Trying not to do a disservice to the tragedy that happened today but seeing the counter protesters surround the ICE agents and scream “You can’t kill us all, nazis!” while fucking daring them to shoot, well this sums it up quite nicely:
She was a queer mother shot in front of her wife while trying to flee. They were on the way to pick up their son from school. Their dog was in the car.
May that agent never know another moments peace for the rest of his disgusting wasted life.
Just for a source, but please if you are in a delicate headspace I would suggest skipping this for now, it’s genuinely devastating.
I live in Minneapolis a short walk (.7 miles, as Nextdoor so helpfully informed me by emailing me an alert of the murder as I was already getting ready to walk down) from where this happened. The neighborhood there is just to the north of where George Floyd was murdered. Renee was new to the Twin Cities but many people on that block likely lived there during 2020, the TC metro area is small and most people do not move away.
The immediate radius of the crime scene becomes a gathering and rallying point. The outer radius becomes a site for increased surveillance and, yes, brutality.
In 2020 protests formed spontaneously, for weeks. People forget that Chauvin was arrested and charged only after the 3rd Precinct burned. What you are seeing in that video is people who have been here before.
Two blocks from my home at about 12:20PM yesterday, ICE was using a parking lot for staging. I and about 30 others stood on the icy sidewalk and on snowbanks and blew our whistles to alert neighbors to their presence and drive them away. I was about 10 feet away from a CBP officer - again, this was the early afternoon, AFTER they murdered Renee Good - when he drew his weapon and pointed it at a Latina woman in her car, trying to get away after being pinned by ICE using their vehicles exactly as they accuse others of using them.
I blew my whistle and flipped him and his buddies off. My whistle gets up to 120db. They fucking hated it. They can barely communicate. My ears are still ringing today and I hope theirs are too.
The point of this is to say: get out there. Police brutality was already bad, this is a meaningful escalation that I fear could be a point of no return. Either federal agents with no legal authority over you can execute you at point blank range, with multiple witnesses and videos showing what happened, or they can’t. There is no more egregious restriction of your rights. There is no clearer indication that fascism is here.
Trump’s administration called Renee Good a domestic terrorist. One of his agents shot her point blank in the face. Stiff armed, clear eyed.
I can’t tell other people what to do but I can describe what I am doing. ICE comes to town in large rentals, mostly with out of state plates. They drive like fucking psychopaths because they are trying to provoke confrontation. If you follow them on the sidewalk with your whistle, they smile like little bitches and drive away.
So.
Whistle patrols: I’m trying to link up with other locals and have been since October but I suspect the usual small coordinating groups are swamped, so I’m also just freelancing. Patrol the neighborhood on foot. If you see a fed, blow the whistle. Three short bursts for seeing them, long burst if they’re out of the car.
Flyering: someone has already flyered near me. I’m going to flyer in the other direction. Simple stuff, information on what happened and a QR code and link for where to help.
Whistle distribution: bought some whistles online to hang from my fence with a packet about what to do with them.
Mutual aid: bought 2 cameras and SD cards for Nick Benson’s dashcam distribution efforts (Bluesky post; Amazon wishlist); signed up for a couple upcoming volunteer efforts coordinating food distribution
No one can do everything but everyone can do something. Go and do it.
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*ICE HAS NO LEGAL AUTHORITY OVER US CITIZENS. THERE IS NO ARGUMENT FOR PROBABLE CAUSE THAT A 37 YEAR OLD WHITE WOMAN WHO HAD BEEN WAVING ICE BY WAS ACTUALLY AN UNDOCUMENTED IMMIGRANT. This matters. The fact that police have trampled human rights for decades does not mean it doesn’t matter when the federal government asserts authority over you that it straight up unambiguously does not have.
NDLON (the National Day Laborers Organizing Network) has some really great resources for getting into rapid response/community self-defense. See their webpage here, particularly:
Upcoming events calendar tab (They host various trainings including virtual ones)
Adopt a Corner Toolkit–not only has information on adopting a corner in your community to patrol, but also has a map of nearby adopted corners (though this will definitely not be exhaustive and is centered in California).
Even if these specific forms of involvement are not for you, going to trainings or events or getting in contact with a corner near you will enable you to get in touch with your local community organizing around this issue and they can direct you to other efforts that would be lower lift like flyering, passing out know your rights/red cards, providing support to families after their loved one has been kidnapped by ICE, or court support (going with immigrants to court hearings as ICE has been snatching a lot of people from court).
