“The Darkness in my Soul is just so hot and sexy….. ; )” “Oh yes, I’ll just fucking kill them all……..” “Yes I’m sexy. Yes I’m cool….. but also I’m fucked up. ; )”
TBH one of the things I love about LoL and moreso LoR is the voice lines. If you look up the wiki or youtube, they have so many high-quality lines there. The LoR cards are like cosmetically way overdone. Sometimes I worry they blow too much of the budget on it (even non-champions are fully voiced). But it makes the world feel alive.
And as far as I can remember, LoL is one of the first games that put a cooldown on voice lines. No cooldown was useful for a sense of responsiveness in old RTS. But I’ve really wanted a cooldown in DotA.
Frostmourne Hungers
If anything I (former lol player) just miss when they acknowledged the original weird lore and spoke directly to the player
I’ve found no indication in the game that Zelda and Link are roommates actually. There’s only one bed and it’s not exactly made for two and everyone just refers to it as Zelda’s house. It seems like she just sort of took over Link’s house. No wonder he buys a new house from Hudson. He’s probably been couch surfing.
Neither of them actually knew how to get another bed (Bolson had left town) and decided to share. Everyone calls it Zelda’s house because Link bought it, renovated it partway, then only used it to store his favorite swords and sleep (he can teleport). The townsfolk are aware of Link, but Zelda actually *lived* there once freed
Sara Jacobsen, 19, grew up eating family dinners beneath a stunning Native American robe.
Not
that she gave it much thought. Until, that is, her senior year of high
school, when she saw a picture of a strikingly similar robe in an art
history class.
The teacher told the class about how the robe was
used in spiritual ceremonies, Sara Jacobsen said. “I started to wonder
why we have it in our house when we’re not Native American.”
She said she asked her dad a few questions about this robe. Her dad, Bruce Jacobsen, called that an understatement.
“I
felt like I was on the wrong side of a protest rally, with terms like
‘cultural appropriation’ and ‘sacred ceremonial robes’ and ‘completely
inappropriate,’ and terms like that,” he said.
“I got defensive
at first, of course,” he said. “I was like, ‘C’mon, Sara! This is more
of the political stuff you all say these days.’”
But Sara didn’t
back down. “I feel like in our country there are so many things that
white people have taken that are not theirs, and I didn’t want to
continue that pattern in our family,” she said.
The robe had been
a centerpiece in the Jacobsen home. Bruce Jacobsen bought it from a
gallery in Pioneer Square in 1986, when he first moved to Seattle. He
had wanted to find a piece of Native art to express his appreciation of
the region.
The Chilkat robe that hung over the Jacobsen dining room table for years. Credit Courtesy of the Jacobsens
“I just thought it was so beautiful, and it was like nothing I had seen before,” Jacobsen said.
The
robe was a Chilkat robe, or blanket, as it’s also known. They are woven
by the Tlingit, Haida and Tsimshian peoples of Alaska and British
Columbia and are traditionally made from mountain goat wool. The tribal
or clan origin of this particular 6-foot-long piece was unclear, but it
dated back to around 1900 and was beautifully preserved down to its long
fringe.
“It’s a completely symmetric pattern of geometric
shapes, and also shapes that come from the culture,” like birds,
Jacobsen said. “And then it’s just perfectly made — you can see no seams
in it at all.”
Jacobsen hung the robe on his dining room wall.
After
more needling from Sara, Jacobsen decided to investigate her claims. He
emailed experts at the Burke Museum, which has a huge collection of
Native American art and artifacts.
“I got this eloquent email
back that said, ‘We’re not gonna tell you what to go do,’ but then they
confirmed what Sara said: It was an important ceremonial piece, that it
was usually owned by an entire clan, that it would be passed down
generation to generation, and that it had a ton of cultural significance
to them.“
Jacobsen
says he was a bit disappointed to learn that his daughter was right
about his beloved Chilkat robe. But he and his wife Gretchen now no
longer thought of the robe as theirs. Bruce Jacobsen asked the curators
at the Burke Museum for suggestions of institutions that would do the
Chilkat robe justice. They told him about the Sealaska Heritage
Institute in Juneau.
When Jacobsen emailed, SHI Executive
Director Rosita Worl couldn’t believe the offer. “I was stunned. I was
shocked. I was in awe. And I was so grateful to the Jacobsen family.”
