Hutterite partner

Bonnie, of Bonnie and Clyde (Resubmission)

2020.08.16 11:10 frustratedFreeboota Bonnie, of Bonnie and Clyde (Resubmission)

Bonnie

Name / Alias: Bonnie Baker
Age: 25
Alignment: Villain
Starting Reputation: -3D+ Public Information:
Bonnie and Clyde, a duo of supervillains known for a short-lived but highly successful Crimespree, having robbed a Dozen Banks before disappearing from the Cape scene entirely. Bonnie and Clyde are both ChangeTinkers, although their exact specialties are unknown. Bonnie possesses a rather massive brutish changer form, while Clyde has a strange semi-liquid form that is resistant to damage. They are known for bantering with those who attempted to stop them, and avoided using excessive force, although property damage was high at a couple of their heists. They have recently re-surfaced in the city of Devilfish.
Physical Appearance: Out of costume, Bonnie is a sturdy denim clad trans woman about 5’7” in height, with shaved auburn hair. She has a black beanie hat that she wears quite frequently. In costume, Bonnie dresses as a variation on the archetypal 1920s gangster, with trousers, dress shirt, and suspenders contrasted with a sturdy set of work boots, bandana, and dieselpunk welding goggles. She wears a white wig. As a changer, Bonnie is a grey and brown dinosaur sized monster wearing a harness of sturdy yellow, iron, and black tinkertech. Four arms, two small ones and two larger ones that serve as legs when walking around. A long tail for balance.
Mentality Out of costume, Bonnie is innately deferential with authority. Her upbringing makes it a little hard for her to assert herself in the face of queues, people cutting in front of her, etc. She is frugal financially, worrying if she’s paying too much or if she’s having too much. The sort to order water at restaurants. In costume, Bonnie plays an ostentatious bank robber, see? She'll run and take cover first, fighting once she’s in a secure spot. As a monster, Bonnie is a bit more surly, ignoring people for the most part. She focuses on whatever threat got her attention last, experiments with what tools she has on hand, and then sticks with the first thing that works.
Resources
Wealth Level: 6 (Technically 7, but its a 2-tinker household, so functionally wealth level 6) Bishop Knight (Clyde) and Bonnie Baker (Bonnie) are Life-partners, and do their finances as a single unit. Bishop Knight is an Endocrinologist, and Internal Medicine Physician, operating out of a local clinic, and taking referrals from many of the local hospitals and Family doctors in the Devilfish area. As they are one of the only Endocrinologists in the local area, they make good money. Bishop Knight owns a 2016 MINI Cooper, and Bonnie Baker owns a Ford pickup truck. It is not uncommon for them to use the other’s vehicle.
Together they also own a pull-trailor from their old crime-spree days that they can pull with Bonnie's Truck. They keep the trailer in good repairs so they can lug around Bonnie's massive changer form and her massive equipment. The Knight-Baker household is a small farmstead outside Devilfish, where Bonnie Keeps Goats, Chickens, and a decently sized Vegetable garden to sell at the local farmers market..
Equipment
  • Burner phone
  • Stab vest
  • Notepad
  • Pen
  • Large and sturdy wrench suitable for two handed swinging into people’s faces.
  • Bandages

(Tinker tech in the comment section)

Skills: Bonnie is, as a former Hutterite, trained in farm labour and home maintenance. She’s since supplemented these with a job as a mechanic. Confident driver on roads. Competent at roller blading for exercise. Awful at video games, but keeps trying shooters for inspiration for tinkering.
Bonnie is also an amateur at tenpin bowling, and a functional cook for anything that can be cooked by shoving all the ingredients in one pan. (Stir fries and curries whenever it's her turn to cook!)
Power: Trigger type Natural Single Trigger: TinkeChanger
Bonnie is a tinker and a changer.
CHANGER - Bonnie is capable of spending a minute to shift in or out of a large armoured changer-form. This form stands at 3 meters in height, and weighs in at 2.5 metric tonnes. This form switches between walking on its arms and legs like a gorilla, or balancing on its hind legs like a Pangolin when interacting with objects. This form possesses a large tail that helps with balancing its unwieldy form. A small secondary set of arms are located on its chest, which possess much finer motor control. Any Injuries inflicted upon this changer-form will carry over in a roughly 1:1 manner when she’s shrunk back into human form (With exceptions to this being the changer-forms secondary arms, and tail, as it has no equivalent biology, and will actually grow back if severed, when changing forms)
The changer form possesses an incredibly resilient, robust, and adaptive nervous system, that allows much greater ease when interfacing with any kind of biological-to-technological interface. This changer-form is strong enough to lift and carry at most 2 metric tonnes in weight. This form can sprint at a speed of roughly 12 kilometers per hour, but generally moves at a more sedate 4 kilometers per hour. This changer form can only jump about a foot upwards.
Despite its inhuman outward appearance, its internal biology is roughly human. This form is no more durable than a large african elephant (while its skin will be somewhat resistant to cutting or stabbing, due to simple thickness) ~ The only major exception is its armored carapace (located on the elbows, knees, back, and forehead of the form, which is about as tough as a half an inch of steel plate.
Bonnie is capable of speech in her changer form, although it comes out a bit gargled, and unusually deep in cadence.
TINKER - Bonnie is able to build and maintain advanced technology, provided doesn’t stray outside a few boundaries. Big, Plugged In, and Repression.
Big - Bonnie’s tech is all scaled up to be used by her large and terrible changer form. These devices would be comically large in the hands of a normal human and heavy to the point that one would need to be a brute to wield them.
Plugged In - While another tinker could build a more mundane and simplified interface, most of the designs provided by her power default to using a variety of biological-to-technological interfaces, whether it be firing mechanisms connected to a nerve-spike that jabs into an arm, or her shoulder mounted field projector being controlled by an electrode studded helmet worn atop her monstrous head.
Repression - Bonnie’s tech is themed around the concept of “Repression.” This manifests through energy field projectors that “dampens”or restricts things like sight, sound, friction, gravity, etc.
Example Bonnie grinned beneath her welding goggles as The Green Example’s torso was flung upwards. Another successful test of the Graviton Cannon’s excellent prowess in the field of subjecting mannequins to twenty foot falls. Granted, the Graviton Blaster was considerably more portable, but the idea of bombarding a person with enough antigravitons to fling them skyward was undeniably enticing. Enticing enough to justify being large enough that only a giant monster could conceivably wield the near metric tonne of car batteries and brass pipework.
She flicked the switch of her machine from ON to OFF and with a hearty thump The Green Example’s straw body slapped against the barnyard floor. This was supposed to be an additive force rather than multiplicative as the Graviton Blaster had been, supplying a force of +/- 2g rather than modulating local gravity between 0.5 and 2 gees, but she was still barely getting objects to fall briefly up instead of the upwards acceleration she was expecting.
Oh hey! Where did all these sandwiches come from? Someone had left a full plate’s worth on her work bench right next to the spanner set and the Graviton Blaster.
“Thanks Bishop!” Bonnie hollered, peeling her gloves off.
Backstory: Growing up among the Pineland Hutterites was fine. No, really. The perfect environment for a trans lesbian mechanic to grow up. Doubting herself, uncomfortable with the way she was looking at the world, trying to hide herself from the people around her.. for years.
It wasn’t exactly a situation that was conducive to good mental health. Her body was getting more and more calloused as she carried on with her work, and the scratches and cuts on her arms from metalwork became a fixation for her. Eventually things boiled over, Bonnie’s family noticed that she was hiding something, and a family ‘intervention’ was the final breaking point for Bonnie. She triggered, morphing into her (partial) Changer-form on the spot before running away from home.
She managed to hitchhike out of town and survive on her own for a while, not necessarily flourishing but well enough that she could afford a place to transform in peace, and to scratch the tinkering itch without going mad.
Online she would find communities that understood, whether they be chatrooms for the Queer community, for tinkers to share ideas, or even a support group for those with changer abilities.
It was here that they met Bishop (Clyde). They were the first one she had met who was a fellow changer and a tinker. They became friendly, and eventually decided to meet up to collaborate. Things went differently than expected by either of them, and they fell in love.
They had dreams of a future together, but nothing came free in this world. Theirs was a whirlwind romance of tinkertech, scheming, armed robbery, and transitioning. All so they could gather the funds needed to settle down together. Back in Bonnie’s hometown. Only partially out of spite.
In recent years it seems that Devilfish is becoming a hotbed for parahumans, and no one could deny these two that called it home the chance to stretch their legs.
submitted by frustratedFreeboota to wormrp [link] [comments]


2020.08.16 10:42 frustratedFreeboota Bonnie, of Bonnie and Clyde (Resubmission)

Bonnie

Name / Alias: Bonnie Baker
Age: 25
Alignment: Villain
Starting Reputation: -3D+ Public Information:
Bonnie and Clyde, a duo of supervillains known for a short-lived but highly successful Crimespree, having robbed a Dozen Banks before disappearing from the Cape scene entirely. Bonnie and Clyde are both ChangeTinkers, although their exact specialties are unknown. Bonnie possesses a rather massive brutish changer form, while Clyde has a strange semi-liquid form that is resistant to damage. They are known for bantering with those who attempted to stop them, and avoided using excessive force, although property damage was high at a couple of their heists. They have recently re-surfaced in the city of Devilfish.
Physical Appearance: Out of costume, Bonnie is a sturdy denim clad trans woman about 5’7” in height, with shaved auburn hair. She has a black beanie hat that she wears quite frequently. In costume, Bonnie dresses as a variation on the archetypal 1920s gangster, with trousers, dress shirt, and suspenders contrasted with a sturdy set of work boots, bandana, and dieselpunk welding goggles. She wears a white wig. Halfway there Bonnie is a big monstery version of herself, in her current attire. Her hands are clawed, her muscles are big, and her clothes are torn or stretched. As a changer, Bonnie is a grey and brown dinosaur sized monster wearing a harness of sturdy yellow, iron, and black tinkertech. Four arms, two small ones and two larger ones that serve as legs when walking around. A long tail for balance.
Mentality Out of costume, Bonnie is innately deferential with authority. Her upbringing makes it a little hard for her to assert herself in the face of queues, people cutting in front of her, etc. She is frugal financially, worrying if she’s paying too much or if she’s having too much. The sort to order water at restaurants. In costume, Bonnie plays an ostentatious bank robber, see? She'll run and take cover first, fighting once she’s in a secure spot. As a mini monster, Bonnie is a touch more aggressive and physical in problem solving, trying to brute force problems with the tools she has at hand. Her attention is short and easy to catch and divert. The change in mindset tends to discourage Bonnie from using it. As a monster, Bonnie is a bit more surly, ignoring people for the most part. She focuses on whatever threat got her attention last, experiments with what tools she has on hand, and then sticks with the first thing that works.
Resources
Wealth Level: 6 (Technically 7, but its a 2-tinker household, so functionally wealth level 6) Bishop Knight (Clyde) and Bonnie Baker (Bonnie) are Life-partners, and do their finances as a single unit. Bishop Knight is an Endocrinologist, and Internal Medicine Physician, operating out of a local clinic, and taking referrals from many of the local hospitals and Family doctors in the Devilfish area. As they are one of the only Endocrinologists in the local area, they make good money. Bishop Knight owns a 2016 MINI Cooper, and Bonnie Baker owns a Ford pickup truck. It is not uncommon for them to use the other’s vehicle.
Together they also own a pull-trailor from their old crime-spree days that they can pull with Bonnie's Truck. They keep the trailer in good repairs so they can lug around Bonnie's massive changer form and her massive equipment. The Knight-Baker household is a small farmstead outside Devilfish, where Bonnie Keeps Goats, Chickens, and a decently sized Vegetable garden to sell at the local farmers market..
Equipment
  • Burner phone
  • Stab vest
  • Notepad
  • Pen
  • Large and sturdy wrench suitable for two handed swinging into people’s faces.
  • Bandages

(Tinker tech in the comment section)