If you are in LA or San Diego I also recommend getting involved with CSDC (Community Self-Defense Coalition) which you can do here.
There are also a lot of vigils and protests right now both around Renee Good’s murder and us imperialism in Venezuela and if you go to a protest then speak to the organizers, they will most likely be able to tell you how to get involved. For some reason that is beyond me though a lot of this information is mostly posted on Instagram. A good place to start if you are new to organizer instagram is see if there is a PYM chapter near you as they almost certainly held or are holding a rally and you can also take a look at the rally endorsers/co-organizers to see which groups may be doing work in your area, once again even if they are not involved in the type of thing you want to do themselves they should be able to connect you to someone who is.
Feel free to message me if you have any questions and especially if you are in the LA area I can help you get involved.
its not true that AI can never do a person’s job better than a human can… just tried to call to dispute a medical bill and the AI billing assistant completely failed to understand my problem, wasted my time, demoralized me, and frustrated my attempts to exercise any agency within the labyrinthine viper pit of the american medical system, in ways that a human person assigned to this role could only dream of accomplishing.
It’s incredibly foolish to disregard the dialectical relationship that exists between any materially existing entity/process and its fictionalised depictions; this includes even the most difficult and sensitive of topics like sexual violence and abuse. To say that the fictional depictions, whether actual published media or various informal play scenarios, have nothing to do with the real thing is absurd. They are obviously drawn from the image and ideas around it, and in turn can have varying forms of influence on how people conceptualise and respond to such things in reality. But at the same time the real and fictional are ultimately still separate and so it’s equally absurd to talk about them as though they are one in the same
Like you can’t take for granted that a piece of media depicting something automatically endorses it, or even that any “endorsement” exists in a context where it’s materially meaningful. You can’t take for granted that someone engaging in a sort of roleplay reflects any interest repeating those actions or affirming those values in real life; half the time the sense of moral transgression and personal aversion is part of the appeal. If you think that a fictional representation of a problem in any way exacerbates that issue in reality then you need to put in the work to demonstrate an actual throughline, a specific relationship between the material and ideal.
It’s also very important to be aware of the limits; a discrete piece of fiction may reflect and in some limited ways reinforce social values but it’s never going to “normalise” these values any more than the material structures that created them in the first place. A larger aggregate of media can have a larger effect, but only within the limits of the prevailing material conditions. While a causative relationship can’t always be ruled out entirely, it’s usually more constructive to view fiction through the lens of reflecting widely extant values rather than as bringing them into existence. The role of the ideal shouldn’t be ignored but it shouldn’t be irrationally inflated either, no matter how socially rewarding or emotionally satisfying indulging in that irrationality may be.
The mirrored yuri tags on my post were really good btw
thank you the power of revolutionary chinese history and toxic yuri deeply compelled me. as it will also compel the masses after the runaway success of Zhou Enlai Hamilton :) #MyDelusion
Dear Xi Jinping: in order to grow Chinese soft power and capitalize on the Chinese cultural moment, the party must make a Hamilton-style musical about Zhou Enlai that focuses on framing his relationship with Mao Zedong as Yaoi
pregnancy, whether wanted or not, even in places where maternal care is abundant and the choice to abort is easy to reach (which are very, very cases across the planet) is near always accompanied with a strong form of dehumanization and huge loss of autonomy, with an understanding that you are now communal property and what matters most is what you carry, not yourself. it is also usually accompanied with severe physical and mental changes, it leaves you physically vulnerable for months (pregnant people are far more likely to be murdered by abusive partners!) and v often dependent on one or multiple other parties because you quite literally become physically disabled. some of the changes can be permanent or last for years after pregnancy. it may still easily lead to your death or permanent disabling/pain—something that was a regular fact of life for humanity til 100 years ago or so, and is still is a grave risk in many parts of the world today, and has never truly been eradicated. these risks are elevated by other forms of marginalization and the low quality of maternal care by doctors who give a shit about your baby above yourself, or frankly do not give a shit at all bc they view you and your future baby as a nuisance on society. you will often be lied to about the nature and facts of pregnancy, gaslit into accepting that symptoms of something dangerous are “normal”, judged for every choice you make or don’t make for pregnancy and childbirth including pain management and eating, your concerns dismissed and your body treated as a commodity.
