This is part 2 of a series that I have done on the relevance that Old Testament social principles have to our times. In the first part I looked at the OT's critique of lesser of two evils politics. In this one I will be looking at the Old Testament understanding of the relationship between social justice and intersectionality. Intersectionality was a term popularised in the late 80s and 90s by scholar and activist Kimberlee Crenshaw. In her analysis she says the following:

• "One of the very few Black women's studies books is entitled All the Women Are White; All the Blacks Are Men, But Some of Us are Brave. I have chosen this title as a point of departure in my efforts to develop a Black feminist criticism because it sets forth a problematic consequence of the tendency to treat race and gender as mutually exclusive categories of experience and analysis...this tendency is perpetuated by a single-axis framework that is dominant in antidiscrimination law and that is also reflected in feminist theory and antiracist politics.I will center Black women.... in order to contrast the multidimensionality of Black women's experience with the single-axis analysis that distorts these experiences"(Demarginalising the intersections of race and sex, pg 139)
• "I observed the dynamics of structured intersectionality during a brief field study of battered women's shelters located in minority communities in Los Angeles. In most cases the physical assault that leads women to these shelters is merely the most immediate manifestation of the subordination they experience. Many women who seek protection are unemployed or underemployed and a good number of them are poor. Shelters serving these women cannot afford to address only the violence inflicted by the batterer; they must also confront the other multilayered and routinised forms of domination that often converge in these women's lives"(Mapping the Margins: Intersectionality, Identity Politics and Violence against Women of Color)

With this assumptions, definitions and terms used above I will look at how the Old Testament looks at social justice through an interconnected and intersectional lense in key moments in the text.
1)The justice precepts of the OT:

• "Thus says the Lord: Act with justice and righteous, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan and the widow, nor shed innocent blood in this place"(Jeremiah 22:3)
• "The princes of Israel in you everyone according to his power, have been bent on shedding blood. Father and mother are treated with contempt in you; the alien residing within you suffers extortion; they orphan and widow are wronged in you. You have despised my holy things, and profaned my sabbaths. In you are those who slander to shed blood, those in you who eat upon the mountains, who commit lewdness in your midst. In you they uncover their father's nakedness; in you they violate women in their periods."(Ezekiel 22:6-10)

2)David and the Prophet Nathan:

• "And the Lord sent Nathan to David.He came to him and said to him 'There were two men in a certain city, one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of is meagre fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveller to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared that for the guest who had come to him'. Then David's anger was greatly kindled against the man. He said to Nathan, 'As the Lord lives, the man who has done this deserved to die;"(2 Samuel 12:1-5)
• "Nathan said to David 'You are the man! Thus says the Lord, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the world of the Lord, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites"(2 Samuel 12:7-9)

3)The Levite and the Concubine:

• "In those days when there was no king in Israel, a certain Levite residing in the remote parts of the hill country of Ephraim, took to himself a concubine from Bethlehem in Judah. But his concubine became angry with him and she went away from him to her father's house at Bethlehem in Judah and was there for some four months. Then her husband set out after her to speak tenderly to her and bring her back. He had with him his servant and a couple of donkeys. When he reached her father's house the girl's father saw him and came with joy to meet him"(Judges 19:1-3)
• "When they were near Jebus, the day was far spent and the servant said to his master(the Levite) 'Come now, let us turn aside to this city of the Jebusites, and spend the night in it'. But his master said to him, 'We will not turn aside into a city of foreigners, who do not belong to the people of Israel; but we will continue on to Gibeah'. Then he said to his servant 'Come let us try to reach one of these places, and spend the night at Gibeah or at Ramah'. So they passed by and went on their way; and the sun went down on them near Gibeah, which belongs to Benjamin. They turned aside there, to go in ans spend the night at Gibeah. He went in and sat down in the open square of the city, but no one took them in to spend the night. Then at evening there was an old man coming from his work in the field. The man was from the hill country of Ephraim and he was residing in Gibeah...The old man said 'Peace be to you. I will care for your wants; only do not spend the night in the square'. So he brought him into his house and fed the donkeys; they washed their feet and ate and drank"(Judges 19:11-16/20-21)
• "While they were enjoying themselves the men of the city, a depraved lot, surrounded the house and started pounding on the door. They said to the old man, the master of the house 'Bring out the man who came into your house so that we may have intercourse with him'. And the man, the master of the house, went out to them and said to them 'No, my brothers, do not act so wickedly. Since this man is my guest, do not do this vile thing. Here are my virgin daughter and his concubine; let me bring them out now. Ravish them and do whatever you want to them; but against this man do not do such a vile thing'. But the men would not listen to him. So the man seized his concubine, and put her out to them. They wantonly raped her, and abused her all through the night until morning. And as the dawn began to break, they let her go"(Judges 19:22-25)

When we take these stories we see and intersectional analysis at play. In the Parable of the Prophet Nathan we see the thing of hospitality interacting with class. In the story of the concubine we see the theme of hospitality interact with gender and sexual violence. The Levite and the concubine are shown hospitality in the house of the father in law and the old man. But hostility is shown by the people of Gibeah to outsider. Here, we see xenophobic violence display itself through sexual violence. But then it gets worst of course. Because both the old man and the Levite are willing to sacrifice the concubine and the virgin daughter. The feminist theologian Phyllis Trible in her book "Texts of Terror" states that the house demonstrates the "gendered" limits of hospitality. When it is male figure, hospitality has to be protected at all cost. When it comes to the the women characters, they are more than willing to sacrifice that hospitality. To push them to the margins, symbolised by the outside of the house. And so we see in the concubine what Kimberly Crenshaw spoke of in her work at battered shelters. Structured intersectionality. A woman subject to the multidimensional forces of patriarchal norms, xenophobic hostility, and sexual violence. The story of the concubine parallels the multidimensional story of migrant and refugee women in our world today who face the multiple forces of xenophobic hostility, oppressive cultural norms, and sexual violence as well.
It's the same thing in Nathan's parable at a different angle. If we see the see the gendered limits of hospitality in the Concubine episode, we see it's class limits in this parable. The rich man is willing to show hospitality to a wayfarer. And he does it at the expense of the man who is poor. His hospitality is built on economic exploitation. Now the twist is that Nathan is telling this Parable both as an irony and to expose King David's hypocrisy. Because David did an injustice to Uriah the Hittite. He had him murdered to take his wife. And Uriah because he is a "Hittite" is a stranger, a foreigner. Murder is the most inhospitable act you can do to a stranger. Nathan breaks us out of a single axis analysis of things by making the point that the same norms that allow a rich man to exploit the poor are the same ones that allow a King to murder an outsider to take his wife. Xenophobic violence and class oppression are intertwined. Which is why in the precepts of the Prophets care for the poor and the widows and orphans is coupled with care for the alien and stranger. And it is couple in the rhetoric of Jeremiah to not shed innocent blood. The structures built on violence are the same ones that marginalise the poor and target the orphan and the outsider. Many of the people who are poor under these structures are also widows and aliens as well. And as the Prophet Ezekiel points out, which ties back to the story of the concubine, the same people with power that shed innocent blood and oppress and extort the poor are also the ones who normalise and perpetuate a culture of sexual violence. These are definitely relevant for our times because the Old Testament's ethical framework breaks us out of a single axis view of social justice to view things in a multidimensional perspective. We have to look at the lives of migrants and refugees from a multidimensional perspective. We have to look at the experiences of black and indigenous communities from a multidimensional perspective when in these communities women have to endure the multiple burdens of racial violence coupled with patriarchal and sexual violence. We cannot speak of an identity politic that does not look at class oppression and violence. All of these intersect. All of these are multidimensional. And in that multidimensional reality Jeremiah's voice rings as true back then as today. Stand up for the poor, the orphan, the widow and the oppressed who has been robbed. And shed no innocent blood in this place.

This is part 2 of a series that I have done on the relevance that Old Testament social principles have to our times. In the first part I looked at the OT's critique of lesser of two evils politics. In this one I will be looking at the Old Testament understanding of the relationship between social justice and intersectionality. Intersectionality was a term popularised in the late 80s and 90s by scholar and activist Kimberlee Crenshaw. In her analysis she says the following:

• "One of the very few Black women's studies books is entitled All the Women Are White; All the Blacks Are Men, But Some of Us are Brave. I have chosen this title as a point of departure in my efforts to develop a Black feminist criticism because it sets forth a problematic consequence of the tendency to treat race and gender as mutually exclusive categories of experience and analysis...this tendency is perpetuated by a single-axis framework that is dominant in antidiscrimination law and that is also reflected in feminist theory and antiracist politics.I will center Black women.... in order to contrast the multidimensionality of Black women's experience with the single-axis analysis that distorts these experiences"(Demarginalising the intersections of race and sex, pg 139)
• "I observed the dynamics of structured intersectionality during a brief field study of battered women's shelters located in minority communities in Los Angeles. In most cases the physical assault that leads women to these shelters is merely the most immediate manifestation of the subordination they experience. Many women who seek protection are unemployed or underemployed and a good number of them are poor. Shelters serving these women cannot afford to address only the violence inflicted by the batterer; they must also confront the other multilayered and routinised forms of domination that often converge in these women's lives"(Mapping the Margins: Intersectionality, Identity Politics and Violence against Women of Color)

With this assumptions, definitions and terms used above I will look at how the Old Testament looks at social justice through an interconnected and intersectional lense in key moments in the text.
1)The justice precepts of the OT:

