Of the many things it might be nice to brand on the foreheads of U.K. legacy media names, some public figures and various politicians etc. at the moment, our first submission is Stephanie Brittain:

The drivers and impacts of hunting and consumption of wild meat are not homogenous, and should not be treated as such
[link]

Ingar Solty synthesises some aspects of coronavirus foregrounding here.

The claim that Spain and Italy are EU-peripherally analogous to the particularly stricken Greece seems off but given the forensics on what Cindi Katz might note as 'broad retreats from the social wage', his Engels from The Housing Question is quite the summary

Capitalist rule cannot allow itself the pleasure of creating epidemic diseases among the working class with impunity...

(Thank you Hannah Black.)

Privilege

Into this sky which has
more airplanes
than other skies
I look and see half a dozen
small whitenesses passing
like tired stars
through the blue. I watch them
instead of watching
the woman swimming
in an oversized T-shirt that clings
to her body like slime, instead of
seeing the child splashing
in his inflatable sleeves
while his parents puff on
elaborate e-cigarettes.
Instead of speaking,
I lie back in my chair that's
turned to face the sun's full strength
and try to become browner.
In this sky, planes fly
low and heavy, back and
forth from the base,
practicing war. I'm afraid
I'm finally all right
knowing good things
in me have died.

- Elly Bookman

an inland sea

living in the sea

Beira.

I study decision-making in violent contexts, and I was struck by Paul Bloom’s assertion that perpetrators of violence don’t dehumanize their victims but, rather, see them as humans and intentionally choose to harm them as such (Books, November 27th). Bloom seems to assume that one’s reasons for acting violently are consistent over time, and that the physical and mental responses to harming someone are the same for one’s fiftieth violent act as for one’s first. In my research on the Holocaust and on the Rwandan genocide, I have found that the first time a human kills another human the experience is horrific: perpetrators describe reactions that include vomiting, shaking, recurrent nightmares, and profound trauma—much like the trauma of military veterans, who, arguably, are better trained than civilian perpetrators of genocide to deal with the consequences of killing. But, over time, the physical and emotional horror at participating in violence subsides. This, then, is when the moralizing rationale that draws on dehumanizing propaganda comes into play. How does one adapt to participation in violence? By calling on culturally available repertoires that frame violence as the morally right thing to do.

Letter to the New Yorker (Dec 11, 2017) from Aliza Luft, assistant professor of sociology, UCLA

shout to someone who does more for me than they will ever know - probably the most of anyone ever bar well i'll stop now

(also double-bind of white privilege here in casually using the below, and yet still)