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submitted by ElbertsonHargrave59 to BinaryProfitNetworks [link] [comments]

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submitted by bobrichardz to bobrichardz [link] [comments]

Since 1983, I have lived, worked and raised a family in a progressive, egalitarian, income-sharing intentional community (or commune) of 100 people in rural Virginia. AMA.

Hello Reddit!
My name is Keenan Dakota, I have lived at Twin Oaks, an income-sharing, intentional community in rural Virginia for 36 years, since 1983. I grew up in northern Virginia, my parents worked in government. I went to George Mason University where I studied business management. I joined Twin Oaks when I was 23 because I lost faith in the underpinnings of capitalism and looking for a better model. I have stayed because over time capitalism hasn't looked any better, and its a great place to raise children. While at Twin Oaks, I raised two boys to adulthood, constructed several buildings, managed the building maintenance program, have managed some of the business lines at different times.
Proof this is me. A younger photo of me at Twin Oaks. Here is a video interview of me about living at Twin Oaks. Photo of Twin Oaks members at the 50th anniversary.
Some things that make life here different from the mainstream:
More about Twin Oaks:
Twin Oaks is an intentional community in rural central Virginia, made up of around 90 adult members and 15 children. Since the community's beginning in 1967, our way of life has reflected our values of cooperation, sharing, nonviolence, equality, and ecology.
We do not have a group religion; our beliefs are diverse. We do not have a central leader; we govern ourselves by a form of democracy with responsibility shared among various managers, planners, and committees. We are self-supporting economically, and partly self-sufficient. We are income-sharing. Each member works 42 hours a week in the community's business and domestic areas. Each member receives housing, food, healthcare, and personal spending money from the community.
We have open-slots and are accepting applications for new members. All prospective new members must participate in a three-week visitor program. Applicants to join must leave for 30 days after their visit while the community decides on their application.
We offer a $5 tour on Saturdays of the property, starting in March. More info here.
Ask me anything!
TL;DR: Opted out of the rat-race and retired at 23 to live in the woods with a bunch of hippies.
EDIT: Thanks for all the questions! If you want some photos of the farm, you can check out our instagram.
EDIT2: I'm answering new, original questions again today. Sort by new and scroll through the trolls to see more of my responses.
EDIT3: We DO have food with onion & garlic! At meals, there is the regular food, PLUS alternative options for vegan/vegetarian/no gluten/no onions & garlic.
EDIT4: Some of you have been asking if we are a cult. No, we are not. We don't have a central leader or common religion. Here are characteristics of cults, FYI.
Edit: Yikes! Did I mention that I am 60? Reddit is not my native land. I don't understand the hostile, angry and seemingly deliberately obtuse comments on here. And Soooo many people!
Anyway, to the angry crowd: Twin Oaks poses no threat to anyone, we are 100 people out of a country of 330 million? Twin Oaks reached its current maximum population about 25 years ago, so not growing fast, or at all. Members come and go from Twin Oaks. There are, my guess is, 800 ex-members of Twin Oaks, so we aren't holding on to everyone who joins—certainly, no one is held against their will.
Twin Oaks is in rural Virginia, but we really aren't insular, isolated, gated or scared of the mainstream culture. We have scheduled tours of the whole property. Local government officials, like building inspectors, come to Twin Oaks with some frequency. People at Twin Oaks like to travel and manage to do so. I personally, know lots of people in the area, I am also a runner, so I leave the property probably every day. There are lots of news stories about Twin Oaks over the years. If you are worried about Twin Oaks, maybe you could go read what the mainstream (and alternative) media have to say.
Except about equality Twin Oaks is not particularly dogmatic about anything. (I know some people at Twin Oaks will disagree with that statement.) Twin Oaks isn't really hypocritical about Capitalism, Socialism, or Communism, we just don't identify those concepts as something that we are trying to do. Twin Oaks is not trying to DO Communism, we are trying to live a good life with equally empowered citizens—which has led us to try to maintain economic parity among members. Communists also do that. In making decisions in the community I don't remember anyone trying to support or oppose an idea due to excess or insufficient Communism, Socialism, or Capitalism. In most practical senses those words aren't useful and don't mean anything. So, no need to hammer Twin Oaks for being insufficiently pure, or hypocritical.
Twin Oaks is very similar to the Kibbutz in Israel. If anyone has concerns or questions about what would happen if places like Twin Oaks suddenly became much larger and more common, read about the history of the Kibbutz, which may have grown to possibly 1% of the population at their largest? There was and is no fight with Capitalism from the kibbutz—or with the State. My point is—not a threat.
To the other people who think that the ideas of Twin Oaks are interesting, I want you to know it is possible to live at Twin Oaks (or places like Twin Oaks) and happily live ones entire life. There is no central, critical failing that makes the idea not work. And plenty of upside. But do lots of research first. Twin Oaks maintains a massive web site. (Anyway, it takes a long time to read.)
But what I would like to see is more people starting more egalitarian, income-sharing communities. I think that there is a need for a community that is designed and built by families, and who also share income, and provide mutual support with labor and money. If you love this concept, maybe consider gathering together other people and starting your own.
Ideologically speaking:
-Ecology: the best response to ecological problems is for humans to use fewer resources. The easiest way to use fewer resources is to share resources. Living communally vastly cuts down on resource use without reducing quality of life.
-Equality: ideologically speaking, most people accept the idea that all humans have equal rights, but most social structures operate in ways that are fundamentally unequal. If we truly believe in equality then we ought to be willing to put our bodies where our ideology is. In a truly equal world, the issues of sexism and racism and all other forms of discrimination would, essentially, not exist.
-Democracy: Twin Oaks uses all manner of decision-making models and tools to try to include everyone and to keep people equally empowered. There is no useful word for this. We do use a majority vote sometimes, as a fallback. But sometimes we use consensus. We sometimes use sociocracy (dynamic governance). The word "Isocracy" (decision-making among equals), would be useful to describe Twin Oaks' decision-making model, but Lev in Australia has written an incomprehensible "definition" on Wikipedia, that he keeps changing back when someone corrects it.
-Happiness: The overarching goal of all ideologies is to make people happy, right? I mean, isn't it? Capitalism is based upon the belief that motivation is crucial to human aspiration and success (and therefore more happiness). Under Capitalism, equality is a detriment because it hinders motivation (less fear of failure, or striving for success). Twin Oaks believes that humans are happier when they are equal, and equally empowered. So the place to start up the ladder of happiness is to first make everyone equal. Well, Twin Oaks is mainly still working on that first step.
EDIT5: Some have asked about videos - here are links to documentaries about Twin Oaks by BBC, VICE and RT.
submitted by keenan_twinoaks to IAmA [link] [comments]

