearly two decades. The best that the reputed ingenuity of free enterprise has come up with is carbon trading, a ridiculous farce. Likewise, we cannot trust some world government to save the planet. A government’s first concern is always its own power, and it builds the base of this power upon economic relationships. The governing elite must maintain a privileged position, and that privilege depends on the exploitation of other people and of the environment.

Localized, egalitarian societies linked by global communication and awareness are the best chance for saving the environment. Self-sufficient, self-contained economies leave almost no carbon footprint. They don’t need petroleum to ship goods in and waste out, or huge amounts of electricity to power industrial complexes to produce goods for export. They must produce most of their energy themselves via solar, wind, biofuel, and similar technologies, and rely more on what can be done manually than on electrical appliances. Such societies pollute less because they have fewer incentives to mass production and lack the means to dump their byproducts on others’ land. In place of busy airports, traffic-clogged highways, and long commutes to work, we can imagine bicycles, buses, interregional trains, and sailboats. Likewise, populations will not spiral out of control, because women will be empowered to manage their fertility and the localized economy will make apparent the limited availability of resources.

An ecologically sustainable world would have to be anti-authoritarian, so no society could encroach on its neighbors to expand its resource base; and cooperative, so societies could band together in self-defense against a group developing imperialist tendencies. Most importantly, it would demand a common ecological ethos, so people would respect the environment rather than regarding it simply as raw material to exploit. We can begin building such a world now, by learning from ecologically sustainable indigenous societies, sabotaging and shaming polluters, spreading a love for nature and an awareness of our bioregions, and establishing projects that allow us to meet our needs for food, water, and energy locally.

By Scientist Rebellion

Common Dreams

Dec 15, 2023

This disastrous COP28 must be the end of vague political promises. The people of Earth are on to the lies.

The United Nations climate summit, hijacked by the fossil fuel cartel, has gifted a blank check to rich countries and Big Oil to kill one billion people and force billions more to flee their homes by 2100. The so-called ‘historic’ outcome of COP28 fails to deliver the most basic and necessary measures which would have prevented societal and ‘earth systems’ collapse, as outlined by the IPCC: eliminate fossil fuel subsidies and halt all new gas and oil projects.

Instead, the new resolution includes numerous loopholes which will allow polluters to greenwash emissions through fictional carbon capture, meaningless carbon credits, and the re-classification of methane (“natural gas”) as a transition fuel. But to remain under 2°C of warming, we cannot afford to burn the fossil fuels we already have in reserve, let alone drill for more.

COP28 has taken a few tentative steps in the right direction, but only thanks to the blood and sweat of many people on the frontline of our climate crisis. The summit’s overall trend to support “business as usual” will result in further delays in meaningful climate action and condemn us to miss “the brief and rapidly closing window of opportunity to secure a livable and sustainable future for all.”

Wealthy countries have once again manipulated the climate summit in order to advance their ecocidal colonialism. Rich nations have been pillaging the natural resources of poorer ones for centuries and have used their fuels to emit far more than their share of CO2. They bear the lion’s share of responsibility to decarbonize first and fastest and provide much-needed funding to poorer nations, which are already heavily impacted by the escalating climate crisis. Instead, rich countries are racing in the opposite direction: the US, Canada, and just three other countries are responsible for more than half of planned oil and gas expansion.

UN governance failure is also to blame here, however, and urgently needs addressing. Even if COP had succeeded in a commitment to phase out fossil fuels, it could not be implemented without a binding treaty and enforcement mechanisms. Additionally, COP must demand reporting of any conflicts of interest and ban fossil fuel executives and lobbyists from tainting any more climate summits.

The Loss & Damage Fund could be an important first step, but without proper financing, it is condemned to fail. Loss and damage already costs more than $400 billion annually, but COP28 has only pledged $429 million in initial funding—a mere 0.1% of what is needed just for this year. By contrast, governments are using $7 trillion of our money every year to subsidize fossil fuels (despite the 1 in 5 deaths—12 million people annually—caused by air pollution alone) while the oil industry rakes in obscene profits.

That said, even a fully-financed Loss and Damage Fund can never fix a dysfunctional economic system which is fundamentally flawed, is based on endless growth, overconsumption, and extractivism, and is guaranteed to accelerate the global crisis. Studies have demonstrated that greenhouse gas emissions are firmly linked to resource exploitation and GDP growth. We have no choice but to create an economic system which aligns with the goals of a fair and equal transition, because the current one has failed both humans and all other 10 million life forms on this planet. Implementing a low-carbon economy is cheaper than sustaining the catastrophic costs of climate change, but the need to maintain and grow profit is preventing any progress. Profit will never fix what profit has created.