in the case of surrogates, all of these issues are magnified x1000 with no protection or recourse, and depending on the whims of the genetic parents you might be forced to keep that child bc it did not fit their specifications, or you might be forced to abort, or you might realize you cannot give away the thing that you carried and still have it taken from your arms. your autonomy as a pregnant person is reduced to near zero, often by the same people who’ll sing the praises of how beautiful and holy and Divine Earth Feminity Etc to be pregnant at all.
this is all without taking into account how this results in a full human being, one that you will likely be responsible for even if you are not ready, who will likely feel if you did not want them or weren’t ready for them, who will be trapped in systems of domination. it is without taking into account how sabotaging birth control or forceful impregnation are used by abusive partners to trap their pregnant partners, to isolate them, to make them even more dependent materially and make it impossible for them to escape. it doesn’t take into account how the birth of that baby will often inevitably tie you to said abusive partner for years because even if you leave without physical attacks, the legal system has decided that you must share custody and cannot “alienate” the other parent. or flat out make divorce near impossible. beyond this, there are also material and economic issues: being pregnant makes you more likely to lose employment and wages, is a financial burden you will be forced to carry. childcare might be unavailable for you altogether and force you drop out of the workforce and make you even more vulnerable; in many many places having an independant job and caring for your child are basically seen as incompatible. you are pushed to ignore the physical and emotional consequences of pregnancy and childbirth because it is Natural and because it is Your Role, and your dependency and vulnerability might even be celebrated as correct and right even as you are trapped in this for at the very least 18 years (and often much longer, especially if you have an actual interest in said new human being growing up feeling loved and supported).
of course in no way am i saying this to chastise people who desire pregnancy very badly but who cannot get pregnant, bc of infertility or organ arrangement or being intersex or forced sterilization or health issues etc etc etc you get my point. but i’m kinda baffled that more and more i see pregnancy and its risks dismissed as a factor of marginalization, even as birth control and abortion are gravely being curtailed across the planet, as the idea of natalism and enforcement of gendered oppression/roles and the desire to destroy women’s rights over all keep gaining ground legally and culturally and politically, along with the understanding that wombs are first and foremost the property of the state and of husbands and the future or potential foetus.
like pregnancy might not be such a big deal for you because idk you had a hysterectomy or live in a place and have the money that allow you to easily access birth control and abortion care, bc you cannot get pregnant at all, bc you’ve never had people in your life who experienced pregnancy unwanted or wanted and haven’t realized just how bleak and traumatic these experiences are. you might be dealing with your own emotional issues re the idea of pregnancy, your desire to be pregnant and how much it hurts you that said desire is unattainable. i will not downplay your hurt and suffering; they are yours, i am truly sorry for you and empathize with your pain.
i am not saying “how dare you want to be pregnant, you’re lucky, you don’t realize how much it sucks, you at least don’t have to go through this and that’s a privilege”. that is absolutely not what i am saying, this post is not targeted at you. this post is targeted at a general feeling i’ve noticed where for example, 1. denial that the risk of pregnancy for can be an additional fear/terror for people going through sexual violence (without implying that people who cannot get pregnant Suffer Less and are privileged) 2. the idea that reproductive care to access fertility and to have babies is supposedly just as important/grave as the rights of people to not want to be pregnant at all (and that in fact abortion and contraception are unjustly overemphasized over the former) 3. birth control and voluntary interruptions of pregnancy have been too emphasized, aren’t that big a deal, that it’s all privileged cis women dominating the conversation on it and that state control/restriction of these (or enforcement of them on disabled people or people of colour) are not a form of marginalization or even a central pillar of the patriarchal system and capitalism.
yes, v often terfs and transphobes have used this form of marginalization to degender and to cast aside other vulnerable women, primarily trans women; but they are using this as an excuse while enforcing the same gender essentialism and marginalization that is at the pillar of all this, are funded by the same groups that attempt to restrict birth control at all. i understand if it leaves a bad taste in one’s mouth, if you feel that too long birth control advocates and planned parenthood and co have deliberately cast asides others or yourself and you feel like you have bigger struggles to survive. but just because this fight can be co-opted does not make it inherently reactionary or the sole terrain of terfs and co. it does not make it any less essential, and if anything we should be doing more to take it back because all of this remains central to the same systems of domination and harm that affect all of us. it is all one fight. dismissing it because of bad actors is giving in entirely, even though this affects billions on the planet, without even counting the children forced into existence by people who endured something traumatic and will resent and punish them their entire lives for that reason.