• "Thus says the Lord: Act with justice and righteous, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan and the widow, nor shed innocent blood in this place"(Jeremiah 22:3)
• "The princes of Israel in you everyone according to his power, have been bent on shedding blood. Father and mother are treated with contempt in you; the alien residing within you suffers extortion; they orphan and widow are wronged in you. You have despised my holy things, and profaned my sabbaths. In you are those who slander to shed blood, those in you who eat upon the mountains, who commit lewdness in your midst. In you they uncover their father's nakedness; in you they violate women in their periods."(Ezekiel 22:6-10)

2)David and the Prophet Nathan:

• "And the Lord sent Nathan to David.He came to him and said to him 'There were two men in a certain city, one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of is meagre fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveller to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared that for the guest who had come to him'. Then David's anger was greatly kindled against the man. He said to Nathan, 'As the Lord lives, the man who has done this deserved to die;"(2 Samuel 12:1-5)
• "Nathan said to David 'You are the man! Thus says the Lord, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the world of the Lord, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites"(2 Samuel 12:7-9)

3)The Levite and the Concubine:

• "In those days when there was no king in Israel, a certain Levite residing in the remote parts of the hill country of Ephraim, took to himself a concubine from Bethlehem in Judah. But his concubine became angry with him and she went away from him to her father's house at Bethlehem in Judah and was there for some four months. Then her husband set out after her to speak tenderly to her and bring her back. He had with him his servant and a couple of donkeys. When he reached her father's house the girl's father saw him and came with joy to meet him"(Judges 19:1-3)
• "When they were near Jebus, the day was far spent and the servant said to his master(the Levite) 'Come now, let us turn aside to this city of the Jebusites, and spend the night in it'. But his master said to him, 'We will not turn aside into a city of foreigners, who do not belong to the people of Israel; but we will continue on to Gibeah'. Then he said to his servant 'Come let us try to reach one of these places, and spend the night at Gibeah or at Ramah'. So they passed by and went on their way; and the sun went down on them near Gibeah, which belongs to Benjamin. They turned aside there, to go in ans spend the night at Gibeah. He went in and sat down in the open square of the city, but no one took them in to spend the night. Then at evening there was an old man coming from his work in the field. The man was from the hill country of Ephraim and he was residing in Gibeah...The old man said 'Peace be to you. I will care for your wants; only do not spend the night in the square'. So he brought him into his house and fed the donkeys; they washed their feet and ate and drank"(Judges 19:11-16/20-21)
• "While they were enjoying themselves the men of the city, a depraved lot, surrounded the house and started pounding on the door. They said to the old man, the master of the house 'Bring out the man who came into your house so that we may have intercourse with him'. And the man, the master of the house, went out to them and said to them 'No, my brothers, do not act so wickedly. Since this man is my guest, do not do this vile thing. Here are my virgin daughter and his concubine; let me bring them out now. Ravish them and do whatever you want to them; but against this man do not do such a vile thing'. But the men would not listen to him. So the man seized his concubine, and put her out to them. They wantonly raped her, and abused her all through the night until morning. And as the dawn began to break, they let her go"(Judges 19:22-25)

When we take these stories we see and intersectional analysis at play. In the Parable of the Prophet Nathan we see the thing of hospitality interacting with class. In the story of the concubine we see the theme of hospitality interact with gender and sexual violence. The Levite and the concubine are shown hospitality in the house of the father in law and the old man. But hostility is shown by the people of Gibeah to outsider. Here, we see xenophobic violence display itself through sexual violence. But then it gets worst of course. Because both the old man and the Levite are willing to sacrifice the concubine and the virgin daughter. The feminist theologian Phyllis Trible in her book "Texts of Terror" states that the house demonstrates the "gendered" limits of hospitality. When it is male figure, hospitality has to be protected at all cost. When it comes to the the women characters, they are more than willing to sacrifice that hospitality. To push them to the margins, symbolised by the outside of the house. And so we see in the concubine what Kimberly Crenshaw spoke of in her work at battered shelters. Structured intersectionality. A woman subject to the multidimensional forces of patriarchal norms, xenophobic hostility, and sexual violence. The story of the concubine parallels the multidimensional story of migrant and refugee women in our world today who face the multiple forces of xenophobic hostility, oppressive cultural norms, and sexual violence as well.
It's the same thing in Nathan's parable at a different angle. If we see the see the gendered limits of hospitality in the Concubine episode, we see it's class limits in this parable. The rich man is willing to show hospitality to a wayfarer. And he does it at the expense of the man who is poor. His hospitality is built on economic exploitation. Now the twist is that Nathan is telling this Parable both as an irony and to expose King David's hypocrisy. Because David did an injustice to Uriah the Hittite. He had him murdered to take his wife. And Uriah because he is a "Hittite" is a stranger, a foreigner. Murder is the most inhospitable act you can do to a stranger. Nathan breaks us out of a single axis analysis of things by making the point that the same norms that allow a rich man to exploit the poor are the same ones that allow a King to murder an outsider to take his wife. Xenophobic violence and class oppression are intertwined. Which is why in the precepts of the Prophets care for the poor and the widows and orphans is coupled with care for the alien and stranger. And it is couple in the rhetoric of Jeremiah to not shed innocent blood. The structures built on violence are the same ones that marginalise the poor and target the orphan and the outsider. Many of the people who are poor under these structures are also widows and aliens as well. And as the Prophet Ezekiel points out, which ties back to the story of the concubine, the same people with power that shed innocent blood and oppress and extort the poor are also the ones who normalise and perpetuate a culture of sexual violence. These are definitely relevant for our times because the Old Testament's ethical framework breaks us out of a single axis view of social justice to view things in a multidimensional perspective. We have to look at the lives of migrants and refugees from a multidimensional perspective. We have to look at the experiences of black and indigenous communities from a multidimensional perspective when in these communities women have to endure the multiple burdens of racial violence coupled with patriarchal and sexual violence. We cannot speak of an identity politic that does not look at class oppression and violence. All of these intersect. All of these are multidimensional. And in that multidimensional reality Jeremiah's voice rings as true back then as today. Stand up for the poor, the orphan, the widow and the oppressed who has been robbed. And shed no innocent blood in this place.

New Texan here. I wonder why nobody up-votes or down-votes comments on this subreddit. Is this indicative of Texans propensity toward not voting? After moving here from a state with the highest voter participation rate, the political apathy in Texas boggles my mind.
Seriously…. No other sub that I frequent have so little thumb participation as this one. What’s the deal?

Please use this thread to ask any lawn care questions that you may have. There are no stupid questions. This includes weed, fungus, insect, and grass identification. For help on asking a question, please refer to the "How to Get the Most out of Your Post" section at the top of the sidebar.
Check out the sidebar if you're interested in more information on plant hardiness zones, identifying problems, weed control, fertilizer, establishing grass, and organic methods. Also, you may contact your local Cooperative Extension Service for local info.
How to Get the Most out of Your Post:

Include a photo of the problem. You can upload to imgur.com for free and it's easy to do. One photo should contain enough information for people to understand the immediate area around the problem (dense shade, extremely sloped, etc.). Other photos should include close-ups of the grass or weed in question: such as this, this, or this. The more photos or context to the situation will help us identify the problem and propose some solutions.

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Are you losing out on potential patients because when people look for medical services in your region on Google Maps, your hospital or clinic isn't listed?
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Google My Business is an effective tool that can greatly improve your reputation and internet visibility. It provides many features designed especially to help medical practitioners. This blog post will discuss the significance of Google My Business for healthcare providers and offer helpful advice on how to maximize your online visibility.
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I know this is a meme sub. I wanted to post this in the main sub but I don't have clips for a claims and I was worried not being able to post it or being able to and then getting banned because I don't have clips for my quotes. I know I might get banned from here too but if I had to choose between being able to post and reply in a place it would be the his main sub because I'm not good at making memes or jokes but I'm ok at rambling in a self-important way. hopefully I wont get banned at all but we'll see.
Our boy is right about most things. Some things that he has dog shit takes on is 1. Kids protesting don’t have demands 2. If the USA stopped funding IDF the kids would be only 1% less pissed about the conflict. 3. They don’t know anything about the area or really anything about anything 4. Anti-semitism and anti-zionism are the same thing. 5. “We see that the killing will radicalize kids in gaza but we don’t see that on the other side with 10/07/23 or the 2nd uprising etc.” As I’ve said in previous posts here, I’ve been watching Destiny since 2016. He has made me rethink more things than I could count. He’s forced me to read on topics I never thought to read on. It’s for those reasons I expect much more from him than most humans and why I’m so passionate when I come down on him or go down on him or whatever the phrase is.

1. The student groups are demanding the campus they attend stops using their tuition money to fund Israel. That’s a straightforward, clear demand. In fact, it’s much more clear than occupy or mainstream BLM demands were. Destiny knows this. Rather than dropping this talking point he acts as though his quiver is low and he needs every arrow possible and has recently changed it to “They have no demands… or their demands are misguided.” So fucking silly. Divestment, as big Steve knows from studying more history than most people have casually read, is a political tool that has been used for decades with varying degrees of effect. As a capitalist I would think the idea of people ``voting with your dollar” would get him hard. Destiny has defended his support for the war against Hamas. I haven’t seen him defend his position that American universities should be using their endowments to assist Israel in their war. It wouldn’t surprise me if he has some really thought out reasons for this position but I haven’t heard it yet so until that moment I think his position is stupid at best.
   