A Brief introduction to African Socialism

At the end of the Second World War, Europe realized that their hold on their colonial holdings was slipping fast. Most of them began to draw up plans to gradually grant independence. The people within these countries however had different priorities. They saw their chance to break from the colonial masters and took it. In 1950, only Egypt, Liberia, Ethiopia, and South Africa could be considered independent, by 1965 the vast majority of nations were on their own. Some flourished, some languished, but almost all improved with their newfound freedom.
At this time, the world was locked in a struggle between Western Democracy and Communist Dictatorship. With little warning, a new theater opened in the Cold War. Africans were given the decision of who to side with. As an enemy of their former masters, the Soviet Union made a natural ally, and Socialism's anti-imperial (theoretic) stance appealed to people in post imperial regions of the world. Since independence, seventeen African nations have had a government which self-identified as socialist, six of those as Marxist-Leninist. Like Africa itself, socialist movements in the continent were varied and diverse. Ranging from self described socialist Nelson Mandella becoming celebrated world wide for his devotion to peace and equality to Ethiopian dictator Mengistu Haile Mariam, whose violence and economic mismanagement killed thousands.
The purpose of this post is to describe the ideological origins and tenets of African socialism, with a look at what makes it distinct from mainstream Communist movements. On this map red shows those states which identified as Marxist, yellow shows those which identified as with a variety of other forms of socialism, and green shows those which more closely fall under the Arab Socialist movement and will not be discussed here.