re: biopolitical control over bodies and state-driven natalism often taking place at the expense of people’s personhoods and medical/political/etc agency (this is from an academic analysis of Children of Men, but has some wider points about pregnancy as a site for control and subjugation):
“[…] in order to access prenatal health care, a pregnant woman must become part of the institutionalization of the pregnant body and enter a discourse of fetal harm and care, via a set of social, medical, and cultural technologies concerned with testing, ultrasound, diagnosis, prognosis, and behavior management. She will also commonly, and sometimes legally, be required to efface her subjectivity in favor of the perceived needs of her fetus. […]
[P]regnant women are seen as needing reproductive control. [Penelope] Deutscher argues that the only way this configuration makes sense is if the pregnant woman is imagined as a “potentially murderous competing sovereign whose self-interest wholly thwarts the intervening motivations of the state concerned with the [fetus].” The fetus, on the other hand, is figured neither as “zoë, bios, bare life, nor homo sacer” but is“rhetorically and varyingly depicted as all of these.” Deutscher concludes that in this rhetorical production of fetal life as pseudo–homo sacer it is in fact the woman who becomes reduced to actual homo sacer, potentially reducible to naked life through her reducibility to reproductive life: “As she is figured as that which exposes another life, she is herself gripped, exposed, and reduced to barer life.” […]
The correlation [between reproduction and the state of humanity] not only eerily evokes political talk about the sacredness of family values in connection to the war on terrorism, but perhaps more disturbingly it also plays off some of the strongest contentions of America’s evangelical pro-life movement: the ideas that abortion could bring on the apocalypse, that infertility is a punishment, that if women were to somehow stop having children the result would be worldwide destruction and dehumanization, and that protecting the fetus, or the future child, from women’s reproductive choices, their whims and desires, is the only way to protect the future, the nation, and the family.“
Excerpts from an interview with Assata Shakur in Cuba in 1997:
Sociologist Christian Parenti: How did you arrive in Cuba?
Assata Shakur: Well, I couldn’t, you know, just write a letter and say, “Dear Fidel, I’d like to come to your country.” So I had to hoof it–come and wait for the Cubans to respond. Luckily, they had some idea who I was, they’d seen some of the briefs and U.N. petitions from when I was a political prisoner. So they were somewhat familiar with my case and they gave me the status of being a political refugee. That means I am here in exile as a political person.
Parenti: How did you feel when you got here?
Shakur: I was really overwhelmed. Even though I considered myself a socialist, I had these insane, silly notions about Cuba. I mean, I grew up in the 1950s when little kids were hiding under their desks, because “the communists were coming.” So even though I was very supportive of the revolution, I expected everyone to go around in green fatigues looking like Fidel, speaking in a very stereotypical way, “the revolution must continue, Companero. Let us triumph, Comrade.” When I got here people were just people, doing what they had where I came from. It’s a country with a strong sense of community. Unlike the U.S., folks aren’t so isolated. People are really into other people. Also, I didn’t know there were all these black people here and that there was this whole Afro-Cuban culture. My image of Cuba was Che Guevara and Fidel Castro. I hadn’t heard of Antonio Maceo (a hero of the Cuban war of independence) and other Africans who had played a role in Cuban history.The lack of brand names and consumerism also really hit me. You go into a store and there would be a bag of “rice.” It undermined what I had taken for granted in the absurd zone where people are like, “Hey, I only eat uncle so and so’s brand of rice.”
Parenti: So, how were you greeted by the Cuban state?
Shakur: They’ve treated me very well. It was different from what I expected; I thought they might be pushy. But they were more interested in what I wanted to do, in my projects. I told them that the most important things were to unite with my daughter and to write a book. They said, “What do you need to do that?” They were also interested in my vision of the struggle of African people in the United States. I was so impressed by that. Because I grew up–so to speak–in the movement dealing with white leftists who were very bossy and wanted to tell us what to do and thought they knew everything. The Cuban attitude was one of solidarity with respect. It was a profound lesson in cooperation.
Parenti: Did they introduce you to people or guide you around for a while?
Shakur: They gave me a dictionary, an apartment, took me to some historical places, and then I was pretty much on my own. My daughter came down, after prolonged harassment and being denied a passport, and she became my number one priority. We discovered Cuban schools together, we did the sixth grade together, explored parks, and the beach.
Parenti: She was taken from you at birth, right?