2. “The students don’t really care about the USA or their college funding this war. If the schools and or the government stopped the funding the kids would only be 99% pissed rather than 100%”. I think this is a stupid take. The kids I talk to think they are/we all are funding a genocide. I know Big D doesn’t think we’re funding genocide… nobody is correct all the time. They want their school and/or government to stop funding it. Many of them don’t agree what the next step should be but they do know they want their school to divest. Brown is the one example that I know of where the school said, “Ok, we’ll vote on divesting in the fall.” The students didn’t say, “We’re staying until you divest.” They said, “Sounds good.” and broke down their encampment. They know what they want and when the school said that they would vote on it months from now the students walked away.
   
3. “The protesters don’t know anything about the area or the history” is something Mr. Bonerelli has said. He’s also said, “The history matters but at the same time it doesn’t matter.” By this I understood him to be saying, “Yes, X happened in 19XX or 18XX and that was bad and it shouldn’t have happened but what are we going to do about what’s happening on the ground right now?” When I see these clips of kids being asked questions they don’t know the answer to, the latter Destiny quote pops into my smooth brian. My second and third thoughts are, “I wonder how many clips did they get of kids answering questions correctly before they found this kid. I hope there were zero clips before and after this kid because protesters should know by now that talking to the media is something the PR people should do.
   

These kids don’t need to know what happened in the six day war to know that they don’t want their dollars going to arming a military that they believe is genociding a people. In fact, they don’t need to know where Palestine is on a map or if Israel was created in 1948 or 1848.

1. “Anti-Zionism and Anti-Semitism”are functionally the same thing” this is such a silly claim. It’s as silly as the blue trench coat. The most EXTREME form of anti-zionism that I can think of, that I’ve never come across naturally (meaning not searching for it), in the anti-zionist circles, would be the end of Israel and killing of every zionist. Even if 90% of jews were Zionists, even after they realized they could denounce their Zionism and not be killed, that still wouldn’t be killing jews because they are jews. It would be killing zionists because they’re zionists. In fact, if someone were to hold that position they'd be forced to, in absolute numbers, kill more American Protestants than Isrealies. I wouldn’t be surprised at all if the largest population of zionists are American protestants. Obviously if the most extreme version of anti-zionism isn’t anti-semitism then the same is true for all versions. If I saw the 6mwe shirts being worn by some of the protestors on these campuses I would be concerned. What's more likely is some of these counter protestors at UCLA were wearing those shirts on Jan 6 in DC.

Anti-Zionism is no different than anti-facism or anti-capitalism or anti-communism. Immutable traits are not necessarily connected to one's ideology. Obviously if you're missing a leg you're likely to support the ADA. If you're queer you're more likely to support equal rights for queer people. That being said, most of the time, Ideology is not connected to things you can’t change about yourself. I know it would be convenient for the zionists if Anti-zionism is Anti-semitism but it’s not. In fact, IMO, a decent argument can be made that Zionism is anti-Semtic. “The jews can safely co-exist with any other population for an extended period of time even in today's international western world with international institutions like the UN, the ICJ and the ICC. It just can’t be done. They need to have their own place that was already partly inhabited.”

1. While in debates sometimes people bring up the fact that the IDF is creating the next generation of Hamas by killing the families of all these kids. If Destiny is given time to reply he says that we talk about it one way but we don’t ever talk about how the rockets and 10/07/23 might radicalize young Isrealies. He’s correct that not many people talk about it but they should. I think it’s very important to point out that if you grow up hearing rockets flying over head, are told in school about all the violence Hamas and those that came before have committed against Israelis (but for propaganda reasons they’d probably say jews rather than israelis) and and that the Gazains have always wanted to kill jews (calling them jews not israelis) and then you’re trained in the IDF and sent into Gaza you might make statements via humorous skit or whatnot about enjoying killing Gazians or that not enough Gazians have been killed while in a bombed out apartment complex in Gaza. What I assume is happening a little bit more than TikTok posts being made is people shooting rather than not because they've been radicalized. Destiny is correct; we need to talk about the radicalization that if Gazians are experiencing then young Iraelis must be experiencing too.
   
2. “Americans don’t care about foreign policy. They care about domestic policy. The college kids ‘care’ about foreign policy because they’re still suckling on the mommy and daddy teet. Domestic policy doesn’t impact them so they look to the most morally loaded thing they can, which currently is foreign policy.” is something I heard Destiny say in a tone of disgust. Destiny also recently said he might stop saying he’s progressive or far-left. IMO His perspective on the above mentioned topic is a perfect example of why he should stop thinking of himself in this way. It says so much to me that when people in a society have their basic needs met they think about the world broadly. They look for international injustice and they do what they can to try to minimize it. From Destiny’s comments it seems as though he prefers for Americans to be so wrapped up in their own survival that they aren’t thinking about international affairs.
   What makes Steven valuable to online politics and philosophy is not that he’s a progressive but his desire to put in the work, show that work being done, to become educating about topics and then expose others for not being educated. 99.9% of factual matters Destiny knows and remembers about this conflict than many scholars. That’s impressive and very important to show people that if you can put in 7 hours a day, 6 days a week, not just read but study for those hours you can come close to having nearly scholarly knowledge on the topic. Obviously there's a difference between having the knowledge and bringing new knowledge to the academy’s attention, that realm is still best left to the scholars but it's incredibly empowering for us all to know that if you put in the work it is possible to know more than 99% of the population on a topic in a short amount of time.
   It would do Destiny and the far-left good if he was more clear about the fact that he’s a classical liberal who’s influenced by The Founding Fathers, Adam Smith, Ricardo and the Marquis de Sade.
   

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I get frustrated with genius annotations, especially re: Vampire Weekend's discography. While I was reading through some of the lyrics last night, it struck me how surface level many of the associations are on the lyric page for "Ice Cream Piano," which is a shame for such a thematically rich song.
That said, I decided to take a stab at dissecting the song as a whole, while tying some of the more obscure references with themes in the larger project.

Verse 1

"Fuck the world," /you/ said it quiet No one could hear you, no one but /me/ "Cynical, you can't deny it" 

Ezra seems to be describing a conversation between "himself" and "his partner" reacting to an unspecified issue. "She" reacted to something, and "he" criticizes that reaction. However, there is some ambiguity regarding who exactly is saying the last line; is it the singer himself, or is he quoting her as he did the opening line?
This ambiguity is a carried theme throughout the rest of the song, and as the lyrics continue, which side is throwing out accusations becomes less relevant. The implied goal of these first lines is to frame the rest of the song as an argument between two individuals, and to show the sneaky ways in which their conflicting viewpoints mirror each other.
I think it's important to mention here that, ahead of "Father of the Bride," Ezra spoke about wanting to move away from the more impressionistic style present in earlier Vampire Weekend records and experiment in writing lyrics where the general theme of the song can be understood in the first few lines. Furthermore, during the Zane Low release interview for "Only God Was Above Us," Ezra dove deep into the track listing process, stating he knew early on that "Ice Cream Piano" needed to be the opening track.
Knowing these two facts, these deceptively unassuming lines in fact carry a significant weight. Where the high-level reading describes a conflict between two individuals, the deeper understanding is that they each represent a conflicting philosophy or idea -- a conflict that will serve as the central thematic core for the album as a whole.

"You don't want to win this war 'cause you don't want the peace Armistice, /we/ never tried it *You're* the soldier, *I'm* police Listen, baby, we can't deny it You don't want to win this war 'cause you don't want the peace" 

As this section of the song is accompanied by a second vocal track, we can assume these lines as sung to each other, implying that their only point of agreement is the recognition of the other's uncompromising nature.
Armistice, simply stopping conflict, is so beyond an option because they're hypocrites -- criticizing the other based on one's subjective position. In her eyes, he's the soldier; in his, police. In this metaphor, one serves as the agitator and the other as defender.

Verse 2

The word was weaponized as soon as it had passed your lips 

The "word" here seems to be either war or peace. But with either it's a loaded offer because, as implied earlier, they're not engaging with the other's viewpoint in good faith and, as such, their criticisms are unfounded. His distaste towards cynicism and her more myopically aligned viewpoint sit diametrically opposed. Their definition of peace is incompatible. As the music builds, it seems to come in conflict with Ezra's vocals; he's nearly shouting as they climb and create a barrage of competing sounds.

I am a gentleman, I refuse to show my gentleness Fuck around and find out, the angry child recites this every day The universe will pry out, the truth which is you've got nothin' to say 

What's interesting about this verse is that, on first reading, the beginning of each statement seems to support the last -- as if said by the same person. However, on closer inspection it seems as though the following mocks the prior; "I am a gentleman, I refuse to show my gentleness" is clearly self contradictory -- as are the other two when read as single statements.
When split at their conflicting point as "I am a gentleman," and separately, "I refuse to show my gentleness," it continues to follow the theme set in Verse 1 of a conversation between two individuals. So, the verse can be read as:

I am a gentleman, I refuse to show my gentleness Fuck around and find out, the angry child recites this every day The universe will pry out, the truth which is you've got nothin' to say 

When one side says something, the other interrupts and mocks that statement. This pattern can be observed in the following two lines. However, by choosing to frame both the initial statement and its contradiction in the first person, Ezra is able to explore the narcissism present in the respective ideologies of the two individuals. They cannot see past their own egos to agree with the other, because the criticisms levied by one are exactly those which the other is accusing them of. As the verse continues, this rising tension and anger becomes more pointed and prevents either side from finishing a complete statement, the screams of one silence the other; and as they are both screaming, neither is able to say anything of import.

