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Nicolas Cole InstagramEntrepreneurs love to live in the clouds.It’s so much easier to talk about the big vision, the grand achievement, the cliche mantras that those who have already achieved “success” claim inevitably ladder up to a massively successful business.But the moment you become an entrepreneur and step into the world of entrepreneurship, you start to realize that what sounds easy in theory — “I have to build a great team” — does not happen overnight.And actually, there are a lot of much smaller components that go into building “a great team” and a successful company.As a founder, I have noticed that the soft skills I use on a daily basis are the real building blocks of a functioning business.Anyone can say, “I need to be a great leader.”Where people struggle is in actually deploying the soft skills that go into authentic leadership — like being patient, and able to listen.The more I continue to grow my company, Digital Press, the more I realize it’s the small stuff that counts the most. And where I see so many other entrepreneurs fail isn’t in their ability to see the big, grand vision, but instead slip and fall over the small stuff along the way.Here are 5 soft skills every single entrepreneur should invest in mastering sooner rather than later.1. Managing other people’s stress.If you thought you were stressed working a 9–5, you’re in for a real treat starting your own company.The truth is, stress isn’t always a bad thing. Stress is just stress. Things could be going really well — and the stress you’re feeling is rooted in dealing with a lot at once.Other times, stress becomes very emotional. People get frustrated. Conflicts arise. Resolutions need to be found.As an entrepreneur, it’s your job to be that solid core to your company.You cannot internalize other people’s stress — and the moment you do, you’ll find yourself in a death spiral.Instead, you need to separate what someone else is feeling and what you’re feeling. And if you’re feeling stressed yourself, you need to address that first, so that you can more productively help the next person work through their stress.Most entrepreneurs never learn how to do this. Instead, they build huge amounts of resentment for the people around them, never realizing that they have never mastered the skill of managing their own emotions in parallel with those around them.The soft skill here is emotional intelligence.2. You’re not selling — you’re giving people an opportunity to work with you.This is a lesson I learned from a mentor of mine.So many entrepreneurs build products and services they just assume people will buy. Meanwhile, they haven’t invested any time in understanding how they’re going to communicate their value — and ultimately share the vision of their company.Whether you want to call this some form of communications, public speaking, or straight up sales, what I’ve realized is that the best founders aren’t selling you anything.They’re giving you the opportunity to be part of something great.The moment you try to sell someone on something, you’re at a disadvantage. And in a sense, you’re fighting a losing battle. Nobody wants to feel like they’re “buying into” a product or service. They want to feel like they’re hopping onto a winning team — and the way you do that is you learn how to communicate what you do in a way that triggers a positive emotion.The soft skill here I would put under the umbrella of speaking.3. Not cowering in the face of a challenge.When we first launched Digital Press, we had multiple clients say, “This sounds great — but we want you to do it for us at a discount for the first 3 months.”Now, especially when you’re first starting out (we hadn’t even signed 3 clients yet), it can be very easy to cower and say, “Ok, sure, we’ll take it,” just because you want the business.I don’t believe that’s right.Any great founder with a great product knows their value — and they also know how much their product or service is worth.Every time someone came back asking for a reduction in price, we stood our ground and said, “We really value the work we do, and want to deliver the best possible product we can for our clients. And in order to do that, our costs are fixed.”Guess what happened?Every single client that tried to barter with us on price ended up coming back and signing on for the full amount.The soft skill here is: people (clients especially) challenge you because they want reassurance. You need to learn how to find that reassurance in yourself, so that you can deploy that to reassure others.4. You’re not “networking.” You’re making friends.Anyone who approaches networking with a Hello: My Name Is nametag is doing it wrong.Networking isn’t about stacking emails, or showing up to as many events as you