Nick at night shows 2000

My local domino's always shows online delivery completed a few seconds after the driver just left they store but it will still take 10 minutes or so to arrive. Is this normal? It's not a huge problem but it's somewhat annoying as I do not really know when they are at my home so I can pick it up at my front door.

TW for suicide and SH
I had a really good early childhood, no complaints there. My mom yelled on occasion but nothing that crossed a line. Everything changed when I was around 9 or 10. My sister started developing severe OCD. My mom had absolutely no clue how to deal with this. She would yell at her every night and my sister would yell back. I remember my mom yelling about how she didn’t sign up for this etc etc, and my sister at one point even threatened to kill herself. It wasn’t uncommon for me to go to bed and wonder if I’d still have a sister when I woke up, listening to the sound of her sobbing as I fell asleep. When I was around 12 I remember hearing my sister go into the bathroom, and I could hear a sort of panicked breath. Something just clicked and I knew exactly what she was doing in there. Still, I said nothing and a few weeks later we’re I see the cuts on her legs, confirming my suspicion. She ended up telling me about it herself. How she did it with an unscrewed pencil sharpener, what it felt like, etc. She promised to never do it again but next time she was in shorts I saw new mysterious cuts on her legs, which I would then confront her about. She was eventually put on medication, which she protested greatly. The thing that did it was my parents threatening to send her to a psych ward. But she did get better which I’m very grateful for.
Unfortunately, as soon as her OCD got better mine got much much worse. I remember the fact that my mom couldn’t deal with it well but I honestly don’t remember much of it, just me and my sibling talking about it. I do remember how she would make me leave the room if I was crying because I was “bumming her out” and frequently threatening to barge into the bathroom (which had a faulty lock) if she thought I was taking too long washing my hands (ocd compulsion). Keep in mind, another OCD thing of mine had to do with the contamination of clothes. I would change out of my clothes while using the bathroom so I didn’t have to change a million times. If she did barge in idk wtf I would’ve done. The aggressive approach she took with my sister ended up being more cold and unfeeling towards me. Nothing I said mattered , to her I was just being puppeteered by my mental illness. I think she did yell at me, but mostly bc I remember my sister telling me she did.
I don’t really know if it’s accurate to call this childhood trauma, regardless I need to write a memoir abt my childhood in my English class and it has me down in the dumps thinking abt this shit. I don’t really know the average mental maturity of an 11yo, but I don’t think I should’ve been thinking about wether my sister was gonna kill herself. I’m overall unaffected now, my moms in therapy and I think she’s better, although maybe that’s because I’ve stopped showing symptoms of my OCDas much.

Times are kinda rough for me at the moment and it would be nice to attend my hometown show and second ever dead and company show!👆🤞if not I'll see you all on the next go round with whatever the new incarnation is hopefully.

Hello friends, So today I (19)f have come to a realization. I could easily make my father’s (42)m life a living hell if I could try. So a little back story. I am the eldest of my fathers 3 daughters. So when I was younger my father was terrible he physically abused me for years until one night he Sexually Assaulted me. At 11 years old my whole life was turned in a living hell, I was scared and the physical abuse never stopped until at 15 my father dropped me off at school screaming at me that I was worthless and if I couldn’t act right to not come back. and that is what I did. He continued with verbal abuse over text and call, telling me how worthless I was and how I am treating him terribly. Fast forward a few years at this point my parents had been well divorced for years. Although, we were still going through a custody battle with my sisters. To make a long story short, this court was in a town with maybe 200 people this being said things were kind of janky here. So the case is being held the bring a lawyer to talk to me about my parents and what has happened at this point I hadn’t told anyone I had been SA’d by my father. He asked me a few questions and didn’t write any of my answers down. the court hearing went on and I had confessed to my mother what my father had done years ago, due to the stress of the situation and the build ups of ptsd I had been having at the time. We went through a therapist and even spoke to a social worker about how I was SA’d all for this to be thrown in the thrash and told since my father was intoxicated and it was so long ago they couldn’t do anything. All the pain relived for nothing. I know this is all over the place but stay with me. Fast forward to our last hearing the court did not let me speak, the court did not hear any of my mother family but did hear my fathers. The court ruled that my father could keep my sisters and gave my mother supervised visits because my younger sister and father’s family that my mom manipulated me in to lying about the abuse I endured all of my childhood. While my younger sisters had also endured his abuse and his family had seen it. I haven’t seen my sisters in 2 years. I haven’t spoke to them either I have no clue what has happened to them. This being said, Nothing can be legally solved now every thing has been “resolved” via court. I want to take revenge, I have a throw away account I felt exposing him through could work. But I need legal an down right evil revenge on the man who took everything light in my life away who has made me a trainwreck. I have worked on my self mentally to finally feel relief from what happened and I have healed but I feel deep down I can’t full heal until he feels sadness like did, anger like i did. Thank you reddit friends in advance!

Hey all, I have standing only for tomorrow’s show and there was no option when I bought the tickets for seated ones. Yesterday’s show was seated though so now I’m kinda confused about tomorrows. I know the opera house normally does seated only but I just assumed all tickets were going to be standing for n3 when I bought them (I bought the tickets right when they came out and it didn’t show seats sold out or anything, just standing only) . Did anyone buy seated tickets for tomorrow or!? If so does this mean I’ll be at the back? Kinda shitty cause I bought them thinking it was a normal GA show and I’d be able to get relatively close.