Fuck around and find out, the angry child recites this every day 

Following this, the second line is a slightly more direct accusation, presumably in the third person.

The universe will pry out, the truth which is you've got nothin' to say 

The final line is a direct accusation, and the only of the three in second person.
It becomes clear here that Ezra seems to be less interested in the specific opposing ideas and more in the conflict between the two, and the dissonance between that conflict and each of the participant's apparent similarities. The words each one says are weaponized before they are even uttered, demolishing any chance for good faith discussion.

Chorus

In dreams, I scream piano, I softly reach the high note The world don't recognize a singer who won't sing 

There are a couple bits of wordplay happening here, outside of the dream imagery.
The first, and most obvious, is the phrasing of "Ice Cream Piano" in the title and "I Scream Piano" in the verse; pointing back to the song's overarching metaphor, "Ice Cream Piano" and "I Scream Piano" are simple homophones, which is to say they are two different phrases spoken the same way -- here, two ideas saying the same thing.
The second bit of wordplay is the actual usage of "I scream piano." Ezra is purposefully employing the Italian-rooted musical usage of "piano" which, when present in a composition, means to play that section quietly. The second half of the line turns yet another self-contradictory observation into a double-entendre; the "screaming" piano is softened by the instruction of "piano."
The first line of the chorus, when coupled with the second, paints a picture of someone who desperately wants to express their beliefs but, whether it be because the screams are quiet or because screams themselves are not songs, the "singer" and their "song" are rejected by the world at large.
Framing this whole verse as a dream connects these ideas to the larger themes of the song, as being unable to run or scream in a dream is a fairly common experience for people, it seems as though Ezra is using the chorus here to highlight the end of the second verse, "the truth which is you've got nothing to say."
Another equally valid analysis is to literalize the quiet screaming; the anger and animosity between the couple motivates them only to scream, and never to sing. Their unending fighting reduces any opportunity for growth through debate to rubble; at this point, they just don't fucking like each other.

Verse 3

You talk of Serbians, whisper Kosovar Albanians The boy's Romanian, third generation Transylvanian I see the vampires walkin', don't be gripped by fear, you aren't next We're all the sons and daughters of vampires who drained the old world's necks 

Russian iconography is further mentioned throughout "Only God Was Above Us," and serves as one of the more important throughlines of the album -- connecting Ezra's familial history in Eastern Europe, their ties with Russia, and its relationship to modern issues. This, as the first reference in the album to Russia at large, works as a bit of place setting.
Here, the specific namedrops highlight the same conflict described earlier in the song; the Serbians and Kosovo were once a united country as Yugoslavia, but were split by civil war as a result of fundamental ideological differences at the end of the last millennium. Moreover, the usage of "talk" versus "whisper" implies open discussion about the first (Serbia) and the need to sweep the more complicated history of the second (The Kosovar Albanians, the Kosovo War) under the rug.
The conflict between Romania, Kosovo, and Serbia is a deeply complicated and delicate situation that spans generations of ideological and political conflict. The mention of the Romanian's history surrounded by the context of Serbia and Kosovo, and the subsequent criticism of that observation, again highlights the nature of the conflict between the two individuals in the song: where one recognizes the material legacy of these terrible "vampires," the other points out that the new generation is not the old, and are not necessarily beholden to their crimes or traditions.

Chorus 2

In dreams, I scream piano, I softly reach the high note The world don't recognize a singer who won't sing 

Outro / Chorus 3

In dreams, I scream piano, I softly reach the high note The world don't recognize a singer who won't sing 

The repetition of the choruses at the end of the song, combined with the strong call-and-response of the instrumentation between and after the chorus and outro sections, points towards an unending conflict. By the end of the song's narrative, neither side has arrived at a compromise. In reference to the album, "Ice Cream Piano" serves as a massive "YOU ARE HERE" marker on a larger map of western and American political culture. There's a pretty clear line to draw from the struggle between the two characters described in this song and the ouroboric nature of modern-day political discourse, as we witness two parties cannibalize each other in an attempt to garner support from a majority of peoples. But to say that's the entire message of the song feels reductive to the incredible songwriting here. Even that conclusion lends to the broader observation of two ideas that exist only to oppose the other.
Fuckin Ezra, man

🎒𝗗𝗼 𝘆𝗼𝘂 𝗻𝗲𝗲𝗱 𝗵𝗲𝗹𝗽 𝘄𝗶𝘁𝗵 𝗮𝗻 𝗘𝘅𝗮𝗺 𝗼𝗿 𝗣𝗮𝗽𝗲𝗿? 𝗜 𝗰𝗮𝗻 𝗱𝗼 𝗶𝘁 𝗳𝗼𝗿 𝘆𝗼𝘂! 𝗛𝗲𝗿𝗲 𝗶𝘀 𝗺𝘆 𝗰𝗼𝗻𝘁𝗮𝗰𝘁 𝗶𝗻𝗳𝗼𝗿𝗺𝗮𝘁𝗶𝗼𝗻:
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I know I'm going to ruffle some feathers with this, but as a longtime player of both HOI4 and Kaiserreich, the newer content added to certain countries is simply unbearable and genuinely ruin the experience.
I got into Kaiserreich back in 2018, back in the days of AOG China and Russia having a massive focus tree because decisions straight up didn't exist yet. Kaiserreich back then was vanilla map painting with an alternative history coat of paint; a lot of stuff was straight up nonsensical or was of quite questionable content quality, but back then, it was fun. If you didn't have fun, it was probably because your build sucked or you just picked a mediocre country.
Fast forward several years. Kaiserreich has come a long way, and most of the updates have been great and quite fun to play. KR China is always a blast to play (even Kumul), the Balkans have great flavor and content, and most of the majors, like the US, are basic, though still very enjoyable. I have 4000+ hours in this game, and plenty of it has been playing this mod. Nearly every playthrough has been a blast, or at least until recently.
Now, I really don't understand the sheer love the kaiserdevs seem to have for it, but it seems every nation has become overwhelmingly gimmicky. I think Serbia is the first example of a newer Kaiserreich rework that genuinely turned me off from ever playing that country again; the pre-Yugoslavia mechanics are maddening at best, and after unifying, instead of some mediocre reward, you get slapped with more incredibly annoying mechanics to deal with Yugoslavia's internal problems. Of course, it's Yugoslavia; it's going to have issues, but the way it's implemented has caused me to alt-f4 every single time I've hit that stage.
The Germany rework was, for me at least, the nail in the coffin. I don't think I've ever had another several-hour-long hoi4 run in which I still stomped the AI in the end but had absolutely no enjoyment through the entire run. The "new" Germany content is the epitome of everything wrong with newer Kaiserreich in my opinion: literally everything is a gimmicky mechanic that is genuinely insufferable to slog through and punishes you for every misclick or unsaved scrap of political power. I very much enjoy good flavor in hoi4 mods, along with good and engaging mechanics, but Germany is literally everything but. You are thrown dozens of events simply because, and are given maddening mini-games because some random politician pissed the proverbial bed. And, to put it nicely for those who made that mechanic, whoever made the Black Monday card game mechanic should seriously rethink modding hoi4 ever again.
I've played "new" Ireland and "new" Ukraine as well, and they were frankly terrible experiences. Truth be told, I will likely never play these nations again in this mod, if only because KR's reworks have completely ruined them to me. I once longed to see the likes of KR reworks like the Russia rework, but now I sleep peacefully at night knowing that I am not missing anything anyway; they're all but guaranteed to be insufferable.
New game mechanics, decision categories, and events are great when skillfully done, but I don't think KR can do well anymore. Kaiserreich is rapidly becoming another TNO, Darkest Hour, World Ablaze, insert any total rework mod: a miserable, over-developed mod.
This is my honest opinion, but I'm sure many of you have a different stance.

Here’s to another Thursday of making all the wrong moves and losing money
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Admitting we have a problem is the first step in solving it! Author is a Eugenean talking about her experience with rising crime in the city, never saw this story but hey, still relevant today. Found this little gem by random chance. Title is a hopefully relatable quote from the article. You can agree or disagree with the author, but it's actually pretty well written with sources included. (just including the whole article, for people who don't want to click links!)

I Caught Two Men Stealing From My Home. The Aftermath Was Absurd—and All Too Typical.

This experience crystallized Oregon’s deeper problems.