possibly can.Networking is about making friends with people in your industry (or parallel industries) who are also doing cool things — and then finding ways to provide them as much value as you possibly can.The soft skill here is how you present yourself, and the fact that when you chase networking for networking’s sake, what you end up with is a meaningless pile of business cards.Make friends, not contacts.5. Empower, don’t give orders.And finally, the greatest soft skill of all is being able to empower those around you to unlock their own potential.I have had some truly magnificent mentors in my life. And every single one of them had a gift for allowing me to both see what was possible for myself, while simultaneously making me feel confident enough to move in that direction.Most “leaders” don’t empower. They instruct. They give orders. They tell people what to do, without really taking the time to understand what drives each and every person — uniquely.But when you take the time to see what makes someone “tick,” what inspires them, what moves them, you can nurture those qualities in a way that brings the best out of them. It gives them greater purpose for their work, increases their confidence, and most of all, builds their loyalty.Why?Because they feel as though you care about their personal interests.And at the end of the day, that’s what all of us want. We want mentors, not bosses. We want teachers, not disciplinarians. We want people who care about us and our individual hopes and dreams and aspirations.Which means, as a leader, it’s up to you to nurture that in yourself, first — so that you can nurture those same qualities in others.This article originally appeared on Inc. Magazine.Thanks for reading :)Want to learn how I built my Personal Brand online, attracting over 50 million readers?Click here to take the free Personal Branding email course!Want to work with Digital Press? Check us out!

Identity in the Arabian Peninsula and among Arabs has many layers. Identity isn’t as clear cut as other places in the world, and different aspects make up different parts of how a person sees and identifies themselves. Each layer dictates who you are within society, and the vast majority of the time people will know someone’s identity from their surname.1-SectWhether one is a Sunni or Shia Muslim matters significantly to ones identity in the Arabian Peninsula. In the smaller Gulf states and Saudi Arabia, this is between Sunni Muslims and Twelver Shia Muslims. In Yemen, this is between Sunni Muslims and Zaidi Shia Muslims. In Oman, this is mainly between Sunni Muslims and Ibadhi Muslims almost all of whom are only found in Oman, though intermarriage between the two sects is very common in Oman and over the centuries, Ibadhism has grown closer to Sunni Islam in terms of religious views and practices. In earlier centuries, the most prominent difference that someone would notice was their praise of Abu Bakr and Umar, and their cursing of Uthman and Ali. A mark of their Kharijite origins. Today, however they tend to refrain from that; instead the main difference lies in the source of Hadiths (sayings of the Prophet Muhammad) and their belief in the Quran as a word of God being a creation of God rather than the uncreated word of God, making them similar to the Mu’tazila who rose to prominence in the 9th and 10th centuries during the time of the Abbasid Caliphate.A similar trend occurred with the Zaidis of Yemen, to the degree they were more similar to Sunnis than other branches of Shia. The Jarudiyyah school of Zaidism used to see Abu Bakr, Umar, and Uthman as illegitimate and in sin for not appointing Ali as the first Caliph. The Sulaimaniyyah school which became predominant believe the first two caliphs were wrong for not appointing Ali, but it did not amount to a sin. The Batriyyah are similar, except they include Uthman as well as falling in error. Either way, Sunnis praise all four of whom they dub as the Rashidun or Rightly-guided Caliphs, and Al Hassan bin Ali is considered by most scholars as the fifth rightly guided Caliph. However the Zaidis like the Ibadhis, differ with Sunnis also in the sources of hadith and the idea of the creation of the Qur’an.In the Hejaz and Najd, all if not then almost all the population are Sunni Muslims and as a result this difference is not much of an issue in every day life. However marriage between sects is seen as taboo and rare. Indeed, its significance is noted in some lineages and ethnic origins being marked by religious sect.2-Bedu or Hadhar (Nomad or Settled)While today the vast majority of the population of the Gulf states are urbanized and near 40% of the population of Yemen, the historical differentiation between those whose ancestors nomadic Bedouins or settled Hadhar remains. This is mainly