Smarter than you

Adam Waldron-Blain is a famous artist and award-winning dungeon master in Edmonton. On here since 2009. More »

drdemonprince:

I worry that today’s generation of kids on the internet have never gotten to develop much digital agency or form safe, empowering relationships with older people. More broadly, I think our current culture of isolating children from all unrelated adults, supposedly in the name of their “protection” only causes them to become more ignorant, lonesome, and vulnerable to exploitation.

There are many ways in which restricting youth access to information technology and training adults to avoid all contact with children makes kids even more powerless and dependent.

If a child cannot post their sexual health questions on Ask Alice or go searching around online, then they have to believe whatever they hear from their parent or priest. If a young person longs to taste the freedoms of adulthood but aren’t given any room to explore, then the grown-up in their DMs telling them that they are so mature becomes a hell of a lot more seductive.

And if a kid never gets to search for sexual content online, learn about adult sexual experiences, or touch themselves and find pleasure in the privacy of their own minds, they may never fully learn that their body is them, for them to enjoy and express themselves however they see fit.

For queer youth, the dangers of isolation are amplified. A study published in the journal Child Protection and Practice in April of last year found that LGBTQI+ children face an elevated risk of grooming and sexual abuse because they are discriminated against by peers, preached against within their religious communities, and mistreated or kicked out of the house by their families — and also, because an adult with no respect for boundaries might be the only person offering to talk with them about queerness or sex.

It’s very difficult to know the difference between a healthy relationship and exploitation when a predatory adult is the first queer person a kid ever knows. If a relationship with an abuser is the only way that a teen ever gets to live out their queerness or explore their budding sexuality, then it becomes immensely difficult for them to walk away — leaving the groomer is like tearing off a crucial part of themselves that never gets expressed otherwise, or even seen.

This is also true of children who have the early rumblings of kinky sexualities, too — when you long to be controlled or tied up, you need a safe outlet to learn and fantasize about doing such things consensually one day. If you do not know that such options exist, you’ll settle instead for abuse. The more options that a child has to learn about sexual practices, to meet other queer people of ages, and to form appropriate relationships with unrelated adults, the harder they become to manipulate, and the more power they have to walk away.

Being a minor is a position created by legal oppression, but most people consider a minor’s lack of freedom to be so natural and morally correct they don’t even recognize it as oppression. Instead, they see it as protection, a healthy separation between the world of the human and the not-quite-human yet. Though they would never admit it, a minor is not the same thing as a person to them, for a minor can be thrown out of public spaces, locked away, silenced, disregarded, and left to rot in the ways full persons are not.

I believe that we queer adults are failing our younger siblings by refusing to play a part in raising and looking after them. We have chosen to privilege our individual safety from accusations of ‘inappropriate’ conduct over the need for queer youth to see their own sexualities and identities normalized, envision a diversity of possible futures for themselves, and seek aid and understanding when they are mistreated.

For those of us who’ve had the liberty to escape our ignorant hometowns, get on HRT, have joyous gay sex in dark rooms, or even just dance tenderly with a sexy androgynous stranger’s cheek pressed against our own, we have a responsibility to pour from our filled cups, and to remember what it was like to have no such access. As terrified as we are of losing our documentation, our access to medicine, and our legal rights, we must remember those queer people who presently have none of those things, and do all that we can to extend our aid to them.

I wrote about the troubling culture of the “MINORS DNI” bio, and how it contributes to the mass isolation of young queer people. You can read the full piece or have it narrated to you by the substack app for free here.

“minors dni” does not protect minors. it’s a fig-leaf of self-protection for authors like “seggs” and “unalive” on the other sites. A useless gesture made in a panopticon where essentially all authentic self-expression constantly pushes against boundaries like copyright, prohibition of sexuality, or other terms-of-use violations, ready to be weaponized by any aggrieved reader with a report button.

