I really like when the generic members of antagonistic groups are portrayed as regular people. Just in case you forget they aren’t all heartless bad guys knowingly backing the destruction of the world.
Manufactured by Webley&Scott LTD, Birmingham c.1929-39 - serial number 41910. .22LR six-round step-down cylinder, double action, top break action, 3″ barrel. An interesting factory conversion that had a limited run in the 1930′s, with fewer than a hundred of these ever made. You can see the noticeably tapered cylinder made to turn this .38-200 revolver into a .22LR plinker.
*family member says something horribly offensive* Oh—oh,
oh-oh, oh-oh, oh, what, uhh, uh-oh, uhhh, UUHH, UH-OH, UH *laughs* UH OH, UH, UH OH,
UH OH, WHOOPS, OHH NO! WHOOPS! OH NO, UH OH, WHUH OH, UH OH, UH OH, OH NO,
WHOOPS, WHOOPS, OOPSIE DAISY, OH NO, UH OH! *they say something even worse* Oops, oh no, OH no! oops! Oopsie DAISY! Put this one back in the oven! He
needs time to cook! Oh, whoopsa doodle! YYYYIKES!
Rumors of German “Corpse Conversion” Factory Originate
“And don’t forget that your Kaiser will find a use for you – alive or dead.” A cartoon from Punch, later in April, after the story had made its way to Britain.
April 10 1917, Berlin–A brief news item in the April 10 issue of the Berlin Lokal Anzeiger mentioned the horrid smell of a “Kadaververwertungsanstalt” being run by one German Army Group. The story was, later in the month, picked up by a Belgian newspaper, and then British ones, who translated the word as “Corpse Utilization Establishment.” The story, combined with other rumors from German-occupied Belgium, soon grew a life of its own, alleging that the Germans were using the corpses of their own soldiers as inputs to industrial processes–rendering human fat into glycerine, and so forth.
However, the use of the English word “corpse” for the German “Kadaver” was a mistranslation; although it can be used to refer to medical cadavers, it is primarily used to mean “carcass.” The building in question was processing animal carcasses (at worst, the large number of horses that cycled through the German Army during the war) rather than human corpses. Although this was pointed out at the time, the story continued to be widely believed in Allied countries for years after the war, and was used as an example of German barbarity.
Though Taylor Swift’s decision to put her discography back on Spotify a week ago was—despite her protestations—an obvious attempt at further inflaming Katy Perry, it’s also a good enough reason as any to reexamine her discography. So it is now that I urge you to listen to her fourth album Red.
It’s hard now to think of Swift as something smaller and more humble than the highest, most gleaming lightning rod in a dark thunderous sky, but when Red was released in October 2012 she was mostly just a good ol’ pop star. She was not without controversy, of course (Kanye West’s interruption of her VMA acceptance speech happened in 2009), but still most of it was centered around which of her songs were about which of her famous ex-boyfriends, a scavenger hunt she openly encouraged via clues written into her albums’ liner notes. She was not yet a one-woman factory for conversations about feminism or race or gentrification, whose every move is treated with presidential-level scrutiny.
Red, in many respects, feels like the last pure Taylor Swift album we’ll ever get. It’s not just the last one before her career became consumed by the narratives that grow from it, but also the last one before she completely engineered her music for world domination. Nobody with a stake in the Taylor Swift business—which is a lot of people—would deem her most recent album 1989 to be anything other than a gigantic success, not when counting (the money derived from) three No. 1 singles, 1.2 million copies moved in its first week, and a sold-out worldwide tour. 1989 is still encoded with Swift’s DNA—top-shelf songwriting and her typically biting, often self-referential lyrics—but it presents a homogenized version of a pop star who once stood alone in an industry colored by the creation and pursuit of trends. 1989 pulls broadly from the history of pop music—”Shake It Off” nods at Motown girl groups, while a song like “All You Had to Do Was Stay” is pure Radio Disney—but it’s mostly infatuated, like so much pop of the time, with the ’80s. The country music of her early days was left a molted skin. Her much cooler friends Haim loomed large.
“He’s back.” You friend said as she knocked on your office
“Who?” You sighed as you looked away from the mound of paper
“That nice looking Brummie.” She sighed as she stared off
into nothing and started daydreaming.
