#potlach

[teachanarchy]

Indigenous People of the Pacific Northwest DOCUMENTARY

[nickki-d-k]

Trolls said Potluck. Guess that means they're Indigenous.

[cryptids-of-the-world]

Dzunuḵ̓wa is a Bigfoot-like creature found in Native American mythology in Canada. Dzunuḵ̓wa is described as a Bigfoot-like creature and is very tall and is usually depicted with very long and very large breasts. Dzunuḵ̓wa was venerated as a goddess being the bringer of wealth however children feared her due to the fact that she captures them and brings them back to her home to eat. Dzunuḵ̓wa is sometimes called an ogress by the children however she played a very important part in the Native American gift giving ceremony known as a potlach. At the end of the ceremony the chief comes out with a mask of Dzunuḵ̓wa which is traditionally called a Geekumhl which symbolizes that the potlach is now over.

[mrkbrq]

Lešáj vs. Podušín / Leshy vs. SoulWorm (dvoustrana z komiksu Potlach, k dostání v XRXmagu / whole comics available here: https://www.facebook.com/xerox.mag )

[barbaryalan]

Tweeker Potlach #TweekerPotlach #TweekersSuck

[geraldinemcleod]

#Potlach hangover ❤ https://www.instagram.com/p/B1mA5vQnW4c/?igshid=imqygysaern3

[candyrenton]

Εγκώμιο της μεταστραμμένης πεζογραφίας

Συναντιούνται σε απίθανες ώρες σε απίθανους τόπους, ανταλλάσσουν βιαστικά μια-δυο λέξεις με συμβουλές ή συστάσεις (αυθεντικές λεπτομέρειες για τα ταξίδια τους και τις έρευνές τους· τις παρατηρήσεις τους για τους χαρακτήρες και τα ήθη· όλες τις περιπέτειές τους εν τέλει, καθώς επίσης και τις αφηγήσεις και άλλα κείμενα που θα μπορούσαν να προκύψουν από τα τοπικά σκηνικά ή τις αναμνήσεις που συνδέονται με αυτά) και συνεχίζουν τον δρόμο τους προς το καθορισμένο έργο, καθώς ο χρόνος είναι πολύτιμος και αρκούν πέντε λεπτά για να εξισορροπήσουν μια ζωή.

potlach #26 σελ:188

7 Μαΐου 1956 

[belacqui-pro-quo]

While theresources he controls are reducible to quantities of energy, man is not always able to set them aside for a growth that cannot be endless or, above all, continual. He must waste the excess, but he remains eager to acquire even when he does the opposite, and so he makes waste itself an object of acquisition. Once the resources are dissipated, there remains the prestige *acquired* by the one who wastes. The waste is an ostentatious squandering to this end, with a view to a superiority over others that he attributes to himself by this means. But he misuses the negation he makes of the utility of the resources he wastes, bringing into contradiction not only himself but man's entire existence. The latter thus enters into an ambiguity where it remains: It places the value, the prestige and the truth of life in the negation of the servile use of possessions, but at the same time it makes a servile use of this negation. On the one hand, in the useful and graspable thing it discerns that which, being necessary to it, can be used for its growth (or its subsistence), but if strict necessity ceases to bind it, this "useful thing" cannot entirely answer to its wishes. Consequently, it calls for that which cannot be grasped, for the useless employment of oneself, of one's possessions, for *play*, but it attempts to grasp that which it wished to be *ungraspable*, to *use* that whose *utility* it denied. It is not enough for our left hand not to know what the right hand gives: Clumsily, it tries to take it back.  *Rank* is entirely the effect of this crooked will. In a sense, *rank* is the opposite of a thing: What founds it is sacred, and the general ordering of ranks is given the name of *hierarchy*. It is the stubborn determination to treat as a disposable and usable *thing* that whose essence is sacred, that which is completely removed from the profane utilitarian sphere, where the hand --- unscrupulously and for servile ends --- raises the hammer and nails the timber. But ambiguity encumbers the profane operation just as it empties desire's vehemence of its meaning and changes it into an apparent comedy.  This compromise given in our nature heralds those linked series of deceptions, exploitations and manias that give a temporal order to the apparent unreason of history. Man is necessarily in a mirage, his very reflection mystifies him, so intent is he on grasping the ungraspable, on using transports of lost hatred as tools. *Rank*, where loss is changed into acquisition, corresponds to the activity of the intellect, which reduces the objects of thought to *things*. In point of fact, the contradiction of potlatch is revealed not only throughout history, but more profoundly in the operations of thought. Generally, in sacrifice or in potlatch, in action (in history) or in contemplation (in thought), what we seek is always this semblance - which by definition we cannot grasp --- that we vainly call the poetry, the depth or the intimacy of passion. We are necessarily deceived since we want to grasp this shadow.

Georges Bataille, The Accursed Share