Skills: Bonnie is, as a former Hutterite, trained in farm labour and home maintenance. She’s since supplemented these with a job as a mechanic. Confident driver on roads. Competent at roller blading for exercise. Awful at video games, but keeps trying shooters for inspiration for tinkering.
Bonnie is also an amateur at tenpin bowling, and a functional cook for anything that can be cooked by shoving all the ingredients in one pan. (Stir fries and curries whenever it's her turn to cook!)
Power: Trigger type Natural Single Trigger: TinkeChanger
Bonnie is a tinker and a changer.
TINKER - Bonnie is able to build and maintain advanced technology, with her knowledge and creations themed around the concept of “Repression.” This manifests through energy field projectors that dampen and restrict movement and sight. Her technology is often restricted by its size and weight. Her field projectors are large, cumbersome, and typically cannot be ported by hand. Any tools and gear she designs for use in her human form like goggles or armour won’t fit her changer form and vice versa. All of her technology is restricted by being “analogue” rather than “digital”, having rigid modes of operation. Where another tinker might be able to adjust the output strength of a cannon or the zoom for a scope, Bonnie is stuck going between on, off, and occasionally a negative function where the device’s function is inverted. Bonnie is able to access her tinker power while in her other forms, though these forms are less suited for creating or maintaining technology. Additionally their change in mindset comes with a change in mindset and problem solving skills that can make tinkering a much more frustrating process. PARTIAL CHANGER - Once per day and only if Bonnie has not changed into her largest form that day, Bonnie is able to willingly undergo a change into a stronger form that lasts until she is able to calm down. This form mostly resembles her normal appearance, barring an extra foot in height, a tongueless jaw that opens in segments, a set of vestigial arms that grows beneath her ribcage, a vestigial tail, and a noticeable increase in musculature and body hair. Any injuries sustained in this form carry over to her normal person form, and vice versa. Her skin in this form will resist light stabbing and cuts, and she is able to carry 750kg without being encumbered, or up to a ton and a half if she’s okay walking. She can jump roughly 6 feet up and ten feet across in this state. While in this form Bonnie is unable to speak coherently, her voice instead comes out as a series of mumbles. The form also comes with a change of mentality, increasing aggression and cowardice. Bonnie is unable to remain still, pacing back and forth when idle and becoming increasingly tense when engaged in conversation. Sort of a double down on the fight or flight response. CHANGER - Once per month, Bonnie undergoes an involuntary werewolf-like change into a large, armoured form. She wakes up transformed and spends the next 24 hours in this form, able to talk but in a greatly distorted voice. This form is 4 metres tall in its hunched over posture, and weighs 6 metric tonnes. It walks on its arms and legs with a bent over gait, and can balance on three or two limbs for short periods of time while interacting with objects. It possesses a large tail that can be used for balance, and an additional set of arms that are smaller than the others and with finer motor control. Any injuries Bonnie has acquired will be present in this form, and vice versa, with the exception of any injuries inflicted on Bonnie's Changer form's extra arms and tail. Her normal person form doesn't have those, and if severed the extra arms and tail will grow back the next time Bonnie changes into this form. This changer form is strong enough to lift and carry 4 metric tonnes in combined weight. If it wishes to move unencumbered, it needs to keep this weight below 2 metric tonnes. (Or about 4 Field Projectors) When unencumbered, this form can canter at a speed of 12kph. When encumbered, the form is kept to a slower shuffling speed of 4kph. Despite its outward appearance and skeleton differing greatly, its internal organs are roughly human writ large. Outside of the plates of its carapace, it is no more durable than a large african elephant.The elbows, knees, back, and forehead of this changer form are about as tough as a half inch of steel plate, while the skin will resist cutting or stabbing from most bladed weapons. This changer form can jump roughly a foot up, landing with a very loud thud. Bonnie is able to speak in this form, as opposed to her partial changer form. It comes out sorta gargled and deep. Additionally, Bonnie gains a sense of superiority towards those smaller than them. Until something proves that it can hurt or hinder her, monster Bonnie will likely be unconcerned by it.
Example Bonnie grinned beneath her welding goggles as The Green Example’s torso was flung upwards. Another successful test of the Graviton Cannon’s excellent prowess in the field of subjecting mannequins to twenty foot falls. Granted, the Graviton Blaster was considerably more portable, but the idea of bombarding a person with enough antigravitons to fling them skyward was undeniably enticing. Enticing enough to justify being large enough that only a giant monster could conceivably wield the near metric tonne of car batteries and brass pipework. She flicked the switch of her machine from ON to OFF and with a hearty thump The Green Example’s straw body slapped against the barnyard floor. This was supposed to be an additive force rather than multiplicative as the Graviton Blaster had been, supplying a force of +/- 2g rather than modulating local gravity between 0.5 and 2 gees, but she was still barely getting objects to fall briefly up instead of the upwards acceleration she was expecting. Oh hey! Where did all these sandwiches come from? Someone had left a full plate’s worth on her work bench right next to the spanner set and the Graviton Blaster. “Thanks Bishop!” Bonnie hollered, peeling her gloves off.
Backstory: Growing up among the Pineland Hutterites was fine. No, really. The perfect environment for a trans lesbian mechanic to grow up. Doubting herself, uncomfortable with the way she was looking at the world, trying to hide herself from the people around her.. for years.
It wasn’t exactly a situation that was conducive to good mental health. Her body was getting more and more calloused as she carried on with her work, and the scratches and cuts on her arms from metalwork became a fixation for her. Eventually things boiled over, Bonnie’s family noticed that she was hiding something, and a family ‘intervention’ was the final breaking point for Bonnie. She triggered, morphing into her (partial) Changer-form on the spot before running away from home.
She managed to hitchhike out of town and survive on her own for a while, not necessarily flourishing but well enough that she could afford a place to transform in peace, and to scratch the tinkering itch without going mad.
Online she would find communities that understood, whether they be chatrooms for the Queer community, for tinkers to share ideas, or even a support group for those with changer abilities.
It was here that they met Bishop (Clyde). They were the first one she had met who was a fellow changer and a tinker. They became friendly, and eventually decided to meet up to collaborate. Things went differently than expected by either of them, and they fell in love.
They had dreams of a future together, but nothing came free in this world. Theirs was a whirlwind romance of tinkertech, scheming, armed robbery, and transitioning. All so they could gather the funds needed to settle down together. Back in Bonnie’s hometown. Only partially out of spite.
In recent years it seems that Devilfish is becoming a hotbed for parahumans, and no one could deny these two that called it home the chance to stretch their legs.
Name: Polarisation Field Generator
Character: Bonnie
Appearance: A machine that can be worn as a backpack by a human, or a papoose by a large four armed monster. It has a lot of dials and knobs on the straps and back of the backpack.
Abilities: This machine projects a field of energy that blocks days of light travelling out of the sphere. While inside the field one may look out, while outside the field one cannot look in. It appears as an impossibly black sphere some five metres across. Sound and radio waves travel in and out of the field as normal. Lasers and other high intensity lights fired out of the field have their energy output reduced by 50%.
By switching the field to negative, the direction is inverted, and you have a field that people can’t see out of that is completely transparent when viewed from the outside.
Duration: Two weeks of irregular operation without maintenance. Two months if left inactive.
Notes: This generator has no effect on energy projectiles or power constructs that are not at least ostensibly made of light.
Name: Force Field Projector
Character: Bonnie
Appearance: A dumpy little half a metre tall cylinder with a propane tank attached and a lot of antennae coming out of the top of it. A set of wheels protrude from the base of the cylinder. A set of buttons are on one side of the cylinder, and a set of carabiners are on the opposite side.
Abilities: A human being can use both hands to push this machine around using the little wheels on the bottom of it. The forcefield takes ten seconds to turn on or off, and has a battery life of ten minutes per propane tank. Once on, the device creates a translucent field of energy with a ten metre radius. When a gunshot or an energy blast that can be blocked by solid matter hits the outside of the field, a burst that resembles lightning causes the shot to behave as though it had hit a solid object. (Blasts that explode on impact will explode, projectiles will have their momentum removed and will fall to the ground) Objects moving below 5 kilometres per hour will not be deflected by the force field.
Duration: Two weeks of irregular operation without maintenance. Two months if left inactive.
Notes: The field can be seen as an ugly sort of heat haze, and sounds like electricity crackling.
Name: Graviton Blaster
Character: Bonnie
Appearance: Pistol sized for a large monster, two handed bullpup rifle for a normal person. The blaster has a padded shoulder guard and a strap so that the blaster can be carried like a carrier bag. A few DOOM (2016) pins have been set into the shoulder strap.The blaster itself is about two foot long, with a series of copper rings with gaps between them. The barrel of the blaster is inside the rings. A knob on the side has three settings: 2, 1, and -2.
Abilities: When on, the device projects a cone of doubled gravity. The cone’s tip is at the end of the blaster’s barrel, the cone is two metres across 5 metres from the blaster’s barrel, and 8 metres across at 20 metres from the barrel. (This is the end of the field, and the blaster’s effects stop after this. Within this field of doubled gravity, the effects of gravity are doubled. Things fall faster, things weigh more to the people carrying them. Weak structures such as scaffolding may well collapse. A side effect of the gun's construction means that inverting the polarity of the gun's graviton flow creates a spherical field two metres in radius around the gun that reduces gravity by half, allowing anything that fits wholly within that two metre radius field to fall half as fast. (Bonnie can use this in human form, not monster) The device is only ever on, off, or anti-on. There is no firing, just turning the field on while pointing it in the right direction.
Duration: Two weeks of irregular operation without maintenance. Two months if left inactive.
Notes: The graviton field is invisible, but stuff like clouds of flour or falling rain will seem to have visual distortion since the particles will be behaving differently inside the field to outside.
Name: Big Goggles
Character: Bonnie
Appearance: A large set of goggles designed to fit over a very big head. A dial on the left side has three settings: 1, 0, -1. A second dial on the right side has off and auto.
Abilities: Giant sized combination welding/night-vision goggles. When turned to 1, these goggles let in more light than normal and can be used to see up to 50 metres (without being able to discern colour). When turned to 0, these goggles are transparent. When turned anti-on, When turned off, these goggles can see at day. When turned to -1, these goggles block out most light and protect the wearer from sources of very bright lights that might hurt their vision. When the right dial is turned to auto, the goggles will alternate between whichever mode it deems necessary, although doing so rapidly will really hurt the eyes of any monster wearing them.
Duration: A year of use without replacement lenses and parts. Battery life of three days of continuous activity.
Notes: Against the threat of being shot in the eyes with something stronger than a laser pointer, the goggles do nothing.
submitted by frustratedFreeboota to CharCreations [link] [comments]