Created this alt account just to post this.. It's gonna be very long and with many grammar mistakes.. I have been in a long distance relationship with my boyfriend for more than 2 years now. It's been hard but we usually make it work and would spend a lot of time almost every evening playing video games and watching shows. I have always felt a bit more needy in the relationship.. Like I will miss him more, will be the one initiating calls more, text first most often, be the one pushing for the next meeting. Usually we meet every 2-3 months for a week, sometimes just for a weekend, usually in my country, because his family is here and I have my own flat. Meanwhile the whole relationship he was renting a room from his friends and was very against us meeting there, which was always upsetting for me because that meant that we could meet a lot less often. He has a lot of money and could have easily afforded to move out sooner, but honestly.. he was just lazy and didn't want to and would spend most of his free time playing video games.. he would talk how hard finding a place is and how hard it is to move all your things.. he would complain all the time how he didn't like living at that place, but wouldn't do anything about it.. at one point we almost broke up because I told him that I can't handle him living there and barely seeing him anymore, I told him I don't even think he will ever move out at this point..
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But now he has finally moved to his new place and has been moving his stuff, unpacking, etc. for the last few weeks and finally finished everything today (friday).. Obviously this whole time he was quite busy with his job and moving so we weren't spending any time in the evenings, maybe at most watch one episode of some show together and go to sleep immediately after. He wasn't really texting first or calling these weeks too and I was understanding of course that he was busy and tried to not bother him too much, but I really missed him these past couple of weeks, but can't say I felt the same from him.. He did actually have a lot of free time, but besides the whole moving in, he started working out a loooot every day and also just going out in the city, going on walks, runs etc. I was actually happy and proud that he was being active, going outside and not just playing video games all day (he is actually addicted to it and that's a whole other story..), but still feeling quite lonely and hoping he will have some time to spend with me once he's finished moving in.
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And I'm about to graduate university and have been quite busy myself these past months and actually finished my thesis recently and absolutely nailed my thesis defense (is that what's it's called in english?) this friday! Which I consider quite a big milestone for me because these past 6 years in medical school were really challening... And I was really hoping to spend some time today with my boyfriend, celebrate a bit, you know? But honestly I have been feeling like he's not even that interested in my life, like he barely asks any questions about what's going on in my life.. He was actually the only close person of mine that didn't know about this whole thesis defense.. I would mention I have a big thing coming up this friday and he wouldn't ask anything about it, didn't wish me luck, didn't ask me how it went last night, etc.. Anyway, I called him during the day on friday, asked about his plans for the day, he told me he's actually about to finish moving in and talked about some exciting new show he wants to watch with me and got me all hyped up like we are going to watch it today.. I told him I'm gonna be free today and just be resting after my thesis defense and once he's free and want to do something together to let me know..
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Well I haven't heard from him the rest of the day and at about 11 in the evening I got a text from him that an aquantaince is coming over and they are going to go to the city, which is really unusual for him.. I call and ask him what's going on. He told me he's been texting with this aquantaince all day and he (the friend) just got back from a fishing trip and is very tired, but is still coming over?? I asked if they're going to go to a bar or club and he said something about not being in a party mood and they are probably going to just walk/sit in some park/forest.. at 11 in the evening? I actually got a bit upset and cried.. I told him how he didn't find any time for me these past couple weeks and didn't even text or call me, but found time to do this and text his friend all day and I said I was waiting for him to watch that show and I missed him so much.. but we quickly talked it out and I wished him a fun time. At first I didn't question this whole thing, but then I started thinking this whole meeting with the friend in the middle of the night didn't make any sense.. and frankly can't imagine him just meeting a friend for a stroll in a park.. I didn't even sleep today because I felt like he was lying to me.. My gut was screaming that he's probably just going to a club and going to be doing drugs and drinking alcohol till the morning... but he actually didn't seem active on any social media during the whole night so I started thinking maybe he actually just met his friend briefly and went to sleep, but then he reacted to some meems I sent earlier at like 5 in the morning.. and that meant he was out this whole time.. I immediately asked what's he up to, but he just left me on read.. which happens often when he's really drunk..
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I'm just feeling sick.. He actually (in my opinion) has a big drinking problem.. not that he drinks every day, but that once he starts drinking he can't stop.. and he becomes a very mean selfish asshole when he's drunk and just completely can't control his behavior or the things he says.. and he usually doesn't even remember the awful things he says and does to me when he gets like that.. He hurt me a looooot about half a year ago when he was high and drunk and we almost broke up then, at first I forgave him but after some months I realised that I couldn't be with a 30 yo man that can't control his drinking and I don't want to see him do drugs or drink in front of me ever again.. I was actually preparing myself to break up with him till he completely out of nowhere told me that he realised that nothing good comes out of drinking and he wants to at the very least to completely stop drinking beer.. And I gave him a chance and looked at it almost like a new beggining.. And he did really good for like half a year and our relationship got a lot better and healthier, but a few months ago someone got him some beer for his birthday and he kind of started slowly drinking again - occasionally going to bars..
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And I'm just over it.. I don't want him to start doing drugs and drinking again.. I'm terrified of him when he's drunk (not physically, but emotionally..) and maybe that's just me, but it's a huge turn of that a man in his 30s is still spending all night in some club together with his buddy.. and a lot of his buddies are quite scummy people that cheat on their girlfriends.. and while I completely trust him sober, I don't trust him to control himself from doing something while he's super drunk.. Honestly all my family and my friends that have met him and seen how he acts while drunk hate him and want me to break up with him and I was really hyping up the fact that he stopped drinking and hoping to repair his reputation with them.. And I really love him, as stupid as that sounds, and was really hoping he could change and stop drinking.. when he's sober and we spend time together it's so so good.. I know I wrote a lot of negative things but there are lots of very good things too, but it would be too long to write everything.. I was supposed to move to him this summer after graduating and now I'm just so scared and nervous about that and don't know if I should.. I know I have to ask what happened last night, but it will end up with him being upset and angry and starting a fight and gaslighting me.. I have my final exam next week and hate that it all happened now when I really need to focus on studying.. What do I even do in this situation?

Hi, I live in Australia and the small sized Repashy goldfish gel mix appears to be no longer available from Amazon, as I was looking for a replacement, I came across a local Australian company selling gel food for fish, FuzzyFox.
https://www.fuzzyfox.com.au/collections/fish-foods
However they don’t have one for goldfish, was wondering out of the ones they sell what would be the closest to Repashy goldfish gel?
I’m currently leaning towards the insect formula one.
Side note, I’m feeding my fish mostly gel food only as 2 Orandas loves to gasp at surface during and after feeding (can’t seem to stop them) and one (larger one with more round belly) will get floaty at the end and end up sleeping floating at the top at night when fed on pallets or flakes, he appears less affected when fed gel food.
The other fish (fantails) don’t appear to have this trait nor have the floating issue.

I know all you guys hate on James Corden but the guy actually has some talent. Most of you have never ever watched his late night show and judged unfunny clips that people posted. Carpool Karaoke is classic and Gavin & Stacy is amazing.

