Anonymous said: Hey! I'm a different anon, but I saw your ask about the Uni of York. I'm looking to visit a friend and one of the possible train routes involves changing at York- is York a big station? Are there many platforms? Is it ambitious to change trains in 10 minutes? I think I may have to pay more money for a direct train because I would get myself unbearably anxious about changing at an unfamiliar station but if York will be manageable I will save my money because poor students!

Hey there! I’d say 10 minutes is probably a little ambitious - you might be totally fine, but if you arrive at platform 1 and need to get to platform 10, you might have an issue. It’s easy enough to navigate, though! If you allow longer (I’d say at least 20 minutes but I’m chronically early for literally everything) then you should be cool!

Anonymous said: Hi! I am starting a Politics course at the University of York in a few weeks. I am an international student and have never been to the North of England at all. Can you tell me what the uni is like for non-drinkers? And just in general maybe? :)

Hey! Fellow non-drinker here - I never had any problems at all with being pressured into drinking/etc at York. In fresher’s week (the first week of term) you get second- and third-year students (STYCs) assigned to your accommodation, and they come round and organise trips to clubs and drinking games, but they should specify that you don’t have to drink if you don’t want to. And if they don’t, feel free to report them, because they get paid to be there (I think) and should get fired if they’re being dicks!

I’m not actually a club-type person myself, so I can’t tell you what it’s like out on the town at night. Some societies do use ‘nights out’ as a social thing - I never went on them and it didn’t affect me negatively, but I’m sure if you did want to go out then they’d be mostly chill. In general I found that people at uni are like 40x more accepting of your choices regarding eating and drinking habits, who you want to screw and how often, what you wear, etc. As long as you’re not being loud when people are studying/sleeping, you’ll probably be fine. :)

Defo let me know how your time at York goes! And if you need to ask anything - like, the quickest way from Halifax to Alcuin, the best place to get hot chocolate on campus, whatever - my ask box is open!

stereoma:

nevillelongbotom:

NEVERMIND I FOUND THE MOST HELPFUL PICTURE IN EXISTENCE EVER

image

This is pretty cool.  It shows us that Gryffindors never share a core class with Ravenclaws, while Hufflepuffs never share a core class with Slytherins. 

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(Source: rogerssteve)

(Source: clippie, via baby-fish-mouth)

shouldnt:

Ariana Grande sounds like a font on Microsoft Word

(via thethirteenthdepository)

This guy who stands around talking about etymology at parties, that’s me.


— Daniel Radcliffe (source)

(Source: estando, via thoughtsaddup)

(Source: dailydormer, via kyliesparks27)

bustysaintclair:

meowdypurrtner:

its really important for men to stand up to other men who say terrible and sexist shit

because sexist men dont listen to what women have to say

literally the most important thing men can do if they want to call themselves feminist allies 

(via lilfoxie)

If anyone slaps you on the right cheek, turn to them the other cheek also


Matt 5:39

This specifically refers to a hand striking the side of a person’s face, tells quite a different story when placed in it’s proper historical context. In Jesus’s time, striking someone of a lower class ( a servant) with the back of the hand was used to assert authority and dominance. If the persecuted person “turned the other cheek,” the discipliner was faced with a dilemma. The left hand was used for unclean purposes, so a back-hand strike on the opposite cheek would not be performed. Another alternative would be a slap with the open hand as a challenge or to punch the person, but this was seen as a statement of equality. Thus, by turning the other cheek the persecuted was in effect putting an end to the behavior or if the slapping continued the person would lawfully be deemed equal and have to be released as a servant/slave.   

(via thefullnessofthefaith)

THAT makes a lot more sense, now, thank you. 

(via guardianrock)

I can attest to the original poster’s comments. A few years back I took an intensive seminar on faith-based progressive activism, and we spent an entire unit discussing how many of Jesus’ instructions and stories were performative protests designed to shed light on and ridicule the oppressions of that time period as a way to emphasize the absurdity of the social hierarchy and give people the will and motivation to make changes for a more free and equal society.

For example, the next verse (Matthew 5:40) states “And if anyone wants to sue you and take your shirt, hand over your coat as well.” In that time period, men traditionally wore a shirt and a coat-like garment as their daily wear. To sue someone for their shirt was to put them in their place - suing was generally only performed to take care of outstanding debts, and to be sued for one’s shirt meant that the person was so destitute the only valuable thing they could repay with was their own clothing. However, many cultures at that time (including Hebrew peoples) had prohibitions bordering on taboo against public nudity, so for a sued man to surrender both his shirt and his coat was to turn the system on its head and symbolically state, in a very public forum, that “I have no money with which to repay this person, but they are so insistent on taking advantage of my poverty that I am leaving this hearing buck-ass naked. His greed is the cause of a shameful public spectacle.”

All of a sudden an action of power (suing someone for their shirt) becomes a powerful symbol of subversion and mockery, as the suing patron either accepts the coat (and therefore full responsibility as the cause of the other man’s shameful display) or desperately chases the protester around trying to return his clothes to him, making a fool of himself in front of his peers and the entire gathered community.

Additionally, the next verse (Matthew 5:41; “If anyone forces you to go one mile, go with them two miles.”) was a big middle finger to the Romans who had taken over Judea and were not seen as legitimate authority by the majority of the population there. Roman law stated that a centurion on the march could require a Jew (and possibly other civilians as well, although I don’t remember explicitly) to carry his pack at any time and for any reason for one mile along the road (and because of the importance of the Roman highway system in maintaining rule over the expansive empire, the roads tended to be very well ordered and marked), however hecould not require any service beyond the next mile marker. For a Jewish civilian to carry a centurion’s pack for an entire second mile was a way to subvert the authority of the occupying forces. If the civilian wouldn’t give the pack back at the end of the first mile, the centurion would either have to forcibly take it back or report the civilian to his commanding officer (both of which would result in discipline being taken against the soldier for breaking Roman law) or wait until the civilian volunteered to return the pack, giving the Judean native implicit power over the occupying Roman and completely subverting the power structure of the Empire. Can you imagine how demoralizing that must have been for the highly ordered Roman armies that patrolled the region?

Jesus was a pacifist, but his teachings were in no way passive. There’s a reason he was practically considered a terrorist by the reigning powers, and it wasn’t because he healed the sick and fed the hungry.

(via central-avenue)

In other words, Jesus was executed by the State because he challenged the State’s power.

(via rindle-spikes)

(via beneviolent)

Tags: what a guy

Chandler Bing’s Six Stages of Unemployment

(Source: princesconsuela, via daenystormborn)