2020.07.10 19:10 frustratedFreeboota Bonnie, of Bonnie and Clyde

Bonnie

Name / Alias: Bonnie Baker
Age: 25
Alignment: Villain*
Starting Reputation: -3D+
Public Information:
Bonnie and Clyde, a duo of supervillains known for a short-lived but highly successful Crimespree, having robbed a Dozen Banks before disappearing from the Cape scene entirely. Bonnie and Clyde are both ChangeTinkers, although their exact specialties are unknown. Bonnie possesses a rather massive brutish changer form, while Clyde has a strange semi-liquid form that is resistant to damage. They are known for bantering with those who attempted to stop them, and avoided using excessive force, although property damage was high at a couple of their heists. They have recently re-surfaced in the city of Devilfish.
Physical Appearance: Out of costume, Bonnie is a sturdy denim clad trans woman about 5’7” in height, with shaved auburn hair. She has a black beanie hat that she wears quite frequently. In costume, Bonnie dresses as a variation on the archetypal 1920s gangster, with trousers, dress shirt, and suspenders contrasted with a sturdy set of work boots, bandana, and dieselpunk welding goggles. She wears a white wig. Halfway there Bonnie is a big monstery version of herself, in her current attire. Her hands are clawed, her muscles are big, and her clothes are torn or stretched. As a changer, Bonnie is a grey and brown dinosaur sized monster wearing a harness of sturdy yellow, iron, and black tinkertech.
Mentality Out of costume, Bonnie is innately deferential with authority. Her upbringing makes it a little hard for her to assert herself in the face of queues, people cutting in front of her, etc. She is frugal financially, avoiding unnecessary expense. In costume, Bonnie plays an ostentatious bank robber, see? With a few stock phrases and a few flashy poses. She'll run and take cover first, fighting second. Especially when most of her gear is pretty unwieldy. As a mini monster, Bonnie is a touch more aggressive and physical in problem solving. As a monster, Bonnie is a bit more surly, ignoring people for the most part. She focuses on whoever got her attention last, working out what she has on her to deal with them.
Resources Wealth Level: 7 Bishop Knight (Clyde) and Bonnie Baker (Bonnie) are Life-partners, and do their finances as a single unit. Bishop Knight is an Endocrinologist, and Internal Medicine Physician, operating out of a local clinic, and taking referrals from many of the local hospitals and Family doctors in the Devilfish area. As they are one of the only Endocrinologists in the local area, they make good money. Bishop Knight owns a 2016 MINI Cooper, and Bonnie Baker owns a Ford pickup truck. It is not uncommon for them to use the other’s vehicle.
Together they also own a pull-trailor from their old crime-spree days that they can pull with Bonnie's Truck. They keep the trailer in good repairs so they can lug around Bonnie's massive changer form and her massive equipment. The Knight-Baker household is a small farmstead outside Devilfish, where Bonnie Keeps Goats, Chickens, and a decently sized Vegetable garden to sell at the local farmers market..
Equipment
  • Burner phone
  • Stab vest
  • Notepad
  • Pen
  • Large and sturdy wrench suitable for two handed swinging into people’s faces.
  • Bandages
(Tinker tech in the comment section)
Skills: Bonnie is, as a former Hutterite, trained in farm labour and home maintenance. She’s since supplemented these with a job as a mechanic. She cannot play video games at all. Terribly bad at them, but keeps trying shooters for inspiration for tinkering.
Bonnie is also an amateur at tenpin bowling, and a functional cook for anything that can be cooked by shoving all the ingredients in a pan. (Stir fries and curries whenever it's her turn to cook!)
Power: Trigger type Natural Single Trigger: TinkeChanger
Bonnie is a tinker and a changer. TINKER - Bonnie is able to create advanced tech, with one downside. It is all too big and unwieldy. A force field projector will be too big for a backpack, a gun will be too heavy to aim without setting it down. The exception to this is tools, making tinkertech that's primarily designed for machining parts or field repairs will not run into the block that keeps Bonnie from making her technology convenient. She can build better power sources, but they'd all be pretty big and unwieldy. Aesthetically, they tend to adhere to dieselpunk and retro futurist designs. Bonnie is able to access her tinker power while in her other forms, though these forms are less suited for creating or maintaining technology.
PARTIAL CHANGER - Bonnie is able to willingly undergo a brief change into a stronger form. This form mostly resembles her normal appearance, barring an increase in size, a tongueless jaw that opens in segments, a set of vestigial arms grows beneath her ribcage, a vestigial tail, and a noticeable increase in musculature. Any injuries sustained in this form carry over to her normal person form, and vice versa.
Her skin in this form will resist light stabbing and cuts, and she is able to lift and carry a maximum load of one metric ton.
While in this form, Bonnie has a hard time speaking coherently. It will mostly come out as loud groans and mumbles. It also comes with a change of mentality, increasing aggression and cowardice. Sort of a double down on the fight or flight response.
CHANGER - Once per month, Bonnie undergoes an involuntary werewolf-like change into a large, armoured form. She spends 24 hours in this form, able to talk but in a greatly distorted voice. This form is 5 metres tall, and 14 metric tonnes in weight. It walks on its arms and legs with a bent over gait. It possesses a large tail that can be used for balance, and an additional set of arms that are smaller than the others and with finer motor control. This form is, funnily enough, large and strong enough to wield Bonnie's tinkertech without too much inconvenience. Any injuries Bonnie has acquired will be present in this form, and vice versa, with the exception of any injuries inflicted on Bonnie's Changer form's extra arms and tail. Her normal person form doesn't have those.
This changer form is strong enough to lift and carry twelve metric tonnes, and moves at a maximum speed of 16kph. Despite its outward appearance and skeleton differing greatly, its internal organs are roughly human writ large. Outside of the plates of its carapace, it is no more durable than a large african elephant.The elbows, knees, back, and forehead of this changer form are about as tough as steel plate, while the skin will resist cutting or stabbing from conventional weapons.
Bonnie is able to speak in this form, as opposed to her partial changer form. It comes out sorta gargled and deep, like the really awkward aliens from ancient Egypt in the 5th Element. Additionally, Bonnie gains a sense of superiority towards those smaller than them. Until something proves that it can hurt or hinder her, monster Bonnie will likely be unconcerned by it.
Example Bonnie looked over her "harpoon" gun. Ten feet long, hydraulic powered, propane tank fed. About 38 kilos, without the ammunition she'd need to reload the thing. Or the cable. Why she'd thought this was going to be a good idea was anybody's guess. Maybe she could mount it on the back of a truck or something? Hang on a minute, who needed a truck? She turned back to her blueprints. The comically large trigger, the oversized grip, the rail on top. She slapped her head in the universal sign of "Duh." This was still for the other her! How she was going to pick this thing up like that was another matter. Maybe a bigger gun rack or something? Big old frame to drop more gear on and save on dressing up. That could work. That could definitely work. Oh hey! Where did all these sandwiches come from?
Backstory: Growing up among the Pineland Hutterites was fine. No, really. The perfect environment for a trans lesbian mechanic to grow up. Doubting herself, uncomfortable with the way she was looking at the world, trying to hide herself from the people around her.. for years.
It wasn’t exactly a situation that was conducive to good mental health. Her body was getting more and more calloused as she carried on with her work, and the scratches and cuts on her arms from metalwork became a fixation for her. Eventually things boiled over, Bonnie’s family noticed that she was hiding something, and a family ‘intervention’ was the final breaking point for Bonnie. She triggered, morphing into her (partial) Changer-form on the spot before running away from home.
She managed to hitchhike out of town and survive on her own for a while, not necessarily flourishing but well enough that she could afford a place to transform in peace, and to scratch the tinkering itch without going mad.
Online she would find communities that understood, whether they be chatrooms for the Queer community, for tinkers to share ideas, or even a support group for those with changer abilities.
It was here that they met Bishop (Clyde). They were the first one she had met who was a fellow changer and a tinker. They became friendly, and eventually decided to meet up to collaborate. Things went differently than expected by either of them, and they fell in love.
They had dreams of a future together, but nothing came free in this world. Theirs was a whirlwind romance of tinkertech, scheming, armed robbery, and transitioning. All so they could gather the funds needed to settle down together. Back in Bonnie’s hometown. Only partially out of spite.
In recent years it seems that Devilfish is becoming a hotbed for parahumans, and no one could deny these two that called it home the chance to stretch their legs.

submitted by frustratedFreeboota to wormrp [link] [comments]


2020.06.29 11:27 frustratedFreeboota Bonnie, of Bonnie and Clyde

Bonnie

Name / Alias: Bonnie Baker Age: 25 Alignment: Villain* Starting Reputation: -3D+ Public Information:
Bonnie and Clyde, a duo of supervillains known for a short-lived but highly successful Crimespree, having robbed a Dozen Banks before disappearing from the Cape scene entirely. Bonnie and Clyde are both ChangeTinkers, although their exact specialties are unknown. Bonnie possesses a rather massive brutish changer form, while Clyde has a strange semi-liquid form that is resistant to damage. They are known for bantering with those who attempted to stop them, and avoided using excessive force, although property damage was high at a couple of their heists. They have recently re-surfaced in the city of Devilfish.
Physical Appearance: Out of costume, Bonnie is a sturdy denim clad trans woman about 5’7” in height, with shaved auburn hair. She has a black beanie hat that she wears quite frequently. In costume, Bonnie dresses as a variation on the archetypal 1920s gangster, with trousers, dress shirt, and suspenders contrasted with a sturdy set of work boots, bandana, and dieselpunk welding goggles. She wears a white wig. Halfway there Bonnie is a big monstery version of herself, in her current attire. Her hands are clawed, her muscles are big, and her clothes are torn or stretched. As a changer, Bonnie is a grey and brown dinosaur sized monster wearing a harness of sturdy yellow, iron, and black tinkertech.
Mentality Out of costume, Bonnie is innately deferential with authority. Her upbringing makes it a little hard for her to assert herself in the face of queues, people cutting in front of her, etc. She is frugal financially, avoiding unnecessary expense. In costume, Bonnie plays an ostentatious bank robber, see? With a few stock phrases and a few flashy poses. She'll run and take cover first, fighting second. Especially when most of her gear is pretty unwieldy. As a mini monster, Bonnie is a touch more aggressive and physical in problem solving. As a monster, Bonnie is a bit more surly, ignoring people for the most part. She focuses on whoever got her attention last, working out what she has on her to deal with them.
Resources Wealth Level: 7 Bishop Knight (Clyde) and Bonnie Baker (Bonnie) are Life-partners, and do their finances as a single unit. Bishop Knight is an Endocrinologist, and Internal Medicine Physician, operating out of a local clinic, and taking referrals from many of the local hospitals and Family doctors in the Devilfish area. As they are one of the only Endocrinologists in the local area, they make good money. Bishop Knight owns a 2016 MINI Cooper, and Bonnie Baker owns a Ford pickup truck. It * Pen * Large and sturdy wrench suitable for two handed swinging into people’s faces. * Bandages
(Tinker tech in the comment section)is not uncommon for them to use the other’s vehicle.
Together they also own a pull-trailor from their old crime-spree days that they can pull with Bonnie's Truck. They keep the trailer in good repairs so they can lug around Bonnie's massive changer form and her massive equipment. The Knight-Baker household is a small farmstead outside Devilfish, where Bonnie Keeps Goats, Chickens, and a decently sized Vegetable garden to sell at the local farmers market..
Equipment
  • Burner phone
  • Stab vest
  • Notepad
Skills: Bonnie is, as a former Hutterite, trained in farm labour and home maintenance. She’s since supplemented these with a job as a mechanic. She cannot play video games at all. Terribly bad at them, but keeps trying shooters for inspiration for tinkering.
Bonnie is also an amateur at tenpin bowling, and a functional cook for anything that can be cooked by shoving all the ingredients in a pan. (Stir fries and curries whenever it's her turn to cook!)
Power: Trigger type Natural Single Trigger: TinkeChanger
Bonnie is a tinker and a changer. TINKER - Bonnie is able to create advanced tech, with one downside. It is all too big and unwieldy. A force field projector will be too big for a backpack, a gun will be too heavy to aim without setting it down. The exception to this is tools, making tinkertech that's primarily designed for machining parts or field repairs will not run into the block that keeps Bonnie from making her technology convenient. She can build better power sources, but they'd all be pretty big and unwieldy. Aesthetically, they tend to adhere to dieselpunk and retro futurist designs. Bonnie is able to access her tinker power while in her other forms, though these forms are less suited for creating or maintaining technology.
PARTIAL CHANGER - Bonnie is able to willingly undergo a brief change into a stronger form. This form mostly resembles her normal appearance, barring an increase in size, a tongueless jaw that opens in segments, a set of vestigial arms grows beneath her ribcage, a vestigial tail, and a noticeable increase in musculature. Any injuries sustained in this form carry over to her normal person form, and vice versa.
Her skin in this form will resist light stabbing and cuts, and she is able to lift and carry a maximum load of one metric ton.
While in this form, Bonnie has a hard time speaking coherently. It will mostly come out as loud groans and mumbles. It also comes with a change of mentality, increasing aggression and cowardice. Sort of a double down on the fight or flight response.
CHANGER - Once per month, Bonnie undergoes an involuntary werewolf-like change into a large, armoured form. She spends 24 hours in this form, able to talk but in a greatly distorted voice. This form is 5 metres tall, and 14 metric tonnes in weight. It walks on its arms and legs with a bent over gait. It possesses a large tail that can be used for balance, and an additional set of arms that are smaller than the others and with finer motor control. This form is, funnily enough, large and strong enough to wield Bonnie's tinkertech without too much inconvenience. Any injuries Bonnie has acquired will be present in this form, and vice versa, with the exception of any injuries inflicted on Bonnie's Changer form's extra arms and tail. Her normal person form doesn't have those.
This changer form is strong enough to lift and carry twelve metric tonnes, and moves at a maximum speed of 16kph. Despite its outward appearance and skeleton differing greatly, its internal organs are roughly human writ large. Outside of the plates of its carapace, it is no more durable than a large african elephant.The elbows, knees, back, and forehead of this changer form are about as tough as steel plate, while the skin will resist cutting or stabbing from conventional weapons.
Bonnie is able to speak in this form, as opposed to her partial changer form. It comes out sorta gargled and deep, like the really awkward aliens from ancient Egypt in the 5th Element. Additionally, Bonnie gains a sense of superiority towards those smaller than them. Until something proves that it can hurt or hinder her, monster Bonnie will likely be unconcerned by it.
Example Bonnie looked over her "harpoon" gun. Ten feet long, hydraulic powered, propane tank fed. About 38 kilos, without the ammunition she'd need to reload the thing. Or the cable. Why she'd thought this was going to be a good idea was anybody's guess. Maybe she could mount it on the back of a truck or something? Hang on a minute, who needed a truck? She turned back to her blueprints. The comically large trigger, the oversized grip, the rail on top. She slapped her head in the universal sign of "Duh." This was still for the other her! How she was going to pick this thing up like that was another matter. Maybe a bigger gun rack or something? Big old frame to drop more gear on and save on dressing up. That could work. That could definitely work. Oh hey! Where did all these sandwiches come from?
Backstory: Growing up among the Pineland Hutterites was fine. No, really. The perfect environment for a trans lesbian mechanic to grow up. Doubting herself, uncomfortable with the way she was looking at the world, trying to hide herself from the people around her.. for years.
It wasn’t exactly a situation that was conducive to good mental health. Her body was getting more and more calloused as she carried on with her work, and the scratches and cuts on her arms from metalwork became a fixation for her. Eventually things boiled over, Bonnie’s family noticed that she was hiding something, and a family ‘intervention’ was the final breaking point for Bonnie. She triggered, morphing into her (partial) Changer-form on the spot before running away from home.
She managed to hitchhike out of town and survive on her own for a while, not necessarily flourishing but well enough that she could afford a place to transform in peace, and to scratch the tinkering itch without going mad.
Online she would find communities that understood, whether they be chatrooms for the Queer community, for tinkers to share ideas, or even a support group for those with changer abilities.
It was here that they met Bishop (Clyde). They were the first one she had met who was a fellow changer and a tinker. They became friendly, and eventually decided to meet up to collaborate. Things went differently than expected by either of them, and they fell in love.
They had dreams of a future together, but nothing came free in this world. Theirs was a whirlwind romance of tinkertech, scheming, armed robbery, and transitioning. All so they could gather the funds needed to settle down together. Back in Bonnie’s hometown. Only partially out of spite.
In recent years it seems that Devilfish is becoming a hotbed for parahumans, and no one could deny these two that called it home the chance to stretch their legs.

submitted by frustratedFreeboota to CharCreations [link] [comments]