WILD MAN: Saint or Sinner Posted on May 2, 2021by Dana Rehn The Representation of Wild Folk During the German Renaissance The wild man was inspired in part by pagan hybrid woodland creatures like the satyr, however, much of the mythology of the wild man stems from barbarians of Europe.[i] For much of the Middle Ages, they were considered the antithesis of the civilised Christian society. They were cannibalistic, sexually deviant predators whose many characteristics were related to monstrous races as well as the insane. Despite the wild folk’s outsider status and the antithesis of Christian morality, the wild man and woman nevertheless became an icon of German nationalism. The image of the wild man and woman became a pervasive figure throughout the German Renaissance, depicted on a vast range of media from stained glass, woolen tapestry, playing cards (fig. 3), and ordinary household objects. The wild man and woman transitioned from a demonic brute beast to a romanticised image of the noble savage. They recall a simpler time in German history and became a part of the image of a united and strong German people. They also posed as an affront to the court culture of Rome and became associated with the virtues of the natural wilderness. Cleric, Johann Geiler von Kaysersberg, associated them with the image of the hairy saints who found redemption in the wilderness by categorising them as a type of wild man in Die Emeis.[ii] The German forests that the Wild Man was thought to reside were starting to be romanticised. Geographer, Johannes Rauw, praised the ancient forests that had long been demonised by Italians as a place of barbarians.[iii] From rapists of damsels, wild men were depicted with the virtues of the nuclear family in the Garden of Eden before ‘The Fall’ (Genesis 3). In this way, the wild man and woman became increasingly mythologised, merged with ancient Germans, ascetic saints as well as Adam and Eve. Although there were a growing number of romanticised images of the wild man and woman during the sixteenth century, negative representations persisted. Their depiction was not a simple shift from demonic woodland creature to the image of holy saints; many possessed both contradictory notions of sinner and sainthood. The multifaceted representation of wild folk reflected many of the contradictions of German Renaissance society. Man or Animal The reputation of the wild man stems from antiquity. Aristotle believed that people who lived outside the civilising influence of the urban city lacked the ability to reason.[iv] In this way, they were considered closer to animal than man, subjected to their impulses.[v] The wild man and woman were also believed to lack speech, used primitive tools such as the club, and lived away from civilisation.[vi] Even the food that the wild folk would eat – berries and uncooked food – was a mark of uncivilisation and thus associated them more with animals than man.[vii] Many were also thought to crawl on all fours, which is illustrated by the often bare knees of wild men and women.[viii] The wild man as well as the woman were characterised for their violence and unhinged rage. They both shared a love of combat and have even been depicted jousting against one another.[ix] It is not just appearance, but also behaviour that made someone bestial like peasants who were described with animal qualities. The wild man has also been associated with bears and mythology exists with bears who were able to transform into wild men.[x] Their unbridled sexuality was also more associated with animals. Wild men were thought to abduct pretty maidens, while the wild woman would transform herself into a beautiful woman and attempt to seduce men with her true ugliness only to be revealed during intercourse.[xi] In this way, they were also associated with other pagan and hairy woodland hybrid creatures from antiquity including satyrs and centaurs, who were also known for their immoral behaviour and insatiable sexual appetite.[xii] Albrecht Dürer combined classical mythology with German folklore in the engraving of the Abduction of Proserpine on a Unicorn (1516) (Fig. 1). The print recounts the mythology of the abduction of the goddess of fertility by Pluto (Hades), God of the underworld – the pagan equivalent to the Devil.[xiii] In place of the classical god is a wild man on the back of a unicorn. Although this wild man is not covered in think body hair, he has wild hair on top of his head and a large bushy beard. He is identified as a wild man by his riding of a unicorn where the wild man was believed to be the only creature strong enough to overpower it by force.[xiv] Unicorns were originally regarded as ferocious beasts who used their horn as a weapon.[xv] Tales and visual art from the fourteenth century tell of wild men who become tamed by love after abducting a woman.[xvi] Yet this print illustrates man’s sexuality was thought to reduce them to a brute beast. Fig 1. Albrecht Dürer, Abduction of Proserpine on a Unicorn, 1516, Etching, 30.8 x 21.3cm, The Institute, Chicago. During the Middle Ages, many people concluded that wild man and woman were degenerative humans. They became an irrational beast in the same way that the insane were believed to be a form of wild people. Medieval romances frequently described people who suffered a crisis and lost their mind and ran into the forest living as semi-human wild people.[xvii] In Hartmann von Aue’s (c. 1160/70- c. 1210/20) Iwein, the protagonist who has broken a promise to his wife and is rejected, roams around in the forest until he is discovered by a lady who saves him from his insanity.[xviii] The wilderness in part created the state for wildness as it was away from civilisation and rationality.[xix] Like many monsters during the period, the wild man and woman were defined by their nudity. In this way, they were symbolically outside civilisation – both physically and behaviourally.[xx] Even those who have become temporary wild men through madness and fled into the forest shed their clothes and only returned to civilisation by again putting their garments back on. While in the forest they begin to grow hair all over their body to signify their move away from the human realm and into the animal one.[xxi] The wild man and woman encapsulated the fears of Europeans and what happens to one if they abandon civilisation.[xxii] The theme of civilising the wild man was popular during the Middle Ages. It was knowledge and acceptance of the one true faith that inevitably brought the wild man back to civilisation.[xxiii] In a thirteenth-century Bavarian epic poem, republished in the sixteenth-century German collection of stories, Das Heldenbuch mit synen figuren (‘The Book of Heroes’), recounts a wild woman called Raue Else (‘Rough Else’). The woman who was hairy all over and walked on all fours approached the knight, Wolfdietrich, who questioned if she was an animal. [xxiv] The wild woman demanded the love of the knight and upon his refusal turned him into a crazed wild man who crawled on all fours for half a year until God commanded her to disenchant him. In return, Wolfdietrich offered to marry the wild woman so long as she was baptised. She took him back to her kingdom at Troy and after bathing in the fountain of youth she was transformed into her former self, the beautiful princess, Sigeminne (‘Love’s victory’).[xxv] Wild Man as Noble Savage Although the wild man and woman were frequently represented in literature during the Middle Ages, they were rarely depicted in visual art until the fifteenth century.[xxvi] Therefore, their most ferocious reputation left little mark in visual culture. Instead, the wild man and woman were frequently represented in Renaissance art as the image of purity, with their family representing the virtues of parenthood and a companion or as a saint. Lynn Frier Kaufmann argues that the idea of chivalry and courtly love during the Middle Ages influenced the way wild men and women were depicted during the Renaissance.[xxvii] Larry Silver on the other hand interpreted their new role as cultural emblems brought by the rise in Germanic nationalism, which inspired the new translation of Tacitus’s Germania, describing wild people who only wore a cape of animal’s hide, as the first proud inhabitants of the Germanic lands (for example, fig. 2) .[xxviii] In this way, Tacitus’s Germania transformed the wild man into the romanticised version of the noble savage during the German Renaissance.[xxix] They lived a simple and virtuous life. They needed no written laws because they had good morals and rejected the habits of outsiders.[xxx] The nobility and urban elite began to romanticise the wild man for their strength and freedom from the rules of society.[xxxi] Conrad Celtis described a counterpart to early Germans in the Lapps. He described them as speechless but also that they had not been corrupted with luxury, fame, or wine. ‘Here no jurist twists the law, no doctor accumulates his blood money, and no tonsured man plagues the people’.[xxxii] Fig. 2. Nicolaes van Geelkerken after Clüver in Philipp Clüver, Germaniae antiquae libri tres, Leiden: Louis Elzevir, 1616, Engraving, London, The Wellcome Library. Source: archive.org On a playing card by Master ES printed in c. 1461, a wild woman is depicted with a unicorn (fig. 3). While wild men overpower the unicorn with their bold ferocity, it was the wild woman’s sexual purity that allowed her to get close to the unicorn. A tale of the unicorn captured only by pure virgin maidens arose during the Middle Ages. This led to the unicorn being represented as a sign of purity and thus underscores the image of the wild woman as epitome of the noble savage.[xxxiii] A sense of innocence accompanies their ignorance of the civilized world. Playing cards usually consisted of four suits with illustrations of plants, animals, and heraldic symbols. The wild woman with the unicorn is one of four cards surviving in the animal suit by Master ES.[xxxiv] Richard Bernheimer suggests that the images on the cards represent a hierarchy.[xxxv] Therefore, it places the wild man and woman in the realm of animals.[xxxvi] This is plausible since this wild woman represents the Queen of the Animals. However, her clasping grip of the unicorn who is dwarfed by the wild woman shows her dominate position in nature. Fig. 3. Master ES, Wild Woman and Unicorn (Queen of Animals from the Small Playing) c. 1461, Engraving on Playing Card, 10.5 x 7.3cm (Sheet); 9.8 x 6.cm (Plate), New York, Metropolitan Museum of Art. The wild man also featured in more than 200 coat-of-arms across Europe, most of which were in German lands.[xxxvii] They were particularly popular during the second-half of the fifteenth century.[xxxviii] Interestingly, the wild man was illustrated beside coats-of-arms of popes and kings as their protector or guardian of the coat-of-arms despite the wild man’s history as a heretical being.[xxxix] Roundel prints of coat-of-arms were likely used as templates for goldsmiths or glassmakers who would fill in the family crest.[xl] It has also been suggested that these roundels were used by the middle class to emulate the coat-of-arms of the nobility. The templates were used as a substitute for commissioned coat-of-arms.[xli] In Wild Woman and Heraldic Shield, c. 1490 (fig. 4), a wild woman suckling her baby is reminiscent of the Madonna and child. This image reveals the redemption of women through childbirth for their responsibility for Original Sin (Genesis 3.16). She also serves as an emblem for fertility for the family whose shield she holds to ensure the family line. Fig. 4. Martin Schongauer, Wild Woman and Heraldic Shield, Colmar, c. 1490, Engraving, 7.7 diam. New York, The Metropolitan Museum of Art. Return to the Garden of Eden The image of the noble savage in turn influenced the idyllic images of the wild family. Master bxg’s Wild Folk Family (c. 1475) parallel Adam and Eve in the Garden of Eden. Adam and Eve who were portrayed in animal skins after ‘The Fall’ are akin to the hairiness of the wild family.[xlii] In Master bxg’s print stands the tree of knowledge, overlooked by an owl in the background, symbolising potential danger as owls served as a symbol for evil.[xliii] A rabbit bounds towards a forest in the top left. Rabbits were used as a symbol for fertility and has been depicted in images of Adam and Eve during ‘The Fall’ and thus can symbolise carnal knowledge. The wild woman’s long hair symbolises her fertility and thus her unbridled sexuality and parallels with the depiction of Eve in the Garden of Eden with long, loose flowing hair.[xliv] Although the representation of the wild family references Original Sin, they are still in a state of nature and innocence and their ignorance of God therefore cannot constitute sin.[xlv] However, it also provides a mirror of the tensions between good and evil within German Renaissance society – between temptation and godliness.[xlvi] The wild family not only recall Adam and Eve in the Garden of Eden, but also the image of the Holy Family who were often represented against the backdrop of the wilderness.[xlvii] In a comparative print in Hans Leonhart Schäufelein’s, Wild Man and Wild Woman originally printed in c.1520 (fig.5), the wild family are still hairy and naked, although they wear fig leaves to help preserve their modesty. The fig leaves allude to after ‘The Fall’ in the Garden of Eden once they have eaten from the tree of knowledge and realise their nakedness and feel shame. In this way, the sins of the past are not completely forgotten. However, the image lies in opposite to the unbridled sexuality of the earlier idea of the wild man and woman. One son attempts to place a leash around a domesticated dog, which further symbolises a new domesticity to the wild family.[xlviii] Despite its clear reference to Original Sin, it illustrates an idyllic family scene, away from the corrupting influences of ‘civilised life’.[xlix] Fig. 5. After Hans Schäufelein, Klag der wilden Holtzleüt, uber die ugetrewen Welt, verse by Hans Sachs, printed by Hans Guldenmundt, Augsburg, 1560 Coloured woodcut, 20.2 x 24.2cm (sheet), 20.2 x 15.2 cm (borderline) The British Museum, London. This image was later copied with an addition of a poem written by Hans Sachs in 1530. In the poem the wild folk lament against the corruption and evils of society such as the lust for wealth, flesh, and violence. The wild folk in Sachs’ verse have chosen to discard worldly pleasures to live the simple and pure life in nature. The verse ends with the wild folk declaring that they will be happy to return to civilisation once the world ‘see the light’.[l] This verse parallels the wild man with ascetic monks whose wildness is a temporary state and who seek redemption away from civilisation. Wild Man as Saints The tales of saints who found redemption in the wilderness by discarding worldly pleasures, growing hair on their body and then returning to civilization and shedding their hair once more became co-opted with the image of wild men and women during the Renaissance. Many stories of anchorites parallel with others, to the point that they can become indistinguishable.[li] Onuphrius is one of the better-known ascetic saints who lived during the fourth century. Paying penance, he lived in a cave for sixty years, as wild men and women were thought to do. His clothes wore away and he grew a thick coat of hair to protect his body against the elements (fig. 6).