Earhartsplane - Hello

I don't remember the context, except that it's definitely in a book by either Neil Gaiman or Terry Pratchett, but there was a hair salon that went through a litanie of names, all of them some sort of pun. I also don't remember any of the puns in English, but one of them in French was "Je fais ce que Cheveux". It's been my answer ever since when someone asks rude question about my hair.

Anyway I want to know all of the puny coffee shop names now. They're second-hand names. They should be in a pun shop.

"tiktok has massive problems that even if you don't agree with a complete ban have to be addressed for all social media platforms" and "the Chinese government is doing pretty awful things" and "there is a lot of sinophobic fearmongering and double standards in the conversation about tiktok" and "people should exercise basic caution signing up to foreign or domestic social media" and "most Chinese citizens like US citizens are just people living their life and cultural exchange between them can be beneficial for both sides" and "some people being on the same social media site isn't going to solve everything " and "I want to study the linguistics happening there under a microscope" are opinions that can coexist

I would be 5% less insane about Good Omens season 2 if I hadn't heard "Nothing Gold Can Stay" in Malevolent a few months back.

A recent cartoon for New Scientist

This is uncanny

My Reading Year.

(My last @guardian Books cartoon for 2023)

Discworld Elysium part 5

p1 p2 p3 p4

i think the thing about intracommunity conflict over who can 'claim' certain queer figures from the ancient world (e.g., was sappho a lesbian or bisexual, was iphis a lesbian or a trans man) is that it basically never tells us anything interesting or new about the ancient material and only ever becomes an opportunity for ppl to show their worst, most vitriolic assumptions about the experiences of other queer people today.

i think this happens bc often these inquiries come from a place of wanting to see one's own identity and experience reflected exactly back in ancient material, which i don't think is harmful on it's own, although it's often a little boring because it limits our field of vision for seeing how ancient gender and sexuality could be queer in ways that don't immediately register to us -- when norms around gender and sexuality are different (which they unarguably were in many, many ways), the experiences that fall outside of those norms are also different. but this way of approaching queer history gets really nasty when it couples with a view of contemporary gender and sexuality that is, well, bogged down by any number of issues: an excessive attachment to identity as ontology ("this category terminology reflects perfectly who everybody is inherently inside"); a perception of privilege and oppression as zero-sum (aka the pokemon typing theory of structural violence); a watered down understanding of what intersectionality means (thinking only about individuals who occupy multiple marginalized positionalities rather than considering how multiple marginalizations overlap or are linked).

all of this has no effect on sappho (dead) or iphis (fictional), but it does have an effect on the queer people today who get caught in the crosshairs when ancient figures are used as cudgels and mouthpieces to lend historical authority to contemporary disputes. when really it seems like the most historiographically responsible answer to "was [ancient figure] a [queer interpretation a] or [queer interpretation b]" is "yes. and no. and original historical context matters. and the way that figure has been interpreted outside of their original historical context also matters. and that original historical context usually can't be completely reconstructed. and also we don't need the certainty of complete reconstruction to draw connections. and also ancient queerness looks a lot different than we expect. and also modern queerness looks a lot different than we expect."

DUDE DUDE DUDE THE TITLE SEQUENCE IS SO SO SO COOL

It is.