I Like:

But if Deep Research is providing some hope for forward momentum, I think a broader–if somewhat less specific or sexy–development has softened the ground a bit for a renewed A.I. hype: the straightforward and observable facts that generative A.I. output has gotten much more reliable since 2022, and more people have found ways to incorporate A.I. into their work in ways that seem useful to them. The latest models are more dependable than the GPT 3-era models that were many people’s first interaction with LLM chatbots–and, crucially, many of them are able to provide citations and sources that allow you to double-check the work. I don’t want to overstate the trustworthiness of any text produced by these apps, but it’s no longer necessarily the case that, say, asking an LLM a question of fact is strictly worse than Googling it, and it’s much easier to double-check the answers and understand its sourcing than it was just a year ago.

These fairly obvious improvements go hand in hand with a larger number of people who don’t have a particular ideological or financial commitment to A.I. who’ve found ways to integrate it into their work, coming up with more clearly productive uses for the models than the useless, nefarious or obviously bogus suggestions posed by the A.I. influencers who annoying dominated the first hype wave. I don’t use A.I. much for writing or research (old habits die hard), but I’ve found it extremely useful for creating and cleaning up audio transcriptions, or for finding tip-of-my-tongue words and phrases. (It’s possible that all these people, myself including, are fooling themselves about the amount of time they’re saving, or about the actual quality of the work being produced–but what matters in the question of hype and backlash is whether people feel as though the A.I. is useful.) 

None of which is to say, of course, that A.I. is universally useful, harmless, or appropriate. Aggressive A.I. integration into existing products like Google Search and Apple notifications over the last couple years has mostly been a highly public, who-asked-for-this? dud, and probably the most widespread single use for ChatGPT has been cheating on homework. But it’s much harder to make the case that A.I. products are categorically useless and damaging when so many people seem able to use them to adequately supplement tasks like writing code, doing research, or translating or proofing texts, with no apparent harm done.

And even if it undermines more aggressive claims about the systems’ uselessness or fraudulence, I tend to think that more widespread consumer adoption of A.I. tools is, on balance, a good development for A.I. skepticism. In my own capacity as an A.I. skeptic I’m desperate for A.I. to be demystified, and shed of its worrying reputation as a one-size-fits-all solution to problems that range from technical to societal. I think–I hope, at any rate–that widespread use may help accomplish that demystification: The more people use A.I. with some regularity, the more broad familiarity they’ll develop with its specific and and consistent shortcomings; the more people understand how LLMs work from practical experience, the more they can recognize A.I. as an impressive but flawed technology, rather than as some inevitable and unchallengeable godhead.

Tonight we saw the Edmonton opera production of Bluebeard’s Castle. I had an eyebrow raised when it was announced as a “romantic” interpretation. But the production is much more specific: it labels the castle a suburban home, dresses the memories of Judith in mid-century fashion. The romance is all dedicated to the white nuclear family.

The framing really goes hard on presenting it a story about memory loss, Judith is coming home as an outpatient with dementia/Alzheimer’s and her husband is revealing prompts to memory through each metaphorical door. The writeup by the dramaturges talks about this being a way to work through the music in these scenes being beautiful, instead of the gothic presentation that’s more traditional,reminding us that this version is a love story. As if the gothic isn’t romantic! Bartok’s setting of the story is quite sympathetic to Bluebeard in that it leaves room for an interpretation like this, that the women might be past Judiths literally. So this framing just rips all that out in favour of, yeah ok it’s moving to think about the tragedy of losing your relationship to the past, but that’s it.

And what’s lost is also the isolation. Bluebeards castle is already a suburban home, Judith moves there and is cut off from her family, subject to the whims of her husband like the women before her. In the desire to so romanticize the white nuclear family this presentation hides the ways that social isolation and suburban existence is a part of the trauma for this family too.

Anyway this season at Edmonton opera this number is alongside Die Walkure. Of course I’m looking forward to seeing some Wagner but they aren’t beating the dead white supremacist art form allegations idk. I also am as always thinking about how this is the landscape of art right now, in early 2025, alongside panics over porn and drag-queen bingo and how next week I wouldn’t be surprised if the US national endowment for the arts no longer exists, among other programs. This is apparently a celebrated production, arranged for small ensemble, from Tory England. And as my partner noted, Judith is really done up in a way that looks a lot like Danielle Smith.