Shakur: Yeah. It’s not like Cuba where you get to breast feed in prison and where they work closely with the family. Some mothers in the U.S. never get to see their newborns. I was with my daughter for a week before they sent me back to prison. That was one of the most difficult periods of my life, that separation. It’s only been recently that I’ve been able to talk about it. I had to just block it out, otherwise I think I might have gone insane. In 1979, when I escaped, she was only five years old.
Parenti: You came to Cuba how soon after?
Shakur: Five years later, in 1984.
Parenti: You’ve talked about adjusting to Cuba, but could you talk a bit about adjusting to exile.
Shakur: Well, for me exile means separation from people I love. I didn’t, and don’t miss the U.S., per se. But black culture, black life in the U.S., that African American flavor, I definitely miss. The language, the movements, the style, I get nostalgic about that. Adjusting to exile is coming to grips with the fact that you may never go back to where you come from. The way I dealt with that, psychologically, was thinking about slavery. You know, a slave had to come to grips with the fact that “I may never see Africa again.” Then a maroon, a runaway slave, has to–even in the act of freedom–adjust to the fact that being free or struggling for freedom means, “I’ll be separated from people I love.” So I drew on that and people like Harriet Tubman and all those people who got away from slavery. Because, that’s what prison looked like. It looked like slavery. It felt like slavery. It was black people and people of color in chains. And the way I got there was slavery. If you stand up and say “I don’t go for the status quo.” Then “we got something for you, it’s a whip, a chain, a cell.” Even in being free it was like, “I am free but now what?” There was a lot to get used to. Living in a society committed to social justice, a Third World country with a lot of problems. It took a while to understand all that Cubans are up against and fully appreciate all they are trying to do.
Parenti: Did the Africanness of Cuba help, did that provide solace?
Shakur: The first thing that was comforting was the politics. It was such a relief. You know, in the States you feel overwhelmed by the negative messages that you get and you feel weird, like you’re the only one seeing all this pain and inequality. People are saying, “Forget about that, just try to get rich, dog eat dog, get your own, buy, spend, consume.” So living here was an affirmation of myself, it was like “Okay, there are lots of people who get outraged at injustice.” The African culture I discovered later. At first I was learning the politics, about socialism–what it feels like to live in a country where everything is owned by the people, where health care and medicine are free. Then I started to learn about the Afro-Cuban religions, the Santaria, Palo Monte, the Abakua. I wanted to understand the ceremonies and the philosophy. I really came to grips with how much we–black people in the U.S.–were robbed of. Here, they still know rituals preserved from slavery times. It was like finding another piece of myself. I had to find an African name. I’m still looking for pieces of that Africa I was torn from. I’ve found it here in all aspects of the culture. There is a tendency to reduce the Africanness of Cuba to the Santaria. But it’s in the literature, the language, the politics.
Parenti: When the USSR collapsed, did you worry about a counter-revolution in Cuba, and by extension, your own safety?
Shakur: Of course, I would have to have been nuts not to worry. People would come down here from the States and say, “How long do you think the revolution has–two months, three months? Do you think the revolution will survive? You better get out of here.” It was rough. Cubans were complaining every day, which is totally sane. I mean, who wouldn’t? The food situation was really bad, much worse than now, no transportation, eight-hour blackouts. We would sit in the dark and wonder, “How much can people take?” I’ve been to prison and lived in the States, so I can take damn near anything. I felt I could survive whatever–anything except U.S. imperialism coming in and taking control. That’s the one thing I couldn’t survive. Luckily, a lot of Cubans felt the same way. It took a lot for people to pull through, waiting hours for the bus before work. It wasn’t easy. But this isn’t a superficial, imposed revolution. This is one of those gut revolutions. One of those blood, sweat and tears revolutions. This is one of those revolutions where people are like, “We ain’t going back onto the plantation, period. We don’t care if you’re Uncle Sam, we don’t care about your guided missiles, about your filthy, dirty CIA maneuvers. We’re this island of 11 million people and we’re gonna live the way we want and if you don’t like it, go take a ride.” Of course, not everyone feels like that, but enough do.
Parenti: What about race and racism in Cuba?
Shakur: That’s a big question. The revolution has only been around thirty-something years. It would be fantasy to believe that the Cubans could have completely gotten rid of racism in that short a time. Socialism is not a magic wand: wave it and everything changes.
Parenti: Can you be more specific about the successes and failures along these lines?
