The L Train At 14th Street, Richard Estes, 2015

This line about how even the other gay people you find annoying or sell outs or who live their life in the exact opposite way you do are still part of the tribe was written in 1977 but should be plastered on the internet today

can't stop listening to this

Reblog if you had a Tumblr for 5+ years

“When I was 26, I went to Indonesia and the Philippines to do research for my first book, No Logo. I had a simple goal: to meet the workers making the clothes and electronics that my friends and I purchased. And I did. I spent evenings on concrete floors in squalid dorm rooms where teenage girls—sweet and giggly—spent their scarce nonworking hours. Eight or even 10 to a room. They told me stories about not being able to leave their machines to pee. About bosses who hit. About not having enough money to buy dried fish to go with their rice.

They knew they were being badly exploited—that the garments they were making were being sold for more than they would make in a month. One 17-year-old said to me: “We make computers, but we don’t know how to use them.”

So one thing I found slightly jarring was that some of these same workers wore clothing festooned with knockoff trademarks of the very multinationals that were responsible for these conditions: Disney characters or Nike check marks. At one point, I asked a local labor organizer about this. Wasn’t it strange—a contradiction?

It took a very long time for him to understand the question. When he finally did, he looked at me like I was nuts. You see, for him and his colleagues, individual consumption wasn’t considered to be in the realm of politics at all. Power rested not in what you did as one person, but what you did as many people, as one part of a large, organized, and focused movement. For him, this meant organizing workers to go on strike for better conditions, and eventually it meant winning the right to unionize. What you ate for lunch or happened to be wearing was of absolutely no concern whatsoever.

This was striking to me, because it was the mirror opposite of my culture back home in Canada. Where I came from, you expressed your political beliefs—firstly and very often lastly—through personal lifestyle choices. By loudly proclaiming your vegetarianism. By shopping fair trade and local and boycotting big, evil brands.

These very different understandings of social change came up again and again a couple of years later, once my book came out. I would give talks about the need for international protections for the right to unionize. About the need to change our global trading system so it didn’t encourage a race to the bottom. And yet at the end of those talks, the first question from the audience was: “What kind of sneakers are OK to buy?” “What brands are ethical?” “Where do you buy your clothes?” “What can I do, as an individual, to change the world?”

Fifteen years after I published No Logo, I still find myself facing very similar questions. These days, I give talks about how the same economic model that superpowered multinationals to seek out cheap labor in Indonesia and China also supercharged global greenhouse-gas emissions. And, invariably, the hand goes up: “Tell me what I can do as an individual.” Or maybe “as a business owner.”

The hard truth is that the answer to the question “What can I, as an individual, do to stop climate change?” is: nothing. You can’t do anything. In fact, the very idea that we—as atomized individuals, even lots of atomized individuals—could play a significant part in stabilizing the planet’s climate system, or changing the global economy, is objectively nuts. We can only meet this tremendous challenge together. As part of a massive and organized global movement.

The irony is that people with relatively little power tend to understand this far better than those with a great deal more power. The workers I met in Indonesia and the Philippines knew all too well that governments and corporations did not value their voice or even their lives as individuals. And because of this, they were driven to act not only together, but to act on a rather large political canvas. To try to change the policies in factories that employ thousands of workers, or in export zones that employ tens of thousands. Or the labor laws in an entire country of millions. Their sense of individual powerlessness pushed them to be politically ambitious, to demand structural changes.

In contrast, here in wealthy countries, we are told how powerful we are as individuals all the time. As consumers. Even individual activists. And the result is that, despite our power and privilege, we often end up acting on canvases that are unnecessarily small—the canvas of our own lifestyle, or maybe our neighborhood or town. Meanwhile, we abandon the structural changes—the policy and legal work— to others.”

- Naomi Klein

A 12 million year old crab was hiding in this rock

I don’t know if I’m late to the party here noticing this, but @staff what the actual hell is this. This is what I get when I click on the link to my own mantis shrimp post, shared on Twitter. I can see the first half, and then I get forced to log-in to keep reading.

I write a free blog on your free platform, and you’re using link sharing on mobile to try to force people to sign up? Not only is this absolutely not okay - this isn’t a paywalled site and my content isn’t subscription only - but it really fucks me over as a science communicator who relies on posts being shared easily to disseminate information.

This is absolutely not okay. I’ve used this site for eight years to do for science outreach and loved it. This choice leaves a really nasty taste in my mouth.

Tiffany couldn't quite work out how Miss Level got paid. Certainly the basket she carried filled up more than it emptied. They'd walk past a cottage and a woman would come scurrying out with a fresh-baked loaf or a jar of pickles, even though Miss Level hadn't stopped there. But they'd spend an hour somewhere else, stitching up the leg of a farmer who'd been careless with an axe, and get a cup of tea and a stale biscuit. 

It didn't seem fair.

“Oh, it evens out,” said Miss Level, as they walked on through the woods. 

“You do what you can. People give what they can, when they can. Old Slapwick there, with the leg, he's as mean as a cat, but there'll be a big cut of beef on my doorstep before the week's end, you can bet on it. His wife will see to it. And pretty soon people will be killing their pigs for the winter, and I'll get more brawn, ham, bacon and sausages turning up than a family could eat in a year.”

“You do? What do you do with all that food?”

“Store it,” said Miss Level. 

“But you-”

“I store it in other people. It's amazing what you can store in other people.” Miss Level laughed at Tiffany's expression. “I mean, I take what I don't need round to those who don't have a pig, or who're going through a bad patch, or who don't have anyone to remember them.”

“But that means they'll owe you a favour!”

“Right! And so it just keeps on going round. It all works out.”

“I bet some people are too mean to pay-”

“Not pay,” said Miss Level, severely. “A witch never expects payment and never asks for it and just hopes she never needs to. But, sadly, you are right.”

“And then what happens?"

“What do you mean?”

“You stop helping them, do you?”

“Oh, no,” said Miss Level, genuinely shocked. “You can't not help people just because they're stupid or forgetful or unpleasant. Everyone's poor round here. If I don't help them, who will?”

"A Hat full of Sky" - Terry Pratchett

national identities were a hoax invented by Big Nineteenth Century to sell more fascism