Ideological Origins

Broadly speaking, African Socialism drew inspiration from two main sources, the traditional body of socialist literature and that of the Pan-African movement.
Socialism
Both the ideological tenets of socialism and the practical concerns socialist nations played a role in African nations adopting socialism. Most of the nations of Africa were in a struggle for freedom from capitalist European countries and found a natural ally in the Soviet Union. Following WWII, it was in many ways a binary choice to side with the US or USSR. Those who led rebellions or coups against US backed leaders had few options other than the USSR.
Political concerns aside, there were many reasons why socialism was ideologically attractive to educated Africans. Socialism is at its base revolutionary. "Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. Workingmen of all countries unite!” With even a cursory glance at Marx, it doesn't take much imagination to see why people oppressed for decades would turn to him.
The anti-Imperial rhetoric of socialism (regardless of the actual aggression of the USSR and PRC) was another motivating factor. In this case, I point to Vladimir Lenin's Imperialism: the Highest Stage of Capitalism. In this work, Lenin points towards imperialism as a symptom of the capitalist system. However, one of the reasons this work remained applicable after the collapse of most overseas empires is due to his characterization of imperialism. One example he gives in the book speaks of US domination of the Argentine beef industry. According to Lenin, though the US never carved out a concession area or installed a governor general, they used economic power to dominate the industry and exert control over the country. This characterization rang true for many people who looked at the efforts taken by former colonial powers looking to retain their economic stakes in their old colonies.
One of the problems socialists face in implementing their policy is that Orthodox Marxism is heavily based on the conditions of 19th century Western Europe, and when applied outside of those conditions, thinkers need to reconcile the inconsistencies with the conditions on the ground. While we will look at how various African leaders adapted the ideology, one sub-ideology which played a major role in African Socialism was Maoism. Orthodox Marxism focuses heavily on a revolution based around industrial workers. Early 20th century China, much like post-colonial Africa had little in the way of industry. Mao re conceptualized the idea of the proletariat to include peasant farmers and made the revolution as agrarian as it was industrial. For example, the first president of Socialist Madagascar released an ideology book heavily inspired by Mao's Red Book. China also served as an alternative source of support in the event of a conflict with Russia; Somalia received aid from the PRC when they were at war with Soviet aligned Ethiopia.
Pan- African Movement
The Pan-African movement did not solely influence the African Socialist movement. In fact, almost all post-colonial governments took inspiration from many of the tenets of movement. Nor were all the central figures socialists, indeed Emperor Halie Salassi of Ethiopia was about as far from socialist as could be. However there was a degree of mutual influence in a number of places. The start of it can be traced to Jamaican thinker Marcus Garvey. The Pan-African colors and the icon of the Black Star both came from him. Kwame Nkrumah mentioned him directly as an influence. This remained on the nationalist and pan-nationalist side of African socialism. This and racial empowerment remained a constant theme in African socialism, with many African thinkers rejecting class reductionism. African's tended to be acutely aware of the role of race in world politics and used it in conjunction with class and capitalist interest to explain the world.
Another major thinker was American W. E. B. du Bois. One of the founding members of the NAACP and author of one of the first sociological works about African Americans, Du Bois is one of the most important figures of the American Civil Rights Movement. Du Bois was in reality a Social Democrat, who often saw world communist governments as a means to an end for black people. In Socialism and the American Negro, he referred to the New Deal as a America's foray into Socialism. Though a stalwart supporter of democracy he visited Mao Zedong and Joseph Stalin personally. He was a strong opponent of colonization and spoke to young leaders in the 1945 Pan-African congress. There he met future President of Ghana Kwame Nkrumah. He would become a mentor to Nkrumah and move to Accra in his final days.