due to differences in aspects of culture, dialect, and marriage patterns between the two groups. The Bedouins are also marked by strong connection to the tribe, while the Hadhar instead are marked by their stronger affiliation to the smaller extended families or clans while for those with tribes, it acts as a matter of lineage and a marker of families one may marry into rather than affiliation.Hadhar traditionally would not marry their daughters to the nomadic Bedouin, due to their harsh way of life. Most Bedouins likewise preferred marriage within the tribe itself or related tribes. Among some tribes a girl upon being born would be promised to her cousin, and if one wished to marry her he would seek permission from her cousin before proceeding. In any case, this layer of identity carries on to the modern day and stills acts a barrier to intermarriage though not as strong as lineage and sect, as Bedouin through assimilation may become Hadhar.3-Lineage and ethnic originLineage and ethnic origin is another major layer of one’s identity. Contrary to popular belief, the Arabian Peninsula in this regard is also quite diverse, with people not just one large homogenous group in terms of origin. The separate groups need to be discussed individually and are as follows:Al Arab/ Aseeleen / Ajaweed:This group are called various things Aseel (original) or Ajaweed (of pure or ancient lineage) or Al Arab (the Arabs), depending on the area. The terms may also be used interchangeably. It refers to those who can trace their lineage to the original and ancient tribes of Arabia characterized by descent from Adnan the descendant of Isma’il (Ishmael) bin Ibrahim (Abraham) or Qahtan, the Yemeni ancestor of the Qahtanite or Southern Arabs, a tribe of whom Isma’il married into and whose descendants became the other major branch of Arabs. As well as ancient tribes with dispute since pre-Islamic times over descent from Adnan or Qahtan. They can either be Bedouin (nomads) or Hathar (urban). For the Bedouins, the tribe plays a social role while for the Hathar the tribe is a matter of lineage while the extended family and the town plays the central social role.Khadheeri/Non-Aseel:Arabs of non-tribal origins. In Najd they are known as Khadheeri, a reference to the Ukhaydirids sharifs (descendants of the Prophet Muhammad God’s peace and blessings be upon him through his grandson Al-Hassan bin Ali bin Abi Talib), who ruled Najd in the period of the 800s to 1000s. This is not because of any connection in terms of lineage, but because many of them are said to be the descendants of the Mawali (non-Arab Muslims) tied to their clan or descendants of mawali in general, as well as of their manumitted slaves. Others who fall under this category are those Arabs who lost their lineage and tribal descent over time or lost their tribal status as a result of consistent intermarriage over multiple generations to those of non-tribal origins, and thus became considered among them. For instance, there are cases where there are families in Kuwait and Saudi Arabia. The family may be considered of pure Arab stock in one place and not the other, due to one branch consistently marrying families that are not of tribal origin, while the other maintained their lineage through marrying families of Arab tribal origin. Most are urban inhabitants (Hadhar), but among them are those affiliated with various Bedouin tribes and tended to do jobs the warrior bedouin looked down upon such as working as craftsmen or in agriculture. Though many particularly among the Hadhar differed in socioeconomic status, among them were those wealthy and poor. Socioeconomic status thus matters more in their marriage patterns today in contrast to the tribal Arabs who put lineage first.Khawal/ Tekarna/ Black:Descendants of those of African origins throughout the Arabian Peninsula. The vast majority of whom are the descendants of freed slaves brought from Sub-Saharan Africa. Those in the smaller Gulf states, Oman, Eastern Saudi Arabia, and Southern Yemen are predominantly descended from Eastern Africans beyond the Swahili coast. Others such as in the Hejaz and Yemen, tend to be Sudanese or Ethiopian in origin. In the Hejaz, there is also a large population who are not descended from slaves, but from free people who migrated and settled there, hence the term Tekarna to refer to them, referring to the Toucouleur people of Western Africa who came as freemen. In Oman, there are also many freemen who came from Omani territories in eastern Africa, particularly from Zanzibar. In other places the term Khawal (literally maternal uncles) is prominent, which is possibly as a result of the concept of milk brotherhood in Arab culture and in Islam. The rule of it is that if a baby is nursed by a woman not their own mother, that woman