With a shake of you head you pushed past her to find said
Brummie, helping your workers and giving them advice how to improve their
effectivity. He glanced toward your office and saw you glaring at him with
crossed arms and swallowed, seeing that he’d overstepped and quickly removed himself
from the floor of your factory.
“Can I help you Mr Shelby?” You asked a little irritated
that he was here for the third time that week.
“No.” When he didn’t offer any more you rolled your eyes and
opened your office door offering him a seat as you fetched him a drink.
“Then why are you here again, your shipment doesn’t leave
till the end of the week.” You mumbled.
When you looked up your eyes met his cold blue ones, a spark
of curiosity seemed to light them up as if your cold shoulder was amusing him. He
wasn’t sure why he came, he told himself it was professional curiosity, but the
reality was he couldn’t get his mind of you.
Only Poll had ever been so abrasive towards him, even Esme
had some amount of submission, when it came to Tommy and finding a woman so level
headed it had knocked his confidence somewhat and he’d hopped with his regular
extra visits to have you unnerved.
I remember speaking with a group of affluent, white Pagans a few years ago, right after I opened Haven Craft. They didn’t understand the necessity of a place that was open to all traditions, that gave the resources we did to anyone who needed them. They didn’t want to help support it, help educate people on its existence, or help fund it in any way.
We talked for a while about why, and overwhelmingly, they said it “wasn’t needed.” That people could get help from their covens, circles, groves, etc, and did not need to be able to get help anywhere else.
They said that no one needed people to be willing to sit with someone while they waited for a SANE nurse for a post-rape investigation. They said that no one needed advocates to approach places of work when they refused to allow an employee to wear the symbol of their faith, even when Christians freely wore theirs. They said homeless Pagans could receive help from institutions designed to assist the homeless, never minding that many of those organizations often are “conversion factories”, helping people only if they are good at, at least, faking assimilation and conversion.
They seemed to feel that racism wasn’t a factor, either, in persons of Pagan faiths wanting to seek out resources away from a coven, circle, or grove. They pretended ignorance that people might turn away from their covens, circles, or groves, due to abuse of power - and, in fact, referenced such people as “trouble makers” and “drama queens” who misinterpreted the intentions of those trying to help and educate them.
And before anyone says, “Oh, this was just this one group, most people don’t feel this way.” let me tell you that I’ve encountered these same sentiments over and over and over again in the Pagan community.
From multiple covens, circles, and groves, I have been told, “We don’t need that.” when I discuss food drives, clothing drives, or money being put into a fund to assist people fleeing abusive and/or cult-like situations.
I’ve been, “We don’t need that.” when I talk about a sex education and consent during ritual class we’ve offered.
I’ve been told, “We don’t need that.” when I discuss a way of vetting speakers for their history of racism, sexual assault, etc before having them speak for the Pagan community at events.
I’ve been told, “We don’t need that.” when I’ve discussed better education on the intersection of herbalism and witchcraft.
I’ve been told, “We don’t need that.” when I’ve talked about classes on the dangers of cultural misappropriation and the recognition of racism and neo-Nazism in Pagan communities.
I’ve been told, “We don’t need that.” when we’ve tried to offer education on safe and informed clergy counseling, the kind that doesn’t tell people on antidepressants they can meditate away their illness or people with cancer to pray to the goddess for help rather than seeking a medical professional.
I could go *on and on* about the things I’ve been told the Pagan community “doesn’t need.” And all it has done has increased my fervor.
Because what I’ve learned, in three years, isn’t that the Pagan community doesn’t need it - it’s that much of the Pagan leadership isn’t willing to learn to provide it.
*Every time* someone tells me that this isn’t needed, what I hear is another person saying, “I won’t give it to them. It’s too hard. It requires that I acknowledge my own culpability, my own racism, my own sexism, my own rape culture, my own ignorance, my own privilege, my own desire to control rather than help, convert rather than educate, be powerful rather than serve.” I will keep serving.
And every time I’m told my service isn’t needed, I am reminded of how much it is.
You say, “We don’t need that.” and what I’ve learned is that you don’t consider people who need help to be part of your group - that the only people who are welcome are the people like you.