Non-Marxist-Leninist Socialism

Many of the most interesting and successful movements in Africa were non-Marxist-Leninist. They took local beliefs and attitudes and molded socialism to fit them. These were incredibly diverse, ranging from forms of social democracy to far more authoritarian structures. The leaders ranged from educated elites to guerrilla leaders. The first socialist governments sprang up at independence and continued through the Cold War. These are some of the more notable ones.
Consciencism
Few other thinkers have had near the lasting influence on African politics and philosophy as Kwame Nkrumah. Born to a poor family in the British Gold Coast, Nkrumah was sent to school by his family where he excelled. Interested in Politics and Philosophy, he saved money to pay to visit the United States. He worked menial jobs to put himself through school at Lincoln University and University of Pennsylvania. In the US he became close to expat and American leftists as well as enjoying African American culture. After graduating he went to the London School of Economics. This is where he began political organizing. He returned to the Gold Coast where he founded the Convention People's Party. When the British began increasing local rule, his party swept. When the British did not meet the demands of the Ghanian people, he became a champion of the people with his down to earth nature and organization of general strikes. When Ghana was given full independence, he was the overwhelming choice.
A strict empiricist, Nkrumah sought to make an organic political philosophy that was designed to change as the material needs of the country changed. He determined that the welfare of the individual was the most important concern of the government and society. It was from this lens that he criticized capitalism, contending that it reduced man to a means to achieving the goal of profit. He pointed to traditional African values, Islam, and European influences as the three ideological tides that shaped Africa. The latter two he condemned, though admitted their merits where he saw them (such as the French education system), and gave qualified approval to the first. African society was to be, in spirit but not practice the driver of society. This meant that pan-Africanism and historical study were to be focused on, but the actual institutions such as tribalism, traditional monarchy, and class hierarchies were to be abandoned.
This is where socialism came into Nkrumah's Consciencism. It was not out of devotion to Marxist thinking, but out of a belief that socialist economic structures would be the most effective way of leading the country to prosperity. In a 1967 address he gave in Egypt he stated "Socialism is not spontaneous. It does not arise of itself. It has abiding principles according to which the major means of production and distribution ought to be socialized if exploitation of the many by the few is to be prevented; if, that is to say, egalitarianism in the economy is to be protected. Socialist countries in Africa may differ in this or that detail of their policies, but such differences themselves ought not to be arbitrary or subject to vagaries of taste. They must be scientifically explained, as necessities arising from differences in the particular circumstances of the countries themselves." To Nkrumah, Socialism was not prescriptive, but rather a process where one used communal ownership as needed to create a better society. He was a believer in the idea of scientific socialism in believing that socialism came from the natural needs of the people, rather than an ideological devotion.
Ujamaa
If Nkrumah was a product of the study of Philosophy, Julius Nyerere was a product of the study of anthropology and history. Unlike Nkrumah, Nyerere was the product of elite lineage. His father was a chief who earned the favor of both the German, and later British Administrations in Tanganyika. He was chosen by the British to receive education to be a local leader and studied at Makerere College before finishing his post graduate work at University of Edinburgh. Upon returning, he founded the Tanganyika African National Union, which pushed for independence from the UK through non-violent protest.
His philosophy of Ujamaa, meaning familyhood in Swahili, became the guiding ideology of the party and independent Tanganyika (and Tanzania after their unification with Zanzibar). In this ideology, Nyerere posits that socialism is the natural state of African people. Before the introduction of Western influences, African people lived in an equal and communitarian society. While he admits the existence of elites he countered that the relative equality of means meant that there was no comparison to modern economic structures. For Africans to be prosperous, they had to return to the social structures as well as the spirit of pre-colonial Africa, while accepting modernizations that would benefit the common man.
He posited that African society had a natural social value attached to work, and this work was done, not to the benefit of a capitalist elite, but to the benefit of society, thus with the fruits of labor belonging to society, they could be considered socialist. Through a return to these structures, they could have a socialist society that was structured on the needs of Africans, rather than those of 19th century Europeans. He regarded Marxists as rigid and dogmatic, stating that, "The works of Marx and Lenin are regarded as holy writ… We find them condemning others actions because they do not accord with what the 'priests of scientific socialism' have decided is the true meaning." His ontology marked the community as the basic unit. He believed in socialism through consent of the people, but not necessarily through democracy.

