University of Pantymelts

Yuval Harari is right about useless classes. They're being graduated at Universities across the U.S. and the nation is suffering consequences that are an integral part of its controlled demolition.

It is usually futile to try to talk facts and analysis to people who are enjoying a sense of moral superiority in their own ignorance.

— Thomas Sowell

Confession time.

One of the most shameful things in my life is the institution printed on my undergraduate degree: Portland State University.

Despite the shame being no fault of my own and earning it before all the grievance, victim, social “justice” and intersectional identity madness, it is now associated with such a putrid stench that no amount of equivocating will remove the odor that will linger for the rest of time.

People have said: “I’d never hire anyone who graduates from there. It would be inviting trouble.”

I wholeheartedly agree. That’s why God gave us nerds, who built photoshop, to change the institutions on our degrees and transcripts.

Good for bodyguard and security jobs.

Two idioms that need a resurgence in the popular slang:

1. BAMF

2. Pantymelt

The first was popular in the 1980s and early 90s with jocks. High school football players would write it on their athletic tape to get “pumped up” for games, which only exacerbated the stereotype of the “dumb jock” at the time.

Today it would be associated with “toxic masculinity” by the pantymelt brigade of social justice worriers polluting higher indoctrination centers that suck the life out of college, the joy out of everything, and the money from the half-wits who attend to “earn” activist degrees rooted in mass brainwashing.

The second, pantymelt, was technically used in the last paragraph incorrectly. It was previously oriented around the process and tools of romancing women with the goal of bedding them.

“This playlist is full of pantymelt songs.”

It is also used to a lesser degree to describe soft, weak, emotionally fragile individuals who believe words are, like, literally violence and harm is constantly being inflicted on oppressed people at all times, everywhere and if they weren’t around to protect these fragile people, then the world would be doomed forever. And this is the context in which it should make its glorious resurgence. These people are absolute pantymelts.

The combination of panty and melt is potent. Panty has a funny musicality to it while melt implies something dissolving or breaking down which is what happens emotionally and psychologically to people deserving of the label pantymelt.

This term would also be associated with “toxic masculinity” and probably also in promoting “rape culture” with its original definition. Both terms are fabricated social hysterias to push the critical theorist agenda of demonizing men and associating them with toxicity, aggression, and rape. Tear down strong men, and they can tear down the traditional effective protectors of any healthy and stable civilization.

O-M-G. This Good Citizen substack just, like, denied rape culture exists.

It definitely exists, but in cultures that are never mentioned in the fragile, emotionally unstable west obsessed with identity grievances and the victimhood oppression matrix which removes individuality and human agency.

Examples of rape cultures are abundant but are completely ignored by the intersectionality cult because according to the chart, dark-skinned, non-Europeans are “oppressed” and dominated. No listing of child brides on the intersectionality chart.

The spectacle of pantymelts on college campuses continues to amuse and shock those who haven’t been paying attention to the intersectionality cult and Marxist critical studies taking over these institutions to pollute the minds of attendees.

In 2015, much of this madness came to a head on the Yale University campus around the topic of Halloween costumes and suggestions made by the office of “intercultural affairs” on how not to offend other students. A pantymeltdown then followed with Sociology Professor Nicholas Christakis taking the brunt of student tantrums that revolved around the role of the University as a safe space, or safe “home”, to protect feelings from speech and “violent words”.

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The Good Citizen recommends:

1. The Rise of Victimhood Culture: Microagressions, Safe Spaces, and The New Culture Wars. (2018)

2. The Coddling of The American Mind: How Good Intentions and Bad Ideas are Setting Up a Generation for Failure. (2019)

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PSU — Portlandia’s Sadistic Universarium

One of the more complete examples of the epidemic of pantymeltdowns by intersectional activists at higher indoctrination centers was documented last month by Philosophy Professor Peter Boghossian at my now-tragic alma mater. The good Professor spearheaded the “Grievances Studies Affair” and is a black belt master at exposing this cult by simply letting them speak and occasionally interjecting with questions that contradict or further expose the nature of the cult.

The 18-minute video below is loaded with every example of cult dogmas and passive-aggressive pantymeltdowns. It is a textbook study in psychology, cult behavior, thought(less) processes, group think, group-speak, cult doctrines, and the weak, infantile, pantymelt constitution required to belong to this cult.

Notice the similar confrontational, yet passive-aggressive body language, weak tones of voice with similar fluctuations that indicate exhaustion and desperation, and use of weasel words and cult language signals to enhance group power dynamics in addressing this heretic in public.