> Then were the horsehoofs broken by the means of their pransings

The review section not to help prospective customers but to help legitimate the platform, make it seem like a normal and trustable venue for commerce. Every review is a sales pitch for the site itself, regardless of what it says about a specific product. Just as every piece of information encountered on a social media platform is “misinformation” by virtue of its context, so is every review on a retail site a “fake review.” “Truth” is not part of the procedure for its production. Setting up a standard for “truth” for this kind of discourse misapprehends what sort of discourse it is.

The same can be said of “true customer.” The concept of a “true customer” is a necessary antithesis, I suppose, if you want to have some grounding for a complaint about “fake reviews,” but it also seems to mark an unknowable void, a kind of black box. What sits at the different ends of the “motivation spectrum”? Isn’t any motivation to write a review at all already a bit suspect, coming from some place that is tangential to fully absorbed consumption? What kinds of motivation would the “true consumer” have to do anything at all but happily consume products? Where does reviewing fit into that pure metabolism? (I wonder what Caulfield would make of Kevin Killian’s Selected Amazon Reviews.)

It’s around this time a decade ago that I’d say I quit being An Artist. In 2014 I had a little podcast project cooking and I went to a residency to try to think more about it and maybe do some writing, as well as make more connections in Calgary. I ended up pretty unsatisfied with the work I was doing and having trouble figuring out how to proceed. I edited one of the episodes I recorded there and shelved the rest.

Around this time I was sending applications for things like shows or school and not hearing back a lot. There are a couple of people who did try to advocate for me and my work; Kristy put me into the Alberta Biennial in 2015 with some work from a couple years before, and I MC’d one of the AGA’s big events, which was fun. But also, who else noticed?

This question of course makes me remember the opportunities that I’ve not known how to say yes to. In 2013 someone from a residency tried to invite me to do an international project and broke ass me not even working full time couldn’t imagine how that would be possible. Shout out to the people who actually emailed me over the decade about D&D for hire too, only like one or two of who I actually responded to.

Anyway in 2015 I fell in love. I got serious about making my lil D&D game rigorous even as I detached from the idea of being successful with it for any larger audience out of discomfort with the shape of the online scene. I got into barbecue and I became close with my best friend and with all the regulars going out after Manhunt every week. I built myself a foundation for the aesthetic richness of life at a smaller scale.

I’ve been talking with a therapist this year about trying to be satisfied in the there without the trappings of professionalism. I’ve come back to being pretty interested in trying to paint again, and I do think that stuff is getting in the way. For the holidays I tried to step back from any expectations of production or even really participation. I missed one party I should have gone to (I love to celebrate a divorce), but I really allowed intimacy to take over my whole activity space in a wonderful way. Of course I can’t help myself, I end up with ideas like “what if I got really serious about rope” that lead me back to the professional in a way that I don’t know what to do with.

But life is good. I’m busy on the board of our housing co-op, I love my artist-run-centre job even though it pays like shit, and my lover is working in tech so we’re doing fine. I love the way the ocean looks in a movie, I love cooking. A stranger told me they were “obsessed” with my dancing at the club last month. I’m sending out an invite to my quarterly salon this month.

This week I had a dream about hand-binding books of artist writing, so I thought I should post on my blog.

star-anise:

fozmeadows:

dukeofankh:

dukeofankh:

I cannot express how jarring it was after being raised by a “Porn Addiction Coach” to get into a relationship with a woman and come face to face with the fact that she did actually want me to sexually desire her.

Like, in Evangelical Purity Culture, male desire was basically poison. It was a threat. It was this constant temptation that would destroy everything. And even after leaving, in the sort of queer, feminist spaces i spend most of my time in that wasn’t something that pretty much anyone was spending time actively dissuading me from feeling.

But my desire is good. It’s not something that I’m being accepted in spite of. It’s a positive thing. It’s a bonus. Not even just vanilla stuff, all the stuff I’d convinced myself were these weird terrible desires that were shameful to have.

It honestly took me over a decade to fully accept that. To stop dissociating during sex and confront that I was, in fact, being a massive perv and that was fantastic and preferable and that I could accept that into my self-image without shame or self hatred.