[lii] Saint John Chrysostom similarly went into the wilderness to pay penance and vowed to crawl on all fours until he found favour with God.[liii] Ascetic saints were similarly depicted with bare knees as wild men and women were also believed to crawl on all fours like an animal, wearing away the hair. In Leben der Heiligen (1499), where Saint John Chrysostom is depicted as covered in thick hair and crawling on all fours in the forest is described as an ‘abominable animal,’ despite being depicted with a halo around his head.[liv] Ascetic saints were therefore reduced to a beast just as the wild men and women had traditionally been as they are seen as degenerating into an animal who grow hair on their body and ate raw food.[lv] In this way, the figure of the hairy monstrosity was able to find redemption, at least in part, cast as the model of repentance. Fig. 6. Anonymous, Saint Onuphrius, c. 1480-1500, woodcut, 14.6 x 11.4cm, New York, The Metropolitan Museum of Art. During the German Renaissance, Saint Mary Magdalene, who was regarded for her beauty,[lvi] was frequently represented covered in hair like a wild woman. Her hairy image found wide devotion through the southern Germanic region.[lvii] In a tale originating in the tenth century, Mary was set adrift by non-believers and by divine guidance found her way to the south of France where she preached and converted the locals. She lived in a cave in Saint-Baume, Provence, paying penance for her former sinful life.[lviii] The name Magdalene means manens rea or ‘remaining in guilt’.[lix] She grew hair all over her body in the same way as a wild woman. In her cave she remained silent and when a hermit approached her, she had trouble speaking after being secluded for so long, not unlike the wild man and woman.[lx] Every hour, angels would ascent her to the heavens where she would gain nourishment as she was so remote that there was no food or water.[lxi] Mary’s ascension into the heavens as a hairy wild woman was a theme in German Renaissance prints and is illustrated in a print by Hans Baldung Grien (c.1484-1545) in c.1512 (fig. 7 ).[lxii] Her ascent represents her body’s transcendence from both worldly pleasures and the wilderness. Fig. 7. Hans Baldung Grien, St Mary Magdalen, c.1512, Woodcut, Sheet: 13 × 8.7 cm Metropolitan Museum of Art, New York. The image and identity of Mary Magdalene during the Renaissance is believed to be conflated with the story of Saint Mary of Egypt who lived in the fifth century. Mary has long been thought to be a prostitute. She travelled to Jerusalem where she became aware of her sins when she could not enter a Church as she was held back by a spiritual ‘force’. She saw the image of the Virgin Mary staring back at her and realised why she could not enter. Mary of Egypt, the antithesis to the Virgin prayed to her for forgiveness and renounced her life of sin.[lxiii] Mary went to live alone in the desert to repent for forty-seven years.[lxiv] The desert was a place to be tested against sins, for punishment, but also for contemplation and redemption.[lxv] Both Mary of Egypt and Mary Magdalene have both similarly been depicted covered by hair that represents their place outside of civilization and discarding worldly possessions. It was also used to provide modesty to discern from their previous occupation of the flesh.[lxvi] As seen in the print by Lucas Cranach the Elder, The Ecstasy of St. Mary of Egypt (1506) (fig. 8) who was thought to levitate in prayer,[lxvii] is similar to the composition of prints of Mary Magdalene being accented by angels. The naked saints signified the return to nature before ‘The Fall’ in the Garden of Eden.[lxviii] Despite this earlier legend, Mary Magdalene was not depicted in art as covered in hair until the mid-fifteenth century but was rather naked with her long hair covering her modesty. The image of the hairy Mary Magdalene was therefore believed to originate in fifteenth-century Germany.[lxix] The detail of the hairy Mary Magdalene was also not included in the popular thirteenth century The Golden Legend by Jacobus de Voragine (c.1230-1298) that combined the tales of Magdalene. Her nudity was implied as the hermit who visited her passed her a garment to wear.[lxx] The hair covering Mary of Egypt was also a later addition to the story and also does not appear in The Golden Legend.[lxxi] She similarly does not seem to appear in art until the fifteenth-sixteenth centuries.[lxxii] The same can be said of other saints who turn into a wild man, at least temporarily such as Saint John Chrysostom.[lxxiii] This suggests ascetic saints who grew hair over their body was a contemporary idea that arose at the same time that the wild man and woman were popular in Renaissance prints. However, as Bartra notes, the idea of the hairy ascetic saint derived from Ancient Egypt when long haired hermits sought solitude in the desert.[lxxiv] Fig. 8. Lucas Cranach the Elder, The Ecstasy of St. Mary of Egypt, 1506 Woodcut, 24.4 × 14.2 cm, The Met, New York, Wild Man in Reformation Propaganda The image of the wild man was also co-opted into the Protestant Reformation in Germany and has been used by both Protestants and Catholics in contradictory ways. The engraving of The Pope as a Wild Man was created by Melchior Lorck (c.1526/7-1583) in 1545. This wild man with characteristic thick body hair with bare knees is a hybrid with long rat-like tail. Perched on top of his head is the three-tiered crown of the pope, but the last tier is a tower of excrement. Beneath his crown are ass ears, which represent folly and dishonesty. The ass’s ears allude to the myth of Apollo who made Midas grow the ears of a donkey to tag him for his dishonesty.[lxxv] On his back appears to be a bat with stretched out wings, which is a symbol for the Devil.[lxxvi] The wild man carries his characteristic wooden club, but this one has three cross branches at the end to represent the papal cross. He holds onto the papal key that is shattered at the end, which is a sign that the temporal powers of the papacy have been broken.[lxxvii] From his mouth pours a stream of toads and reptiles. This appears to reference the beast, the dragon, and the false prophet who release four foul spirits. A version of this image was discovered cast on a canon of Protestant troops captured during the Schmalkaldic War.[lxxviii] Melchior Lorck, The Pope as Wild Man, c. 1545, Etching, 22.9 × 19.4 cm, Staatliche Museen zu Berlin, Kupferstichkabinett Conclusion In Renaissance Germany, complexity existed in people’s relationship with the wilderness. It both conjured up images of the Garden of Eden before ‘The Fall’ as well as the dangers that may lurk beyond. The wild man and woman were just as complex and represented sinfulness, but also redemption and innocence. As Merry Wiesner-Hanks concludes ‘beast, saint, or hero? the wild man was all three’.[lxxix] A closer look at images of the wild man reveals their complexity. There was not a simple evolution between a demonised creature associated with cannibalism and rape to the holy saint. In the age of the apocalypse, the wild man and woman provide a reminder of Original Sin and the need for repentance at a time of social reform. In this way, the hairy woodland creature is not entirely absolved. Further Reading: Abulafia, David, The Discovery of Mankind: Atlantic Encounters in the Age of Columbus, New Haven: Yale University Press, 2008 Bartra, Roger, Wild Men in the Looking Glass: The Mythic Origins of European Otherness, trans. Carl T. Berrisford, Ann Arbor: The University of Michigan Press, 1994. Bernheimer, Richard, Wild Men in the Middle Ages: A Study in Art, Sentiment, and Demonology, Cambridge: Harvard University Press, 1952. Colin, Susi, ‘The Wild Man and the Indian in Early 16th Century Book Illustration,’ in Christian F. Feest (eds.), Indians and Europe: An Interdisciplinary Collection, Lincoln: University of Nebraska Press, 1999, pp. 5-37. Husband, Timothy, The Wild Man: Medieval Myth and Symbolism, exh. cat., New York: The Metropolitan Museum of Art, 1980. Kaufmann, Lynn Frier, The Nobel Savage: Satyrs and Satyr Families in Renaissance Art, Ann Arbor, Michigan: UMI Research Press, 1984. Moseley-Christian, Michelle, ‘From Page to Print: The Transformation of the “Wild Woman” in Early Modern Northern Engravings’, Word & Image: A Journal of Verbal/Visual Enquiry, vol. 27, no. 4, 2012, pp.429-442. Schama, Simon, Landscape and Memory, London: HarperCollins, 1995. Wiesner-Hanks, Merry, The Marvelous Hairy Girls: The Gonzales Sisters and their Worlds, New Haven: Yale University Press, 2009. [ii] Simon Schama, Landscape and Memory, London: HarperCollins, 1995, p. 97; Timothy Husband, The Wild Man: Medieval Myth and Symbolism, exh. cat., New York: The Metropolitan Museum of Art, 1980, p. 12. [i] Bartra, Roger, Wild Men in the Looking Glass: The Mythic Origins of European Otherness, trans. Carl T. Berrisford, Ann Arbor: The University of Michigan Press, 1994, p. 79. [iii] Schama, 1995, pp. 95-6. [iv] Bartra, 1994, p. 9. [v] Richard Bernheimer, Wild Men in the Middle Ages: A Study in Art, Sentiment, and Demonology, Cambridge: Harvard University Press, 1952, p. 11. [vi] Joyce E. Salisbury, The Beast Within: Animals in the Middle Ages, New York: Routledge, 1994, p. 151; David Abulafia, The Discovery of Mankind: Atlantic Encounters in the Age of Columbus, New Haven: Yale University Press, 2008, pp.16-7. [vii] Susi Colin, ‘The Wild Man and the Indian in Early 16th Century Book Illustration,’ in Christian F. Feest (eds.), Indians and Europe: An Interdisciplinary Collection, Lincoln: University of Nebraska Press, 1999, p.8. [viii] Abulafia, 2008, pp.16-7. [ix] Colin, 1999, p.6 [x] Bernheimer, 1952, pp.165, 59. [xi] Colin, 1999, p.8. [xii] Husband, 1980, p. 11. [xiii] Walter L. Strauss (ed.), The Complete Engravings, Etchings and Drypoints of Albrecht Dürer, Courier Dover, 2013, p. 178. [xiv] Bernheimer, 1952, p. 135. [xv] Anne Clark, Beasts and Bawdy, London: Dent, 1975, p. 46 [xvi] Lynn Frier Kaufmann, The Nobel Savage: Satyrs and Satyr Families in Renaissance Art, Ann Arbor, Michigan: UMI Research Press, 1984, p. 34. [xvii] Salisbury, 1994, p. 152. [xviii] Classen, Albrecht (ed.), Meeting the Foreign in the Middle Ages, New York: Routledge, 2002, p. xx. [xix] Colin, 1999, p. 9. [xx] Danielle Régnier-Bohler, ‘Imagining the Self’, in Georges Duby (ed.), A History of Private Life: vol. II Revelations of the Medieval World, trans. Arthur Goldhammer, Cambridge, Mass.: Harvard University Press, 1988, p. 368. [xxi] Régnier-Bohler, 1988, p. 369. [xxii] Colin, 1999, p. 9. [xxiii] Colin, 1999, p.6. [xxiv] Husband, 1980, p. 62; Merry Wiesner-Hanks, The Marvelous Hairy Girls: The Gonzales Sisters and their Worlds, New Haven: Yale University Press, 2009, p. 42. [xxv] Husband, 1980, p. 64; Bartra, 1994, p. 101; Bernheimer, 1970, p. 37. [xxvi] Gilmore-House in Husband, 1980, p. 139. [xxvii] Kaufmann, 1984, pp.32-4. [xxviii] Michelle Moseley-Christian, ‘From Page to Print: The Transformation of the “Wild Woman” in Early Modern Northern Engravings’, Word & Image: A Journal of Verbal/Visual Enquiry, vol. 27, no. 4, 2012, p. 431; Tacitus, Cornelius, Agricola and Germany, trans. Anthony Birley, Oxford: Oxford University Press, 1999, p. 46. [xxix] Schama, 1995, p. 96. [xxx] Caspar Hirschi, The Origins of Nationalism: An Alternative History from Ancient Rome to Early Modern Germany, Cambridge: Cambridge University Press, 2011, p. 169. [xxxi] Colin, 1999, p. 23-4. [xxxii] Lewis W. Spitz, Conrad Celtis: The German Arch-Humanist, Cambridge: Harvard Universtiy Press, 1957, p. 100-101. [xxxiii] Anne Clark, 1975, p. 46. [xxxiv] Gilmore-House in Husband, 1980, p. 168. [xxxv] Gilmore-House in Husband, 1980, p. 167. [xxxvi] Gilmore-House in Husband, 1980, p. 168. [xxxvii] Wiesner-Hanks, 2009, p. 35. [xxxviii] Bernheimer, 1952, p. 180. [xxxix] Husband, 1980, p. 4. [xl] Wiesner-Hanks, 2009, p. 44. [xli] Husband, 1980, p. 187. [xlii] Moseley-Christian, 2012, p. 438. [xliii] George Ferguson, Signs & Symbols in Christian Art, Oxford: Oxford University Press, 1959, p. 22. [xliv] Christa Grössinger, Picturing Women in Late Medieval and Renaissance Art, Manchester: Manchester University Press, 1997, p. 82. [xlv] Husband, 1980, p. 15. [xlvi] Husband, 1980, p. 17. [xlvii] Kaufmann, 1984, pp. 36-7. [xlviii] Schama, 1995, pp. 97-8. [xlix] Colin, 1999, pp. 23-4. [l] Husband, 1980, p. 133. The full translation is found in Appendix B of Husband, 1980, pp. 202-4. [li] Husband, 1980, p. 97. [lii] Husband, 1980, p. 95. [liii] Husband, 1980, p. 102. [liv] Husband, 1980, p. 105. [lv] Bartra, 1994, pp. 83-4. [lvi] Roberta Milliken, Ambiguous Locks: An Iconology of Hair in Medieval Art and Literature, Jefferson, North Carolina: McFarland and Company, 2012, p. 189. [lvii] Wiesner-Hanks, 2009, p. 41. [lviii] Joana Antunes, ‘The Late-Medieval Mary Magdalene: Sacredness, Otherness, and Wildness’, in Peter Loewen and Robin Waugh (eds.), Mary Magdalene in Medieval Culture: Conflicted Roles, New York: Routledge, 2014, p. 117; Wiesner-Hanks, 2009, p. 38; Husband, 1980, p. 100. [lix] Husband, 1980, p. 100. [lx] Antunes, 2014, p. 118. [lxi] Milliken, 2012, p. 189. [lxii] Wiesner-Hanks, 2009, p. 38; Husband, 1980, p. 100; Milliken, 2012, p. 189. [lxiii] Michelle Erhardt and Amy Morris, ‘Introduction’ in Michelle Erhardt and Amy Morris (eds.), Mary Magdalene: Iconographic Studies from the Middle Ages to the Baroque, Leiden: Brill, 2012, p. 9; Else E. Friesen, ‘Saints as Helpers in Dying: The Hairy Holy Women Mary Magdalene, Mary of Egypt, and Wilgefortist in the Iconography of the Late Middle Ages,’ in E.E. DuBruck and B.I. Gusick, Death and Dying in the Middle Ages, New York: Peter Lang, 1999, pp. 240, 242; Milliken, 2012, p. 204. [lxiv] Erhardt and Morris, 2012, p. 9; Friesen, 1999, pp. 240, 242. [lxv] Bartra, 1994, pp.47-8. [lxvi] Erhardt and Morris, 2012, p. 9; Friesen, 1999, pp. 240, 242. [lxvii] Milliken, 2012, p. 206. [lxviii] Friesen, 1999, p. 242 [lxix] Husband, 1980, p. 100. [lxx] Jacobus de Voragine, The Golden Legend: Readings on the Saints (c.1260), ed. Eamon Duffy, Princeton: Princeton University Press, 2012, p. 381. [lxxi] Virginia Burrus, The Sex Lives of Saints: An Erotics of Ancient Hagiography, Philadelphia: University of Pennsylvania Press, 2011, p. 149. [lxxii] Voragine, 2012, p. 228; Milliken, 2012, p. 205. [lxxiii] Husband, 1980, p. 102. [lxxiv] Bartra, 1994, pp. 74-5. [lxxv] Hélène A. Guerber, The Myths of Greece and Rome, New York: Cosimo, Inc., 2007, p. 57. [lxxvi] Russell, 1986, p. 232. [lxxvii] Robert W. Scribner, For the Sake of Simple Folk: Popular Propaganda for the German Reformation, Cambridge: Cambridge University Press, 1981, pp. 135, 80 [lxxviii] Scribner, 1981, pp. 163, 164. [lxxix] Wiesner-Hanks, 2009, p. 35. Share this: Click to share on Twitter (Opens in new window)Click to share on Facebook (Opens in new window)Click to share on Pinterest (Opens in new window)Click to share on Pocket (Opens in new window) Related Wild Men and Heraldry February 20, 2022 In "wild folk" Representations of Monsters in German Renaissance Prints September 5, 2021 In "cynocephali" Monstrous Women: Hair, Gender, and Sexuality in Early Modern German Prints June 6, 2021 In "Human-Animal Relations"

