Alice Te Punga Somerville, Always Italicise: How To Write While Colonised - Kupu Rere Kē

The fact that homelessness is controversial tells you everything you need to know about conservatives.

The HRT clinic I go to makes me kinda emotional whenever I go. It's staffed by a mix of balding middle aged queens and loud yet mousey lesbians and it genuinely feels like seeing my stupid gay high school friend group all grown up with successful and stable lives. We are all going to make it.

My Argentinean housemate just got a book on proper American accents and I’ve never felt more attacked

like why’s it gotta be so accurate

Thank you Supreme Court.

very emphatic button emoji

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Two kilometers down in the deep sea, out of reach of sunlight, lives a siphonophore called Erenna (no second name). It is a pale, gelatinous, delicate animal, a continuous swimmer, and a patient hunter. This thing catches fish using a cluster of lures on its tentacles that flicker back and forth, glowing bioluminescent red. It was the first evidence of luring behavior among the siphonophores.

This is all rather weird though: Erenna itself has no eyes, no light sensing organs at all. And we really thought those fish couldn’t even detect red light. What do they see in each other, these entangled creatures, each doing its best to live, moving silently forward? What signals are they passing in the cold dark?

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“When I was 26, I went to Indonesia and the Philippines to do research for my first book, No Logo. I had a simple goal: to meet the workers making the clothes and electronics that my friends and I purchased. And I did. I spent evenings on concrete floors in squalid dorm rooms where teenage girls—sweet and giggly—spent their scarce nonworking hours. Eight or even 10 to a room. They told me stories about not being able to leave their machines to pee. About bosses who hit. About not having enough money to buy dried fish to go with their rice.

They knew they were being badly exploited—that the garments they were making were being sold for more than they would make in a month. One 17-year-old said to me: “We make computers, but we don’t know how to use them.”

So one thing I found slightly jarring was that some of these same workers wore clothing festooned with knockoff trademarks of the very multinationals that were responsible for these conditions: Disney characters or Nike check marks. At one point, I asked a local labor organizer about this. Wasn’t it strange—a contradiction?

It took a very long time for him to understand the question. When he finally did, he looked at me like I was nuts. You see, for him and his colleagues, individual consumption wasn’t considered to be in the realm of politics at all. Power rested not in what you did as one person, but what you did as many people, as one part of a large, organized, and focused movement. For him, this meant organizing workers to go on strike for better conditions, and eventually it meant winning the right to unionize. What you ate for lunch or happened to be wearing was of absolutely no concern whatsoever.

This was striking to me, because it was the mirror opposite of my culture back home in Canada. Where I came from, you expressed your political beliefs—firstly and very often lastly—through personal lifestyle choices. By loudly proclaiming your vegetarianism. By shopping fair trade and local and boycotting big, evil brands.

These very different understandings of social change came up again and again a couple of years later, once my book came out. I would give talks about the need for international protections for the right to unionize. About the need to change our global trading system so it didn’t encourage a race to the bottom. And yet at the end of those talks, the first question from the audience was: “What kind of sneakers are OK to buy?” “What brands are ethical?” “Where do you buy your clothes?” “What can I do, as an individual, to change the world?”

Fifteen years after I published No Logo, I still find myself facing very similar questions. These days, I give talks about how the same economic model that superpowered multinationals to seek out cheap labor in Indonesia and China also supercharged global greenhouse-gas emissions. And, invariably, the hand goes up: “Tell me what I can do as an individual.” Or maybe “as a business owner.”

The hard truth is that the answer to the question “What can I, as an individual, do to stop climate change?” is: nothing. You can’t do anything. In fact, the very idea that we—as atomized individuals, even lots of atomized individuals—could play a significant part in stabilizing the planet’s climate system, or changing the global economy, is objectively nuts. We can only meet this tremendous challenge together. As part of a massive and organized global movement.

The irony is that people with relatively little power tend to understand this far better than those with a great deal more power. The workers I met in Indonesia and the Philippines knew all too well that governments and corporations did not value their voice or even their lives as individuals. And because of this, they were driven to act not only together, but to act on a rather large political canvas. To try to change the policies in factories that employ thousands of workers, or in export zones that employ tens of thousands. Or the labor laws in an entire country of millions. Their sense of individual powerlessness pushed them to be politically ambitious, to demand structural changes.

In contrast, here in wealthy countries, we are told how powerful we are as individuals all the time. As consumers. Even individual activists. And the result is that, despite our power and privilege, we often end up acting on canvases that are unnecessarily small—the canvas of our own lifestyle, or maybe our neighborhood or town. Meanwhile, we abandon the structural changes—the policy and legal work— to others.”

- Naomi Klein

gosh but like we spent hundreds of years looking up at the stars and wondering “is there anybody out there” and hoping and guessing and imagining

because we as a species were so lonely and we wanted friends so bad, we wanted to meet other species and we wanted to talk to them and we wanted to learn from them and to stop being the only people in the universe

and we started realizing that things were maybe not going so good for us– we got scared that we were going to blow each other up, we got scared that we were going to break our planet permanently, we got scared that in a hundred years we were all going to be dead and gone and even if there were other people out there, we’d never get to meet them

and then

we built robots?

and we gave them names and we gave them brains made out of silicon and we pretended they were people and we told them hey you wanna go exploring, and of course they did, because we had made them in our own image

and maybe in a hundred years we won’t be around any more, maybe yeah the planet will be a mess and we’ll all be dead, and if other people come from the stars we won’t be around to meet them and say hi! how are you! we’re people, too! you’re not alone any more!, maybe we’ll be gone

but we built robots, who have beat-up hulls and metal brains, and who have names; and if the other people come and say, who were these people? what were they like?

the robots can say, when they made us, they called us discovery; they called us curiosity; they called us explorer; they called us spirit. they must have thought that was important.

and they told us to tell you hello.