1.5°C is dead, and 2°C will be dead by 2050, if not earlier, if we continue down this path. 2023 was the hottest year on record; we passed 2.0°C for the first time in history, and 2024 is projected to be even hotter. Human behaviors inflict massive planetary stress beyond the burning of fossil fuels. “20 of the 35 planetary vital signs are now showing record extremes.”

We cannot entrust the fight for all life to the very politicians, companies, and markets that forced us into this existential crisis in the first place and who are right now brutally marching us off the cliff. This disastrous COP28 marks the end of vague political promises. The people of Earth are on to the lies. It is time to listen to the scientists, hundreds of whom have been driven out of their labs and into the streets to engage in civil disobedience: if we want to avoid condemning both this generation and all that follow to the worst outcomes of the climate crisis, we must all rise together in order to keep fossil fuels in the ground. The time is now.

Nicole Narea at Vox:

A core demand at the heart of the protests over the war in Gaza currently roiling college campuses across the US and around the world: that universities divest from Israel. That means withdrawing funds their endowments have invested in companies that are linked to Israel. Their demands have revived a long-running debate about whether universities should even consider ethics in their investment decisions and whether there is an ethical approach to divestment from Israel, or if these institutions should simply maximize returns. There is also a question of whether these divestment demands, which have been criticized by some pundits as overly broad, are feasible to meet or will even be effective. Their demands come as the Palestinian death toll (now over 34,000 people) only keeps rising and as full-blown famine breaks out in northern Gaza, with the rest of the territory remaining at risk. The US Student Movement for Palestinian Liberation released a statement April 21 indicative of what the protests are broadly calling for; it asked universities to “completely divest our tuition dollars from — and to cut all institutional ties to — the zionist entity as well as all companies complicit in the colonization of Palestine.”

But students on some campuses have articulated more specific demands, seeking to focus their efforts on divesting from major weapons manufacturers that universities have invested in, ensuring that their universities no longer accept research funding from the Israeli military, or ending academic partnerships with Israeli institutions. Some universities, including Columbia University, have already rejected those calls and have swiftly called the police on protesters, prompting further escalation. Others — including Brown University, Northwestern University, and the University of Minnesota — have agreed to consider them. On Thursday, Evergreen State College became one of the first to approve an effort to divest. Divestment has been a tactic embraced by protesters in previous student movements opposing the South African apartheid regime and fossil fuel companies contributing to climate change. Those calls for divestment have had varying degrees of success — to what degree depends on how you define that success in terms of their financial or political impact. [...]

What is divestment?

Divestment is, essentially, reversing an investment. And the goal of divestment movements generally is “generating social and political pressure on the companies that are targets of divestment — stigmatizing behavior,” said Cutler Cleveland, a Boston University sustainability professor who was involved in the decade-long fossil fuel divestment campaign there.

Current calls for divestment from Israel are an outgrowth of the broader Boycott, Divestment, Sanctions (BDS) movement, which originated in 2005 among Palestinian civil society groups after several failures in the two-state peace process and was inspired by the movement to divest from South African apartheid. The BDS movement’s website argues that, since Israel’s founding in 1948 when it forced 700,000 Palestinians to flee their homes, the country has “denied Palestinians their fundamental rights and has refused to comply with international law” while maintaining a “regime of settler colonialism, apartheid and occupation over the Palestinian people.” The BDS movement has therefore called on banks, local councils, churches, pension funds, and universities to “withdraw investments from the State of Israel and all Israeli and international companies that sustain Israeli apartheid.”

However, critics of BDS say that it is inherently antisemitic in that it “effectively reject[s] or ignore[s] the Jewish people’s right of self-determination” and that if implemented, it “would result in the eradication of the world’s only Jewish state,” according to the Anti-Defamation League. Student groups behind the recent protests on college campuses have denounced antisemitism, which they do not equate with opposing Israel. But there have been incidents of antisemitism, and some Jewish students say they feel unsafe on their own campuses as the target of threatening behavior and rhetoric.

[...]

What would make divestment successful?

Calls for divestment at universities have always been a means to a greater end, whether it be bringing down an apartheid regime or reversing climate change. In the current context, what student protesters really want is an end to the fighting in Gaza, which has killed more than 34,000 Palestinians, and the end of what they see as the injustices Israel, as the biggest cumulative beneficiary of US foreign aid, has exacted on Palestinians for decades. Whether universities ultimately divest and whether that has any material financial impact on Israel might be less important to the protesters than whether their calls for divestment alone can make the status quo politically untenable.

The question is whether the political impact of the protests is lining up with that goal. Republicans, including former President Donald Trump, have already latched on to the protests as an example of America’s need for their brand of “law and order.” “The movements themselves become a potent symbol for the other side,” said Matthew Nisbet, a professor of communication, public policy, and urban affairs at Northeastern University. Both US President Joe Biden and Israeli Prime Minister Benjamin Netanyahu have publicly addressed the protests on US college campuses, suggesting that they are feeling at least some pressure to react — but are not bowing to it yet.