is considered their “Umm bil Ritha’a” or “Nurse Mother”, all her biological children become the milk siblings of those who nursed from her as well as those who nursed from her being considered milk siblings of eachother. Her siblings and parents likewise are considered the milk uncles and milk grandparents of the child who nursed from her. Milk siblings may not marry each other, and the same rule applies as if they were biologically related. A woman may unveil herself in front of her milk sons or milk brothers as if they were related by blood. Prominently, many female slaves acted as wet-nurses for the newborns of their master, and consequently also became their milk mothers. Which is where the term “maternal uncle” as a way to refer to Black people in general came from, most Black people in the Gulf also use this term to refer to themselves. The vast majority are Hadhar, though some have historically been slaves of Bedouin tribes and today still have that Bedouin association, but you’ll be hard-pressed to find any.Salab/Salubah:Literally plural of Saleeb meaning “Cross” in Arabic. Native to the northern Arabian Peninsula. Said to be the descendants of enslaved crusaders. They are all historically nomadic Bedouin. Prominently there is a higher frequency of fairer skin, eyes, and hair among their population. Historically they tended to be looked down upon by other Bedouin tribes as well as Hadhar due to their lineage and due to differences in tradition among other things, being seen as morally decadent. Similar to historical attitudes of Europeans towards Gypsies. Many of them and related groups branched off from them claim descent from prominent Arab tribes such as Kinanah (which the Quraish descend from, the tribe of the Prophet Muhammad) or even tribes that have left the Arabian Peninsula centuries or even a millennium prior with possibly only a few small branches remaining, such as the Bani ‘Abs whose possible sole remaining branch is the Bani Ruwahah in the interior of Oman; due to them living in those tribes’ historical territories. These claims are quite possibly a response to other tribes looking down on them due to lineage. They tend to only intermarry with one another, with their Bedouin status limiting marriage options with the Hadhar of non-tribal origin, and their lineage limiting their options with other Bedouin tribes.Ajam:Those who descend from Persian or from other Iranian ethnic groups such as the Lur. They are found prominently in Kuwait, Bahrain, Qatar, and the United Arab Emirates and to a more limited extent Oman. They almost all have Arabized, and speak Arabic as their primary language. In some places such as Bahrain, Ajam refers purely to those of Shia Persian origin. In other places such as Kuwait or the United Arab Emirates, Ajam can be Sunni or Shia. In Kuwait, Huwala- those of mixed Arab and Persian origin whom are Sunni in sect from the eastern Gulf coast, are also lumped together by others in society under this category, though quite a few would dispute it. Initially, many were prominent merchants. In the first half of the 20th century, there was increased immigration from Iran to the Gulf states. This was due mainly to persecution of the religious in Pahlavi Iran such as banning the hijab, as well as for work, and the oil wealth that became apparent in places like Kuwait and Bahrain in the 1950s. The Shia Ajam tend to intermarry with other Shia Arab families, whereas Sunni Ajam may intermarry with those of non-tribal origins. However, socioeconomic status also plays a key role among them in marriage, rather than lineage. They are all considered Hadhar.Huwala:Arabs from the eastern coast of the Gulf with mixed Iranian descent. In Bahrain, Sunni Arabized Persians are also considered Huwala. In Kuwait, both Huwala and Sunni Persians are classified under Ajam. Many immigrated to the western coast particularly after increased centralization of government in Iran following the rise of the Pahlavis, as well as the unveiling policies that arose during the era of Reza Shah Pahlavi. They are found prominently in the United Arab Emirates, Bahrain, Qatar, Kuwait, and to a lesser extent Oman and a lesser extent Eastern Saudi Arabia. Those in the western coast are all entirely Hadhar and tend to intermarry within themselves in Bahrain, Qatar, and Saudi Arabia. Though at times prominently in Kuwait, they also intermarry with non-tribal Arabs.Baharna and other Twelver Shia Arabs:The Baharna are Shia Arabs prominently found in Bahrain, Qatif, Tarut, and Al Hasa in eastern Saudi Arabia where they form the vast majority of the Shia population. To a lesser extent they are found in the United Arab Emirates where they form a significant part if not the majority of the Shia population there, in Kuwait, and to an even lesser