Yasuhiro Toyoda (Japanese, 1986), Night Flight, 2025, 2025. Oil, sand matiere, canvas on wood panel, 45 × 45 cm.
wallacepolsom
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Jules of Nature
Claire Keane
Cosmic Funnies
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pixel skylines

ellievsbear
🪼
official daine visual archive

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★

oozey mess
EXPECTATIONS
I'd rather be in outer space 🛸
𓃗

tannertan36
we're not kids anymore.
Game of Thrones Daily
Today's Document
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@thearchivebaby
Yasuhiro Toyoda (Japanese, 1986), Night Flight, 2025, 2025. Oil, sand matiere, canvas on wood panel, 45 × 45 cm.
Petroglyphs of Sikachi-Alyan, Nanaian village
Deer friends thousands of years apart
Elk-figure from Åskollen, Drammen, Norway.
Petroglyph of Sikachi-Alyan under the snow
“I am but one small shiitake mushroom connected to a vast mycelial network with other disabled fungi, loving and caring for one another. We are not alone.”
—Alice Wong, “Introduction,” Disability Intimacy: Essays on Love, Care, and Desire
(It's not showing up in the cross-post, but they made the first post just yesterday)
"Just do whatever" public health has a body count.
First twitter post from @1goodtern: On Monday I watched a healthcare worker take bloods and run tests on multiple patients while the patient I was visiting was asleep. They didn't wash their hands or wear gloves while going from patient to patient. Today I've heard that the one I was visiting has picked up a *bad* hospital acquired infection.
Quote reply by the same user, one day later:
And, like that, he's dead.
[“Limits mean what you are willing or not willing to do in any given interaction. They change, and this is a good thing. There are some things you will not do with anyone due to ethical, health, or safety reasons and many other things you do with people depending on who they are, what your relationship is, what sparks your fancy at the moment, or how tired you are. Having a limit says, I am not available for this. Having a limit is the difference between your Willing-to list and your Not-Willing-to list. Sometimes the limit is a “No.” Sometimes it’s “Not that but something different” or “Yes, up to here” or “Yes, for about ten minutes” or “Yes, next Friday.” So it’s limits first, then comes the generosity.
Taking responsibility for your limits means that you finally and blessedly admit that no one but you can know what they are. Sometimes even you don’t know what they are. It means you don’t expect others to guess correctly, and you stop blaming them for not being able to do that. There are situations in which it may be easy to speak a limit and other situations in which it’s harder. This is natural. The practice gradually enlarges the situations in which you can easily notice and communicate your limits. It teaches you how to do that, and you can then take that skill into the rest of your life.
A thought experiment. Imagine you are going to walk into a room of people, and you are not allowed to say no to anyone there. They can ask you to do things and can do things to you, but you can’t say no. Would you enter the room? Of course not. You can’t afford the risk of having anyone ask you for anything. Suppose you did enter—what are the options now? Constant tension and worry. You could try to suss out who is “safe.” You could hide in the corner and hope no one sees you. You could walk in with a bluster and roar, hoping everyone will be sufficiently intimated to not ask for anything. You could acquiesce to every request, hoping everyone will like you for it. You could look pitiful and hope that someone will rescue you or take you under their wing. You could do what is asked but with such a bad attitude that they regret it and don’t ask for more. You could get buffeted around and feel hopeless. You could even criticize yourself for not being okay with all of it. Any of those sound familiar?
(On the other side, imagine you are in the room and in come the people who aren’t allowed to say no. Now you have to figure out what they are okay with before you ask them. You could ask for nothing at all for fear of making a mistake. You could be hypervigilant for signs of discomfort. You could make a mistake and feel awful about it. Or you could take advantage of the situation and do whatever you want.)
This is why the ability to say no is required for intimacy. Without the ability to say no, you can’t afford to be in the same room with anyone. When you can say no, your yes can be trusted.”]
Betty Martin, The Art of Receiving and Giving: The Wheel of Consent
INTERCONNECTED, Joana Choumali, 2020
Open for private commissions!
I have five slots available for October! Email me at [email protected] with what you’d like and I’ll get a quote to you.
Three slots left!
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One client has cancelled their slot so I still have one left!