2020.05.14 00:24 RJ-Hamster Uneasy Partners: Christians and Politics

Uneasy Partners: Christians and Politics
📷
Philip Yancey
October 17, 2014
📷
The media often use “right-wing” as an adjective inseparably connected with evangelicals.
James Davison Hunter says, “It is possible to argue that at the same time the Christian Right acquired and exercised its greatest power — culminating in the 2004 presidential election — this movement also generated greater hostility toward the Christian faith than ever before in the nation’s history.” Hunter adds that evangelicals on the left follow a parallel course of political involvement, looking to government to enact the policies they hold dear.
How should Christians engage in a democracy that includes a diversity of beliefs and that grows increasingly post-Christian? And how do we live out convictions in a way that still conveys grace?
Christ and Culture
Jesus himself showed little concern for secular politics, calling Herod “that fox,” stonewalling Pontius Pilate with his lack of self defense, and leaving us with the enigmatic rule, “Give back to Caesar what is Caesar’s and to God what is God’s.” The apostle Paul, in contrast, used the full privilege of Roman citizenship.
He confronted culture with the new message of Jesus while simultaneously showing respect for political authority.
He testified before imperial officials and at times relied on the Roman military to protect him from his religious enemies. When arrested, he appealed his case up the ladder of the Roman justice system, where he got a final hearing with a tragic end.
In short, the New Testament presents government as necessary, even ordained by God, but certainly no sponsor or friend to faith. Jesus, Paul, and most of the twelve disciples died as martyrs, after all, and the early Christians faced periodic waves of persecution from Roman emperors.
Two centuries later Christians viewed with thanksgiving and relief the conversion of the emperor Constantine, who granted Christianity protected status. Soon it became the official state religion. Over the next millennium in Europe, church and state interplayed like dancing partners, sometimes locked in tight embrace and sometimes flinging each other across the ballroom floor. The global spread of Christianity introduced new church/state variations in places like Africa and the Americas.
During the Eisenhower era of the 1950s, about the time “In God We Trust” was added to U.S. coins, theologian H. Richard Niebuhr published a book that became a classic. Christ and Culture describes five different approaches to how religion and government, or church and state, might relate to each other. Niebuhr called one approach “Christ above culture,” referring to times when the church wielded the real power. Europe’s Holy Roman Empire perfected this model: royalty kneeled before the pope, not vice versa. At the other end of the spectrum, Anabaptists and other splinter groups separated themselves from the surrounding culture; “Christ against culture,” Niebuhr labeled their approach. The dissenters’ refusal to take oaths, to doff their caps to authorities, and to serve in the army and on juries infuriated their governments, and as a result European countries cruelly persecuted them. North America served as a haven for many of these groups, including Quakers, Amish, Mennonites, and Hutterites.
John Calvin’s model, adopted by Puritans in America, calls for Christ to transform culture, bringing society in line with Christian values as far as possible. Around the same time, Lutherans developed a doctrine of Christ in paradox with culture. On earth we are subject to two kingdoms, said Martin Luther: the kingdom of God and the kingdom of the world. (Of course, sometimes the government may ask Christians to do what goes against their convictions, bringing the two kingdoms into conflict: in Luther’s homeland many of Hitler’s soldiers used the excuse, “We were obeying the secular kingdom.”)
Finally, a fifth group identifies Christ with culture. This approach may take many forms, such as the ethnic groups (like Orthodox Serbs and Catholic Croats) who blend religion and culture. Niebuhr used the Social Gospel movement as an American example: as they work to reform society, these folks tend to absorb the culture around them, and in time the distinctives of their faith may disappear.
Reading Niebuhr’s book in my college days left me feeling enlightened but as confused as ever. All five approaches seemed to have something to contribute, and in fact I could point to biblical examples of each one, especially in the Old Testament.
Kings such as David and Solomon virtually combined church and state. Prophets often denounced the surrounding culture — yet even as the prophet Elijah was violently opposing Ahab’s regime, a “devout believer in the Lord” named Obadiah ran Ahab’s palace while sheltering God’s true prophets on the side. Amos and Hosea thundered against the state; Isaiah acted as a kind of court prophet. Daniel held high office in two different pagan governments and Nehemiah led a detachment of Persian cavalry.
Theologian John Howard Yoder pointed out that Christians will never wholeheartedly embrace or reject culture, but rather we must discriminate among its various parts. We will categorically reject some elements (pornography, tyranny, human trafficking), accept others within limits (commerce, transportation, taxes), and provide a new motivation to others (family life, education, peacemaking). We will use some aspects of culture (music, art, language), albeit in our own way, and we will heartily promote certain activities (hospices, care for orphans, homeless shelters, soup kitchens).
Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice?
Should we withdraw into a counterculture and devote our energies to the kingdom of God, or should we actively work to transform society? And if we choose the second path, can we do so in a way that does not drown out our core message of love and grace? As Lesslie Newbigin posed the question, “Can one who goes the way of the Cross sit in the seat of Pilate when it falls vacant?”
With all the God-talk in politics today, younger voters may be surprised to learn that evangelicals’ love affair with politics is a recent phenomenon. During my childhood, conservative churches did little “meddling” in politics, emphasizing instead personal behavior and preparation for the next life. In Niebuhr’s term we were mostly Christ-against-culture, and only in the 1980s did anyone start talking about a Moral Majority. In the next decades a clear pattern emerged, as many polls attest: the more vocal Christians became in the political arena, the more negatively they were viewed. Not long ago a huge majority of the uncommitted still viewed Christians favorably. Now, as I have mentioned, a diminishing minority of young “outsiders” have a favorable impression of Christianity and only 3 percent have a good impression of evangelicals.
Have Christians obscured the good news by their efforts to restore morality to the broader culture?
The state has one overriding concern, that of controlling bad behavior: how to keep citizens from killing each other, breaking into houses, cheating customers at the market, and yielding to a sexual license that would undermine families. The modern world faces a dilemma. On important issues, society badly needs moral guidance. Religion seems an obvious resource, yet one rejected by much of secular society. Already the media treat opinion polls as the primary arbiter of such matters as sexual behavior, abortion, the death penalty, and assisted suicide. In nations with a religious consensus, church and state can work hand in hand to encourage moral values they both agree on. For example, in more religious times the British king issued a proclamation for the “Encouragement of Piety and Virtue, and for the Preventing and Punishing of Vice, Profaneness, and Immorality.”
The world has changed, however. Diverse societies now contain many different religions — Yugoslavia ruptured into seven countries over its inability to deal with this very predicament.
President Obama irked some Christians when, on a visit to Turkey, he said that although the United States has a large Christian population, “we do not consider ourselves a Christian nation or a Jewish nation or a Muslim nation; we consider ourselves a nation of citizens who are bound by ideals and a set of values.”
Fair enough, but if Christians comprise a majority, as they do in the U.S., shouldn’t they have a strong influence in determining those ideals and values?
Excerpted from Vanishing Grace by Philip Yancey, copyright Zondervan, 2014.
* * *
Your Turn
Have Christians obscured the good news by their efforts to restore morality to the broader culture? Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice? Join the conversation today on our blog.
submitted by RJ-Hamster to Devotions [link] [comments]


2020.05.14 00:23 RJ-Hamster Uneasy Partners: Christians and Politics

Uneasy Partners: Christians and Politics
📷
Philip Yancey
October 17, 2014
📷
The media often use “right-wing” as an adjective inseparably connected with evangelicals.
James Davison Hunter says, “It is possible to argue that at the same time the Christian Right acquired and exercised its greatest power — culminating in the 2004 presidential election — this movement also generated greater hostility toward the Christian faith than ever before in the nation’s history.” Hunter adds that evangelicals on the left follow a parallel course of political involvement, looking to government to enact the policies they hold dear.
How should Christians engage in a democracy that includes a diversity of beliefs and that grows increasingly post-Christian? And how do we live out convictions in a way that still conveys grace?
Christ and Culture
Jesus himself showed little concern for secular politics, calling Herod “that fox,” stonewalling Pontius Pilate with his lack of self defense, and leaving us with the enigmatic rule, “Give back to Caesar what is Caesar’s and to God what is God’s.” The apostle Paul, in contrast, used the full privilege of Roman citizenship.
He confronted culture with the new message of Jesus while simultaneously showing respect for political authority.
He testified before imperial officials and at times relied on the Roman military to protect him from his religious enemies. When arrested, he appealed his case up the ladder of the Roman justice system, where he got a final hearing with a tragic end.
In short, the New Testament presents government as necessary, even ordained by God, but certainly no sponsor or friend to faith. Jesus, Paul, and most of the twelve disciples died as martyrs, after all, and the early Christians faced periodic waves of persecution from Roman emperors.
Two centuries later Christians viewed with thanksgiving and relief the conversion of the emperor Constantine, who granted Christianity protected status. Soon it became the official state religion. Over the next millennium in Europe, church and state interplayed like dancing partners, sometimes locked in tight embrace and sometimes flinging each other across the ballroom floor. The global spread of Christianity introduced new church/state variations in places like Africa and the Americas.
During the Eisenhower era of the 1950s, about the time “In God We Trust” was added to U.S. coins, theologian H. Richard Niebuhr published a book that became a classic. Christ and Culture describes five different approaches to how religion and government, or church and state, might relate to each other. Niebuhr called one approach “Christ above culture,” referring to times when the church wielded the real power. Europe’s Holy Roman Empire perfected this model: royalty kneeled before the pope, not vice versa. At the other end of the spectrum, Anabaptists and other splinter groups separated themselves from the surrounding culture; “Christ against culture,” Niebuhr labeled their approach. The dissenters’ refusal to take oaths, to doff their caps to authorities, and to serve in the army and on juries infuriated their governments, and as a result European countries cruelly persecuted them. North America served as a haven for many of these groups, including Quakers, Amish, Mennonites, and Hutterites.
John Calvin’s model, adopted by Puritans in America, calls for Christ to transform culture, bringing society in line with Christian values as far as possible. Around the same time, Lutherans developed a doctrine of Christ in paradox with culture. On earth we are subject to two kingdoms, said Martin Luther: the kingdom of God and the kingdom of the world. (Of course, sometimes the government may ask Christians to do what goes against their convictions, bringing the two kingdoms into conflict: in Luther’s homeland many of Hitler’s soldiers used the excuse, “We were obeying the secular kingdom.”)
Finally, a fifth group identifies Christ with culture. This approach may take many forms, such as the ethnic groups (like Orthodox Serbs and Catholic Croats) who blend religion and culture. Niebuhr used the Social Gospel movement as an American example: as they work to reform society, these folks tend to absorb the culture around them, and in time the distinctives of their faith may disappear.
Reading Niebuhr’s book in my college days left me feeling enlightened but as confused as ever. All five approaches seemed to have something to contribute, and in fact I could point to biblical examples of each one, especially in the Old Testament.
Kings such as David and Solomon virtually combined church and state. Prophets often denounced the surrounding culture — yet even as the prophet Elijah was violently opposing Ahab’s regime, a “devout believer in the Lord” named Obadiah ran Ahab’s palace while sheltering God’s true prophets on the side. Amos and Hosea thundered against the state; Isaiah acted as a kind of court prophet. Daniel held high office in two different pagan governments and Nehemiah led a detachment of Persian cavalry.
Theologian John Howard Yoder pointed out that Christians will never wholeheartedly embrace or reject culture, but rather we must discriminate among its various parts. We will categorically reject some elements (pornography, tyranny, human trafficking), accept others within limits (commerce, transportation, taxes), and provide a new motivation to others (family life, education, peacemaking). We will use some aspects of culture (music, art, language), albeit in our own way, and we will heartily promote certain activities (hospices, care for orphans, homeless shelters, soup kitchens).
Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice?
Should we withdraw into a counterculture and devote our energies to the kingdom of God, or should we actively work to transform society? And if we choose the second path, can we do so in a way that does not drown out our core message of love and grace? As Lesslie Newbigin posed the question, “Can one who goes the way of the Cross sit in the seat of Pilate when it falls vacant?”
With all the God-talk in politics today, younger voters may be surprised to learn that evangelicals’ love affair with politics is a recent phenomenon. During my childhood, conservative churches did little “meddling” in politics, emphasizing instead personal behavior and preparation for the next life. In Niebuhr’s term we were mostly Christ-against-culture, and only in the 1980s did anyone start talking about a Moral Majority. In the next decades a clear pattern emerged, as many polls attest: the more vocal Christians became in the political arena, the more negatively they were viewed. Not long ago a huge majority of the uncommitted still viewed Christians favorably. Now, as I have mentioned, a diminishing minority of young “outsiders” have a favorable impression of Christianity and only 3 percent have a good impression of evangelicals.
Have Christians obscured the good news by their efforts to restore morality to the broader culture?
The state has one overriding concern, that of controlling bad behavior: how to keep citizens from killing each other, breaking into houses, cheating customers at the market, and yielding to a sexual license that would undermine families. The modern world faces a dilemma. On important issues, society badly needs moral guidance. Religion seems an obvious resource, yet one rejected by much of secular society. Already the media treat opinion polls as the primary arbiter of such matters as sexual behavior, abortion, the death penalty, and assisted suicide. In nations with a religious consensus, church and state can work hand in hand to encourage moral values they both agree on. For example, in more religious times the British king issued a proclamation for the “Encouragement of Piety and Virtue, and for the Preventing and Punishing of Vice, Profaneness, and Immorality.”
The world has changed, however. Diverse societies now contain many different religions — Yugoslavia ruptured into seven countries over its inability to deal with this very predicament.
President Obama irked some Christians when, on a visit to Turkey, he said that although the United States has a large Christian population, “we do not consider ourselves a Christian nation or a Jewish nation or a Muslim nation; we consider ourselves a nation of citizens who are bound by ideals and a set of values.”
Fair enough, but if Christians comprise a majority, as they do in the U.S., shouldn’t they have a strong influence in determining those ideals and values?
Excerpted from Vanishing Grace by Philip Yancey, copyright Zondervan, 2014.
* * *
Your Turn
Have Christians obscured the good news by their efforts to restore morality to the broader culture? Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice? Join the conversation today on our blog.
submitted by RJ-Hamster to RJHamster [link] [comments]