extent Oman and Qatar. They are all entirely Hadhar and are tribe-less. They have been described in British documents as “Arabs without a pedigree” as a result of this. In terms of marriage, they intermarry with other Shia such as the Ajam. In Kuwait, there are also Shia Arabs of Iraqi stock some have tribes and others not, however they all intermarry with one another and with the Shia Ajam. The vast majority are Hadhar, but a small number are Bedouins from southern Iraqi tribes.Others:Such as those of other origins. In the Hejaz, particularly in Jeddah, Mecca, and Medina there are descendants of pilgrims who have settled there of diverse origins including from Central Asia, Indonesia, India, Turkey, Egypt, Ethiopia, the Maghreb and so on. There are also minor groups in other areas such as the Al Akhdam (literally meaning servants in Arabic) in Yemen, which is a socially discriminated against group there and is prominently dark-skinned and said to be of Abyssinian origin though this is disputed. The Lawatiah, a group of Isma’ili Khoja origin from the Indian subcontinent, most of whom converted to Twelver Shi’ism and are found in Oman, the UAE, and to a lesser extent Bahrain and an even lesser extent Kuwait (where they are grouped together with Ajam rather than have their own separate group) and form the bulk of Shia Muslims in Oman. Also the Buloosh (Baloch) which have formed a tribe in the UAE and Oman, and with families of Balochi origin found in Kuwait, Bahrain, Qatar, and Saudi Arabia. There are also tribes like those of the Shihuh and Kumzari on the Musandam peninsula, whose origins are disputed but have their own distinct languages sharing some similarities with Balochi. Even other than that, there are tiny exceptions, like a few families of Turkish origin, theres even a family in Kuwait that descends from a British adventurer who worked in California then became a Muslim in Yemen then married an Iraqi woman and settled in Kuwait over a century prior. There is also a small population in Kuwait of about two hundred individuals of Assyrian Christian origin from northern Iraq and South-Eastern Turkey many of whom are Protestant, migrating over a century prior to work in the American Missionary Hospital. There are also some families of Kurdish descent, a small population of Jews in Yemen and Bahrain, among others I’m probably missing out on.4-Tribe and ClanFamily and tribal affiliation is another layer of identity with a stronger connection to the individual. It identifies the majority of the time your origin, sect, which families you may marry into, who you are more likely to know, among other things. It is for this reason the culture of nepotism is strong in the states of the Arabian Peninsula. A Bedouin in his place of employment for instance may be more inclined to help a member of their own tribe through the bureaucracy over others. My friend in Saudi Arabia for instance while Hadhari once was getting something done, the Bedouin government employee at first said that there was nothing he could do, but after seeing his surname and noticing they were both from the same tribe tried harder to help him and though it took some time, did manage to finish what he came for that same day. Likewise a relative of mine here in Kuwait needed to finish renewing some documents for himself and his wife, he saw the nametag of the employee who happened to be a Bedouin who shared the same tribe as his wife, so he put his wife’s document first and that worked out for him.The Hadhar are not innocent in this either. One would be more inclined to help someone from families related to them or people they know or who their family is. I myself once had an issue at the airport. The passport control officer was confused at an old water stain on my passport (long story), and was wondering whether I would be allowed through. I was like, I used this passport in the UK, Spain, and the UAE, and I won’t be allowed back into my own country with it? He called his superior, who looked at the name on my passport. Turned out he knew my first cousin. There was nothing wrong with my document any way, but he saved me from a bureaucratic hassle and let me through. This happens, because they know one day they themselves will find they have to deal with the awful bureaucracy and hope someone would help them. However, I do wish the help was with everyone rather than just those related to you in someway, but the system needs fixing and thats another topic entirely. Likewise in elections, people are more inclined to vote for their tribal or familial cousins, which is why representative democracy is not the most successful of systems in the region. However the next point will go more into detail on this topic.5-National identityIn my opinion, it is arguably the most divisive