Câine, pâine și florile de mâine / Dog, bread and the flowers from tomorrow by Mihaela Mîndru
Obviously not the same, but when the pandemic lockdown hit I was also shocked at how nobody else seemed to know how to deal with it but it felt familiar to me, my life suddenly at scale. You've never been like this before? You don't know how to do it? What do you mean you didn't learn it as kids and get used to it, didn't build up habits around it...? Anyway, I am looking forward to reading your book someday...!
it’s funny you say that because the people I lived with did have habits and coping mechanisms that helped them deal with it: they completely checked out. no precautions. I was told that the man hated the idea of being some weak pussy who was scared of getting sick, so masks and distancing were out of the question: if he died it meant he wasn’t a real man, which meant he should die. if you talked to her about it directly, the woman nodded and said of course she would take precautions then did whatever she wanted as soon as she left the room. after they gave me covid I had a panic attack over the phone to my emergency therapist about it and the woman eavesdropped on the other side of the door and then told c my fear and resentment were irrational and abusive and she was frightened of me. they got through the pandemic by floating from one day to the next chasing delusions of gender and leveraging their vulnerability to escape all forms of accountability.
Redefining safety for would-be revolutionaries
[“1) Develop and clarify shared goals - Perfect individual safety is not the end point in and of itself for social movements; political organizing is not an individual therapeutic process or a replacement for families of origin. Psychological safety is clearer and more easily practiced when the shared goal (“the Big Why”) of a group or coalition is decided together and made explicitly clear.
2) Encourage and promote the wisdom of the divergent voice - Normalize and celebrate disagreement on issues as an opportunity to deepen relationship and build wisdom. Leaders should remember to frequently ask: Does anyone have a different idea? Does anyone disagree? And model receiving dissent and divergence with grace. More on the “divergent voice” concept here.
3) Explicitly discuss and re-evaluate group norms, power dynamics (rank) and roles, and pathways to belonging - Creating clarity around how one can “succeed” and access belonging in a group often lowers anxiety and softens competitive dynamics. Getting clear about power hierarchies and roles within groups has a similar effect. People most often yearn for belonging and status within groups, which needs to be discussed so they can pursue them in a healthy, prosocial way.
4) Develop shared processes for sharing positive and negative feedback - It is equally important to share praise and celebration as well as critique. The Left is frequently strong on critique and weak on praise and celebration. Delivering feedback, whether positive or negative, in a way that feels constructive and helpful rather than threatening or overly vague, is a skill that can be taught and strengthened with practice. There are many models for sharing feedback, but in short: Feedback should be delivered with a constructive and prosocial goal (to strengthen an organization and to support the individual receiving feedback to grow), grounded in specific observations, reasonably open for discussion, and come with concrete suggestions for improvement.
5) Practice rituals of belonging: Rituals are important for group cohesion and supporting individuals to feel cared about while also remaining on the overall goal. Rituals should be contextually appropriate and meaningful within the group’s culture. For example: Check-ins at the start of meetings, sharing food in times of celebration, acknowledging birthdays and holidays, practicing somatic grounding or singing together are all ways that groups can strengthen collective bonds.
6) Normalize mistakes and learning from them: It is an inevitable and deeply human occurrence that group members will make mistakes of various kinds. Psychological safety deepens when mistakes are normalized to a reasonable extent (this does not include deliberate abuse or severe harm such as physical violence or sexual exploitation, harassment, etc) and the process of naming mistakes and learning from them is made transparent. Leaders in particular play a significant role in modeling the acknowledgement of mistakes and harvesting insights from them with compassion and care.”]
what Work is the most important? the work you have to do next. narrow the scope of focus down to that singular glittering point.
How to get out of a rut
patricia evans, controlling people, adams media, 2002:
[”In couple relationships, people who attempt to control their mate have created a Pretend Person whom they think is their mate. They relate to the Pretend Person that they mistake for their real mate. Let’s take a look at how a Pretender creates, sees, and interacts with the Pretend Person. If we understand what is going on when someone makes up the other in a personal relationship, we will not only be better able to protect ourselves from anyone’s attempt to control us, but also will better see what control is all about, even when it involves large groups.
The following drama, “The Teddy Illusion,” shows just how someone might begin to “make up” a Pretend Person, and what happens in relationships when they do. Teddy starts out as a pretend friend, an imaginary teddy bear, and later Teddy is the main character.
An imaginary teddy bear provides the best example of how a Pretender develops and anchors a Pretend Person in someone and shows how different a Pretend Person is from an authentic person. A teddy bear is inanimate, that is, quiet and totally compliant. This is just how the Pretender seems to expect the authentic person to be. Beginning in childhood, the Pretender unconsciously develops the Pretend Person like a child develops a pretend-friend teddy bear, and like a child who plugs every move and thought into his teddy bear making it “do” and “say” what he wants, the Pretender quite unconsciously tries to do that same thing. Only the Pretender is plugging the Pretend Person into an authentic person!
