dystopia   2465

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Burger King says sorry for Russian World Cup pregnancy ad
@BurgerKing apologizes for ad offering free whoppers to Russian women who get pregnant by tournament stars:
dystopia  socialmedia  weekly 
yesterday by twwoodward
Against dystopias, pt 1
overnment might-be-a-bad-idea literature. I'm talking about the kind where everything seems pretty nice until you realize everyone is the exact same height and gets raised by nurturebots. It's not just that I hate it as literature.
dystopia  politics 
2 days ago by neilscott
The value of CryptoKitties has plummeted / Boing Boing
In December someone paid US$155,000 for a single cryptokitty. In March investors who should know better, like Andreessen Horowitz and Union Square Ventures, gave CryptoKitties $12 million.

--How is capitalism seen as a real option?
capitalism  weekly  dystopia 
3 days ago by twwoodward
Meet the guys who tape Trump's papers back together - POLITICO
It was a painstaking process that was the result of a clash between legal requirements to preserve White House records and President Donald Trump’s odd and enduring habit of ripping up papers when he’s done with them — what some people described as his unofficial “filing system.”
weekly  politics  dystopia 
6 days ago by twwoodward
How bad could it be, really? | tigerfort
Better start stockpiling bondage gear and dune buggies.
Brexit  politics  fuckwits  bloodytories  dystopia  news  uk 
10 days ago by gominokouhai
Happy 21st Century! - Charlie's Diary
Shorter version is: there will be much dying: even more so than during the worst conflicts of the 20th century. But rather than conventional wars ("nation vs nation") it'll be "us vs them", where "us" and "them" will be defined by whichever dehumanized enemy your network filter bubble points you at—Orwell was ahead of the game with the Two Minute Hate, something with which all of us who use social media are now uncomfortably, intimately, familiar.
future  dystopia  algorithms  ai  politics 
10 days ago by laurakalbag
Rat Park drug experiment comic about addiction | Stuart McMillen comics
For every scientific study there is an equal and opposite study. This utopia seems to conclude with much more optimism.
society  science  mentalhealth  drugs  comic  dystopia  psychology 
10 days ago by gominokouhai
The Doomed Mouse Utopia That Inspired the 'Rats of NIMH' | Atlas Obscura
In which the mice all started wearing leather bondage gear and driving dune buggies around. Science!
dystopia  psychology  science  zeitgeisty  incrediblyobscurereference  society 
10 days ago by gominokouhai
WHY I WANT TO FUCK RONALD REAGAN
J G Ballard's classic 1968 demolition of the media-friendly politician. What a world it must have been, when this was a novelty deserving of commentary.
writing  books  dystopia  americans  usa  politics  satire  deconstruction  zeitgeisty  literature 
10 days ago by gominokouhai
HR2 Der Tag: Die Welt – besser als ihr Ruf
Eine Welt, in der Hunger, Armut, Krankheit und Krieg dominieren und alles immer schlimmer wird, ist keine schöne Welt. Zum Glück ist es auch nicht unsere Welt, obwohl das gerade in ziemlich gesunden, reichen und friedlichen Ländern gerne behauptet wird. Gegen das verzerrte Bild anzugehen war eine Lebensaufgabe des schwedischen Mediziners Hans Rosling - Gründungsmitglied von "Ärzte ohne Grenzen" und Berater internationaler Organisationen von WHO bis UNICEF. "Factfulness" heißt sein letztes Buch. Darin zeigt er mit vielen Fakten eine Welt, die insgesamt gesünder, wohlhabender und friedlicher wird. Und plädiert - nicht für die rosarote Brille - sondern für eine neugierige und offene Sichtweise, die nichts verklärt, aber auch nichts ins Negative verzerrt. Gar nicht so einfach, denn eine von Roslings eher bitteren Erkenntnissen ist: wir hängen am Bild einer Welt, die den Bach runter geht. Obwohl es uns eher daran hindert, reale Probleme sinnvoll angehen. Und obwohl wir wissen könnten, dass es an den Fakten gemessen schlicht falsch ist. Warum finden wir so attraktiv am Untergang?