2020.05.14 00:22 RJ-Hamster Uneasy Partners: Christians and Politics

Uneasy Partners: Christians and Politics
📷
Philip Yancey
October 17, 2014
📷
The media often use “right-wing” as an adjective inseparably connected with evangelicals.
James Davison Hunter says, “It is possible to argue that at the same time the Christian Right acquired and exercised its greatest power — culminating in the 2004 presidential election — this movement also generated greater hostility toward the Christian faith than ever before in the nation’s history.” Hunter adds that evangelicals on the left follow a parallel course of political involvement, looking to government to enact the policies they hold dear.
How should Christians engage in a democracy that includes a diversity of beliefs and that grows increasingly post-Christian? And how do we live out convictions in a way that still conveys grace?
Christ and Culture
Jesus himself showed little concern for secular politics, calling Herod “that fox,” stonewalling Pontius Pilate with his lack of self defense, and leaving us with the enigmatic rule, “Give back to Caesar what is Caesar’s and to God what is God’s.” The apostle Paul, in contrast, used the full privilege of Roman citizenship.
He confronted culture with the new message of Jesus while simultaneously showing respect for political authority.
He testified before imperial officials and at times relied on the Roman military to protect him from his religious enemies. When arrested, he appealed his case up the ladder of the Roman justice system, where he got a final hearing with a tragic end.
In short, the New Testament presents government as necessary, even ordained by God, but certainly no sponsor or friend to faith. Jesus, Paul, and most of the twelve disciples died as martyrs, after all, and the early Christians faced periodic waves of persecution from Roman emperors.
Two centuries later Christians viewed with thanksgiving and relief the conversion of the emperor Constantine, who granted Christianity protected status. Soon it became the official state religion. Over the next millennium in Europe, church and state interplayed like dancing partners, sometimes locked in tight embrace and sometimes flinging each other across the ballroom floor. The global spread of Christianity introduced new church/state variations in places like Africa and the Americas.
During the Eisenhower era of the 1950s, about the time “In God We Trust” was added to U.S. coins, theologian H. Richard Niebuhr published a book that became a classic. Christ and Culture describes five different approaches to how religion and government, or church and state, might relate to each other. Niebuhr called one approach “Christ above culture,” referring to times when the church wielded the real power. Europe’s Holy Roman Empire perfected this model: royalty kneeled before the pope, not vice versa. At the other end of the spectrum, Anabaptists and other splinter groups separated themselves from the surrounding culture; “Christ against culture,” Niebuhr labeled their approach. The dissenters’ refusal to take oaths, to doff their caps to authorities, and to serve in the army and on juries infuriated their governments, and as a result European countries cruelly persecuted them. North America served as a haven for many of these groups, including Quakers, Amish, Mennonites, and Hutterites.
John Calvin’s model, adopted by Puritans in America, calls for Christ to transform culture, bringing society in line with Christian values as far as possible. Around the same time, Lutherans developed a doctrine of Christ in paradox with culture. On earth we are subject to two kingdoms, said Martin Luther: the kingdom of God and the kingdom of the world. (Of course, sometimes the government may ask Christians to do what goes against their convictions, bringing the two kingdoms into conflict: in Luther’s homeland many of Hitler’s soldiers used the excuse, “We were obeying the secular kingdom.”)
Finally, a fifth group identifies Christ with culture. This approach may take many forms, such as the ethnic groups (like Orthodox Serbs and Catholic Croats) who blend religion and culture. Niebuhr used the Social Gospel movement as an American example: as they work to reform society, these folks tend to absorb the culture around them, and in time the distinctives of their faith may disappear.
Reading Niebuhr’s book in my college days left me feeling enlightened but as confused as ever. All five approaches seemed to have something to contribute, and in fact I could point to biblical examples of each one, especially in the Old Testament.
Kings such as David and Solomon virtually combined church and state. Prophets often denounced the surrounding culture — yet even as the prophet Elijah was violently opposing Ahab’s regime, a “devout believer in the Lord” named Obadiah ran Ahab’s palace while sheltering God’s true prophets on the side. Amos and Hosea thundered against the state; Isaiah acted as a kind of court prophet. Daniel held high office in two different pagan governments and Nehemiah led a detachment of Persian cavalry.
Theologian John Howard Yoder pointed out that Christians will never wholeheartedly embrace or reject culture, but rather we must discriminate among its various parts. We will categorically reject some elements (pornography, tyranny, human trafficking), accept others within limits (commerce, transportation, taxes), and provide a new motivation to others (family life, education, peacemaking). We will use some aspects of culture (music, art, language), albeit in our own way, and we will heartily promote certain activities (hospices, care for orphans, homeless shelters, soup kitchens).
Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice?
Should we withdraw into a counterculture and devote our energies to the kingdom of God, or should we actively work to transform society? And if we choose the second path, can we do so in a way that does not drown out our core message of love and grace? As Lesslie Newbigin posed the question, “Can one who goes the way of the Cross sit in the seat of Pilate when it falls vacant?”
With all the God-talk in politics today, younger voters may be surprised to learn that evangelicals’ love affair with politics is a recent phenomenon. During my childhood, conservative churches did little “meddling” in politics, emphasizing instead personal behavior and preparation for the next life. In Niebuhr’s term we were mostly Christ-against-culture, and only in the 1980s did anyone start talking about a Moral Majority. In the next decades a clear pattern emerged, as many polls attest: the more vocal Christians became in the political arena, the more negatively they were viewed. Not long ago a huge majority of the uncommitted still viewed Christians favorably. Now, as I have mentioned, a diminishing minority of young “outsiders” have a favorable impression of Christianity and only 3 percent have a good impression of evangelicals.
Have Christians obscured the good news by their efforts to restore morality to the broader culture?
The state has one overriding concern, that of controlling bad behavior: how to keep citizens from killing each other, breaking into houses, cheating customers at the market, and yielding to a sexual license that would undermine families. The modern world faces a dilemma. On important issues, society badly needs moral guidance. Religion seems an obvious resource, yet one rejected by much of secular society. Already the media treat opinion polls as the primary arbiter of such matters as sexual behavior, abortion, the death penalty, and assisted suicide. In nations with a religious consensus, church and state can work hand in hand to encourage moral values they both agree on. For example, in more religious times the British king issued a proclamation for the “Encouragement of Piety and Virtue, and for the Preventing and Punishing of Vice, Profaneness, and Immorality.”
The world has changed, however. Diverse societies now contain many different religions — Yugoslavia ruptured into seven countries over its inability to deal with this very predicament.
President Obama irked some Christians when, on a visit to Turkey, he said that although the United States has a large Christian population, “we do not consider ourselves a Christian nation or a Jewish nation or a Muslim nation; we consider ourselves a nation of citizens who are bound by ideals and a set of values.”
Fair enough, but if Christians comprise a majority, as they do in the U.S., shouldn’t they have a strong influence in determining those ideals and values?
Excerpted from Vanishing Grace by Philip Yancey, copyright Zondervan, 2014.
* * *
Your Turn
Have Christians obscured the good news by their efforts to restore morality to the broader culture? Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice? Join the conversation today on our blog.
submitted by RJ-Hamster to WalkwithGod [link] [comments]


2020.05.14 00:22 RJ-Hamster Uneasy Partners: Christians and Politics

Uneasy Partners: Christians and Politics
📷
Philip Yancey
October 17, 2014
📷
The media often use “right-wing” as an adjective inseparably connected with evangelicals.
James Davison Hunter says, “It is possible to argue that at the same time the Christian Right acquired and exercised its greatest power — culminating in the 2004 presidential election — this movement also generated greater hostility toward the Christian faith than ever before in the nation’s history.” Hunter adds that evangelicals on the left follow a parallel course of political involvement, looking to government to enact the policies they hold dear.
How should Christians engage in a democracy that includes a diversity of beliefs and that grows increasingly post-Christian? And how do we live out convictions in a way that still conveys grace?
Christ and Culture
Jesus himself showed little concern for secular politics, calling Herod “that fox,” stonewalling Pontius Pilate with his lack of self defense, and leaving us with the enigmatic rule, “Give back to Caesar what is Caesar’s and to God what is God’s.” The apostle Paul, in contrast, used the full privilege of Roman citizenship.
He confronted culture with the new message of Jesus while simultaneously showing respect for political authority.
He testified before imperial officials and at times relied on the Roman military to protect him from his religious enemies. When arrested, he appealed his case up the ladder of the Roman justice system, where he got a final hearing with a tragic end.
In short, the New Testament presents government as necessary, even ordained by God, but certainly no sponsor or friend to faith. Jesus, Paul, and most of the twelve disciples died as martyrs, after all, and the early Christians faced periodic waves of persecution from Roman emperors.
Two centuries later Christians viewed with thanksgiving and relief the conversion of the emperor Constantine, who granted Christianity protected status. Soon it became the official state religion. Over the next millennium in Europe, church and state interplayed like dancing partners, sometimes locked in tight embrace and sometimes flinging each other across the ballroom floor. The global spread of Christianity introduced new church/state variations in places like Africa and the Americas.
During the Eisenhower era of the 1950s, about the time “In God We Trust” was added to U.S. coins, theologian H. Richard Niebuhr published a book that became a classic. Christ and Culture describes five different approaches to how religion and government, or church and state, might relate to each other. Niebuhr called one approach “Christ above culture,” referring to times when the church wielded the real power. Europe’s Holy Roman Empire perfected this model: royalty kneeled before the pope, not vice versa. At the other end of the spectrum, Anabaptists and other splinter groups separated themselves from the surrounding culture; “Christ against culture,” Niebuhr labeled their approach. The dissenters’ refusal to take oaths, to doff their caps to authorities, and to serve in the army and on juries infuriated their governments, and as a result European countries cruelly persecuted them. North America served as a haven for many of these groups, including Quakers, Amish, Mennonites, and Hutterites.
John Calvin’s model, adopted by Puritans in America, calls for Christ to transform culture, bringing society in line with Christian values as far as possible. Around the same time, Lutherans developed a doctrine of Christ in paradox with culture. On earth we are subject to two kingdoms, said Martin Luther: the kingdom of God and the kingdom of the world. (Of course, sometimes the government may ask Christians to do what goes against their convictions, bringing the two kingdoms into conflict: in Luther’s homeland many of Hitler’s soldiers used the excuse, “We were obeying the secular kingdom.”)
Finally, a fifth group identifies Christ with culture. This approach may take many forms, such as the ethnic groups (like Orthodox Serbs and Catholic Croats) who blend religion and culture. Niebuhr used the Social Gospel movement as an American example: as they work to reform society, these folks tend to absorb the culture around them, and in time the distinctives of their faith may disappear.
Reading Niebuhr’s book in my college days left me feeling enlightened but as confused as ever. All five approaches seemed to have something to contribute, and in fact I could point to biblical examples of each one, especially in the Old Testament.
Kings such as David and Solomon virtually combined church and state. Prophets often denounced the surrounding culture — yet even as the prophet Elijah was violently opposing Ahab’s regime, a “devout believer in the Lord” named Obadiah ran Ahab’s palace while sheltering God’s true prophets on the side. Amos and Hosea thundered against the state; Isaiah acted as a kind of court prophet. Daniel held high office in two different pagan governments and Nehemiah led a detachment of Persian cavalry.
Theologian John Howard Yoder pointed out that Christians will never wholeheartedly embrace or reject culture, but rather we must discriminate among its various parts. We will categorically reject some elements (pornography, tyranny, human trafficking), accept others within limits (commerce, transportation, taxes), and provide a new motivation to others (family life, education, peacemaking). We will use some aspects of culture (music, art, language), albeit in our own way, and we will heartily promote certain activities (hospices, care for orphans, homeless shelters, soup kitchens).
Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice?
Should we withdraw into a counterculture and devote our energies to the kingdom of God, or should we actively work to transform society? And if we choose the second path, can we do so in a way that does not drown out our core message of love and grace? As Lesslie Newbigin posed the question, “Can one who goes the way of the Cross sit in the seat of Pilate when it falls vacant?”
With all the God-talk in politics today, younger voters may be surprised to learn that evangelicals’ love affair with politics is a recent phenomenon. During my childhood, conservative churches did little “meddling” in politics, emphasizing instead personal behavior and preparation for the next life. In Niebuhr’s term we were mostly Christ-against-culture, and only in the 1980s did anyone start talking about a Moral Majority. In the next decades a clear pattern emerged, as many polls attest: the more vocal Christians became in the political arena, the more negatively they were viewed. Not long ago a huge majority of the uncommitted still viewed Christians favorably. Now, as I have mentioned, a diminishing minority of young “outsiders” have a favorable impression of Christianity and only 3 percent have a good impression of evangelicals.
Have Christians obscured the good news by their efforts to restore morality to the broader culture?
The state has one overriding concern, that of controlling bad behavior: how to keep citizens from killing each other, breaking into houses, cheating customers at the market, and yielding to a sexual license that would undermine families. The modern world faces a dilemma. On important issues, society badly needs moral guidance. Religion seems an obvious resource, yet one rejected by much of secular society. Already the media treat opinion polls as the primary arbiter of such matters as sexual behavior, abortion, the death penalty, and assisted suicide. In nations with a religious consensus, church and state can work hand in hand to encourage moral values they both agree on. For example, in more religious times the British king issued a proclamation for the “Encouragement of Piety and Virtue, and for the Preventing and Punishing of Vice, Profaneness, and Immorality.”
The world has changed, however. Diverse societies now contain many different religions — Yugoslavia ruptured into seven countries over its inability to deal with this very predicament.
President Obama irked some Christians when, on a visit to Turkey, he said that although the United States has a large Christian population, “we do not consider ourselves a Christian nation or a Jewish nation or a Muslim nation; we consider ourselves a nation of citizens who are bound by ideals and a set of values.”
Fair enough, but if Christians comprise a majority, as they do in the U.S., shouldn’t they have a strong influence in determining those ideals and values?
Excerpted from Vanishing Grace by Philip Yancey, copyright Zondervan, 2014.
* * *
Your Turn
Have Christians obscured the good news by their efforts to restore morality to the broader culture? Is there one best way for Christians to relate to politics and culture, especially in a democracy where we have a rightful voice? Join the conversation today on our blog.
submitted by RJ-Hamster to u/RJ-Hamster [link] [comments]