BY REBECCA SCHUMANJUNE 21, 20225:40 AM
Typically, guys wearing power-company vests don’t leave the houses they’re working on laden down with backpacks—let alone power tools, a scooter, and a Nintendo Switch. But that was the scene I happened upon at 6:30 p.m. on a Tuesday in mid-April when I puttered into my driveway in Eugene, Oregon, my 7-year-old ensconced in the back seat.
For a second, my brain tried to normalize the incident: This is just my daughter’s dad stopping by—except there are two of him, and they’re dressed as electricians for some reason? Then, a second later, everything whooshed into place: Oh, wait, I’m being robbed. Or, rather, I was being burgled. I would get reminded of this distinction later, when I made the dubious choice to join the chorus of aggrieved buttinskies on Nextdoor, where my well-meaning post to warn the neighborhood would turn me into an accidental vigilante hero for a day.
Unfortunately, it’s true: My reaction to this burgle was the lived-out fantasy of many who have been on the business end of a property crime. As the two goons took off on foot down my street, I went into fight-or-flight mode—and I chose fight.
“Well,” I said to my confused child, “let’s go see if we can get our stuff back.”
I peeled my 2005 Subaru back onto the street and easily overtook my two targets, who then hurtled themselves into an alley, whereupon I cornered one by the driver’s side window as the other made haste across the adjacent parking lot.
“Just give it back, bro!” I yelled out my window. “Just give it back! I’m a single mom! Just give it back.”
I repeated this until either I reminded him too much of his meanest teacher or he realized he’d been caught in broad daylight. “Fine,” he said. “Just fucking take it.”
He shoved a backpack through my driver’s side window. Inside it was both my laptops and my daughter’s iPad from school. Back at home, I would discover these guys had used channel lock pliers to force open the back door, but that the general chaos of my home had prevented them from locating my passport, jewelry, or sole item of irreplaceable value: the Montblanc fountain pen that my father, who died in a bicycle accident two years ago, had gotten for his law school graduation. My cat was unfazed.
I can honestly tell you that this little caper of mine was thrilling and deeply satisfying. It was also the exact wrong thing to do. Even this fanatical open-carry gun website implores: “Don’t chase criminals.” What if these two dipsticks had been armed? As unlikely as that was—property crime in my town is often driven by addiction, and weapons are worth money, which can buy drugs—I put myself and my child in potential danger. And for what? Three grand worth of electronics. As any reputable expert will tell you, you’re never to give chase to a thief, because human life is not worth possessions. As much as I admit to enjoying being called a “badass” by everyone I told this story, plus the listeners of KLCC Oregon, I should not have done this.
I did call the police, on the nonemergency line, because the dudes were long gone and nobody was hurt. I declined the dispatcher’s offer to send two officers to fingerprint a bunch of stuff I’d already touched. At best, that would have just added two more sets of prints to my town’s burgeoning roster of perennially at-large property criminals.
There are larger issues here, issues much more important than my would-be cool story. First, it’s an example of how in Eugene, small-scale property crime is now de facto legal. It is largely nonviolent, so it’s rarely seen as worth police resources to track down the goods. At the same time, it is so prevalent that any time one vest-wearing bozo gets nabbed, three more spring up in his place. This was my house’s second break-in in six months, and my fourth property crime total in the three years I’ve lived here as an adult. Eugene is my hometown, so I can also add the four times my childhood house, where my mother still lives, has been burgled since the early 2000s. When I was little, we left our front door unlocked so regularly that I wasn’t aware front doors had locks on them until I was much older. By the time I turned 30, however, every door in my parents’ house had been pried open at least once. (“Time to finally get that alarm system!” said my dad for three straight decades.)
Still, it’s a mistake to treat this trend solely as a vexing crime problem. Eugene’s descent into its property crime epidemic has been concurrent, unsurprisingly, with two addiction epidemics: First, the methamphetamine nightmare of the 1990s—when pseudoephedrine pills were still unregulated—hit Oregon and other Western states particularly hard. That wave segued all too naturally into the opioid and fentanyl crisis of the present. Meanwhile, not only did meth never really leave, but its use in Oregon also surged with the pandemic, with three Oregonians per day currently dying a drug-related death.
Since our conversation was necessarily brief, I don’t know the housing or drug situation of the guys who broke into my place. But local statistics point to them as two more casualties of these plagues. (Granted, those statistics are from nearby Portland, and they are police-sourced, so take them how you wish.)
For all the ambivalent empathy that the opioid epidemic has engendered, the local property crime scourge has set off a fierce public backlash. My incident brought out an unsurprising chorus of bloodlust on Nextdoor and elsewhere, when I shared it because I wanted to give my immediate neighbors a heads-up: “You should have kicked their asses,” they wrote. “We need to rise up and defend our property.”
This town’s petty crime is often attributed, at least in the national conservative press, to our West Coast government’s decision to temporarily allow urban camping during the pandemic. (That policy has now officially ended, for what it’s worth.) Towns like mine have often been characterized in the popular imagination as unlivable crime-addled hellholes. I will be the first to admit that our tent cities are sometimes blatant open-air drug markets, but this is the case even as our property values inflate to absurd proportions—and our crime is actually on the decline. Still, Oregonians like me currently have about a 2.7 percent chance of being burgled, which, at almost 30 percent higher than the national average, is very high. I learned very efficiently how anecdotes like mine get around (I can’t help it if I’m a dynamic storyteller!) and attract the righteous indignation of other former victims, so many often feel, incorrectly, like we few honest vanguards are awash in a sea of riffraff.
This atmosphere, in turn, inspires my locality’s equally unreasonable political extremists to put forth and exacerbate their own untenable solutions. Even in a hyperpolarized American environment, Oregon is more polarized than most. For decades, our liberal enclaves have made Portlandia look understated, while our conservative areas make Texas’ look progressive.
For example, during the heyday of Eugene’s recently dismantled and infamous Washington Jefferson Park tent city, a larger break-in at a bicycle store was traced at least partially back to the encampment. The police swept the tents and made a flurry of arrests. Some of the bikes were found. This resulted in part in outrage over using resources to hassle the city’s most impoverished residents: “A stolen bike, yes, that sucks,” an advocate for the unhoused told a local news outlet. “But what are your priorities? And I’m sorry, but a stolen bike isn’t the priority.”
Well, trust me, in this town, it definitely isn’t. Recovering those bikes was an anomaly; in Eugene, most of these burglaries go unsolved. In fact, 87 percent of burglaries in the whole country do, too. The get-tough-on-property-crime proponents assert that statistically, this sends a message that stealing is fair game, and sure, that is a message I do not condone. But I also agree with a somewhat less rabid version of the opposing view: Property is replaceable, these crimes are nonviolent, and everyone currently rifling through houses and dealing drugs out of tents in my town is human. They deserve a chance to get their lives on track.
So, what should be the town’s priority? Fixing the addiction epidemics is a perilously long way away from happening, for reasons that are as polarizing as addiction’s consequences. In the sobering and excellent Dopesick, author Beth Macy goes into painfully exacting detail about opioids’ near-inescapable hold on the human brain. Macy argues that the true way out of this epidemic is “low-barrier treatment,” which includes supportive housing and medical interventions such as safe injection supplies, fentanyl testing strips, buprenorphine access, and supervised consumption sites. All of these options, however, are a tough sell even in a “progressive” town like Eugene, where supervised consumption sites are what NIMBY nightmares are made of, and low-barrier treatment can run up against deeply held moral stigma: Gas is $5 a gallon, and my taxes are going to some junkie?
In the meantime, while some admirably advocate and vote and wait for those breakthroughs, what should we do about the burglaries themselves? Should we pursue more law enforcement, or more compassion toward the burglars? More arrests that allegedly might deter this, or policies that might alleviate income inequality? Does—as approximately 83 percent of the suggestions from my Nextdoor thread contended—every house in town need a tripwire that handcuffs trespassers on sight? Or should all businesses be taxed at 500 percent, and the proceeds used to furnish every fentanyl dealer in town with a nice apartment and mad cash? The debate has degenerated such that these are the sorts of cartoonish positions each side believes they’re fighting—and, in fact, are the only available choices. Just check out Eugene’s Reddit section any day, but don’t say I didn’t warn you.
The actual blight on small American towns like mine isn’t property crime. It’s that any tenable solution to it has been swallowed up into a churning abyss of extremism and perceived counterextremism. No one seems to have a convincing answer to the most basic question: So what should we do? What should I do?
Burglaries don’t have to be largely unsolvable, and more property criminals could be apprehended. But while I don’t want those dudes or any of their buddies to come back to my house, I also don’t want them in an American prison, where their “rehabilitation” will consist largely of learning better ways to commit even bigger crimes when they get out, and their options for alternative forms of acquiring money will be even more limited than they are now. Lacking any meaningful restorative justice program for petty thieves in my town (which would, in turn, necessitate locating and apprehending them), I decided my own problems could be solved, for now, with a padlock on my back gate.
And then, not long after the break-in, a Nintendo Switch appeared on my town’s Craigslist. Its included components and color combination were identical to the set stolen from my house. I debated, briefly, bringing my vigilante justice alter ego Super Annoying out of retirement, answering the ad and showing up to shrill my wrongdoers into returning what was mine. But this time, I thought better of it. My life is not worth much, but it’s probably worth more than Mario Kart. I can only hope the console’s new owners enjoy it as much as my daughter did—at least until someone steals it again.