form of identification. While national unity is all well and good, it usually comes with international disunity. I can live in a place and as part of society make friends with others in society who may not share my lineage or sect or family name and we may not agree on everything but we can coexist. When it comes to national identity however, theres always that lingering notion that if you are not with us you are against us. Exemplified by the fact that you are not interacting with those of other nationalities very often for the single fact that hard borders delineate national identity, and so that other person will always be on the other side of the fence away from interaction that can breed coexistence. Take the case of the Gulf Crisis between Qatar on one hand, and Bahrain, Saudi Arabia, and the Emirates on the other. These are people with similar societies, family ties, marriage ties separated only by lines in the sand. The idea that the nation and thus its interests comes first drove a wedge between populations. It othered a society which in all other layers of identity is identical. Why? Because decision makers said so, to be sympathetic to who we now dub an enemy will lead to societal rejection. You are either with us or against us. Why should we hate those people who are almost exactly like us? Well, they’re on the other side of the line that you can only see on a map. When projecting that otherness on an occupying power, or a terrorist group is one thing, but projecting it on your cousins? Suddenly, national unity is not very unifying.In Arabia in the past, the borders between the domains of rulers with small exceptions was where the tribes loyal to one ruler roamed. A Bedouin identified with their tribe, and whomever his emir was loyal to he was loyal, and to whomever the emir warred against he warred. For the Hadhari, he identified with his region or settlement. He was not Omani because he belonged to a state called Oman but rather because he belonged to a region called Oman. He did not identify with Kuwait because he belonged to a state called Kuwait, he did so because he lived within the town of Kuwait. National identity evolved from this, and it would create a clash over what the state was. For the Hadhar, the state became an enlarged town with its hard borders as its wall. As for the Bedouin, the state became the parent tribe and the borders of the state the tribal domain.In the case of Kuwait, those views of the state would clash in Kuwait. Who is a Kuwaiti? Well its obviously those who lived within Kuwait’s town walls. No? It is all those who belong to the tribe of Kuwait then? No? Well, The ruling family also had a different idea of what the state was. A Kuwaiti is whoever they chose to be a Kuwaiti. While the Settled Kuwaitis were willing to accept sharing a nation with those Bedouins they were used to trading with and whom grazed their herds outside the walls of Kuwait and within the geographical limits of the new concept of hard borders, they were not however prepared to do so with over 200,000 of their tribal cousins who would be imported and nationalized in the late 1960s to the 1980s enmasse by the ruling family from neighboring states particularly Saudi Arabia. Consistently in the Kuwaiti National Assembly and politics, political decision making is marred by the clash of these separate groupings and their view of the state.This categorization is not limited to Kuwait however, however as a small state the situation is exemplified. In Saudi Arabia, the vastness of the kingdom allows for everyone to live in their own space, views on national identity instead do not clash, but are bubbles. Again like Kuwait, the state borders are our town walls for the Hadhar and for the Bedouins it is the parent tribe. To go against what is dubbed as national interest, it is as if you are aiding the besiegers in a town besieged or betraying the tribe. If you are a non-citizen not necessarily saying anything bad but even respectfully disagreeing with something another country does you are bombarded. Stay out of this, stick to your own country, it is none of your business. Fueling that otherness.National identity is very real in Arabia and it has been adapted as an evolution of concepts already present in society. “Me and my brother against my cousin, me and my cousin against the stranger”, a concept that if you think about it is not limited to the Bedouins who invented it, but in more ways than one on a global scale, our states are our tribes.

