We Dream Of Ice Cream

A personal journal of Kimberley Gordon from Wildfox Couture.

[observando]

[indigomoonvintage]

[redchristi-deactivated20150902]

[22ackermann]

WORD on the STREET………….No.8

[fashion-choices]

Hollie May Saker by Aitken Jolly | Glass Summer 2015

[buuunnymeat-blog]

[ejakulation]

Maison Margiela Artisanal, F/W 2015

[heyitsmeglencoco]

[andiipuliafico-deactivated20200]

love brittany murphy

[iama-mess]

[captivationpics-blog]

Horsehead Nebula

Credit to: NASA, ESA, and the Hubble Heritage Team

[iama-mess]

[seemstween-deactivated20191223]

Back to the original question: what does the selfie actually do? It is clearly the product of work, both on the body and on the representation of the body. I will be the first to admit that I have spent inordinate amounts of time figuring out how best to hold my face and body in order to take the most flattering mirror-photograph. It is the culmination of research — most girls tilt their heads down, look up and shoot from above, so maybe I should too — and skills. It is also an engagement with an external discourse, one in which what Dorothy Smith calls “the doctrines of femininity” are widely available on the newsstand, on television, on the internet, and on the street. Smith writes that women create themselves as instances of the textual image — that women’s bodies, and those of young girls in particular, run in emulation. Emulation in computing is a strategy of preservation, a tactic in an ongoing battle with obsolescence. Unlike make-up and fashion, which are often determined (usually by men) to be techniques of falsification — how many times have we heard girls with “too much” makeup describe as “fake” — emulation in computing is about authenticity. If the the body of the Young-Girl is her primary commodity, her ticket of entry into the world of consumer capitalism (outside of which she is not only useless but also illegible), then her ability to authentically maintain the femininity of her body maintains its value. Participating in femininity, and documenting and representing that participation, is not only a relation of the young girl to herself, as the narcissism explanation would have it. It is also the relation of the young girl to herself as the Young-Girl, as an object to work on, and whose realization can be more or less effective. The selfie is both a representation of and, in the case of social media sites like Instagram and Facebook, an opportunity for the public recognition of that labour. The image may assert sexual subordination, but it still asserts.

The Young-Girl and the Selfie (via seemstween)

[becoming-unvegetable]

On the one hand, we want to live communism; on the other, to spread anarchy.

tiqqun / call (via stonerwitch420666)

[scowlofminerva-blog]

Sexuality does not exist. It is an abstraction, a moment of human relations that has been detached, hypostatized, and rendered ghostly.

Tiqqun, 'Preliminary Materials For a Theory of the Young-Girl'  (via aidsnegligee)

[unrequited-rage-deactivated2020]

just finished reading Preliminary Materials For a Theory of the Young-Girl

soooo good! it’s written by Tiqqun but translated by Ariana Reines and its like just this crazy little book of theory about the figure of the young girl and the place that she holds as the ultimate consumer and model citizen. She is that which has integrated completely into society. READ IT! 

Here are a couple of excerpts: 

"The Young-Girl doesn’t age. She decomposes." 

"The Young-Girl is the figure of the total and sovereign consumer; she carries herself as such in every domain of existence." 

"The Young-Girl resembles her photo." 

"Insofar as her appearance entirely exhausts her essence, as her representation does her reality, the Young-Girl is that which is entirely expressible, perfectly predictable, and absolutely neutralized." 

[zoiodlula]

[e-verythingilove]

[ivour]

(indie)