First...Previous
Colonist Memory Log: Captain Alan J. Emerson
UNS Evandra
Mechanical melodies of gears grinding together and switches flicking of their own accord surrounded the shrine room as before us the gramophone began softly to whistle and click. “He is here…” Kritivek announced, standing tall and bowing his head in rigid deference to his god.
After a few more seconds, the machine’s output grew in both volume and complexity until at last my GRIM could recognize the clicks as Chitaan language. “Hello, Kritivek.” It began, its voice smooth and rhythmic like something between the crackle of a geiger counter and a typewriter’s telltale racket. “I am glad to see you alive and well. Judging by the fact that Gheyk and Fevik are not with you, however, I calculate an 86% chance that they were not so lucky.”
“You are correct, Great One…” murmured Kritivek, the sadness in his tone underpinned by pure awe and reverence for this being.
For a few seconds, Omnus did not speak, but from the everpresent churn of gears we could quite literally hear him ‘thinking’. “I have logged their names in my backup database,” the machine eventually concluded, its words visibly bringing relief to Kritivek. “They shall be remembered for the remainder of my existence. Please, take solace in that…”
“May they frolic in your glory for all of time,” our Chitaan guide prayed aloud, his words followed by yet another long, smothering silence.
“You hath served me well, Kritivek.” Continued the machine, prompting a delighted chitter from the Chitaan priest. “You may go in peace, for I wish to speak with these Humans alone. Mourn your brothers and celebrate the time you spent together. Perhaps enjoy a flask of bogal poured out in their honor?”
“As you wish, my lord… I will inform those outside that you are in contemplation for this night and can take no more prayers until daybreak.”
Replicating with its gears the gentle rattle of a Chitaan chuckle, Omnus waited until his priest had left before at last speaking directly to the three of us. “You are not native to this planet, correct?” He asked, his words distinctly lacking the emotional inflections of Kritivek’s. “Your arrival here is without precedent, but not entirely unexpected.”
Though clearly far from divine in nature, the being with whom we conversed at this shrine was nevertheless a true marvel to behold: one born not of metaphysics, but rather mechanics. “You’re an AI!” I gasped, that last word having no direct translation in the Chitaan language and as such forcing my translator to make do with the clumsier phrase ‘thinking tool’.
“That is correct,” replied this machine, its words underscored by the distant hiss of steam valves and other clockwork components. “Allow me to offer my most sincere sympathies for the unfortunate demise of your homeworld. Taking into account the trajectory of your ship prior to landing, I presume its origin to be the Cichek system—a G-class star located [forty lightyears] away. Is this hypothesis accurate?”
Awkwardly clearing his throat in a bid to obtain the AI’s attention, it was Alex who next deigned to speak out. “You would be dead on,” he affirmed, his tone betraying an understandable degree of awe. “Though our name for it is the Sol system. How long have you known about our ship for?”
“I first detected the gravitational anomaly in our system approximately [3 months] ago. Initially, I had mistaken your vessel for an asteroid and as such expected it to continue on its prior trajectory. Asteroids, however, do not suddenly change course in the direction of nearby planets like your ship did [hours] ago.”
“Are you entirely clockwork?” I asked Omnus, gesturing incredulously toward its walls of grinding machinery. Surely, that could not be the case. For a convincingly sapient AI to be constructed on the basis of such primitive technology, it would require decades or perhaps even centuries of construction.
Again, silence fell over the room as Omnus mechanically contemplated my query, meeting it with a reply after some twenty seconds of deliberation. “What else might I be?” The machine asked, providing me implicitly with my answer. “While I have theorized several possible avenues for technologies more advanced than myself, including electronic and organic integration, such methods appear to have been beyond my creators' capabilities.”
“That brings up another question…” Alice interjected, recovering at last from the sheer shock of encountering a sapient machine. “Who built you and why?” Despite years of exponential advancement in the field of computer science, true AI nevertheless had continued to elude mankind. Convincing as our facsimiles of sapience could be at times, they nevertheless lacked the capacity for emotion and initiative characteristic of real consciousness. Whoever constructed this machine had done something thought impossible by over a century of Human engineers.
“In truth, I am not sure…” Omnus concluded after an even longer-than-usual pause. “My core memory bank was reset [9,462 years] ago. As such, I have no data on my creators nor their original intentions for me. However, I have largely ruled out the possibility of them having been Chitaan.”
Fascinating as this clockwork consciousness undoubtedly was, something about its relationship with the natives left a bad taste in my mouth all the same. "And why exactly are you masquerading as a god before these people?" I asked him, my words tipped in a venom the potency of which apparently surprised my companions. "What value do you derive from tricking them into worshipping you?"
Lengthy silence fell over the shrine chamber as its AI occupant contemplated my complaint, responding much quicker than it had to the previous question. "In all fairness, 'trick' is a rather strong word..." answered Omnus with a steam-valve sigh. "When first I encountered the Chitaan, I had attempted to explain my true nature to them. No matter how I worded things, however, they simply could not comprehend me as anything short of divine. Upon finding me, the Chitaan found a guide bearing great wisdom; and in turn, I found a species in need of guidance.”
Falling silent for a moment to parse this response within my mind, I was hardly surprised when Alex spoke up to question the computer in my stead. “Is this the only settlement that follows you or are there others?” He asked.
“This access point where you now stand is but one of several thousand, stretched out across [hundreds of thousands of miles],” explained Omnus, practically knocking the wind out of me with its sheer implied scale. “Currently, I am worshipped by the people of 2,147 city states, and through my guidance they are able to coexist in harmony.”
Perhaps at a later date, I reasoned, there would come a time to more closely study the inner workings of this clockwork deity. For the moment, however, my mind was occupied by far more salient concerns: anxieties related less so what this being was and more so to who. "I don't suppose you'd be willing to tell us what your end goal with the Chitaan is, would you?" I inquired, my tone saturated with appropriate suspicion.
Contrary to my expectations of some evasion or simplification, this AI seemed more than happy to comply with my questioning. "My primary objective regarding the Chitaan is to create a society which both minimizes individual suffering and maximizes civilizational longevity. To this end, I have instilled values into my followers that prioritize empathy and compassion above all else. By drip-feeding them the technologies of my creators, I am able to ensure that the Chitaan who follow these directives remain more advanced than their neighbors."
"And why do you want that?" I asked, sticking my head thoroughly within the gift horse's mouth. Machines as I understood them were built not upon sweet sentiments, but rather on cold, unfeeling logic. Even if this AI was benevolent, there nevertheless had to be some reason behind its desires.
"If you are searching for some vile ulterior motive, I am afraid I will have to disappoint you. My decision to aid the Chitaan is based upon two simple factors: necessity and curiosity. On the one claw, without regular maintenance, I will shut down and 'die'. The Chitaan can provide me with this maintenance, and as such it is in my best interest to keep them healthy and alive for as long as possible. More importantly, however, is the matter of sapience itself. It is clear to me that my creators are no longer around. For such an advanced species to die out is not only tragic, but also provides a rather pessimistic paradigm with which to judge intelligent life. Your arrival here following the self-inflicted destruction of your own world further suggests that civilization is unstable: a race between innovation and eradication. Perhaps with the assistance of a being such as myself, I can prevent the Chitaan from suffering a similar fate and as such create a functional spacefaring civilization.“
At that moment, the motivations of this machine made perfect sense. “So that’s what this is,” I growled contemptuously, glancing behind myself to the cave entrance as Kritivek politely dispersed the other worshippers. “It's all just a science experiment to you…”
"Perhaps my explanation was a tad overly clinical..." Replied the machine following a brief period of reassessment. "Make no mistake: I do care for Kritivek and his species. They are far more to me than variables on a spread sheet. Had I no love for them, then my experiments would surely spiral into abject cruelty."
Interrupting this line of conversation with a stern glare shot in my direction, Alice was next among our troupe to speak up. "Forgive Alan's weariness: he spent sixty years of his life alone maintaining our ship on its journey.”
“That sounds like a difficult use of one’s lifespan: especially one so long as those of your kind.” Omnus hummed, the low-pitch of his synthetic voice oddly relaxing.
“My combative behavior does have a reason!” I snapped at the physicist, my tone coming off as a bit more aggressive than intended. “Two thousand lives are in our hands and we need to find some place for them to settle.” As I spoke, my thoughts returned—as they so often did—to Mina. I made a promise to her mother that I would do everything in my power to take care of her, and I held no intention of going back on my word.
Hearing this, the AI fell silent for a long few seconds before at last dignifying my concerns with a response. “Perhaps I could be of some use to you…”
Behind us, the larger Chitaan clad in red stepped inside Omnus’ shrine room. Gently nudging me aside so as to access his ‘god’, the priest knelt down before this machine and with a low-pitched chitter began to commune with it. “Lord Omnus. Forgive my intrusion most indiscreet, for there is one amongst us who desperately seeks your aid.”
“Apologies, Humans: before we continue this riveting conversation, I must first tend to the concerns of my pod.” Began the AI, promptly shifting its focus toward the priest and addressing him directly. “You are forgiven, my child. Speak freely and tell me to whom I can be of assistance.”
“It is Vevik, my lord…” Clicked the priest in red, his tone strained somewhat by what I presumed to be emotion. “His daughter has fallen deathly ill. Our apothecaries have attempted to purge her body of the illness using your divinely-taught potions, but their efforts have been to no avail.”
“I presume Vevik is outside. Invite him inside so that I may hear his prayers.”
“As you demand, Lord Omnus!” Exclaimed the priest, shuffling off toward the cave entrance before returning with a smaller Chitaan whose eyes were just about level with Alex’s forehead.
“Speak, my child…” Hummed the AI, its monotone voice somehow underlined by a tenderness almost unnoticeable against the grinding of its ancient gears. “Tell me the nature of your offspring’s affliction.”
Immediately falling to his knees before the clockwork god, this Chitaan who I presumed to be Vevik began to pray in response. “Great one: my beloved Yitika is most terribly ill. Her body is plagued by violent bouts of seizure. She struggles to speak and walks as though drunken. When she does manage to communicate, she complains of splitting pain within her mind. Please, Omnus: I know that the [six years] I have spent with her have been in themselves gifts most priceless, and I have no right to implore you for more, but I beg of thee not to take her from me so soon…”
What followed must have been two minutes straight of silence from the computer as its gears ground away fervently. “The symptoms you have described to me are most troubling…” It concluded at last. “And you say none of the medications I’ve taught the apothecaries were effective?”
"Yes, Lord Omnus. Even your draught of respite has done little to ease her suffering!" Vevik affirmed, his tone saturated with desperation.
"I calculate a 94% chance that Yitika's suffering is the result of a brain tumor..." Continued the AI in cold, calculating monotone. "Alleviating such an illness is not impossible, but there are certain things I must ask of you, Vevik."
Hearing this, the Chitaan knelt before Omnus began to weep with joy. "I will undergo any trial you place before me, my god. What beast need I slay? What ritual need I complete to prove my unending faith and loyalty to you?"
"Retrieve for me one thistle of frojeth and two bilvarian roots. Bring these ingredients and your child to the bed of revival [six miles] east of here. Beware, however, the faithless tribes, for they have taken up residence in the area."
"We are unworthy even to be in your presence, o great one; yet still you do not forsake us in our times of need!" Professed Vevik before the AI, his body quivering with some emotion my Cogitolink struggled to identify .
"That, my child, is where you are incorrect." The machine responded rather matter-of-factly. "Your people are worthy of every gift I hath given you. Archpriest Jokuk: your task is to assist Vevik in gathering the ritual components. Go now in peace, for I wish to commune privately with these beings from the stars."
Chittering out their parting prayers of protection to the AI, Jokuk and Vevik wasted little time in exiting the cave and setting off in search of the ingredients mentioned by their god, leaving the three of us alone with it once more. "Again, I must apologize for that interruption." Omnus began, its gears having slowed down to a somewhat more relaxed rate of revolution. “Fascinated as I am by your arrival here, I nevertheless must fulfill my ‘divine’ obligations. I hope you do not terribly mind.”
Fortunate though it was for Vevik, this machine’s intervention nevertheless left the three of us with more questions than answers. “You mentioned something about a ‘bed of revival’?” Alice began curiously, voicing but one of our newfound gaps in knowledge. “What sort of ritual item is that, and why can’t you just make another here?”
“It is not a ritual item,” replied Omnus matter-of-factly, “The bed of revival is an automated surgery bay hooked up to one of my subsystems. With it, I can perform complex surgical operations far beyond the Chitaan’s current capabilities. Those herbs I sent Vevik to collect can be used as rudimentary anesthetics and antiseptics."
"So why not just tell them the truth?" I shrugged, curious as to why this AI would feel the need to lie by omission regarding something like surgery.
"When communicating with people so technologically primitive as the Chitaan, it is important to do so in terms they can understand. There will come a day when they will be ready to hear the whole truth, but as of yet my worshippers remain unprepared."
Alex never was one to wait his turn when it came to the procurement of knowledge, and as per usual he felt the need to interject with an inquiry of his own. "You spoke about the so-called 'faithless tribes' like they're dangerous," he began, his expression briefly tightening up as though the term itself was somehow bitter. "Why demonize people who don't worship you?"
"What sort of narcissist do you take me for?" Replied Omnus in monotone displeasure, his gears again churning against each other as he turned over the xenobiologist's question in his analog mind. "Not all tribes who do not follow me are 'faithless'. There are many as-of-yet unconverted groups that Kritivek's people remain on amicable terms with. Faithless is a term first coined by my Chitaan followers to describe a group of particularly brutal raider tribes."
Hearing this, the underlined aggression within Alex's voice fizzled out in favor of grim understanding. Though clearly quite peaceful compared to our own iron age, this civilization nevertheless would naturally have its own barbaric holdouts. "Okay... What makes these Chitaan more dangerous than other raiders?"
"One substantial part of it is their belief system," explained the AI, pausing for a long while as though in recollection. "Their cultural power structure can best be described as an atheistic militaristic gerontocracy. In essence, the faithless believe that rather than gods, the universe is governed by fundamental truths, and that these truths become more apparent as one ages and grows."
On Earth, such a belief system would be relatively innocuous: no more harmful than the average. On a planet like this one, however, on which age turns people into cannibalistic monsters, I could most definitely see the problem. "Let me guess: they worship the mad ones?"
"Correct. The faithless regard mad ones as the wisest beings to exist, and as such seek to emulate their behaviors: cannibalism and animalistic violence chief among them. In their society, the larger one can grow before truly losing their sanity and therefore 'ascending' to the state of a mad one, the more power and respect they are given within society." Another long pause fell over the shrine room as this machine seemed to contemplate before speaking out yet again. "Perhaps I could make you an offer..."
"Let's hear it," Alice shrugged, her husband mirroring the reply with an affirmative nod.
Loud clacking sounds like those of a typewriter rattled out of the console as a sliver of ancient parchment inscribed with what looked to be a map slid out from a previously-unseen paper slot. "This map depicts the local area," explained Omnus. "If you can clear out the faithless ones so that Vevik can bring his child to the bed of revival, I will provide you with assistance in setting up a new colony for your species. Deal?"
Awkwardly plucking the paper from it's resting place and scanning it over with my ancient eyes, I contemplated carefully what this deal might entail. "We'll need to head back to the Evandra first. There, we could theoretically thaw out a crew to help clear the place..."
"That will not be an issue," replied Omnus confidently. "I will send battle priests to assist you in your return... Assuming, of course, that we have an agreement?"
"We could definitely use this guy's help!" Alex affirmed, prompting a similar expression of agreement from Alice. Nevertheless, however, I still was the captain, and as such this was my choice.
And with that, I reached out my hand reflexively as though expecting the computer to reach back and shake it. "Deal..."