Worl said the robe has a huge monetary value. But that’s not why it’s precious to local tribes.
“It’s
what we call ‘atoow’: a sacred clan object,” she said. “Our beliefs are
that it is imbued with the spirit of not only the craft itself, but
also of our ancestors. We use [Chilkat robes] in our ceremonies when we
are paying respect to our elders. And also it unites us as a people.”
Since
the Jacobsens returned the robe to the institute, Worl said, master
weavers have been examining it and marveling at the handiwork. Chilkat
robes can take a year to make – and hardly anyone still weaves them.
“Our
master artist, Delores Churchill, said it was absolutely a spectacular
robe. The circles were absolutely perfect. So it does have that
importance to us that it could also be used by our younger weavers to
study the art form itself.”
Worl said private collectors hardly ever return anything to her organization. The federal Native American Graves Protection and Repatriation Act requires
museums and other institutions that receive federal funding to
repatriate significant cultural relics to Native tribes. But no such law
exists for private collectors.
Bruce
and Gretchen Jacobsen hold the Chilkat robe they donated to the
Sealaska Heritage Institute as Joe Zuboff, Deisheetaan, sings and drums
and Brian Katzeek (behind robe) dances during the robe’s homecoming
ceremony Saturday, August 26, 2017. Credit NOBU KOCH / SEALASKA HERITAGE INSTITUTE
Worl
says the institute is lobbying Congress to improve the chances of
getting more artifacts repatriated. “We are working on a better tax
credit system that would benefit collectors so that they could be
compensated,” she said.
Worl hopes stories like this will encourage people to look differently at the Native art and artifacts they possess.
The Sealaska Heritage Institute welcomed home the Chilkat robe in a two-hour ceremony over the weekend. Bruce and Gretchen Jacobsen traveled to Juneau to celebrate the robe’s homecoming.
Really glad that this is treated as hard hitting news, no really, I am
This is why spaces like Tumblr are so vital in changing the narrative. We cannot back down from the truth.
European: Americans will be like I’m going to watch a whore movie and eat a hamburger slathered in lard
Americans: it’s true I do do this.
American: British people will be like alright I’m off to eat some wheezy bangers (beans and bread out of a can)
Brit: I’ve seen this reblogged by several people I normally trust so: How mocking British cuisine and dialect has a long classist history and how it became frighteningly normalized on an American (uniquely cruel, uniquely ignorant) internet: a thread. 1/?
What part of ‘the wellbeing of workers has an impact on the work they do’ is hard for some people to understand? Like even if you don’t have a single fraction of common decency or care for other peoples’ welfare, and don’t care whether they live or die, you should still care whether you live or die. You don’t have to be morally against human suffering in order to believe in workers’ rights.
An overworked truck driver falls asleep on the wheel and swerves on you in traffic? You’re gonna die. An overworked nurse doing a 24 hour shift gets two patients confused? You’re gonna die. A bridge collapses under you because the building materials provided were dogshit, and none of the builders wanted to speak out because the one to voice a complaint is going to get fired, and they all have kids to feed? You’re going to die.
You literally do not have to care about other people. Nobody is demanding you to give a shit whether anybody else lives or dies. You just have to aknowledge that if the people touching your food, building the roads you drive on and buildings you go into, and altogether work in putting together every single thing that you need in order to live, are dying on the job, that’s gonna hurt you too.
Being served like a God and fed with human sacrifice does not make you immortal like one.
No claim of Tibet’s independence from China has rallied wide support from the Tibetan people or recognition by any foreign power, in the past seven hundred years.
Tibet’s modern history dates from 23 May 1951, when the Dalai Lama signed with Peking the Agreement of Seventeen Articles, which affirmed Tibet’s long existence “within the boundaries of China” and her present “return to the motherland”. Whatever incertainties may have clouded China’s title from the period of British penetration or the warlord conflicts between Tibetan and Szechuan warlords were auspelled by that agreement. The nature of Tibet’s autonomy" was also made clear.