MP3: http://mp3.podcast.hr-online.de/mp3/podcast/derTag/derTag_20180528_78907016.mp3

[audio src="http://mp3.podcast.hr-online.de/mp3/podcast/derTag/derTag_20180528_78907016.mp3"]
nca  ncpin  Apocalypse  Dystopia  Podcasts  Statistics  Environment 
17 days ago by walt74
An eerie dystopian prophecy by a disillusioned Bolshevik
We. By Yevgeny Zamyatin. Translated by Clarence Brown. Illustrated by Kit Russell. The Folio Society; 240 pages; £36.95.
IT IS the 26th century and humans have become “Numbers”—automatons who prioritise efficiency over freedom. They are watched by menacing drones, which hover above the OneState’s streets.
fiction  dystopia  sovietunion  we 
20 days ago by coldbrain
White Allies, Let’s Be Honest About Decolonization by Kyle Powys Whyte — YES! Magazine
"Indigenous environmental movements in North America are among the oldest and most provocative—from the Dish With One Spoon Treaty between Anishinaabe and Haudenosaunee peoples to the Mni Wiconi (“Water Is Life”) movement of the Standing Rock Sioux tribe. As a Potawatomi environmental justice advocate, I often get asked by other environmentalists in the U.S. to share my views on what they can do to be good allies to Indigenous peoples. Those who ask usually identify themselves as being non-Indigenous, white, and privileged. They are U.S. settlers: people who have privileges that arise from the historic and ongoing oppression of Indigenous peoples. 

Whether one participates in settler colonialism is not entirely a matter of when or how one’s ancestors came to the U.S. Having settler privilege means that some combination of one’s economic security, U.S. citizenship, sense of relationship to the land, mental and physical health, cultural integrity, family values, career aspirations, and spiritual lives are not possible—literally!—without the territorial dispossession of Indigenous peoples. 

How then can settler allies move beyond being sympathetic beneficiaries of colonialism? What approach is legitimately decolonizing?

The resilience of settler privilege is a barrier. Gestures toward allyship can quickly recolonize Indigenous peoples. Some people have tried to create bonds of allyship by believing that Indigenous wisdom and spirituality are so profound that Indigenous people have always lived in ecological harmony. This is the romantic approach. Other allies have tried to create solidarity through claiming that Indigenous and non-Indigenous environmentalists should not distinguish their efforts. In this view, environmental issues threaten us all, and we should converge around common problems that affect all humanity, instead of wasting dwindling time on environmental racism. This is the same-boat approach. 

The romantic approach assumes that lifting up Indigenous wisdom and spirituality constitutes action. But this approach does not necessarily confront ongoing territorial dispossession and risks to health, economic vitality, lives, psychological well-being, and cultural integrity that Indigenous people experience. This is why scholars Eve Tuck and K. Wayne Yang say decolonization is not a metaphor. Yet, the empathetic responsibility to support others’ self-determination and well-being is a major lesson in many Indigenous environmental traditions. Subscribers to the romantic view are unprepared to respond to criticisms of supposed Indigenous hypocrisies, like the alleged contradiction of tribally sanctioned coal industries. Responding to these critiques requires an understanding of colonialism, yet some romantics are unwilling to take the time to learn how the U.S. forcefully re-engineered tribal governments to facilitate extractive industries. This understanding is key if one’s goal is to undermine the levers of power that undermine Indigenous self-determination and well-being today.  

The same-boat approach also misses the colonial context. The conservation movement has been as damaging to Indigenous peoples as extractive industries. National parks, ecological restoration projects, conservation zones, and even the uses of certain terms—especially “wilderness”—are associated with forced displacement of entire communities, erasure of Indigenous histories in education and public memory, economic marginalization, and violations of cultural and political rights. Though certain sectors of conservation have improved greatly, newer movements, such as the international UN-REDD+ Programme, still repeat harms of the past. Almost every environmental achievement in the U.S.—such as the Clean Air or Clean Water acts—has required Indigenous peoples to work hard to reform these laws to gain fair access to the protections. 