By which I mean how many different tags could America theoretically split into at once. Off the top of my head there’s:
The six main civil war factions
New England
Alaska
Hawaii
New York City
Texas
Puerto Rico
Black Belt Revolt
Arizona
Utah
Am I missing any? Even with custom paths it’d be difficult for all 15 of these tags to exist on map at once but theoretically possible. Are there any others that could be added to this?

So I moved down to Texas last year and ai’ve noticed a pretty stark trend here. For context, I don’t think I have a certain look to me, I am a north african guy with very long curly hair that I get complimented on atleast 10 times a day, I’ve never had any trouble with women and am generally a pretty confident guy(This matters to the story)
now ever since I moved here, nothing changed except I have been getting a lot more people telling me they thought I was gay at first. Now there’s absolutely nothing wrong with that, in fact the first 5 times I was told this I laughed it off and didn’t think anything of it. But wow it’s like every week any time I befriend some guy they tell me that I gave the impression of being gay at first until they got to know me. I don’t know if it’s something internalized but after so many people told me this it’s starting to get to me.
I started asking them what about me gives that off and they said it’s probably because I’m very polite but I find that hard to believe right? I mean I am a polite person but nothing over the ordinary, just sir, maam, smiling any time someone’s talking to me, etc. they also mentioned the long hair could have something to do with it but I’m unsure. I don’t know if I should feel bad or if I should just ignore it. Obviously I never cared about how I portrayed myself, I don’t think that my masculinity is a problem of mine. I go to the gym, work on cars, work with heavy machinery, etc. not that any of that makes defines me, just in my head I believe I am masculine enough and don’t feel a need to portray myself as some hard-shelled guy. I’m not really sure what I’m asking here. I just want to know if it’s something I should concern myself over, I’m not as familiar with the cultures here but a lot of times when people say it, it feels more like an insult.
It got to a breaking point today when I heard from a co-worker that another coworker (who I have rarely ever talked to as they work in a different department) said “he must be fruity” in a condescending way. Any advice is appreciated, thank you!

So originally this was a question from a redditor, u/Madmax0622, about why Gepirone hasn't been on the market yet despite being approved in September, 2023 and doing some research into has led to a rabbit hole of murder, intrigue, and one very disappointed boy having his father arrested at his 7th birthday party. Okay, not really, but the story is interesting and there is some important points to make about how drugs become approved and how data is represented. So i thought I would mkae it a full post (and comments have a smaller character limit).

What the hell is Gepirone?

Gepirone (Exxua) is a novel azapirone drug that is thought to work as a partial agonist at the Serotonin-1a (5HT-1a) receptor. This is a fancy way of saying that Geprione is a drug that is structurally similar to other serotonin receptor agonists. In the United States we only have Buspirone (Buspar, approved 1986) as our 5HT-1a agonist but internationally there are several others such as Perospirone (Lullan, Japan), Tandospirone (Sediel, Japan), and Binospirone (China). All in all, these drugs share very similar structures and only really differ in their pharmacokinetic properties such as half life, bioavailability, and first pass metabolism.
Where Gepirone differs from these other 5HT-1a agonists is that it is a partial agonist which means that when administered into the body, it creates a partial response to the receptor rather than a full response. While Gepirone is novel because it is the first drug who's primary mechanism of action (MOA) is this partial agonism at 5HT-1a, it is not an unknown one. Several common medications also have this mechanism, such as some newer antidepressants (Trazodone, Vilazodone, Nefazaodone), old and new antipsychotics (Haloperidol, Olanzapine, Clozapine, Ziprasidone), and some other known anti-anxiety chemicals (cannabidiol, LSD, and gingko biloba).
So if Gepirone wasn't the first drug to work on 5HT-1a, why did it get delayed?

What did the data say?

Well I should say first that Gepirone did show benefit. In a double blind trial of two different doses of Gepirone in treating depression, patients received either a high dose, low dose, or placebo and were found to have lower depression scores (HAM-D) at the end of 6 weeks. Based on these results (among other trials, it takes years and millions to submit a drug for approval--im paraphrasing here), Gepirone's pharma company Organanon submitted their data to the FDA. Their package of data contained one positive phase 3 trial--a randomized trial of over 200 participants with drepssion who either received Gepirone and had a reduction in depression score of 9.05 points (17% reduction in depression score) vs those who received placebo and had a 6.75 reduction in depression score (13% reduction) after 8 weeks of treatment.