Marxist-Leninism

Marxist-Leninist nations in Africa tend to fill a different niche that those of non-Marxist states. Non-Marxist states tended to grow from movements within the countries with a locally based variant of socialism guiding the development of government structures. Marxist states on the other hand tended to come from the geopolitical needs of the nation. They tended to lean heavily into the support of the Soviet Union or People's Republic of China. These governments tended to be criticized by Orthodox Marxists both within the countries and abroad for simply slapping a Marxist aesthetic on a run of the mill authoritarian state. This is not universal, and depended on the leader and movement. Thomas Sankara (referred to as the African Che Guevara) is celebrated by leftists for his attempts to organize Burkina Faso, whereas his successor Blaise Compaoré simply co-opted Marxist symbolism until the end of the Cold War when it was dropped entirely. The two states I will profile show a best and worst case for African Marxists.
Benin
Nothing I write would be complete without me mentioning Benin somewhere. The Republic of Dahomey gained its freedom from France August 1st, 1960. At that time Hubert Maga, a school teacher turned politician from the North was named first president. Benin is divided into three broad super-cultural groups (though there are a total of 64 ethnic groups). The Fon in the South, the Yoruba in the East, and the Bariba and other Muslims in the North. The Maga government was soon overthrown and the country rapidly switched between a number of governments, each dedicated to giving as much as possible to their constituent area before being removed from office.
This changed in 1972 when a young army officer named Mathieu Kerekou led a successful coup. Kerekou was different in the sense that he had no real ties to any of the political families that had been competing for power. He also ended the system of clientism that had defined Dahomeyan politics to that point (though some contend he showed bias against the Fon. Strongly nationalistic, Kerekou made his hatred for the French clear early on, pointing to them as the cause of many of the country's problems and the patron of the old regime.
In 1974, Kerekou changed the country's name from the Republic of Dahomey to the People's Republic of Benin and formally adopted Marxism-Leninism as the guiding ideology of the nation. Oil reserves and refineries as well as the banking system were rapidly nationalized and Kerekou made overtures to international communist nations for aid. Austerity programs were also quickly ended. The North Koreans were particularly close allies. Curiously, Kerekou worked to retain warm relations with the United States. Peace Corps remained in operation through his entire presidency and working in the American embassy was considered a strong stepping stone.
The practical effects for the average Beninese person varied from urban to village. Local leaders were required to be members of the People's Revolutionary Party, and extreme corruption and inefficiency meant that few resources radiated outside of population centers. Instilled with a strong labor union tradition during French occupation, the national labor movement was consolidated into a single approved union that was basically mandated to follow government orders. Unionized workers as well as students were the chief opponents of the regime and faced significant surveillance and harassment.
This started to change in the mid 80s as it became clear that the regime's economic reforms weren't working. Benin was lagging behind its neighbors Ghana, Togo, and Nigeria. On top of this, student groups and workers in unofficial unions were demanding change. Simultaneously, the election of Francois Mitterrand in France opened a new era in Franco-Beninese relations, shifting the nation back to Western alignment away from the moribund USSR. Under mounting pressure, Kerekou agreed to a constitutional referendum and free elections. Upon his loss, he gracefully stepped down in 1991, but was reelected in 1996. Having dropped Marxism, he led his second term as a moderate liberal, doing little to harm the economic and political reforms of the early 90s.
Ethiopia
Ethiopia, on the other hand, faced the fullest horror of Communism and likely suffered to a similar extent to Ukraine and China. In 1970, the Solomonic Dynasty leading the Empire of Ethiopia was one of the oldest royal houses in the world dating back to 1270 and drawing its lineage back to the Biblical King Solomon. Their last Emperor was Halie Selassie, celebrated among Pan-Africanists as one of the only African leaders to resist colonization. Though celebrated by the diaspora, Selassie's rule was authoritarian and secretive. In 1973, a famine hit Ethiopia. Rather than petition for aid Selassie covered it up, and only accepted aid on the contingency that it was given in secret. The inaction of the Emperor prompted a revolutionary council known as the Derg to take over.
This council quickly moved to numerous industries. Eritrean, Tigre, and Somali nationalists took advantage of the situation to launch offensives against the government. When the Carter Administration warned the Derg to cease the human rights violations they were committing in the crackdown, they cut ties with Washington and invited East-German and Soviet military advisors. In the Tigre region, the Ethiopian military embarked on a scorched earth offensive to quell the rebellion. Using such tactics in a nation with food security concerns was probably ill-advised. The offensive in the North consumed around two thirds of the national budget.
The problems the Derg had created were compounded in 1983. In 1982, the rains failed and there was risk of another great famine. Having become an international pariah due to the extreme violence of Derg forces, the international community was reluctant to give aid and the Reagan administration lobbied heavily against it as part of his campaign to halt Communism in the Horn of Africa. When the famine hit in earnest, the Derg mobilized to create collective farms. These farms were incredibly inefficient, consuming 82% of imported fertilizer while contributing only 15% of grain production. To staff these farms, people from offending areas, particularly Tigre were forcibly removed from their homes and shipped to location. Africa Watch estimates that around 50,000 people died on these farms alone, comparing conditions to the Ukrainian farms in the days of Stalin. In total, as many as 1.2 million people were killed, 2.5 million displaced, with Human Rights Watch estimating that around half could be attributed to government actions.

Conclusion

Socialism is a phenomenon that struck the African continent in many ways across the Cold War era and beyond. Its incarnations were as diverse as the groups it affected. This is by no means an exhaustive look at African socialism, but simply a chance for the reader to find a starting place for further study and give context to an under studied part of the world. Indeed, there were many important people and thinkers left out, such as Cheikh Anta Diop, Walter Rodney, and Siad Barre. Please let me know in the comments what if anything you would like to learn more about. If you found the philosophical analysis or historical fact more interesting, I would be happy to write more about it.
Sources African Socialism Revisited- Kwame Nkrumah
Ujamma – The Basis of African Socialism- Julius K. Nyerere
Drought, War, and the Politics of Famine in Ethiopia and Eritrea- Edmond J. Keller
Applying the weapon of theory: comparing the philosophy of Julius Kambarage Nyerere and Kwame Nkrumah- Tomáš František Žák
Three African social theorists on class struggle, political liberation, and indigenous culture : Cheikh Anta Diop, Amilcar Cabral, Kwame Nkrumah - Charles Simon-Aaron
Socialism and the American Negro- W. E. B. Du Bois
Benin- Chris Allen
submitted by Dibbu_mange to neoliberal [link] [comments]