A decolonizing approach to allyship must challenge the resilience of settler privilege, which involves directly facing the very different ecological realities we all dwell in. Sometimes I see settler environmental movements as seeking to avoid some dystopian environmental future or planetary apocalypse. These visions are replete with species extinctions, irreversible loss of ecosystems, and severe rationing. They can include abusive corporations and governments that engage in violent brainwashing, quarantining, and territorial dispossession of people who stand in their way. 

Yet for many Indigenous peoples in North America, we are already living in what our ancestors would have understood as dystopian or post-apocalyptic times. In a cataclysmically short period, the capitalist–colonialist partnership has destroyed our relationships with thousands of species and ecosystems.

Zoe Todd and Heather Davis, authors of “On the Importance of a Date, or Decolonizing the Anthropocene,” characterize the ecological footprint of colonialism as seismic. The ongoing U.S. colonial legacy includes forcing Indigenous peoples into grid-like reservations that empower corporations and private individuals to degrade our territories; fostering patriarchy and conditions for sexual violence in Indigenous communities; brainwashing Indigenous children through boarding schools; and brainwashing everyone else through erasing Indigenous histories and experiences across U.S. culture, education, and memory. 

So Indigenous people awaken each day to science fiction scenarios not unlike the setup in films such as The Matrix. Yet in Indigenous science fiction films, such as Wakening and The 6th World, the protagonists are diverse humans and nonhumans who present unique solutions to daunting environmental problems. They are not portrayed as romantic stereotypes or symbols of a common humanity. They do not presuppose naive notions of Indigenous spirituality. They see environmental protection as possible only if we resist the capitalist–colonialist “matrix” of oppression and build allyship across different human and nonhuman groups. These films differ greatly from, say, Avatar, where the protagonist is a white male who passes as Indigenous and uses romantic Indigenous wisdom to save everyone. Indigenous people learn to ignore this difference, embracing a common foe together.  

Decolonizing allyship requires allies to be critical about their environmental realities—and about the purpose of their environmentalism. To do this, allies must realize they are living in the environmental fantasies of their settler ancestors. Settler ancestors wanted today’s world. They would have relished the possibility that some of their descendants could freely commit extractive violence on Indigenous lands and then feel, with no doubts, that they are ethical people. Remember how proponents of the Dakota Access pipeline sanctimoniously touted the project’s safety and that it never crossed tribal lands? On the flip side, when more sympathetic (environmentalist) settler descendants lament the loss of Indigenous wisdom without acting for Indigenous territorial empowerment; buy into the dreams and hopes of settler heroism and redemption in movies like Avatar; or overburden Indigenous people with requests for knowledge and emotional labor yet offer no reciprocal empowerment or healing—then they are fulfilling the fantasies of their settler ancestors.  

One can’t claim to be an ally if one’s agenda is to prevent his or her own future dystopias through actions that also preserve today’s Indigenous dystopias. Yet how many environmentalists do just this? I do not see much differentiating those who fight to protect the colonial fantasy of wilderness from those who claim the Dakota Access pipeline does not cross Indigenous lands. Indigenous environmental movements work to reject the ancestral dystopias and colonial fantasies of the present. This is why so many of our environmental movements are about stopping sexual and state violence against Indigenous people, reclaiming ethical self-determination across diverse urban and rural ecosystems, empowering gender justice and gender fluidity, transforming lawmaking to be consensual, healing intergenerational traumas, and calling out all practices that erase Indigenous histories, cultures, and experiences.

Perhaps these goals and values are among the greatest gifts of Indigenous spirituality and wisdom. I want to experience the solidarity of allied actions that refuse fantastical narratives of commonality and hope. Determining what exactly needs to be done will involve the kind of creativity that Indigenous peoples have used to survive some of the most oppressive forms of capitalist, industrial, and colonial domination. But above all, it will require that allies take responsibility and confront the assumptions behind their actions and aspirations."
decolonization  capitalism  indigenous  indigeneity  2018  kylepowyswhyte  resilience  self-determination  colonialism  dystopia  settlercolonialism  privilege  allyship  solidarity  environment  environmentalism  zoetodd  heatherdavis  anthropocene  scifi  sciencefiction 
28 days ago by robertogreco

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