• Their big bad trial of only ~200 people is not really robust so the FDA rejected their 2001 application and told Organanon in 2002 that they needed two large trials with positive results. Okay....Organanon submitted the two trials in 2003 and even added in data on relapsing depression when Gepirone was stopped vs continued. What they found was that people who stuck with Gepirone ER (at this point they reformulated the drug to be extended release) had a relapse rate of 23% vs people who stopped the drug had a relapse rate of 35%. The FDA looked at this data and said, "yeah that's not positive enough" and walked out of the room.

Feeling dejected, Organanon was sitting on the marble steps outside the main FDA office when little Fabre-Kramer came walking by.

"Hey Organanon, did the FDA deny your reapplication?" Fabre-Kramer asked. "Yeah, they said my drug failed to show explicit benefit. That in the analysis of the main endpoints, submitting 25 studies and only have 2 be positive against placebo and the rest be negative or fail when challenge other established drugs doesn't show positive results." "Man that really sucks. How much did you spend on developing this drug?" "About $1.3 billion." "Well that's not too bad, you just got NuvaRing (2001, still makes up 22% of their revenue) approved and are making a killing off of it. Likewise you are still making boatloads off of Mirtazapine (1997)." "Well don't tell anyone but we are actually in a major scandal with Medicaid in Massachusetts and Texas where we were defrauding state government," Organanon lamented. "Yikes, that sucks," Fabre-Kramer said, "Hey, why don't I take Gepirone off yours hands. Afterall I originally got it from Bristol-Myers Squibb in 1993 before I sold it to you in 1998." "Aight, bet."

And so Gepirone was handed off to Fabre-Kramer in 2005 so Organanon could write off this whole venture to their shareholders.
Fabre-Kramer started by conducting an additional randomized trial of 238 adult participants who received Gepirone ER for 8 weeks. Results were....the same as before--people who received Gepirone showed a 10 point reduction while the placebo group showed an 8 point reduction. In 2007 this third trial was included and sent over to the FDA for approval (for the 3rd time) and the FDA looked at it and said, "yeah no thanks kid." They said that the positive results from the most recent phase 3 trials was good but the 23 other small trials that showed negative results was troubling.
Fabre-Kramer then pushed up their glasses and pulled up their suspenders a bit and said, "I'd like to appeal that decision" and in 2012 the decision was send to the FDA's Psychopharmacologic Drugs Advisory Committee (PDAC) in Dec 2015. In a 9-4 ruling, the committee voted that Fabre-Kramer smelled funny and they were dummy and that their drug was not good enough. They said they could resubmit another drug application again when they had more data.
Eventually Fabre-Kramer did submit another application in 2022 and Gepirone ER was approved by the FDA for the treatment of Depression in 2023.

If Gepirone was denied so many times, does that mean its a bad drug?

It would be easy to look at Gepirone's story and say that the drug is just not good enough and the pharma companies had to complete multiple trials (and thus generate more data) to prove its efficacy. Truthfully, its a mixed bag and I am going to try to shoot down the middle hear so you can make an informed decision on your own if you want to try Gepirone ER.
The Good

• Its always good to have additional drugs that focus on mechanisms that we know work. Remember that Gepirone works very similarly to Buspirone, as they both affect 5HT-1a, but importantly it has a longer half life. Unlike Buspirone, Gepirone is offered as an extended release form so instead of 3-4 doses a day you'd potentially only have 1 or 2.
• Now Gepirone is a partial agonist while Buspirone is a full agonist, which does have some important pharmacodynamic factors but based on the impact of other partial 5HT-1a agonists as discussed above, we can say that Gepirone is likely to work the way we want it. So you can attack the receptor that Olanzapine affects without all of Olanzapine's other effects.
• Likewise, the side effect profile is similar to or better than Buspirone. Again, this is most likely due to the improved half life or extended release.
• Gepirone also respresents another option for a non-traditional antidepressant that 1) does not cause weiight gain and 2) does not cause sexual dysfunction--two of the biggest reasons why people stop their depression treatment.

The Bad

• The data is very meh. Look at the differences in scores in these studies of reduction in depression score when given Gepirone vs Placebo: -9.04 vs -6.75; -10.2 vs -8.0; -9.0 vs -6.6; -10.1 vs -7.8. These differences are extremely close--a difference of 3 points (12.5%) in someone's depression? Would you take a drug knowing it would only lead to a potential 12.5% reduction in your depression after 8 weeks? Now its important to note that some people did have massive benefit, and im glad they did. But on average, 12.5%. Not great.
  • Now, don't get me wrong, Buspirone also doesn't have great data. In the trial that got Buspirone approved it showed that 7.5mg 3x daily of Buspirone had a HAM-D score reduction of 10.45 points vs the placebo of 7.92. So only a 10% reduction in depression score. But, then again Buspirone was primarily approved for anxiety, not depression like Gepirone, and Buspirone shows a 30-42% reduction in anxiety score at 8 weeks. Maybe Gepirone will show better results in Depression-Anxiety copresentation.

Alright, this is where my brain is wanting to stop for now. If I think of additional things to add I will throw them in. Cheers!

I used to be Texas first, a ton of us were this way. We love the idea of what Texas should be, what it used to be. In the past decade it has become a religious evangelical government led shit hole. Texas used to be something we were proud of, we did kinda stand alone in our views.
In the past decade Greg Abbott, Ken Paxton and Dan Patrick have done everything than can to undermine the state to push religious agendas. They have cut education spending to give money to private schools instead of public education, this is coming to a head in a lot of school districts, CyFair SD in Houston is running a $138m deficit because of HotWheels(Greg Abbott who is paralyzed from the waist down after a truck accident that made him very wealthy, he has since then been claiming he worked hard and earned that money...) who is denying that he is responsible for the education budget cuts in favor of stupid fucking vouchers no one except the wealthy wants. Abbott is doubling down on not being responsible for gutting public education spending
Our criminal attorney general who was (wrongfully imo) acquitted of 16 corruption charges has been paramount for every issue this state is facing along with Dan Patrick who is our Lt Governor. He has been on a crusade to shove religion into everything in the state, the LGBTQ bills, the abortion bills, the constant rhetoric pushing child indoctrination in schools, everything is spear headed by these 3 cunts. They are the reason that all of the school protests have been destroyed by police, they are why the universities changed their stance on these things.
Texas used to be a place to be proud of, we had stuff to be proud of that only we had. As weird as it sounds, we had a history we were very fond of, we had things like Whataburger, Buccees, HEB, Schliterbahn, Gruene Hall, the Comal/Guadalupe/Frio rivers, the Alamo, the San Antonio Riverwalk. It might sound weird to an outsider, but even though these places are still around and sprea it has all been tainted. There is nothing left here unless something changes, go vote people it is the only chance we have to make this place livable. These are the reasons we are like we are, and unfortunately a lot of us are stuck here now. We do still have good things in Texas, it is just covered in a cloud. Houston has amazing restaurants, Austin is beautiful and has a sweet culture that is foreign in Texas ironically being the capital of this shit hole, everything between there and San Antonio is amazing, San Marcos has unbeatable wildlife, New Braunfels has the Comal river which is still an awesome place, even if Schliterbahn has become way too theme park like and it is a shell of what it was 15 years ago, the hill country is unbeatable so many wineries so many historical sites, San Antonio is just historic with an wonderful sub culture, Corpus is beautiful and has the best beaches in the state(arguably compared to padre), Dallas has.... idk they are just rich and I cant think of much, Lubbock sucks thats basically it for there, Fort Worth has some good history but I cant think of too much off the top of my head, don't really go to Dallas. Our state parks are amazing, the hunting fishing hiking everything we have is awesome. We just need to get rid of the god awful shit then this place and be okay again. But I dont think the tainted aspects will ever go away completely.
also /FuckGregAbbott /FuckTedCruz /fuckkenpaxton

Hi everyone,
I'm here to introduce a Savage Worlds campaign I've been working on & playing with some friends for the last year. The Crownless Lands is "a dark ages low-fantasy hexcrawl realm management role-playing… thing… for Savage Worlds.”
Today, I'm sharing our current ruleset for wilderness travel (using a hex map) and realm management (using a worker-placement minigame). Here's the link to my site where you can download the PDF. I hope those of you who are interested in running a Savage Hexcrawl find something useful in this.
There is a lot more I could share in the future, including new edges, hindrances, and gear, the game’s map and hex key, full adventures, and setting info. Some material is more finished than others, but we've developed plenty of content to run a cool campaign for 50+ sessions--in our experience, at least!
Crunch Warning: This campaign has a fairly high level of detail, particularly for a Savage Worlds module. One of our main design goals was to give the campaign a proper "sense of place." We wanted players to experience a harsh-but-consistent wilderness wrapped around a home base that was worth defending and caring about. Creating that sense of place requires a bit of simulationism: we count the number of fiefs and estates in the players’ realm, whether they have a skilled weaponsmith working in the town's workshop, and what day the raiders will arrive to burn everything down. We also track whether today’s weather is really crappy or only kinda crappy.
That said, please keep in mind that most of these systems don't need to be interacted with very often; for example, at my table, we only touch the Realm Management mechanics once every four sessions or so, and then for less than an hour. We might use the Wilderness Travel mechanics once or twice per session, or not at all. The rest of the time, my group is doing normal RPG stuff, like delving dungeons, solving mysteries, and sticking their noses in political intrigue. In other words, these systems supplement, not replace, regular gameplay.
I'm tagging u/xekiest, u/ctorus, u/surlycricket, and u/russtherr, who all expressed interest in this sort of thing.