I think that it's a conflicting kind of interest. If you dox white supremacist and make them afraid to voice their opinions, wouldn't that protect the people they are targeting? I don't think that every white supremacist can be rehabilitated, even though we should try to do so. There are two conflicting needs: the need to keep those who would do violence to vulnerable members of our communities accountable and the need to rehabilitate those who hold harmful viewpoints. I think that is essential to balance the two of them before doxxing anyone.

I think that just because information is available online, that doesnt mean you have the right to use it to target someone. On one hand, sometimes that information can be to protect people. If you find out that someone you know online is planning to shoot up a school, doxxing that person to protect those they may harm at the school should be permissible. On the other hand, doxxing someone you don't know could lead to misidentification and negative consequences for the person who has been misidentified.

important information concerning what exactly is covered under copyright law

i think that this is an important consideration. if you take the art that someone made and captioned it, couldnt that be considered as infringing upon their copyright? if you draw a meme yourself do you hold the copyright to that image, especially if you use another image as your reference or base image.

1. This article is about the ballad known as the Twa Sisters and enumerates the differences and similarities between the English, Scottish, and American variants. At the bottom of the article I will include some Scottish variants of the ballad and some American or English variants if anyone was interested in giving them a listen.

Traits of the song that are present in the Scottish tradition and not in the English tradition:

sisters living in a bower among the gifts to the elder sister being a ring and knife the eldest sister standing on a stone before throwing the younger in drowned sister’s hair being referred to as yellow a miller’s son or daughter finding the drowned daughter the rhyme of swan with dam (herein the woman is compared to a swan and is said to be found in the miller’s dam) musician taking three locks of the drowned sister’s hair to string their instrument English variants of the ballad are so few that it is perhaps easier to identify them through the lack of elements of the Scottish variant than by any presence of any particular element. Other characteristics of the English tradition:

the introduction of the ballad, specifically saying that the king had “daughters one, two three” the gift of a beaver hat the rhyme of swan and woman reference to the miller being hanged for the drowning of the younger sister The American tradition never contains the details in the Scottish tradition though many similarities between it and the English tradition can be found. Among (but not limited to) them are:

introductory stanza beaver hat as a gift failure to specify the hair as yellow also neglects the story of the body of the girl being turned into an instrument

1. I think that this article is a good look at what kinds of tropes and elements are commonly occurring in different versions of the folk ballad, though I would have liked to see more about how to differentiate the American from the English variants of the ballad.

2. "In finding traits characteristic of English tradition we are confronted with serious difficulties. The English ballads are few in number, so few indeed that the absence of the Scottish traits is perhaps a more reliable mark than any other."

This article discusses the main kinds of refrains in British ballads.This is directly related to the topic of murder ballads as murder ballads all typically have different kinds of refrains.

The first kind pertains to an occupation, the second sounds or vocables, the third is a seasonal refrain, and the fourth is a refrain which is directly connected to the ballad that it’s attached to.

“In the riddle ballad, the elfin or demon suitor attempts to conquer the lady by posing her with questions, failing to answer which she will fall into his' clutches. And as Miss Broadwood has suggested, the herbs named in the refrain are evidently considered of magical virtue in protecting their wearer or invoker against evil.”

Murder in murder ballads cannot be concealed for long and through the course of the ballad, there is always something that reveals the murder. In many folk ballads this is something that happens naturally but in a few this is revealed through supernatural means. This motif is called “murder will out”.

The specific folk ballads outlined in this paper that have an element of supernatural that is instrumental in revealing the murder are the Twa Sisters (Child 10), Sir Hugh (Child 155), Young Hunting (Child 68), and Young Benjie (Child 86).

“In the Scottish "Binorie" versions, for instance, the body is recovered from the water and buried without any further allusion to the murder. In North American versions, the younger sister's body is eventually found, but frequently not before she has already been fished out, still alive, by a miller who has seen her floating in his milldam, robbed her of her money or jewelry, and then thrown her back in to drown.”

This is extremely striking bc one would think that the US government would be more concerned with threats from within its borders instead of outside of them.

mainly norfolk twa sisters

possible geographic origin of twa sisters ballad from Tristam P Coffin's "The British Traditional Ballad in North America."

twa sisters podcast

twa sisters twitter thread

symbolism of green kirtle in tam lin