MAME 0.222

MAME 0.222

MAME 0.222, the product of our May/June development cycle, is ready today, and it’s a very exciting release. There are lots of bug fixes, including some long-standing issues with classics like Bosconian and Gaplus, and missing pan/zoom effects in games on Seta hardware. Two more Nintendo LCD games are supported: the Panorama Screen version of Popeye, and the two-player Donkey Kong 3 Micro Vs. System. New versions of supported games include a review copy of DonPachi that allows the game to be paused for photography, and a version of the adult Qix game Gals Panic for the Taiwanese market.
Other advancements on the arcade side include audio circuitry emulation for 280-ZZZAP, and protection microcontroller emulation for Kick and Run and Captain Silver.
The GRiD Compass series were possibly the first rugged computers in the clamshell form factor, possibly best known for their use on NASA space shuttle missions in the 1980s. The initial model, the Compass 1101, is now usable in MAME. There are lots of improvements to the Tandy Color Computer drivers in this release, with better cartridge support being a theme. Acorn BBC series drivers now support Solidisk file system ROMs. Writing to IMD floppy images (popular for CP/M computers) is now supported, and a critical bug affecting writes to HFE disk images has been fixed. Software list additions include a collection of CDs for the SGI MIPS workstations.
There are several updates to Apple II emulation this month, including support for several accelerators, a new IWM floppy controller core, and support for using two memory cards simultaneously on the CFFA2. As usual, we’ve added the latest original software dumps and clean cracks to the software lists, including lots of educational titles.
Finally, the memory system has been optimised, yielding performance improvements in all emulated systems, you no longer need to avoid non-ASCII characters in paths when using the chdman tool, and jedutil supports more devices.
There were too many HyperScan RFID cards added to the software list to itemise them all here. You can read about all the updates in the whatsnew.txt file, or get the source and 64-bit Windows binary packages from the download page.

MAME Testers Bugs Fixed

New working machines

New working clones

Machines promoted to working

Clones promoted to working

New machines marked as NOT_WORKING

New clones marked as NOT_WORKING

New working software list additions

Software list items promoted to working

New NOT_WORKING software list additions

submitted by cuavas to emulation [link] [comments]

MAME 0.222

MAME 0.222

MAME 0.222, the product of our May/June development cycle, is ready today, and it’s a very exciting release. There are lots of bug fixes, including some long-standing issues with classics like Bosconian and Gaplus, and missing pan/zoom effects in games on Seta hardware. Two more Nintendo LCD games are supported: the Panorama Screen version of Popeye, and the two-player Donkey Kong 3 Micro Vs. System. New versions of supported games include a review copy of DonPachi that allows the game to be paused for photography, and a version of the adult Qix game Gals Panic for the Taiwanese market.
Other advancements on the arcade side include audio circuitry emulation for 280-ZZZAP, and protection microcontroller emulation for Kick and Run and Captain Silver.
The GRiD Compass series were possibly the first rugged computers in the clamshell form factor, possibly best known for their use on NASA space shuttle missions in the 1980s. The initial model, the Compass 1101, is now usable in MAME. There are lots of improvements to the Tandy Color Computer drivers in this release, with better cartridge support being a theme. Acorn BBC series drivers now support Solidisk file system ROMs. Writing to IMD floppy images (popular for CP/M computers) is now supported, and a critical bug affecting writes to HFE disk images has been fixed. Software list additions include a collection of CDs for the SGI MIPS workstations.
There are several updates to Apple II emulation this month, including support for several accelerators, a new IWM floppy controller core, and support for using two memory cards simultaneously on the CFFA2. As usual, we’ve added the latest original software dumps and clean cracks to the software lists, including lots of educational titles.
Finally, the memory system has been optimised, yielding performance improvements in all emulated systems, you no longer need to avoid non-ASCII characters in paths when using the chdman tool, and jedutil supports more devices.
There were too many HyperScan RFID cards added to the software list to itemise them all here. You can read about all the updates in the whatsnew.txt file, or get the source and 64-bit Windows binary packages from the download page.

MAME Testers Bugs Fixed

New working machines

New working clones

Machines promoted to working

Clones promoted to working

New machines marked as NOT_WORKING

New clones marked as NOT_WORKING

New working software list additions

Software list items promoted to working