Tl:dr: how do I teach a puppy not to jump on us? And tips for puppy proofing a large backyard. (1acre)
Long story short I ended up with a German shepherd. She is around 5 months old, I think. A family member couldn’t keep her, gave her to me because I have a big yard. She has been an outside dog. I have a small house and already one big dog. So I don’t have room for her inside right now. But I bring her inside at night and she sleeps in a crate. And she does very well in the crate.
I took her and got her all updated with shots, and new toys, and everything. She hasn’t had any training, so I’ve started trying to tech her to sit.
The problem is that she is tearing up my yard. She is chewing everything. I try to keep things picked up. But she chewed on the hoses to the pool pump. She chewed a cord and disconnected my gate battery (that was scary!) I didn’t consider how to puppy proof one acre of land. She has a bunch of toys but she chews everything, patio chairs, etc. I know she is teething right now. But how can I help make my yard more safe for her, and my things?
And the only other issue is that she jumped on my 5 year old and knocked her down once. And now My 5 year old is terrified of her. So I keep them separated. Is there a good way to introduce them so that they are both comfortable with each other?
How do I teach the puppy not to jump up on us??
I don’t leave my daughter unattended with any dogs but if the puppy is going to live here forever we need to figure out how to all live together happily.
I can’t afford professional training right now so I’ve been doing a lot of YouTube research. I’m just not familiar with German shepherds at all! So I could use some advice. Thank you!!