Vox explores the demand of divesting from the Israel Apartheid State, a goal of the student protesters at campuses across the nation.

The link between warfare and technological innovation has been well documented [...]. World War II was a particularly intense crucible of technological change, and the repurposing of military technologies and industries in the forging of a new post-war consumer [economy] is crucial [...]. Processes of technological bricolage turned the machines of war onto the natural world as global powers competed to cement their economic and imperial hegemony. In Great Britain’s post-war “groundnut scheme” in its East African territories (1946–51), this collision of nature, military hardware, and technical expertise was part of efforts to both produce more fats for the British diet and to demonstrate to the world (most importantly the United States) that, through a newly energized science-led developmentalism, British colonialism still had a “progressive” role to play in the postwar world.

The aim was to produce millions of tons of peanuts across Tanganyika using the latest methods of advanced scientific agriculture. The environmental conditions in the north, where the scheme was to begin, were known to be especially trying, not least the dry climate [...]. But faith in the power of mechanized agriculture was such that any natural limits were thought to be readily surmountable.

The groundnut scheme was to be, as its Director put it in an interview with the Tanganyika Standard, a “war” with nature, and an “economic Battle of Alamein” waged over some three million acres by an army of colonial technicians -- many recruited from military ranks -- and local laborers, for many of whom the scheme represented their first entry into the wage labor market.

---

But it wasn’t just the rhetoric of war that was repurposed.

Lancaster bombers were kitted out to survey and discover “new country” in East Africa for agricultural development. [...] [T]ractors and bulldozers from military surplus stores in Egypt proved unable to tackle the hard ground and tough vegetation, so the planners turned to a novel solution: repurposing surplus Sherman M4A2 tanks. The Vickers-Armstrong factory in Newcastle-Upon-Tyne set about rearranging key elements of the tanks’ construction [...]. The tractors, christened “Shervicks” for their hybrid origins, were [...] thought to be particularly suited to large-scale earth-moving and to the kind of heavy duty “bush clearing” that was required in Tanganyika.

Officials sought to dismiss concerns that large-scale bush clearing would have wider environmental consequences, using the well-worn colonial trope that any observed changes in local climate or erosion patterns were due to the “primitive” agricultural practices of the locals, not to the earth-moving practices of the colonists. 

Albert Walter, who had directed meteorology in East Africa since the 1920s, had been appointed as an advisor to the scheme and warned the other technical advisers of the low rainfall levels. [...] As the plants continued to wilt in the sun, Walter’s dense network of rain gauges made for an ideal field laboratory [...].

The stakes were high. As John Rosa of the Colonial Development Corporation put it in a letter: “Our standing as an Imperial power in Africa is to a substantial extent bound up with the future of this scheme. To abandon it would be a humiliating blow to our prestige everywhere.”

The only option left was to try and bend the weather itself to the scheme’s will, by seeding the clouds for rain. The scheme was nonetheless abandoned by the British government before charcoal burners could be lined up to seed clouds upwind of the growing area. But the experiments carried on under the aegis of the local colonial government and its meteorologists.

“Balloon bombs” (photographic film canisters tethered to weather balloons) and a repurposed Royal Navy flare gun were used to target individual clouds when the burners proved imprecise. [...] The rainmaking experiments lived on too, as a reference point for those who, to this day, seek to engineer the skies.

The scheme itself has survived as a cautionary tale of governmental hubris, but it is instructive too as a case study of how technologies of war have been turned against other foes.

---

All images, captions, and text by: Martin Mahony. “The Enemy is Nature: Military Machines and Technological Bricolage in Britain’s ‘Great Agricultural Experiment.’“ Environment and Society Portal, Arcadia no. 11. Rachel Carson Center for Environment and Society. Spring 2021. [Bold emphasis and some paragraph breaks/contractions added by me.]

I know you've probably gotten this question a lot, but what books do you recommend as an entry to American politics? I just turned 18 (a week after the midterms 😭) and I've tried to keep up with politics but quite frankly I was homeschooled and my mom is super conservative/conspiracy theorist, so I've never had any political influence besides Far-right and Chronically Online Leftist. I want to be able to make informed decisions but there's so much out there I don't even know where to start. Any book recommendations you have about politics, conspiracies, social issues, or otherwise related would be helpful!! (P.s. if you've already made this list and I missed it, feel free to just link back to that! I know you're busy)

Marginalized History and Narratives

A People's History of the United States, by Howard Zinn

An Indigenous Peoples' History of the United States, by Roxane Dunbar-Ortiz

An African American and Latinx History of the United States, by Paul Ortiz

How To Hide an Empire: A History of the Greater United States, by Daniel Immerwahr