Whatever the Dalai Lama later said about it, he needed that agreement for his own status, as much s Peking needed it for the unification of China. Even in the days when China was weak, and Japan held most of her territory, Tibet had sought sanctions from the Kuomintang. And now that the Chinese People’s republic proclaimed in October 1949, was showing the strength to unify the China that had fallen apart with the empire, Tibet must define its relations or face civil war. Britain had stated that Tibet was part of China. America, through Lowell Thomas, had promoted the idea of “independence” but would “give no guarantee”. […]
In Chamdo in October 1950, the People’s Liberation Army, moving out to unify the ends of China, met the Tibetan Army under Apei and roundly defeated it in a two-day battle, part of the Tibetans going over to the PLA. Smaller Tibetan detachments, in areas around Chamdo, fraternized with the PLA on sight without combat. The PLA did not pursue its victory into Tibet proper but encamped near Chamdo for eight months to await the conference which would come.
Apei, commander-in-chief, expected death as the result of his defeat. The PLA treated him well and gave him long lectures on the New China’s policy towards national minorities. Apei liked what he heard and thought it worth reporting by messenger to the Dulai Lama in Yatung at the other end of Tibet.
In Yatung the Dalai Lama and his ministers, still discussing future action, were in contact with agents of foreign powers, especially British and American. Later in Peking the Dalai Lama told people that the Americans wanted him to take refuge in India and declare holy war against the Chinese Communists, which America would then finance. The British advised him to return to Lhasa, as the only place where he had power. They gave as reason: “The Dalai Lama is like a snow man, that melts when the snow goes; "in Lhasa he has power but outside Tibet he will melt”. I have this at second-hand but it sounds plausible. The battle of Chamdo ended these discussions. Hearing that the battle was lost but that Peking seemed to offer good terms to national minorities, the Dalai Lama ordered Apei to proceed at once to Peking and negotiate an agreement. Two others went with Apei from Chamdo, two more came to Peking from the delegation stalled so long in India. Apei was chief of the mission.
“I reached Peking in April 1951,” Apei told me later. “It was my first trip to Peking but I already knew something of the new policies. Negotiations went fast in a friendly atmosphere. We signed the agreement 23 May 1951. Early in June I started back to Lhasa which I reached in late August by horse. I reported at once to the Dalai Lama who had returned from Yatung. Then I reported to all officials of the local government, both clerical and lay. The agreement was accepted unanimously.”
The Dalai Lama had returned to Lhasa because the news of the agreement had reached him in Yatung. After receiving Apei’s full report and after nearly two months’ discussion with all Tibet’s top officials, he wired to Mao Tse-tung his ratification which contained the following words: “The delegates of both parties on a friendly basis signed an agreement for the peaceful liberation of Tibet. The Tibetan local government and the monks and people of Tibetan nationality are giving the agreement unanimous support. They are actively helping the People’s Liberation Army units marching into Tibet to strengthen the national defense and safeguard the unification and territorial sovereignty of the motherland.”
It is clear from this brief survey that the arrival in Tibet of the People’s Liberation Army in 1951 was not an “invasion”, as commonly held abroad. Chinese would not in any case consider it an invasion, since they hold Tibet to be an integral part of China. But, even within China, the PLA waited in Chamdo, then part of Sikang Province, until the agreement was signed with Tibet’s local government, which recognized the PLA as the “national army”. Eight years later, the Dalai Lama, after he fled to India, said the agreement had been “imposed at the point of a bayonet”. That it followed the-defeat of the Tibetan Army in Chamdo was true. But after that defeat, the victorious PLA had waited eight months to secure the unanimous consent of the Dalai Lama and the kashag and the “monks and people”, and the Dalai Lama had wired the “active help” of all Tibetans to the PLA. To call such an agreement “imposed by the bayonet” is not the common use of words.
The above examples have been provided with the authors’ permission to demonstrate what these look like.
Basic rundown:
They are all 3 sentences long
Perfect grammar, capitalization, and punctuation
Like absolutely flawless English teacher-style writing with only a single exclamation mark, ever
No mentions whatsoever of character names, settings, situations, or anything that could be tied to the story
The usernames may be identical to people who exist on ao3, but the name is not clickable, and no profile is associated with it EXCEPT when you directly search for that name. What this means: the comments come from an unregistered (not logged in) reader, bots scrape the site for real usernames, attach that to the comment, and post
Please spread the word about this so authors can filter comments and report them accordingly
There has been some speculation about why this is happening at all, and the best guess is that this is a feature that AI-training story-scraping tools are implementing to try and make their browsing traffic look legitimate
ALT