2020.01.21 17:01 ki4clz Room and Board Mega-Thread

Real Jobs that will provide you with a place to stay and food to eat, along with a paycheck, also some alt-work opportunities for those of us who live a non-conforming alternative life...
thank you to Ryan, for inspiring me to do this... where ever you go brother, we go with you...

For my peeps with no wheels:

Subreddits:
SimpleLiving, Shoestring, onebag, vagabond, homeless, vagabonds, HerOneBag, ManyBaggers, travel, backpacking, digitalnomad, solotravel, ultralight, minimalism, travelpartners/, PaidStudies/
.
https://www.coolworks.com/
Since 1995, CoolWorks has been a leader in connecting people seeking meaningful and exciting work with the employers who are looking for their enthusiasm, energy, and knowledge.
We believe that you can and should LOVE YOUR JOB, and we want to help make that happen! We feature job opportunities in great places — from NATIONAL PARKS to SKI RESORTS, DUDE RANCHES to RETREAT CENTERS, and everything in between.
http://www.backdoorjobs.com/
Are you looking for opportunities to work, travel, play, live, learn, help, create, experience and grow? Come explore, dream, discover, do and thrive with Backdoorjobs.com!
https://www.workaway.com/
Workaway International gives you the opportunity to: Work in the USA at world class Country Clubs, earn US Dollars, gain valuable international work experience whilst improving your skills and your marketability, explore the USA through arranged trips or travel independently. We offer you…a flight to and from the USA, a guaranteed job, free medical insurance upon selection, comprehensive support structures both at home and in the USA and more...
https://www.xanterra.com/careers/ (website can be buggy- try using the open in new tab function for links)
Xanterra Travel Collection believes people are our most valuable resource. Our success depends upon highly motivated, committed, and competent people who share our vision and work together to attain it, while our work environment encourages responsibility for personal growth and promotes pride in each employee.
https://www.firelookout.org/
The Lookout Jobs page is a collection of Lookout Jobs, both paid and volunteer. Postings include lookouts for the US Forest Service, Bureau of Land Management, National Park Service, and others. FFLA volunteer lookout opportnities and from other programs may also be listed. The posting period typically begins December 1 and goes through spring time of any given fire season year.
https://www.goabroad.com/
Launched and conceptualized in 1997, GoAbroad first set out to fill the information gap between students with a desire to travel abroad and companies offering international programs. As the travel industry has evolved and access to opportunities to see the world has grown, our mission has transformed into something much greater than building a bridge between travelers and organizations: we’ve developed and evolved over the past two decades to meet the ever-changing needs of travelers, positioning ourselves as the resource for meaningful travel around the world.
https://wwoofinternational.org/
WWOOF organisations connect people who want to live and learn on organic farms and smallholdings with people who want to share their lifestyles, teach new skills and welcome volunteer help. There are places in Africa, Americas, Asia, Europe, Middle East and Oceania.
WWOOF hosts offer food, accommodation and opportunities to stay and learn about organic/biological growing and farming. WWOOF Volunteers give hands on help and have an interest in learning about organic farming and gaining skills in sustainable ways of living.
WWOOF is a network of national organisations. They have local knowledge and up to date information about WWOOF volunteering in their country. To become involved in the WWOOF community either at home or away explore the drop down menu above or list below and connect with the local WWOOF organisation directly.
https://en.wikipedia.org/wiki/WWOOF
https://www.reddit.com/WWOOF/
.
National Parks are a great place to get a fresh start
For Example, here is just a taste of what you can find for employment in Yellowstone National Park:
Xanterra is one of the main United States National Parks Concessionaires and they operate all of the Yellowstone Park Lodges and Hotels- https://www.yellowstonenationalparklodges.com/join-our-team/
The General Stores in Yellowstone NP are operated by Delaware North- https://www.delawarenorth.com/venues/yellowstone-general-stores
Hospitals and Clinics in Yellowstone are operated by Medcor- https://www.medcor.com/yellowstone/
Gas Stations, Mechanics, and Tow-Trucks are operated by YPSS- http://www.ypss.com/
Volunteering in Yellowstone NP is probably the best thing ever, and yes they feed you, house you. and clothe you, this is where you get to go into the field with the animals, or hike the trails doing trail maintenance, or camp in the backcountry in places normal people can't go, some are even paid positions! You ain't gotta make money to live bruh...
You want to get some of the best jobs in the park? becoming an intern with The Student Conservation Association is the best place to start- https://www.thesca.org/ -These individuals work on trails, assist with bear management, perform backcountry patrols, assist park visitors, and much more. SCA also places volunteers at hundreds of other national and state parks, national forests, wildlife refuges, and other areas...
The USNPS Volunteer Portal- https://www.nps.gov/getinvolved/volunteer.htm -Each year more than 85,000 volunteers donate more than 3,000,000 hours of service in the national parks. The program uses voluntary help in a way that is mutually beneficial to the National Park Service and the volunteer. Learn more about volunteer opportunities in Yellowstone.
Yellowstone Forever- https://www.yellowstone.org/ -Yellowstone Forever is the official nonprofit partner of Yellowstone National Park, providing education and philanthropic opportunities to visitors. Yellowstone Forever has employment and volunteerism opportunities for individuals who wish to live and work in Yellowstone. These opportunities include seasonal, year-round, and volunteer positions at our Yellowstone Forever offices and throughout the park.
Summer Camp on steroids Yellowstone Youth Conservation Corps- https://www.nps.gov/yell/learn/management/yccjobs.htm -The Yellowstone Youth Conservation Corps (YCC) is a summer employment program for people ages 15 through 18. This residential program begins in mid-June and continues through mid-August. Crews gain a better understanding of park management by rehabilitating trails, repairing bridges and boardwalks, and working on an assortment of resource management, maintenance, and research-related projects. A wide spectrum of environmental education and outdoor recreation opportunities are offered as part of the program.
All of that, in just ONE park... and we have more than one park... you should see what they have at The Grand Canyon- https://www.grandcanyonlodges.com/who-we-are/careers/...
.
and there is always good ol' Craig's List...
https://www.craigslist.org/about/sites
under the Jobs heading search keywords like: "rent" or "room and board"... you will be surprised what you can find. Just the other day I found a live-in Maintenance Manager at a swanky apartment complex, you just never know...
Be open to suggestions, keep your ear to the ground even when you have a good job and a good roof, and most importantly: be willing to move, get rid of everything, and start over... you can get another dog (ouch... harsh) you can get new furniture, you can let them repo the car, you can ditch it all and start over if it means keeping a roof over your head, don't let possessions tie you down- ever
anyway... On with the show!

For my peeps with wheels:

Subreddits:
Vandwellers, RVLiving, PriusDwellers, UrbanCarLiving, TruckCampers, RoadTrip, VoltDwellers, AdventureMobile
.
http://www.work-camping.com/
Work Camping, often referred to as "Workamping", is one of the fastest growing trends in the American job market. In most cases, work campers (both individuals and couples) with their own RV offer their labor as a camp host maintaining a recreational facility in exchange for a free camping site plus wages.
https://www.work-for-rvers-and-campers.com/
Workers On Wheels: Work for RVers and Campers Helps You Earn Your Living … While Enjoying the RVing Lifestyle
https://workamper.com/
Welcome to Workamper News—your #1 resource for Workamping! Available for both Workampers and employers, Workamper News has been the premier source for connecting RV lovers and potential employers for more than two decades.
Are you a Workamper? If you work in exchange for something of value and sleep in a RV at night, you are indeed! From coast to coast, there are many positions available for Workampers—or those still dreaming of an RV lifestyle—to work and play on the road. Let us put you in touch with the perfect opportunity to meet your Workamping needs.
http://workampingjobs.com/
Do you need RV workers? Are you an RVer looking for a campground job? This site is viewed thousands of times every single day by RVers and employers. Employers can submit listings for volunteer work camping positions, paid positions or a combination of both. Positions can be seasonal, temporary, short or long term, full or part time. RV workers can submit a detailed online resume to let employers know they are available.
So you want to be a Campground Host in the USNF...?
A good place to start is your local Ranger District, and search for 'Volunteer', or you can also contact a National Forest Ranger District's Volunteer Coordinator... and everybody's got a phone # and snail mail- for y'all scrugglin with web access...
here is the National Forest(s) Main Site for Volunteering
https://www.fs.fed.us/working-with-us/volunteers
(many, many Campground Hosts get paid a small stipend)

For my peeps who want fins:

Subreddits:
Cruise, dcl/, merchantmarine/, boating/
.
https://www.allcruisejobs.com/
All Cruise Jobs not only provides you with latest cruise ship jobs but also valuable information for job seekers. Use the information on this page to enhance your Resume, prepare for the interview and increase your chances of landing a cruise ship job of your dreams.
https://boatjobsonly.com/
BoatJobsOnly.com is your source for experienced boating industry workers & employers... Whether you're looking for a new career, or you're looking for the perfect candidate, BoatJobsOnly is for you.
https://jobsite.gcaptain.com/
With about 50 new subscribers per day, on average. With over 15,000 active job-seekers and an average of 60,000 unique job views per month, there is no better place to find qualified candidates for your maritime positions.
http://maritime-connector.com/wiki/merchant-ship-jobs/
Think LinkedIn... but for Cargo Ships
https://www.cruiseshipjob.com/
Looking for travel jobs and adventures? Searching for employment on board cruise ships? You have come to the right place. Cruise ship jobs enable you to travel the world and get paid for it. Spend your winters in the Caribbean and your summers in Alaska or travel to remote and exotic ports in Europe, Australia, New Zealand, South America and all over the world aboard a luxury cruise ship.
.
Crusin' with the little guys:
UnCruise- https://www.uncruise.com/about-us/careers
Alaska Dream Cruises- https://www.alaskandreamcruises.com/about-us/employment/
American Cruise Lines- https://www.aclcareers.com/
.
These guy are looking for deck hands, ship mates, and crew mates
CrewSeekers- https://www.crewseekers.net/
yaCrew- https://www.yacrew.com/browse/
Find a Crew- https://www.findacrew.net/en/boat/search?action=Results&BtSrt=_LLD&QckAvl=NF
.
Crusin' with the big guys:
y'all tired of the cold and snow- wanna to travel the world- go somewhere warm right...? free rides to Jamaica folks...
Norwegian Cruise line main site- https://www.ncl.com/about/careers/shipboard-employment
This is the main hiring portal for Norwegian Cruise Line Holdings, Oceania Cruises, and Regent Seven Seas Cruises brands (Tattoo Friendly)
The combined brands of Norwegian Cruise Line Holdings Ltd. employ over 30,000 shipboard crew from over 110 different countries.
Viking Cruses- https://www.vikingcruises.com/about-us/careers-landing-page.html
Viking Cruises is a cruise line providing river and ocean cruises, with operations based in Basel, Switzerland. It has two divisions, Viking River Cruises and Viking Ocean Cruises. As of July 2018, it operates a fleet of 62 river vessels and 6 ocean ships, offering cruises along the rivers and oceans of North and South America, the Caribbean, Europe, Russia, Egypt, China and Southeast Asia
Princess Cruses- https://www.princess.com/careers/
The Love Boat, baby...
The line has 18 ships cruising global itineraries that are marketed to both American and international passengers.
Carnival Cruise lines- https://jobs.carnival.com/
Carnival is the largest cruise line in the world, based on passengers carried annually, and total number of ships in fleet.
Royal Caribbean- https://www.royalcareersatsea.com/jobs/search
Royal Caribbean operates twenty-six ships, including the four largest cruise ships in the world, and has six additional ships on order.
.
No beautiful, and suntanned people to bother you Crusin' here:
Cargo ships, freighters, and tankers...
You can watch this dudes YouTube Channel for some damn good info on Merchant Mariners, he films the daily life on a cargo ship, and helpful advice on how to get into the biz...
Hapag-Lloyd AG https://www.hapag-lloyd.com/en/career.html
Hapag-Lloyd AG is a German international shipping and container transportation company. It is currently the world's fifth largest container carrier in terms of vessel capacity.
Maersk https://www.maersk.com/careers
A.P. Møller – Mærsk A/S also known as simply Maersk, is a Danish business conglomerate with activities in the transport, logistics and energy sectors. Maersk has been the largest container ship and supply vessel operator in the world since 1996.
MSC https://www.msc.com/usa/careers -
Mediterranean Shipping Company S.A. (MSC) is a Swiss-Italian international shipping line. The company operates in all major ports of the world. It is the world's second-largest shipping line in terms of container vessel capacity.
and there are tonz more... and they are all hiring -begging- for people:
https://en.wikipedia.org/wiki/List_of_container_shipping_companies_by_ship_fleets_and_containers
.
Fishing-
Scrimpboats, Crabboats, actual Fishin'boats , and Fishing/Packing Ships...
The fishing industry offers a lot of jobs, previous experience is not necessary for most of the jobs. Whether you want to work as a deckhand, on an at-sea processor, or at a land-based seafood processor, there is also other fishing industry support jobs, like boat tenders...
Fishing in Alaska- https://www.alaskajobfinder.com/
only costs $4.00 to sign up, to look at jobs, and a good place to get ideas on what's out there...
Glacier Fish Company- http://www.glacierfish.com/employment/
Crew members are paid a crew share rate for each trip completed. Entry level earnings can range from $3000 - $3600 per trip. A single trip takes approximately 21-25 days to complete. Crew can expect to work about 3 trips on average in a 65 day contract. ($10,00 for 2 months ain't bad)
Silver Bay- https://careers.silverbayseafoods.com/
If you are searching for excitement and an unforgettable experience, Silver Bay Seafoods would love to offer YOU a unique opportunity to live and work in Alaska for the season with lodging, food, and transportation provided.
Trident- https://www.tridentseafoods.com/job-openings/
Trident is a fully-integrated seafood company; no matter where you choose to join us in the process, you will play an integral role in providing the highest quality seafood products to our customers.
again, and it can't be overstated, all of these places -feed you and house you- no more bills, no more rent, no more shopping free wifi... and I get it, not everyone can do this, but maybe, just maybe, one of these links will fit you and your situation... 'cause you ain't gotta go join the military, you have options; and not just you but you can take your mom, your son, your SO, you can both go...

MISCELLANEOUS

Care- https://www.care.com/live-in-caregivers
Kindly Care- https://www.kindlycare.com/live-in-caregivers/
The Peace Corps- https://www.peacecorps.gov/
Job Corps- https://www.jobcorps.gov/live
Volunteer Abroad- https://www.gooverseas.com/volunteer-abroad
Live on Site Security- https://www.cpssecurity.com/security-traile
Private Security Guards- https://silentprofessionals.org/private-security-jobs/
Teaching English abroad- https://www.gooverseas.com/blog/teaching-english-abroad-requirements
What Are the Requirements to Teach English Abroad? (most of the time it's just an online course completion)
Wildland Fire FighteFire Lines- https://www.fs.fed.us/managing-land/fire/careers
Au Pair- https://www.interexchange.org/travel-abroad/au-pair-france/
Au Pair World- https://www.aupairworld.com/en/become-an-au-pair
GoAuPair- https://www.goaupair.com/au-pairs/3-steps-become-au-pai
Live in Building Superintendent / Apartment Manager- indeed / simplyhired / etc.
Live in Personal Chef- https://www.privatechefmatch.com/openings/
House Sitting- https://www.mindmyhouse.com/
International Butler Academy- https://www.butlerschool.com/the-extras/interesting-facts/
TravelNursing.org- https://www.travelnursing.org/become-a-travel-nurse/
Diplomat/Foreign Service Worker- https://careers.state.gov/work/foreign-service/officewho-we-look-fo
Ye ol' Faculty in Residence jobs- https://www.google.com/search?q=Faculty+in+Residence
Join the Fuckin' Circus, I shit you not:
https://circustalk.com/circus-jobs
https://bigapplecircus.com/
https://www.circusroyale.com/
https://www.universoulcircus.com/
https://twobitcircus.com/
Become a Mercenary:
French Foreign Legion- https://en.legion-recrute.com/
https://www.unityresourcesgroup.com/
https://careers.g4s.com/en#
http://www.erinys.net/
https://www.dyn-intl.com/
For those looking for farm jobs... -posted by u/lilwillyson
and last but not least... join a Monastery, seriously... a legit way to check out of the world and have a secured future, there are also some Monastic communities that are Family Friendly, where men and women with their children live in a commune style religious community...
Eastern Orthodox
Mt. Athos- -there is a waiting list to get to the "Holy Mountain" you can't just roll up and join...
Eastern Orthodox Directory of Male Monastic Communities
Eastern Orthodox Directory of Female Monastic Communities (The Orthodox don't have "nuns", men and woman are both monks)
Roman Catholic
Congregations of Benedictine Monks in North America Order of St. Benedict
"Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, then he should be allowed to enter and stay in the guest quarters for a few days. After that, he should live in the novitiate, where the novices study, eat and sleep." -from the Rule of St. Benedict
Trappist Monasteries in North America Order of Cistercians of the Strict Observance
Institutes of Consecrated Life and Societies of Apostolic Life
Buddhist
Abhayagiri
Blue Cliff
Deer Park
Plum Village
https://en.wikipedia.org/wiki/Category:Buddhist_monasteries_in_the_United_States
Shinto
Tsubaki Grand Shrine of America
Uncategorized -not technically Monastic, but I duuno where to put 'em
Rainbow Family- unofficial site- http://welcomehome.org/rainbow/
EcoVillage- https://gen.ecovillage.org/
Hutterites- http://www.hutterites.org/
Scientology- Scientology- https://www.volunteerministers.org/
There is no web site for The Amish, should go without saying, but you know, stuff
Old Believers -https://www.theatlantic.com/national/archive/2013/05/a-17th-century-russian-community-living-in-21st-century-alaska/275440/
Bruderhof Communities- https://www.bruderhof.com/en
Twin Oaks- https://www.twinoaks.org/ established in 1967
The Farm- https://thefarmcommunity.com/
Arden Village- http://arden.delaware.gov/
East Wind- http://www.eastwind.org/
Moora Moora- http://www.mooramoora.org.au/
Kibbutz Ketura- https://www.ketura.org.il/
Atarashiki-mura- http://www.atarashiki-mura.or.jp/
The Community of the Ark- no website, but you can find them if you went and looked
Arche de Saint-Antoine- https://www.arche-de-st-antoine.com/
and tonz more to be found here: https://en.wikipedia.org/wiki/List_of_intentional_communities

Some Useless FAQ and Bad Advice

How do I get Mail in the middle of nowhere...? Use General Delivery...!
An example of a properly-formatted General Delivery address looks like this:
u/KI4CLZ
GENERAL DELIVERY
ANYTOWN, NY 12345-9999 9999 is the 4 digit General Delivery code
The USPS has the worst website on the planet- https://about.usps.com/postal-bulletin/2013/pb22375/html/updt_006.htm
What about Establishing Residency? -it is beneficial to establish residency in a state that has cheap taxes, long expiration dates for Drivers Licenses, and low RV/Camper Taxes-Tiles-Tag-Stickers-registrations... whatever ..there is a bajillion YouTube Videos on this... do your own 'effin' homework you slackers... no seriously... something to think about...

Transportation Stuff

-until you get your shit together, you need to get used to a different level of comfort... so:
You can always hitchhike
and
You can hop Trains
Free Bus Ride
Greyhound Bus Lines had teamed up with the National Runaway Safeline (NRS) to offer runaway kids a free ticket home to get back with their families or guardians, if they choose to do so.
Every year, around 400 kids and teens who have run away get a free ride home with Greyhound — anywhere in the U.S. — it’s called the “Home Free” program.
Here’s how the eligibility works:
The child, or teen, calls the NRS helpline.
Must be between the ages of 12 and 21.
Be named on a runaway report and be willing to be reunited with their family (and vice versa).
Home Free can be used two times by the same person.
A free ticket is provided for the parent, or legal guardian, if the person is 15 or younger.
NRS phone hotline was founded in 1971 by a group of Chicago agencies and was originally called “Metro Help.” By 1974 the nonprofit opened a national hotline. It is based out of Chicago, Illinois and operates 24-hours a day 365 days a year.
NRS Mission: ‘To keep America’s runaway, homeless and at-risk youth safe and off the streets.”
The toll-free number is 1-800-RUNAWAY (1-800-786-2929).
Passport-y kind of stuff:
In the United States https://www.usps.com/international/passports.htm
In Italy there is a program where you can get an Italian Passport and Citizenship- it's called Italian Dual Citizenship By Descent: https://www.icapbridging2worlds.com/italian-dual-citizenship-by-descent/
and for Free/nearly Free Travel if you "Discover your Roots", and get a ride with with:
https://www.birthrightisrael.com/
https://www.nationalhellenicsociety.org/program-overview.html
https://reconnecthungary.org/
http://umdiaspora.org/cpt_services/leadership-development/#birthright-macedonia
https://www.birthrightarmenia.org/en/
http://cubaone.org/aboutus/how-it-works/
and you can drive cars across country for- https://autodriveaway.com/ and while you're at it, get a free vacation through a timeshare presentation provided by- https://timesharepresentationdeals.com/optin

I Just need a place to stay bruh...

So, you got the rest sorted, good... now all's you need is a place to lay your head, well try some of these, not my specialty, but I hope it helps...
Couchsurfing
You can crash on my couch mate at- https://www.couchsurfing.com/
what is couchsurfing? read the wiki-https://en.wikipedia.org/wiki/CouchSurfing
Hostels
You can also stay on the cheap at a Hostel (they are everywhere)
https://www.hihostels.com/
http://www.hostels.com/
what is a hostel? read the wikis-
https://en.wikipedia.org/wiki/Hostel
https://en.wikivoyage.org/wiki/Hostels
https://old.reddit.com/Hostel/
Shelters
-under construction-
Take a shower
https://publicshower.directory/
Camping
This has always been my choice, but for folks who dunno
https://en.wikivoyage.org/wiki/Camping
and again, again, again... Check craigslist!- https://www.craigslist.org/about/sites under Housing and the sub-heading Rooms & Shares... check it out... here is an example of what you can find...
Don't give up- you can do this
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2019.03.08 07:24 kohatsootsich Summary of "Whiteshift: Populism, Immigration and the Future of White Majorities", by Eric Kaufmann

Summary of "Whiteshift: Populism, Immigration and the Future of White Majorities", by Eric Kaufmann
This is the fourth post in a series about nationalism.
Post #1: The Virtue of Nationalism, by Yoram Hazony.
Post #2: Nations and Nationalism by Ernest Gellner.
Post #3: The Evolution of Cooperation by Robert Axelrod.
Here is the book, "Whiteshift" by Eric Kaufmann. You can find a video interview with Kaufmann about the book here, and a discussion here.
This book is less theoretical than those in previous posts. The tone is also less formal, with the author using the first person to explicitly support or condemn various positions more frequently than authors of the previous books. Kaufmann examines nationalism in the form that is most relevant to contemporary Western politics: ethno-cultural concern among white majorities about non-white immigration. The book is data-intensive, with the author presenting a wealth of statistical evidence for his claims, including many surveys from his own research.