But it’s important to do. It’s important to leave relationships that don’t welcome that part of you. To know that your sexuality is valuable and valid and worth owning and celebrating. Because the alternative is just…not being. Either existing as yourself and repressing the part of your identity that is sexual or allowing that sexuality to exist but turning off your self while it does.

image

@kisstheashes

Oh don’t worry, I didn’t make it out of Evangelical Purity Culture thinking that girls had it peachy or anything. Our experiences are different, but both bad.

I have seen a lot of content about E.P.C. that very firmly centers the ways that purity culture dovetails with rape culture, the ways that women and women’s bodies were held responsible for the actions of men, and the ways that their own sexuality was erased under the burden of being cast as the pure, moral, oppositional force to the depredations of male sexuality. This is in no way meant to diminish that.

It is meant to focus on a part of this dynamic I don’t see commented on nearly as much though. In purity culture, men are perpetrators. A good man doesn’t radiate goodness, it’s more that he’s managed to contain the inherently evil toxicity that is his sexuality and hasn’t let it harm everyone around him as it naturally will if unchecked. When I look for other stories like mine, I already see stories by and for women, and a lot of them… haven’t really challenged those core assumptions about men. Which means that I can’t really find comfort and solidarity there.

The narrative I’ve run into a fair bit is “I was taught women were responsible for managing men’s horrible, evil sexuality, but I’ve learned that we’re not. Men are responsible for managing their own horrible, evil sexuality.” I very rarely run into specific positivity for masculine sexuality when I’m in circles discussing purity culture, because frankly, there are plenty of people who feel that masculine sexuality isn’t stigmatized enough.

So yeah. I was specific about gender for a reason. Not because I don’t understand other people’s positions, but because while I do, I don’t see so much stuff addressing my specific situation. So I figured I’d make some of the positivity I myself need.

In short: Not dismissing the harm done to women by Evangelical Purity Culture, this one was just more about my experience as a dude.

This is a really important thing to talk about, and I’m going to add that this is a significant way in which TERFism and its attendant dogwhistles dovetail with Evangelical purity culture, ie: the idea that evil bad predatory behaviour is stored in the penis. TERFy fearmongering about trans women being fundamentally dangerous derives from exactly the same toxic, fucked-up view of male sexuality - and of male existence - espoused by Evangelism: that all men are biologically predisposed to predation, violence and other sexual evils, such that they can’t ever really be trusted.

It’s a difficult thing to talk about, because demonstrably, gender-based violence directed against women by men is a widespread problem! But it doesn’t follow that a majority of men are bad by default; rather, it’s that many have been trained to entitlement and bad behaviour by patriarchal systems and misogynist ways of thinking, which are both things we have the power to change.

Attemping to affect this change and bring about equality is the core conceit of feminism, and we can see, very demonstrably, that it works. So if you fall into the gender-essentialist trap of believing that men are bad fundamentally, whether because of Evil Biology or Original Sin, then you’re not only saying that the long-term goal of feminism is impossible; you’re functionally agreeing with every disgusting, sexist rape-apologist who brushes off assault and misogyny as “boys will be boys” and “men are just like that.” You cannot hope to hold bad men accountable for their actions without acknowledging the existence of good men; that their misdeeds aren’t synonymous with their masculinity, but are rather choices they specifically have made.

So while it’s crucial to call out the ways in which women suffer from sexism and gender-based systems of violence and to name the misogyny inherent in their perpetuation, it’s also important to show how these systems are unnatural: that, rather than representing some default state of cruelty to which all men naturally revert, misogyny is instead taught - and that the teaching itself, while offering contextual authority to men, can also be harmful to them.