This is going to be long. Forgive me for the rant, but I need to say this.Lately I’ve come to absolutely detest the Netflix show Black Summer. It’s a zombie anthology show whose plot is, and I have to grasp for it, one woman who got separated from her daughter during a panicked evacuation of her neighborhood that is under irregular attack by zombies. Her daughter got onto an Army Deuce-and-a-half cargo truck, but she herself was unable to get on there before the security soldiers threatened her off because they learned that her husband was wounded by a zombie bite on his abdomen.The whole season revolves around that particular plot, with other bit characters showing up for God knows what.Now, I like zombie shows. I liked Z Nation, which was so bonkers dumb and ridiculous in the first season. It has a prisoner who’s immune to the zombie plague being escorted by a special forces soldier to the CDC, across the country that’s overrun by zombies, and the special forces soldier is taken down by an undead infant who runs around Chuckie-style. Then we have a character called 10K (Ten Thousand), because he has a goal of killing ten thousand zombies with his exceptional marksmanship. Then there’s Qualls, who ends up being the lone survivor at a snow-bound radio broadcast base with just a dog to keep him company. He is the lone voice on the radio across the nation, using the still-functioning satellite network to watch the goings-on.But Black Summer? I don’t even know the main characters’ names. The woman who lost her daughter? I’unno. Never figured out. I can’t even say what her character traits are, and her only motivation is “find daughter”, which, in the case of a zombie threat, makes sense. But she’s already a survivor, yet is so meek she does almost nothing through the series.What’s worse is the show, in a single episode, jumps around to various short stories, little character vignettes for characters I literally don’t give a flying dip about. Plus, it jumps around in time, and we get to see the same character couple, man and woman, walking down the middle of a suburban street. and the woman gets hit by an SUV. Like out of nowhere. Then she’s bleeding on the street, the guy comes over, sees he can’t do anything, apologizes, and runs away to let her bleed out and die, then convert into a zombie.Now, the transition timeline from infected person into zombie isn’t a problem. The problem comes with the fact that these zombies not only run, but stalk, and this one in particular runs exclusively down the street, not on the grass or sidewalk, but in the middle of the pavement. This is where the poor direction starts to become visible.One of the main characters comes into the story wearing Army ACUs that are bloodied and loosely fitting on him, clearly showing that he’s not military. The problem here is the nametag. On the right breast, every uniform has a velcro spot for the person’s name. The show can’t figure out if he’s got a name tag or not, and it can be there, then disappear, then appear within a ten minute sequence. It’s small, it’s almost irrelevant, but it’s wholly noticeable and entirely important.And then there’s how guns are handled in the show. It’s like the characters are using the Drought Skull, because they use an excessive amount of ammo. One part that struck me as absolutely bullshit is one sequence in the last episode, and the survivors, a group of about seven people all armed with automatic weapons, are in the center of a cityscape of concrete and skyscrapers. Zombies are all around, but so are other survivors, all of them also armed with firearms. Well, when a zombie showed up, the group of people (about 25 strong) would strike with lethal shots, if a gross waste of ammunition. But then when one woman starts to convulse and vomit blood, signaling her conversion into a zombie. The survivors around her, who’d treated any other zombie with cold deadly automatic fire, suddenly turn into a bunch of fucking cowards. They run away. And that’s when things go to shit. More zombies appear out of seemingly nowhere to attack out protagonists, and they struggle to get away. Apparently though, shooting down a corridor doesn’t even accidentally hit other people immediately in front of the barrel. There is literally no consequences for this stupidity in gun safety handling.Later on, there actually came the only smart choice in the whole show, from what I saw: one of the characters has a leg wound that makes walking a struggle, a pain. He can’t walk, so he is carried under each arm by someone working to get him away from the zombies. The blonde mom is the only one not carrying him, and she realizes that they won’t get away. So she turns around, and shoots the wounded man in the head! Fucking brilliant! It’s a do or die situation, and if his wounds slow them down enough, they all will die anyway. Best make sure only one person died there, than all of them.P.S.I just learned that Black Summer is a prequel series to the show Z-Nation. Huh. Well, this feels like the equivalent of Solo: A Star Wars Story compared to A New Hope.