Teddy, like a real teddy bear, doesn’t leave, is as comforting as one could imagine, and could be male or female, child or adult, or could even be split into a number of imaginary people. In the Pretender’s early childhood, Teddy (Pretend Person) might begin as an imaginary, all-need-meeting parent and later be personified as a perfect mate.
In the following scenario, Teddy becomes a Pretend Person— an imaginary mate that the Pretender anchors in a real person, and sees instead of that person.
I want you to relax and imagine, if you will, that when very young you had an imaginary teddy bear. And you played with your imaginary teddy bear in the same way that children play with a real teddy bear.
Like playing house with dolls, imagine playing the roles of little Teddy and Teddy’s friend, just as a child plays. The child’s voice is high and even more childlike when talking with Teddy. “Hi, Teddy. Now you stay here. I’ll be right back. Okay?”
“Okay,” says Teddy in the same little voice.
With this picture in your mind, please visualize having your own imaginary teddy bear right with you and imagine talking for Teddy and responding for Teddy with the same little voice.
The more you are able to put yourself into the imaginary world of the child playing “let’s pretend”, the more effective this scenario will be in revealing how some people establish an extension that like a tentacle reaches from one person into another.
Are you ready?”]
Wondered why I don’t know any beautiful fish species off the top of my head so of course moseyed over to Google to help resolve this matter and now I’m hypnotized by this image of fish scales that the U.S. Fish and Wildlife Service posted on Medium
people be like "oh so killing disabled people because there should be less disabled people in the world is EUGENICS now? smh what has the world come to"
three hundred notes later and people be like "no no let me explain how killing disabled people because there should be less disabled people in the world isnt eugenics: there should be less disabled people in the world because i think they have bad lives and make the lives of others worse. thanks." like they made a point
“There is a name for this argument. That name is lebensunwertes Leben. It means ‘life unworthy of life’; I’ll let you figure out why the original is German.”
The far right has normalised much of its ideology within mainstream politics – and ‘body fascism’ is part of that
“One doomscroll down your FYP [‘for you page’, TikTok’s home screen] and it’s hard not to see how every major fashion, lifestyle, and culture trend has connections to the reemerging supremacy of thinness,” wrote digital culture reporter Michelle Santiago Cortés for The Cut weeks after the Vogue report was released. As someone who spent 18 months monitoring digital communities of far-right women, I was less surprised by the return of thinness as the body ideal. Over the last few years, the far right has made huge strides in normalising its ideology within mainstream politics and culture, and women in these communities have played an important role in that. “White nationalist and identitarian movements have strategically used women in their public-facing campaigns to make their ideas seem less dangerous and more legitimate,” Julia Ebner, author of Going Mainstream: How Extremists Are Taking Over, told me. She continues: “Fascist ideologies – in the past and today – tend to paint an idealised vision of the human body and women's bodies in particular are seen as vessels for producing the next generation of ‘pure’ and strong children. With the rise of far-right movements, we also see a return of narrow-minded beauty ideals and body shaming.” For far-right women, there is no such thing as body positivity or body neutrality. Thinness is a moral imperative; it shows dominance over the body and aligns oneself with European beauty standards. Santiago’s use of the word ‘supremacy’ cuts to the heart of this: the far-right places all bodies into a series of hierarchies – some supreme over others. White bodies over Black and Brown bodies. Cis bodies over trans bodies. Able bodies over disabled bodies. And thin bodies over fat bodies.
[...]
“If I was trying to radicalise a young girl, I would incite an eating disorder, because your capacity of critical thought is kneecapped by starvation, and it would be easy to introduce a racialised aspect to it,” says Hazel Woodrow, a researcher at Anti-Hate Canada who focuses on digital subcultures of teenage girls, including pro-anorexia and far-right extremist communities. When I first contacted Woodrow for an interview for Pink-Pilled, she said that she too had noticed the overlap, and says now that the issue is becoming more acute. Woodrow also points out the rise in the so-called ‘crunchy’ far-right, and how strict diets such as all meat, all raw vegan, or anti-seed oils have become ways for members of these communities to show their in-group status, and link their beliefs to their diet. “They never talk about it overtly as being a restrictive diet, but in some ways similar to orthorexia which historically, we would have more so associated with athletes because these diets are obsessed with food purity,” Woodrow says.
8 April 2025
Uzbek Suzani textiles with pomegranate embroidery.
a highly valuable skill to develop in adulthood is the ability to recognize when a person is so terrified of the vulnerability of participation that they cast themselves as a judge and arbiter instead. the person who stands outside the proceedings they don’t have the marrow to enter who tells you all how badly you’re doing.