I haven’t been able to get this off my mind, even though I left my job years ago. As a queer woman, I got hired by a Christian organization to provide mental health counselling to a largely-Christian population. I thought I was there to help other LGBTQ+ people, but I also saw clients with other needs and concerns

and the straight cis men who were ashamed of their own desires haunt me

They bought wholeheartedly into the ideas that their sexual desires were inherently sinful and predatory and destined to doom their lives if they slipped up, in a way that forcibly reminded me of when I was trying to be a good Catholic girl and knew that the soft animal of my body absolutely could not be made to run in the correct direction of the treadmill my faith was yoked to

More than once I had to back up any specific discussion and just ask, “According to your conscience and faith, what would a healthy married relationship look like when it comes to sex? How would this desire factor into it?” Because it’s totally an enormous question, but it also often produced the facial equivalent to a computer blue screen of death, because they’d been told so often that male desire was ontologically incompatible with a healthy marriage, except also, they were supposed to want sex so much they’d destroy their own marriages over it???

I have feminism and queer culture and Chappell Roan telling me that my desire is good and okay, and I’m slowly getting less ashamed about it. And I just can’t help thinking: What about men? How sad would it be to be told your sexuality is inherently aggressive and predatory and exploitative? How do you feel like you’re bringing something valuable to a relationship that way?

It’s unfair and absolute crap.

Wishing you all a sex-positive 2025

For the first time in my adult life I now own a television, really incredible whet they are doing with those these days. Anyway I’m a movie guy now here is my letterboxd

Been thinking a lot about how guys like Spica in The cook, the thief, his wife, and her lover are the reason why for instance a quiet but beautifully shot film like Past lives has all of its dark scenes totally crushed to shit by horrible visible compression artifacts if you try to stream it from amazon.

jeanritchie:

me when i see someone censor the word kill in real life / a website where it’s allowed

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yukoncornholio:

So one of the reasons the feds haven’t ordered arbitration is almost certainly because they know that Canada Post’s demands are so unreasonable and unconscionable that any arbitrated agreement would be nullified on appeal, because even the middle ground between CUPW and Canada Post is unreasonable and unconscionable.

It’s not just pay either. It’s -everything- and the accusation that the Post wants to “gigify us is the absolute truth.

They want to change everything, from the way our assignments work, to the way our routes are measured and organized, all with the aim of getting us to do more, in less time, for less money, with less control over how it happens.

10 years ago, the average urban route in a residential neighbourhood had about 300 points of call across 13 km.

Now, it’s 600 points of call across 24km.

and they’re literally saying to us "we need you to do more, and we’re not going to pay you for it” and it’s already happening in places like Montreal and Vancouver.

ladygolgotha-deactivated2025012:

The menswear guy making fun of people in the MAGA sphere trends pretty often on here and sure, it’s funny to see these people get mocked, but essentially going “you fail to follow the traditions and codes of the established fashion of the wealthy Western bourgeoisie” isn’t really Owning The Fascists. It’s not really qualitatively any different from “BLUE HAIRED SJW WITH PRONOUNS GETS OWNED!!” type slop. It’s just a bourgeois-progressive making fun of bourgeois-reactionaries in the framework of bourgeois culture. It does not engage with the actual material forces or philosophy behind them, and instead criticizes them on the basis that they lack the correct signifiers associated with those who in the liberal framework are supposed to be in power, people who are wealthy enough to hire tailors to create custom-made or custom-fitted clothes for them in the conventional style popular with everyone else who is wealthy and in charge. The function of this wealthy fashion is to serve as a uniform for the bourgeoisie, to create a clear distinction between them and the proletariat who cannot afford to spend hundreds or thousands of United States dollars on clothes, much less a single blazer. Then, to assert that these MAGA reactionaries are wrong because they lack the bourgeois uniform is to say that a proletarian can never be correct unless some circumstances allow them to don the bourgeois uniform.

I understand that we don’t want to give undue credit to liberal-posting, but there’s more there. In a very real way the signature appeal of conservatism and fascism is the promise of return to an ideal past, and so we are obliged to remind one another that that past is fake and made up by people who don’t know shit about it. And it’s not the headline, but dieworkwear takes a moment at the end of most of his threads to remind us that fashion is fun when it includes rebellious play on the borders of that bourgeois uniform, often by people who are in some way excluded and celebrating that fact. The reactionaries are not lacking the uniform, they exemplify it, and all of their “flair” is often the stultifying parts of it.

It is in fact good to make funny posts sometimes. But yea he should stop with the king of Spain.