I am so overly pissed off. My family has no fucking sense of boundaries and communication! This night they proceeded to yell at me, scold me for EXPRESSING MY FEELINGS OR ON HOW I HATE BEING TOUCHED, HAVING MY THINGS BEING TOUCHED OR LITERALLY ANYONE GOING INTO MY ROOM AND TAKING MY STUFF OUT WITHOUT MY PERMISSION. ITS SO ANNOYING! THEN MY OWN MOTHER YELLES OR GETS ANNOYED BY ME GIVING HER HUGS OR WANTING TO HOLD HER HAND. ITS NOT MY FUCKING FAULT IM ANXIOUS OR I WANNA SHOW MY MOTHER AFFECTION BECAUSE I WANNA FEEL LOVED OR SOME AFFECTION. SHES LITERALLY THE ONLY PERSON I WANT TO GIVE AFFECTION TOO BECAUSE IM TERRIFIED OF SHOWING IT OR GIVING IT TOO ANYONE ELSE DUE TO CHILDHOOD TRAUMA. SHE KNOWS THAT SHES THE ONLY PERSON I WANT TO GIVE AFFECTION TOO. SHE KNOWS! AND SHE YELLS AT ME AND EVERY TIME SHE DOES I LAUGH IT OFF GOING TO MY ROOM AND BURSTING INTO TEARS BECAUSE I JUST WANTED SOME AFFECTION BECAUSE IM TOUCH STARVED BUT TOO AFRAID TO SHOW IT TO OTHER PEOPLE. Another thing is that they don’t use any communication when I was growing up, so now I’m used to bubbling up my feelings and emotions and deal with them myself because I get uncomfortable with sharing them with anyone but myself EVEN MY THERAPIST. I struggle so hard venting and it hurts me because I want to be able to tell them why I’m not feeling ok or I’m overly depressed. But I cant because I’m not used to it or I feel guilty that I’m just showing any amount of emotion besides happiness.