American Military and Imperialism

Drift: The Unmooring of American Military Power, by Rachel Maddow

Blowout, by Rachel Maddow

Fantasy Island: Colonialism, Exploitation, and the Betrayal of Puerto Rico, by Ed Morales

The Shock Doctrine: The Rise of Disaster Capitalism, by Naomi Klein

What Was Asked of Us: An Oral History of the Iraq War by the Soldiers Who Fought It, by Trish Woods and Bobby Muller

American Racism & White Supremacy Past and Present

Allow Me To Retort: A Black Guy's Guide to the Constitution, by Elie Mystal

Stamped from the Beginning: The Definitive History of Racist Ideas in America, by Ibram X. Kendi

White Too Long: The Legacy of White Supremacy in American Christianity, by Robert P. Jones

A Field Guide to White Supremacy, ed. Kathleen Belew and Ramon A. Gutierrez

Teaching White Supremacy: America's Democratic Ordeal and the Forging of Our National Identity, by Donald Yacovone

Conspiracy Theories, Corporations, and Climate Change

They Knew: How a Culture of Conspiracy Keeps America Complacent, by Sarah Kendzior

Republic of Lies: American Conspiracy Theorists and Their Surprising Rise to Power, by Anna Merlan

Kochland: The Secret History of Koch Industries and Corporate Power in America, by Christopher Leonard

Too Big to Fail: The Inside Story of How Wall Street and Washington Fought to Save the Financial System--And Themselves, by Andrew Ross Sorkin

The Petroleum Papers: Inside the Far-Right Conspiracy to Cover Up Climate Change, by Geoff Dembicki

Here are 10 (more) featured Wikipedia articles. Links and summaries are below the cut.

Black American Sign Language (BASL) or Black Sign Variation (BSV) is a dialect of American Sign Language (ASL) used most commonly by deaf African Americans in the United States. The divergence from ASL was influenced largely by the segregation of schools in the American South.

Cai Lun (Chinese: 蔡伦; courtesy name: Jingzhong (敬仲); c. 50–62 – 121 CE), formerly romanized as Ts'ai Lun, was a Chinese eunuch court official of the Eastern Han dynasty. He is traditionally regarded as the inventor of paper and the modern papermaking process.

The Cock Lane ghost was a purported haunting that attracted mass public attention in 1762. The location was a lodging in Cock Lane, a short road adjacent to London's Smithfield market and a few minutes' walk from St Paul's Cathedral.

The indigenous people of the Everglades region arrived in the Florida peninsula of what is now the United States approximately 14,000 to 15,000 years ago, probably following large game. The Paleo-Indians found an arid landscape that supported plants and animals adapted to prairie and xeric scrub conditions. Large animals became extinct in Florida around 11,000 years ago. Climate changes 6,500 years ago brought a wetter landscape.

James William Humphreys (7 January 1930 – September 2003) was an English businessman and criminal who owned a chain of adult book shops and strip clubs in London in the 1960s and 1970s. He was able to run his business through the payment of large bribes to serving police officers, particularly those from the Obscene Publications Branch (OPB) of the Metropolitan Police.

The London Necropolis Company (LNC), formally the London Necropolis & National Mausoleum Company until 1927, was a cemetery operator established by Act of Parliament in 1852 in reaction to the crisis caused by the closure of London's graveyards in 1851. The LNC intended to establish a single cemetery large enough to accommodate all of London's future burials in perpetuity.

The Order of Brothelyngham was a group of men who, in the mid-14th century, formed themselves into a fake religious order in the city of Exeter, Devon. They may well have been satirising the church, which was commonly perceived as corrupt.

Phan Đình Phùng (Vietnamese: [faːn ɗîŋ̟ fûŋm]; 1847 – January 21, 1896) was a Vietnamese revolutionary who led rebel armies against French colonial forces in Vietnam. He was the most prominent of the Confucian court scholars involved in anti-French military campaigns in the 19th century and was cited after his death by 20th-century nationalists as a national hero.

The Tottenham Outrage of 23 January 1909 was an armed robbery in Tottenham, North London, that resulted in a two-hour chase between the police and armed criminals over a distance of six miles (10 km), with an estimated 400 rounds of ammunition fired by the thieves. The robbery, of workers' wages from the Schnurmann rubber factory, was carried out by Paul Helfeld and Jacob Lepidus, Jewish Latvian immigrants.

Volubilis (Latin pronunciation: [wɔˈɫuːbɪlɪs]; Arabic: وليلي, romanized: walīlī; Berber languages: ⵡⵍⵉⵍⵉ, romanized: wlili) is a partly-excavated Berber-Roman city in Morocco situated near the city of Meknes that may have been the capital of the Kingdom of Mauretania, at least from the time of King Juba II.