i want to try to write some while i'm out here. i always feel closer to a power i can identify with out here

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im back around rainier for the next couple days. im excited to walk through the forests and i think im going to try to forage a little while here.

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i started the book Dark Ecology by Timothy Morton. i'm not sure what i think about it yet. it's been wrong in frustratingly obvious, glaring ways a couple times, but i think it says something important to a particular kind of "rationalist" maybe... i gotta get further in it and mull it over still.

i rewatched Pig tonight. it was maybe my 4th or 5th watch and it still makes me cry. it's slow, and it likes to sit in its own emotions, but i think what it has to say about Names, Families, and Connections is unlike most stories, and worth hearing out.

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shoplifting discourse has been making the rounds, does anyone have any good readings/studies/etc on shoplifting?

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Marx: "The less you eat, drink and read books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorize, sing, paint, fence, etc., the more you save—the greater becomes your treasure which neither moths nor dust will devour—your capital. The less you are, the more you have; the less you express your own life, the greater is your alienated life—the greater is the store of your estranged being."

From the Economic and Philosophical Manuscripts of 1844

i can't believe i'm awake right now. i woke up to our dog whining at me and standing over me. naturally i assumed she wanted me to let her outside or something so i got out of bed.

she didn't leave the room with me, instead she just stole my warm spot.

here are the studies that were shared with me through my research hub on the topic of shoplifting. i'm still looking for more though!




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shoplifting discourse has been making the rounds, does anyone have any good readings/studies/etc on shoplifting?

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A Tatar Shaman, Minusinsk, Siberia, 1910.

A large minority of people in North Asia, particularly in Siberia, follow religio-cultural practices of  Shamanism. Some researchers regard Siberia as heartland of Shamanism.

Siberian Shamans, reenacting their dreams wherein they had rescued soul of client, were conducted in, Oroch, Altai, and Nganasan healing séances.

© Historical Photographs


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Watching fascism in real time via my Instagram feed. What a time to be alive.

thanks everyone for the birthday wishes!!! y'all are wonderful!

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@quasar 🌸 no real world use for pronouns wamnt to idemtify a thing just for laughs we have tool for that it's called POINTIMG AT IT
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fire for fields and forests 

yourforestpodcast.com/good-fir - a podcast about tending the land with fire and other natural wisdom by experienced elders, younger native people, and scholars, mostly indigenous. I was a little curious about how people traditionally used fire in their farming. Now, I'm a believer.

I learned that some native people do a "cultural" burn after they know the land and for something specific in the landscape, e.g., a species or just the whole system, but not all native people do a "cultural" burn. A human-managed forest has trees that are spaced out. One thing this does is allow precipitation to reach the soil and the roots.

I also learned that intentional fires are not just for preventing catestrophic burns that ruin the topsoil. Burning an area causes native plants and grasses to emerge. I bet you can easily raise plants from seed in a swidden. A burned area stays thinned out for eight years. They burn next to something green, next to water, or when rain is imminent. Those with traditional experience say it will go out eventually. People also burn to prevent ticks.

I had to search for a video that they mentioned in season 2, episode 3, but I'm not sure if I found it. Here is what I found: Gathering Voices Society on Vimeo, vimeo.com/user105935556.

Here's a fire-related quote that I've posted before:

"low-intensity fires were created in such a way that they did not get out of hand and did not harm trees and other large vegetation. Burning released nutrients to the soil, stimulated regrowth—which provided forage for game and other wildlife—and prevented a buildup of fuel, which would otherwise result in disastrous wildfires. It also created and maintained prairies and meadows, increased the abundance of food-producing bulbs and grasses, enhanced the density and diversity of plants, reduced competition, and helped control insects and disease."

"The effect of these practices ... was to maintain large and small areas at a mid-succession stage by simulating natural disturbance. The disturbances often reduced the dominance of existing communities, creating openings for colonization by other species. While the biomass was reduced temporarily, it was more than made up for by the increased vigor of the new growth. Some areas were burned every two or three years, others every five or six, while others were burned every fifteen years or so." (One-Straw Revolutionary, chapter five)

A similar podcast is The Big Burn, laist.com/podcasts/the-big-bur, but only the third and fourth episodes contain indigenous knowledge.

I read that southeast North "American" natives used to burn underbrush, grass, and weeds, too. ("Native American 'Garden Agriculture' in Southeastern North America" by C Margaret Scarry and John F Scarry from World Archaeology, Vol 37, No 2 (Jun 2005) jstor.org/stable/40024233)

#agroforestry #indigenousAustralia @indigenousauthors #IndigenousKnowledge #indigenousPeoples #indigenousPeople #IndigenousAustralians #Aboriginal #FirstNations #LandBack #IndigenousAuthors #NativeAmericans #ClimateChange #NationalParks #CrownLand

gfdsjk; i broke my bomb rush cyber funk save

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A small congregation of exiles.