1 Overview

Kaufmann begins his book by showing using survey data that the rise of right wing populism in Western countries in the 2010s, including Brexit and Trump's election, is due primarily to opposition to immigration in white populations. Economic and other social factors are secondary. For an even more data intensive book arguing the same, see the final chapters of Abramowitz's book The Great Alignment.
Opposition or concern over immigration is rooted in ethno-cultural conservatism: people (mostly, but not exclusively, whites) wanting to stop or slow down change in the ethnic composition of Western countries to preserve white majorities and their central position in the culture of these countries. Arguments about pressure on the welfare system, security, crime and terrorism that feature prominently in discussions around immigration are not central in explaining opposition to immigration. Rather, people make them because they are unable to voice the true reason for opposing continued immigration at current rates: an attachment to the white ethnic majority, its symbols and values.
Examining the history of policy and discourse in Western countries from the 20th century on, Kaufmann argues that preserving the ethnic and cultural makeup of the country was a concern shared by both elites and the public until the middle of the 20th century. After the 1960s, this became associated with racism, and thus unacceptable in political discourse. The reason for this change is the rise of what Kaufmann terms "left-modernist ideologies". Left-modernism goes further than the Civil Rights movement in demanding not only that minorities be granted equal rights, but instead that the ethnic values of minorities be "celebrated", while those of the white majority be repressed. In distinguishing left-modernism from other, more legitimate demands for equality, Kaufmann often refers to the distinction between negative freedom (absence from constraints) and positive freedom (being given the means to act according to one's will) in the form developed by Isaiah Berlin. Left modernism demands that the state enforce positive rights for minorities, which in itself is questionable from a libertarian viewpoint, but in addition promotes diversity as a universal good and represses expressions of ethnic pride or ethnic interest in whites.
Multicultural and left-modernist ideas as applied to immigration policies have already started receding in all European countries and America since the 2000s, largely due to high immigration levels. Kaufmann thinks that left-modernism goes too far in denying whites the right to even moderate expressions of ethnic self-interest while demanding that they celebrate other ethnic identities. He thus welcomes the rollback of some taboos around immigration. However, he worries that the pushback against multiculturalism has also gone too far, extending to demands or implementations of policies that infringe on Muslim citizens' negative liberties, especially in Europe.
Moderate expressions of attachment to white ethnic cultural symbols should be acceptable, as they are for minorities. Kaufmann notes that attachment to one's own group is largely uncorrelated with hostility to other groups, citing the psychology literature. He believes that the taboos around whites openly expressing their cultural interests are ultimately detrimental to minorities. Open discussion and acknowledgement of white ethnic interests as equally valid as those of minorities would prevent debates around immigration from devolving into false discussions about crime and welfare usage levels which only encourage racial stereotyping. Policy need not be based solely on group interests, but they should be freely expressed.
The end of the book presents a mix of speculation and policy ideas about long-term demographic change in Western countries, up to the 2200s. The central demographic trend which Kaufmann predicts is "whiteshift": the transition from majority white populations to a mixed-race majority which largely sees itself as white and identifies with white cultural markers. At current rates of intermarriage, this process is likely to take place in all but the most remote locations in the West, even if immigration levels are drastically reduced. (Immigration levels will still affect the rate of white admixture in the future population.)
Although "whiteshift" is the likely fate of the mainstream of Western societies, it does not mean that "unmixed" whites will disappear. An interesting point raised by Kaufmann, inspired by an earlier book of his, is the prospect that in the very long run, unmixed whites could come to dominate the US demographically because of the consistently higher birth rates of isolationist religious communities like the Amish, Mormons, Hutterites, and Hassidic Jews, all of whom are almost exclusively white. For example, Kaufmann presents projections showing that the Amish population of the US would number 300 million if current birth rates hold up. (One remark I would make about this is that supporting such high populations will necessarily involve large scale reorganization of these groups, especially those like the Amish who still live semi-agrarian lifestyles.) Kaufmann believes that if these isolationist sects grew to represent significant portions of the population, essentially all other groups in mainstream society would band together in opposition to them. He gives Haredim in Israel as an example of a "world-denying" group whose strong demographics have already caused significant frictions with the rest of society.
Kaufmann concludes his introductory chapter with some general prescriptions about immigration:
The West cannot simultaneously accept large inflows and maintain culturally neutral immigration policies. [...] The key is that the majority be an open rather than a closed ethnic group. An open majority group's conservative members will want slower immigration to help it maintain its share through voluntary assimilation - not exclusion and expulsion. [...] Immigration levels could be adjusted in response to concerns based in part on the best indicator of assimilation - intermarriage rate - to balance diversity increases with diversity abatement. [...] When the majority sees itself as having a largely mixed-race future, it may become more open to immigration. Until that day arrives, proponents can make the economic and humanitarian case for immigration, but politicians should set levels that respect the cultural comfort zone of the median voter. [...] Immigration will need to be slower than is economically optimal, but the result should be a more harmonious society.

2 Anti-Immigration Politics in the West

In a chapter taking up a significant portion of the book, Kaufmann tells the history of anti-immigration parties and activism in the United States, Britain and Europe since the early 20th century. The most detailed historical account is for the US. Kaufmann starts by recounting the history of Protestant nativist and anti-Catholic movements of the 19th century. The assimilation and eventual acceptance of non-Protestant and non-British whites is taken by Kaufmann to be the first instance of "whiteshift": a change in the white majority's self-conception of their ethnicity to include groups previously not considered part of the ethnic group.
Already in the early 20th century, long before anti-racist norms had emerged in Western societies, opponents of immigration tended to appeal to economic or state security arguments rather than clearly stating their preference for ethnic continuity. Writing about restrictionists in the 1910s who wanted to reduce immigration from Southern and Eastern Europe:
[T]hey couched their ethnic motives as state interests. Instead of coming clean about their lament over cultural loss, they felt obliged to fabricate economic and security rationales for restriction. Much the same is true today [...]. It would be far healthier to permit the airing of ethno-cultural concerns rather than suppressing these, which leads to often spurious claims about immigrants. Likewise, immigrants' normal desires to defend their interests are decried as 'identity politics'.
In explaining the shift from a specifically WASP to a general "white" identity in mainstream America, Kaufmann reviews common explanations:
Critical race theorists view this through the prism of power: whites share a political, economic and status interest in keeping African-Americans and other non-whites in their place. Those on the far right would explain things differently: whites have common genes which exert a primordial pull for them to work together.
He rejects these explanations in favor of cultural ones:
Caucasian appearance, like Protestantism or the English language, has been a symbol of 'us', the American ethnic majority, since Independence.
Kaufmann cites survey data showing that Americans across the political spectrum and including major minority groups choose the Anglo surname as a "characteristic American surname" among a collection of last names at rates of 80% or more.
The book then turns to the period after 1965, after which the share of foreign born residents of the US rises steadily. Immigration prior to that period was 80% European or Canadian, while by the 1990s, it was 80% Asian, Latin American and African, with a large percentage coming from Mexico or central American countries. He reviews several milestones in anti-immigration politics such as the Official English movement and its incarnation under John Tanton, Pat Buchanan's runs for president, Proposition 187, Eric Cantor's election defeat after supporting immigration reform, and the rise of Trump.
Kaufmann presents the by now well-document evidence from election day exit polls, ANES 2016 data, and his own surveys to show that opposition to immigration and psychological indicators for authoritarianism are better predictors of the Trump vote than explanations based on perceptions of economic or cultural abandonment in rural areas:
When you control for education, income has no effect on whether a white person voted for, or supports, Trump.
Being less well-off produces an effect on Trump voting only when authoritarian and conservative values are held constant - and even then has a much smaller impact than values.
[I]n the ANES data, a Romney vote in 2012 plus immigration attitudes on a five-point scale predict a striking 40.5 percent of the variation in the probability of having voted for Trump. This compares with 3.6 percent for a model combining age, income, and education.
Looking towards the post-Trump era, Kaufmann worries about the divisive impact of the immigration issue:
With no federal outlet for white identity concerns or ethno-traditional nationalism, and with a return to policies of multiculturalism and high immigration which are viewed as threat to these identities, it's possible the culturally conservative section of the US population could start viewing the government as an enemy.
Kaufmann also presents a similar (though less extensive) historical treatment of anti-immigration politics since the 1960s in Britain and then Europe, analyzing election results and immigration data to argue that support for populist parties is directly tied to immigration levels, and especially the salience of immigration in the news and media. Canada is presented as an exception, despite high immigration levels, with Quebec being an exception within Canada where both nationalist sentiment and opposition to immigration are higher.

3 Left-Modernism, the definition of racism, and racial self-interest

Kaufmann spends another considerable part of the book critically analyzing contemporary liberal attitudes towards immigration.
In order to grasp the wider moral context in which the populist backlash is taking place, we need to appreciate the historically unique fusion of egalitarian and liberal elements that constitute the contemporary Western intellectual climate: an atmosphere which, for example, makes us cringe when white identity is openly expressed. This reflects the ascent of what I term left-modernism ('equality-diversity') in Western high culture since the 1960s.
Kaufmann focuses in particular on the increasing intolerance of dissent from liberal or progressive viewpoints on immigration on American campuses, discussed at length, for example, by Haidt and Lukianoff. He traces the origins of these developments to the American New Left, and thinkers like Herbert Marcuse.
One of the sins of left-modernism is an expansive definition of racism which Kaufmann faults for being unfalsifiable, because it is based on critical theory, rather than empirical evidence.
Since so much of the debate around the bounraries of the permissible revolves around racism, we need a rigorous - rather than political - definition of the concept. It's very important to specify clearly, using analytic political theory and precise terminology, why certain utterances are racist.
The essential question with respect to the immigration debate is whether whites defending their group interests by restricting immigration counts as racism. Kaufmann says no. He cites a review paper by Brewer showing that ingroup bias is not generally related to outgroup hate, as well as ANES 2016 data showing that whites who express positive feeling towards whites also tend to have positive feelings towards blacks.
According survey data detailed in the book, white American liberals "overwhelmingly consider white attempts to reduce immigration to be racist". However, they are much less likely to think boosting immigration from Europe to increase white population is racist. When asked about racial minorities expressing similar wishes for their own ethnic group (either reduce immigration to protect their group, or boost it to bolster their group), white liberals are also less likely to condemn these as racist. Conservatives are also biased, but less inconsistent.

4 Geographic Segregation, Intermarriage, and the Future of White Majorities

Kaufmann presents evidence that whites in the US and UK, liberals included, are increasingly moving out of diverse neighborhoods, whereas minorities do not. This effect is true across political orientations and income classes, both for minorities and whites.
In the US, native-born American movers tend to select destinations that contain just a third as many immigrants as the neighborhoods they left.
At the same time, rates of interracial marriage are increasing: 17% in the US, 5% in Canada and 4% in Britain. (Note that the share of non-whites in the US is significantly higher in the US than either of the other countries.) In some diverse US urban areas, up to half of the white population lives in interracial households. Rates of intermarriage are especially high among some minorities, with 18% of 2015 marriages involving a black partner being interracial in the US, 27% for Hispanics and 11 for whites. Correspondingly, 14% of American babies under 1 were multiracial in 2015.
Unlike futurists like Coudenhove-Kalergi (the guy who picked "Ode to Joy" as the anthem of Europe), Kaufmann is skeptical about the disappearance of races. He bases this opinion on data showing that people tend to assign multiracial people to existing, discrete racial categories. Although these categories may vary over time and in different societies, such changes are slow, bottom-up processes.
Ethnic boundaries in the West will gradually shift to include in the white majority people of mixed descent with at least a certain degree European ancestry, and who moreover identify with European culture.
While the multi-hued 'white' Europeans of tomorrow may select among European forebears such as Gauls and Gallo-Romans, in France, the non-European heritage is too recent to provide the symbolic capital for those seeking a sign of meaning and rootedness. The symbolic cores and ancestry myths of future European whites are more likely to focus exclusively on European origins [...]
In a somewhat perplexing section of the book, Kaufmann examines the truth or falsity of various aspects of far-right "White Genocide" claims. He largely agrees with complaints about "asymmetrical multiculturalism": minorities being encouraged to take pride in their identity, but whites being discouraged from doing the same. He disagrees that other racial groups are outbreeding non-whites, noting that even in high birth rate Africa, fertility is starting to fall below replacement in large cities. On the other hand, the groups with the most explosive demographics in the Western world are all "world-denying" fundamentalists like the Amish, i.e. white.

4 "Multivocalism": A flexible nationalism

Kaufmann ends with a description of the nationalism he would promote.
On the one hand, civic nationalism is too thin to confer a distinctive identity to nations. In its right-wing, anti-PC version, it stiffles expressions of particular interests by ethnic and other groups, unfairly denouncing them as "identity politics". In its multicultural version, it wrongly tries to make diversity into an identity.
On the other hand, ethnic nationalism has rich and powerful symbolism, but excludes minorities.
The solution is a more open definition of national identity, allowing different communities to construct a national identity from different aspects of the nation.
Instead of a single way of perceiving the nation [...] that is handed down by the state, national identity today is more of a bottom-up, emergent phenomenon which people take an active part in constructing. [...]
A weak civic nationalism which celebrates common denominators such as the air we breathe, electricity we use or toleration is very inclusive but totally banal. [...] Far better to crowd-source national symbols and allow people to read what they want into them, picking and choosing what moves them.
The central actionable message for Western politicians seems to be to be to take an accepting stance to differing conceptions of nationhood, including seemingly contradictory ones such as multiculturalism and ethno-traditional ones, accepting both as valid.

5 A short personal note

This is a thought-provoking book packed with many more ideas than I was able to summarize here. I will just quickly comment on Kaufmann's idea of "Multivocalism". At first, it may seem like a rather superficial call to "let a thousand flowers bloom". It certainly has its problems, not the least of which is that a core aspect of nationalism in many European countries, notably France, is the centrality of the state and a rejection of sub-national communal identities.
However, in the American context, I think Kaufmann's message that liberals ought to be more tolerant of expressions of white ethnic interest can be valuable. On many policy matters, conflicts between cosmopolitan and ethno-traditional viewpoints need to be resolved one way or the other, but my impression is that a non-negligible amount of the polarization in the US centers around discourse as much as actual policy. Not attacking or demeaning harmless (if uncomfortable, from our liberal cosmopolitan point of view) expressions of white identity would be a good first step.
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