In chronological order (or skip to the video below the list to watch first):

1. Distance aggression through emotionally impulsive reactions. (middle finger from 6th-floor terrace and accusations without context or understanding, curiosity, or frame of reference)

2. Group (cult) mission to go down and disrupt the heretic guilty of causing “harm”.

3. The aggression is in defense of “marginalized” and “oppressed” individuals they reference but we do not see, from “harm” (words on a whiteboard - “There are only two genders” - for a social experiment)

4. Anguished adherents with hero-seeking savior complexes arrive in group formation for passive-aggressive confrontation, no longer with the middle finger or the outrage they courageously showed from the 6th-floor terrace. Half of them wear masks outdoors in the spring sunshine.

5. Accusations are made against the guilty party directly - Professor Boghossian. His crimes will now be addressed.

6. When they learn the “activating” and “distressing” words are part of a thought exercise, the context does not absolve him of his guilt.

7. Let the Re-education intervention begin.

8. One rather effeminate pantymelt assigns guilt based on race and assumed “gender”. In this case from the domination portion of the intersectionality matrix - white men. And in this particular case, there are five white men.

9. The good Professor then addresses the race-guilt accusations. But for this cult, this is not racism or sexism, but power and privilege. White men are not individuals but are part of a group that is historically “guilty” and thereby still guilty. One could be a homeless white man who was laid off from a job, bankrupted by medical bills, and still has “power and privilege”.

10. Because these white men are not “representative of that community” (trans), they are not best suited to have “this conversation”. Only the oppressed victims who have no agency and all belong to the same “community” can lead these “conversations”. The privliged white male must be silent.

11. Assumptions of identity are a sin for this cult, yet they constantly make assumptions about everyone else’s identity because identity is everything. All judgments are made based on identity and positionality in the intersectional oppression-domination matrix.

12. The good Professor strikes with a roundhouse kick and exposes this contradiction: “Well, how do you know we’re not Queer?”

13. And at the 3:15 mark, we hear our hero’s goal, the “harm” word for the first time. “We are all concerned about the harm being done to the passers-by.”

14. Next, we get the gospel of “lived experience”. This is tied to the exclusivity of being allowed to discuss topics. Only those with “lived experience” are permitted to hold the conch.

15. Throughout we get questions about the status of the Professor’s reeducation: “Are you curious about what we’re bringing to you at all?” These people have nothing to learn. They are the teachers.

16. The Professor explains his experiment as Street Epistemology and is accused of not doing it on the street but intentionally bringing harm to their safe space - campus.

17. He then attempts to find common ground and meet the aggrieved re-educators halfway by framing the harmful words on the board as a question. He is led to believe this will accomplish something, but it is only a diversion from their main goals of confrontation, grievance, hero-savior roles, protecting safe spaces, and shielding victims from “harm”.

18. In order for them to be useful and their cult to have a purpose, they require victims and harm or future harm. Kind of like pre-crime. They admit that his accommodations on the whiteboard will make no difference. They NEED victims. They NEED harm.

19. They can provide no examples of either victims or harm to the guilty party, the accused, but that does not absolve him of his guilt, and so the reeducation must continue.

20. The Professor is then introduced to “professional training”. These are cult professionals with training in “trauma-based care” so that if there were to be a victim of his whiteboard words, the Professor is not trained to care for them and the harm that might be done to them, by his whiteboard words. Listening to this you’d think this was a 41 car pile up on an interstate freeway with EMT needed immediately to offer “trauma-based care”.

21. At some point, we hear from a masked non-binary “they/them” who has “lived experience” and lectures our guilty white men on generational ignorance. The Good Professor is generationally uneducated as to the “harm” his words “could do”. In the comments of the video is that great Mark Twain quote: “When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished at how much he had learned in seven years.”

22. I could go on the remaining five minutes but you get the idea. The group eventually dissolves when the good Professor doesn’t appear like his reeducation will be successful or he will be joining their mentally ill cult.

But please don’t take my critique as gospel. Watch for yourselves. Perhaps your Good Citizen trained eyes and ears will register much more that I missed and bless us with your own insightful analysis in the comments below.

This is the end result of safety-obsessed culture, safety-first parenting, Marxist Critical Studies, grievance, victimhood, “harm”, intersectionality, desiring paternalism, protection, and all the other hundred bad ideas that are ruining this sad generation of emotionally unstable joyless fragile cultists. We end up here…with pantymelts marching FOR mask mandates.

Ben Margiott @BenMargiott

Happening now: UNR students are marching to protest the end of the campus mask mandate 😷 A petition to bring masks back has over 1,500 signatures so far

It wasn’t so long ago we lived in a culture of BAMFs who have been slandered and smeared as “toxically masculine” and demonized by the regime party in power as “white supremacists” and “insurrectionists”.

And so we are left to be dragged to the depths of civilizational despair by one and a half generations of pantymelts.

Pantymelts!

Dear Good Citizens, as a non-cis two-spirit bi-queer unicorn you’re like literally doing me harm if you don’t join the flock.

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Thanks for sharing.

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