Shakur: I can’t think of any area of the country that is segregated. Another example, the Third Congress of the Cuban Communist Party was focused on making party leadership reflect the actual number of people of color and women in the country. Unfortunately by the time the Fourth Congress rolled around the whole focus had to be on the survival of the revolution. When the Soviet Union and the socialist camp collapsed, Cuba lost something like 8.5% of its income. It’s a process, but I honestly think that there’s room for a lot of changes throughout the culture. Some people still talk about “good hair” and “bad hair.” Some people think light skin is good, that if you marry a light person you’re advancing the race. There are a lot of contradictions in people’s consciousness. There still needs to be de-eurocentrizing in the schools, though Cuba is further along with that than most places in the world, In fairness, I think that race relations in Cuba are twenty times better than they are in the States, and I believe the revolution is committed to eliminating racism completely. I also feel that tine special period has changed conditions in Cuba. It’s brought in lots of white tourists, many of whom are racists and expect to be waited on subserviently. Another thing is the joint venture corporations which bring their racist ideas and racist corporate practices, for example not hiring enough blacks. Ali of that means the revolution has to be more vigilant than ever in identifying and dealing with racism.
Parenti: A charge one hears, even on the left, is that institutional racism still exists in Cuba. Is that true? Does one find racist patterns in allocation o/housing, work, or the functions of criminal justice?
Shakur: No. I don’t think institutional racism, as such, exists in Cuba. But at the same time, people have their personal prejudices. Obviously these people, with these personal prejudices, must work somewhere, and must have some influence on the institutions they work in. But I think it’s superficial to say racism is institutionalized in Cuba. I believe that there needs to be a constant campaign to educate people, sensitize people, and analyze racism. The fight against racism always has two levels; the level of politics and policy but also the level tof individual consciousness. One of the things that influences ideas about race in Cuba is that the revolution happened in 1959, when the world had a very limited understanding of what racism was. During the 1960s, the world saw the black power movement, which I, for one, very much benefited from. You know “black is beautiful,” exploring African art, literature, and culture. That process didn’t really happen in Cubar. Over the years, the revolution accomplished so much that most people thought that meant the end of racism. For example, I’d say that more than 90% of black people with college degrees were able to do so because of the revolution. They were in a different historical place. The emphasis, for very good reasons, was on black-white unity and the survival of the revolution. So it’s only now that people in the universities are looking into the politics of identity.
Parenti: Are you still a revolutionary?
Shakur: I am still a revolutionary, because I believe that in the United States there needs to be a complete and profound change in the system of so-called democracy. It’s really a “dollarocracy.” Which millionaire is going to get elected? Can you imagine if you went to a restaurant and the only thing on the menu was dried turd or dead fungus. That’s not appetizing. I feel the same way about the political spectrum in the U.S. What exists now has got to go. All of it: how wealth is distributed, how the environment is treated. If you let these crazy politicians keep ruling, the planet will be destroyed.
Parenti: In the 1960s, organizations you worked with advocated armed self-defense. How do you think social change can best be achieved in the States today?
Shakur: I still believe in self-defense and self-determination for Africans and other oppressed people in America. I believe in peace, but I think it’s totally immoral to brutalize and oppress people, to commit genocide against people, and then tell them they don’t have the right to free themselves in whatever way they deem necessary. But right now the most important thing is consciousness raising. Making social change and social justice means people have to be more conscious across the board, inside and outside the movement, not only around race, but around class, sexism, the ecology, whatever. The methods of 1917, standing on a comer with leaflets, standing next to someone saying “Workers of the world unite” won’t work. We need to use alternative means of communication. The old ways of attaining consciousness aren’t going to work. The little Leninist study groups won’t do it. We need to use video, audio, the Internet. We also need to work on the basics of rebuilding community. How are you going to organized or liberate your community if you don’t have one? I live in Cuba, right? We get U.S. movies here, and I am sick of the monsters; it’s the tyranny of the monsters. Every other movie is fear and monsters. They’ve even got monster babies. People are expected to live in this world of alienation and tear. I hear that in the States people are even afraid to make eye contact in the streets. No social change can happen if people are that isolated. So we need to rebuild a sense of community and that means knocking on doors and reconnecting.
faith lehane’s avoidance issues are so bad she left her own murder. buffy summers’ abandonment issues are so bad she felt abandoned by faith dropping off a building after she tried to murder faith.
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