I am not a mom but a father. Ever since my 2 1/2 year old was 3 months every night she makes me pretend to eat her hands/feet/back until she falls asleep. I’m not sure if this normal or what to do. Every night when I try to skip it she has a complete meltdown for literally hours until I do it. Her doctor said she would put grow it at her 6 mo appointment but that day still hasn’t came and I’m beginning to worry she won’t. Any advice for a first time father would be greatly appreciated.

And back to London to fly home. Leaving mid-July. We have 20 nights so I'm planning two nights in London at the beginning and end of the trip, 4 in Paris (taking Eurostar) and 3 in Barcelona (flying easyJet or Ryanair from Paris to Barcelona and from Barcelona to Rome). Two nights everywhere else.
I've done trips this fast or even quicker a few times, but not with tween/teen kids. They are experienced travelers and we're one bagging it. Any suggestions - neighborhoods/food/tips/traps to avoid are greatly appreciated. I've been to all these places (except Slovenia) and lived in Florence so I feel like I'm prepared, but it also seems a bit breakneck.
How are trains in Italy these days and how's the trip into Ljubljana? Is Lake Bled worth an overnight stay or just a day trip? Do you book direct on Airbnb or is Booking.com the thing for everything these days? I have Marriott points but can't find a single use for them for 4 people that makes sense for this trip, but maybe I'm missing something? Last time I traveled like this it was hostels all the way, so some of this is new to me. Thanks!

Curious who else is watching it and your thoughts so far?
I’m a little over halfway through the season(episode 5). While I was hoping for something more like Chernobyl, it could be worse. It feels more like a made for tv movie from the 90s like Night of the Twisters - entertaining but lots of room for improvement. The director also really loves slow mo cuz they will randomly switch to slow no cuts that seem out of place(maybe that’s a Japanese style I’m unaware of?). The dubbing is at least someone synced up but the voice acting isn’t very good, and probably my biggest gripe of the show. I wish production companies would invest a little more in their voice acting.

She said that shes neurotically dead
Why can't i be in control with it all
And its cold inside here
and its cold when you think about it

What this is.
This is a discussion thread to share thoughts, memories, or first impressions of albums that have graced the genre of nu-metal and reached the age of 20 years old. Maybe you first heard this when it came out or are just hearing it now. Even though this album may not be your cup of tea, rest assured there are some really diverse classics and underrated gems on the calendar. Use this time to reacquaint yourself with classic nu-metal albums. Discuss away!
Discussion Examples:

• What is your favorite song off the album?
• Memory of seeing the band during this phase of their career?
• Overrated/underrated?
• First impressions? Like it? Didn't like it?

