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not-an-npc.bsky.social
@not-an-npc.bsky.social
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donmoyn.bsky.social
"Was the officer struck by the vehicle, as President Trump insists, or did the car pass by or around him?"
If we only had some trusted institution that could adjudicate between competing claims by relying on facts.
The basic sequence of the ICE shooting in Minneapolis on Wednesday is not in dispute: A Honda Pilot reversed, then moved forward; an ICE agent was close to the vehicle; the agent fired shots. A 37-year-old woman was killed. But that sequence has been interpreted in radically different ways. Was the officer struck by the vehicle, as President Trump insists, or did the car pass by or around him? Was he positioned in front of the vehicle or to the side? Did he have a genuine, reasonable fear for his life in that moment, or did he create the very danger he then used lethal force to escape?
January 8, 2026 at 1:38 AM
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cooperlund.online
Several hours later and there hasn’t been anything that has made me think that the primary goal of this was anything but to make war-flavored content to make the people it the room look “strong” and “lethal” with no real thought about what comes next.
socialistdogmom.bsky.social molly conger @socialistdogmom.bsky.social · 10d
oh my god he posted so many action shots from the makeshift mar a lago situation room and they were just looking at tweets together on a gigantic screen
January 3, 2026 at 7:59 PM
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legendsofthepaul.bsky.social
For instance, in a society where each community decides who counts as a person, one shudders to imagine what level of personhood queer people may receive.
By contrast, African thought foregrounds relational personhood. The Kenyan-born philosopher John Mbiti’s dictum ‘I am because we are, and since we are, therefore I am’ captures a worldview echoed in Ubuntu philosophy, which stresses interdependence, solidarity and communal responsibility. Personhood, in this framework, is not given but realised through participation in social life. It is earned through moral maturity and communal participation, not automatically given at birth. For instance, in the Igbo tradition of Nigeria, a newborn is not yet considered a mmadu (full person) until social rituals such as naming ceremonies, moral upbringing and community recognition affirm the child’s identity. Similarly, in the Akan tradition of Ghana, a person attains full personhood (onipa) by living virtuously, showing respect for elders, and contributing to communal welfare – failure to do so earns one the label onnye onipa (‘not a person’). Among the Yoruba, moral character (ìwà pẹ̀lẹ́) is central: a person of wealth or intelligence but lacking good character is not regarded as truly human. The Nigerian poet Ifeanyi Menkiti in his essay ‘Person and Community in African Traditional Thought’ (1984) interprets such examples to mean that personhood in African thought is a socially acquired moral status, achieved through community validation and ethical living, rather than mere biological existence.
January 1, 2026 at 8:29 PM