Including breakdancing taken literally; the biology of make-believe; a collection of found cassette tapes; and a gallery of strange phenomena.

All this and more.
Including breakdancing taken literally; the biology of make-believe; a collection of found cassette tapes; and a gallery of strange phenomena.

All this and more.
Or, How dare you bigots object to his incongruous masturbation in the women’s bathroom?
I paraphrase, of course. But not wildly.
Or, Bint Regurgitates:
Ms Kylie Brewer, featured above, is, she boasts, a “content creator, writer, and activist with a background in education and political storytelling.” Hence, one assumes, the departures from reality. She’s also a high-school teacher, a person who teaches others, and she’s very much “anti-racist.” Which would, I suppose, explain the endless, contrived disdain for people who happen to have pale skin.
Because contradictions don’t exist in Ms Brewer’s mental world.
Being so clever, she shapes young minds.
The Year Reheated, in which he marvel at the mental contortions of our self-imagined betters:
In July, we revisited our experiment in multiculturalism and indiscriminate immigration, in which uninvited newcomers have to be reminded that torturing animals and loitering by school gates in order to film children are activities not generally approved of by the indigenous. There followed a menu of other cultural subtleties not being grasped by new arrivals – say, queuing, courtesy and not raping schoolchildren – along with efforts by governments to tactfully convey local customs, while suppressing any noticing of what must not be noticed. Apparently, we must explain civilisation to those unfamiliar with the concept, while pretending that no such corrective measures are required or taking place.
Via the pages of British Vogue, Ms Hanna Flint expressed her dismay that new adaptations of works by Emily Brontë and Jane Austen have “cast the protagonists as white once again.” Ms Flint bemoaned the “factory setting of a white perspective” in tales about white people, and the lack of “historical inclusivity” in adaptations of novels set in rural England in the eighteenth and nineteenth centuries. Ms Flint informed us that she is “left somewhat cold” by period-appropriate pallor. A train of thought that terminated before arriving at the possibility that others, perhaps some larger number, might be left somewhat cold by modish anachronism and jarring racial contrivance.
We also visited Loughborough University, where senior lecturer Dr Ben Roberts has devised, at taxpayer expense, an unorthodox use for yoghurt – namely, smearing it on windows so as to slightly lower indoor temperatures during that rarest and briefest of phenomena, the British heatwave. Dr Roberts assured those intrigued that, as soon as the yoghurt has dried, “the smell disappears.”
Oh, there’s more.
Including the hazards of navigating bird droppings while on horseback; trying to do a thing while being attacked by bees; the bollards of Islington circa 1976; and two half-hours of Hancock from 1961.

All this and more.
Some low-grade cross-dressing drama, complete with finger-wagging.
Some progressive ruminations on race:
Readers will note that the students, these avowed opponents of racism, refer to themselves, and by extension all black students, as if they were some ancient and unfathomable offshoot of humanity, for whom rapport with outsiders is impossible. And who are supposedly oppressed by the unremarkable fact that, in a white-majority country, their professors will often be white and – as seems unavoidable – older than the students.
Readers may also wonder how such exquisitely sensitive creatures will fare when faced with potential employers who may also be paler than themselves and, shockingly, not nineteen.
Including when Karens collide; a coin operated mortuary automaton; a breakthrough in butter spreading; and from 1967, when an outside loo just won’t do.

All this and more.
Including a meaty treat; the mysteries of smoke detectors; an oppressive parking meter; and an office Christmas party circa 1970.

All this and more.
Readers will note the sly conceit that what matters, all that matters, is the sum being stolen this time, not the whole at knifepoint or gunpoint business – as if this lively means of cash extraction were some trivial detail, beneath acknowledgment. A thing with no informational content, no clues as to the character of the perpetrator, their fitness for a civilised world.
Those pointing to the smallness of the sum as if it were a significant mitigating factor don’t seem troubled by the implication that someone who will violate others, and threaten them with death, for a mere $20 is someone who will use very small incentives to behave in monstrous ways. Likewise, the implication that robbing people with only $20 to surrender is a matter of no import.
On three-strikes laws and the contortions of progressive critics.
Including a plan gone awry; a lively discussion regarding pizza; scenes of boob correction; and some flat-sharing ladies, circa 1965.

All this and more.
Our educator, Mr Stilipec, also tells us, “I was dysphoric about [not] having boobs, so I got them.” This prosthetic enhancement, all 36DDD of it, is, we learn, “just for my own self-gratification.” And hey, what’s self-gratification without a captive audience of other people’s children? Five days a week.
In which we visit the world of not-at-all-concerning cross-dressing educators.
When not aching with her own humanity, Ms Luby likes to tell other people about how she aches with her own humanity.
Guardian contributor “feels life more intensely” than other people and is prone to “ecstatic rapture.”
Including a discussion about wrinkles; a lively simulator; how to slice bread; and some pondering of bottoms.

All this and more.
White people strum banjos, have fun. Fretting ensues at University of Sheffield:
Obviously, activities that are chiefly indulged in by white people – in this case, folk singing – must be deemed suspect and found problematic with great urgency, and then probed for hidden wrongness. At taxpayer expense. And all this scholarly rigour ain’t cheap, you know…
Behind this mannered waffle is the weird implication that devotees of folk music are somehow, simply by existing, excluding racial minorities. Shooing them away. Though, as so often, details on this point are neither obvious nor forthcoming.
Still, perhaps we can look forward to an academic interrogation of classic car shows in Nottinghamshire as some heinous bastion of “white-centricity.” Another item on the list of Things That Must Be Decolonised And Morally Corrected.
“Our aim,” say our tearful academics, “is to break down the barriers for people to get involved in folk music. Opening up the genre to different audiences.”
Different audiences. Not the audience that folk music actually has, mind, the one it attracts and which is arrived at via choice and musical inclination. And again, no actual barriers to participation are specified. But the audience is nonetheless all wrong, apparently.
Or, The Difficulties of Satisfying Progressive Women:
It occurs to me that there’s something a little dissonant about the framing of affection and basic consideration – say, remembering your partner’s birthday – as “unpaid.” As “emotional labour.” As if being in a relationship or having any concern for those you supposedly care about were some onerous, crushing chore. As if you should be applauded – and financially compensated – for the thirty-second task of adding a birthday to the calendar on your phone.
The attitude implied by the above would, I think, explain many failures on the progressive partner-finding front and the consequent “stepping away from dating altogether.” Though possibly not in ways the author intended.
As if the concept of wanting to care, to help, to remember those birthdays, were somehow alien or offensive.