Band: Hotwire
Album: The Routine
Released: June 3rd, 2003

• Spotify
• Apple Music
• YouTube
• Wiki)

B-Sides/Bonus Tracks

• Prosthetics Of Steel
• Let's Spend The Night Together

Music Videos

• Not Today

Liberated Tape Archive Shows

• None from 2003

numetal Essential Album/Song Rankings

• N/A

Where are they now?
Members of Hotwire, Atreyu, Scars of Tomorrow and Nation's Afire have started a band called Fake Figures.

https://www.smashingsecurity.com/324-zip-domains-ai-lies-and-did-social-media-inflame-a-riot/
ChatGPT hallucinations cause turbulence in court, a riot in Wales may have been ignited on social media, and do you think .MOV is a good top-level domain for “a website that moves you”?
All this and much much more is discussed in the latest edition of the “Smashing Security” podcast by computer security veterans Graham Cluley and Carole Theriault, joined this week by Mark Stockley.
Plus don’t miss our featured interview with David Ahn of Centripetal.
Warning: This podcast may contain nuts, adult themes, and rude language.
Episode links:

• 8 new top-level domains for dads, grads and techies – Google.
• Tweet by Citizen Lab’s John Scott-Railton – Twitter.
• File Archiver in the browser – mr.d0x.
• A Lawyer’s Filing “Is Replete with Citations to Non-Existent Cases” – Thanks, ChatGPT? – Reason.
• Ely riot: Live updates as police investigate CCTV showing police van following bike moments before fatal crash – Wales Online.
• Cardiff riot: Police force refers itself to watchdog as CCTV shows its van following e-bike before fatal crash – Sky News.
• Two boys killed in Cardiff crash which was followed by riot are named – Sky News.
• Cardiff riots: social media rumours about crash started unrest, says police commissioner – The Guardian.
• Black Butterflies – Netflix.
• Black Butterflies trailer – YouTube.
• “The End of the World Is Just the Beginning: Mapping the Collapse of Globalization” by Peter Zeihan – Amazon.
• Science Vs – Gimlet Media Podcast.
• Smashing Security merchandise (t-shirts, mugs, stickers and stuff)

Sponsored by:

• Bitwarden – Password security you can trust. Bitwarden is an open source password manager trusted by millions of individuals, teams, and organizations worldwide for secure password storage and sharing.
• Kolide – Kolide ensures that if your device isn’t secure it can’t access your cloud apps. It’s Zero Trust for Okta. Watch a demo today!
• Centripetal – Centripetal’s CleanINTERNET defends your assets from cyber threats by leveraging dynamic threat intelligence on a mass scale.

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THANKS:
Theme tune: “Vinyl Memories” by Mikael Manvelyan.
Assorted sound effects: AudioBlocks.

There are always new ideas and discoveries, and I just want to know if what I "know" currently is actually right or if something is wrong with the way I think about these topics.
Sex is a binary (male or female) that is divided up based on what a person is assigned at birth. (Intersex exists, but it is rare, and I feel that even though their issues in society are similar, I don't think it'll make much of a difference for this post anyways.) Male and female each have their own traits tied to them. As an example, males are usually stronger and/or taller than females. (Of course, this isn't always the case) There are also traits that society puts on these different sexes. (Females having more clothing or having to wear make-up)
The way society views these traits is what makes up gender. (Women are people who have more feminine or female traits. Men are people who have more masculine or Male traits)
Gender is indeed a spectrum. Some people want to feel different from the traits society puts on them because of their sex assigned at birth. Sometimes, this is due to gender dysphoria and/or gender euphoria.
Gender dysphoria is when a person is in severe distress because their gender identity doesn't match with the identity assigned to them by their sex.
Gender euphoria is when a person feels an influx of happiness or excitement when they feel like a gender identity that wasn't the one that as assigned to them by their sex.
( I'm not sure this next thing will show up well, but whatever)
Men _______________________________________Women Masculine_________________________________Feminine
A lot of people can be somewhere in the middle (aka along the line) of this spectrum. For example, femboys. Femboys like to present more feminine in society than the average man. Although they are on the spectrum, they would still align more towards the label of men than women, and they would still use he/him pronouns.
Femboys:
Men ______■____________________________Women
There are also non-binary people (I feel like the term non-binary is confusing, though. Gender isn't a binary, and it's not like non-binary people are outside of it) Non-Binary people prefer to be more along the middle of the spectrum in which they are more androgynous. I think there is also a Non-Binary spectrum? I'm not completely sure I understand enough about that.
Since they don't mostly align with either the label Men or Women, then they use more gender neutral pronouns. Like they/them, ze/zir, xi/xir. (I will say, though, that I don't really understand the it/ its pronouns. Those pronouns feel very inhuman or inhumane in a way. I also don't understand the xenogender pronouns either, but I will go on a tangent if I were to say more than that)
Non-Binary:
Men _________________■_________________Women
There are also Genderfluid people. On some days, they want to feel more like a man and on other days more like a woman. It really depends on how they feel.
People transition to wherever they feel like their gender matches on the spectrum using either permanent or non-permanent means.
Non-permanent means could be make-up, binders, cutting/growing hair, using different clothes, posture, etc. However, sometimes, using non-permanent means isn't enough for society to view you as the gender identity you want to be viewed, or you might still feel gender dysphoria. Then, you might be looking for a better or more permanent solution.
Permanent solutions could be HRT or surgery. (I'm not sure if there are any more solutions)
Let me know if there is anything you disagree with.

Hi I'm 29M from the United States been roleplaying for a few years now each last many months. I can play multiple characters, genders, and ages. I'm pretty open minded to different ideas I have some generic roles but I would love to hear yours as well. I primarily play on discord. I like to be somewhat realistic and detailed, sending pictures of houses, cars, outfits, locations etc. I normally model the personalities of my characters after myself but can model the appearance to whatever is needed.
Reply length I'm not picky about, generally just go with the flow of the story. Sometimes short, sometimes long replies. I can reply quickly most times but I do work and will communicate with you when I can't reply. I'm definitely a fan of OOC and wouldn't mind seeing a friendship come from this but that's not a deal breaker. I can play throughout the day but respond most I'm the evenings and at night
I would love a partner where we can bounce ideas off each other. We can discuss what kind of story we are wanting to tell etc I would like to play a romance story maybe an apocalypse/WW3 or possibly a civil war. Or maybe something different set in high school. As far as tropes go I like Opposites Attract, Enemies to Lovers, The Bet probably in that order too lol
If you are interested and think we'd click please don't be shy, say hello I look forward to hearing from you!

Hi all. I've been working on an app to help with the gift giving process. It's basically a universal 3rd party wishlist. My intention for early monetization was to sub in product links with affiliate links.
I figured starting with Amazon would be a good test as they're a huge retailer people like, I believe they have a fairly extensive affiliate program, and I found out they have an API which is ideal for my use case. In order to access the API, I need at least 3 sales first. So I added links manually and sold a few products. It shows 10 clicks, 7 items ordered, but 0 items shipped and no revenue. The first sale was early May. None of the sales counted toward my 3 for API access as well. I kinda cheesed the system for these and had my wife order but it's a separate Amazon account. First order might've been on the same IP but the second was on mobile data so I don't know why it wouldn't have counted.
Any ideas why these orders wouldn't be counting for either revenue or API access?