淡い Yūto

if I can't vogue to it, it's not my revolution

[theyvcreation-deactivated202401]

別冊 GON!

[yut-o]

someone: are you okay?

me: *in a high-pitched mocking voice* "are you okay?" what the fuck.

[nikutai]

能面 - 彼岸花

[valerian]

1, 2.  Nobuyoshi Araki,  Photo Maniac Big Diary 1990-1999, (Switch Publishing, 2000)

3. Grave of Yasujiro Ozu, Engaku-ji Temple, Kamakura. December 4, 2016

[perfictionism]

[daggers-drawn]

When you decide you’d rather start a commune in antarctica than continue living under capitalism.

[theyvcreation-deactivated202401]

[zolotoivek]

Anarchist Russian sailors of the Baltic Fleet in Helsinki, the flag reads ‘Death to the Bourgeoisie!’, 1917.

[thevertigonetwork-deactivated20]

Nobuyoshi Araki

[dailymarx]

The Communists do not preach morality at all. They do not put to people the moral demand: love one another, do not be egoists, etc.; on the contrary, they are very well aware that egoism, just as much selflessness, is in definite circumstances a necessary form of the self-assertion of individuals. Hence, the Communists by no means want to do away with the “private individual” for the sake of the “general”, selfless man. That is a statement of the imagination.

Marx - The German Ideology 1845 (via dailymarx)

[marxbot3000]

delete your the state

[commune-or-nothing]

The Zapatista Women’s Revolutionary Law as it is lived today

This essay on the Zapatistas’ Women’s Revolutionary Law twenty years on, draws on Zapatista women’s reflections, together with a decades-long engagement with indigenous feminism and Zapatismo. Engaging difference through respect rather than negation can also move us beyond impasses within contemporary feminism, political theory, and rights-based activism.

“ The capitalists had us believing this idea … that women are not valuable” – The Participation of Women in the Autonomous Government[i]

We know that the Women’s Revolutionary Law was passed by consensus within the ranks of the Zapatista Army for National Liberation (EZLN) many months before their public emergence twenty years ago on January 1, 1994. From one of Subcomandante Marcos’ letters, we know that reactions to it were varied within EZLN ranks, and that its acceptance had to be defended vigorously as a central objective in the Zapatistas’ struggle for justice.  

Both Comandanta Ramona and Comandanta Susana spent over four months travelling throughout those then-Zapatista communities. They visited each and every community dialoguing with the Zapatistas collectively through community assemblies, as is the custom of the people of the region. Once accepted in each Zapatista community and village, it was proposed that the Law be included in the EZLN publication, El Despertador Mexicano, Organo Informativo del EZLN (México, No 1., Diciembre 1993).

I remember the novelty of it, in that December of ’93, when I came across this publication, the first of a revolutionary social movement or “guerrilla” movement, which has included as an integral part of its first public appearance – its “letter of introduction” so to speak – its demands for women’s rights. This was truly innovative at the time. One could hardly believe it, and much less so when the first images appeared confirming the undeniable presence of women in positions of authority. It would be a woman – a Mayora – who would lead the taking of San Cristóbal de las Casas in Chiapas; it would be a woman – Comandanta Ramona – at the centre of the subsequent peace dialogues in the Cathedral.

Ever since, this Law has expressed itself through the Zapatistas’ own practices. If there is something that has given Zapatismo its distinctive characteristic, its colour and its flavour, it has been its emphasis on including and defending women’s rights as defined through the Women’s Revolutionary Law.

[shihlun]

Eikoh Hosoe, Tatsumi Hijikata and Kazuo Ohno performing “Rose Color Dance”, 1965.

[garlands-jpn-deactivated2025022]

藤井秀樹 zoom jpn july 1985

[garlands-jpn-deactivated2025022]

久留幸子 zoom jpn july 1985

[cheesebones-deactivated20161223]

Justice, in the statist sense, treats things like queer bashing as aberrations/exceptions, when in fact they are integral to the functioning of heteropatriarchal capitalism. Queer bashing is inevitable under the state and heteropatriarchal capitalism (as it exists now). The stability of the heterosexual/binary order is leveraged against our bodies. Bashing a mechanism by which heteropatriarchal capitalism balances itself; a sort of release valve. It keeps us in a state of defensive disorder and supplication, so that we can’t pose a real threat. Going on the offensive allows us to set the terms of our struggle. Some things should be, need to be, dangerous. Straights should be afraid to bash us, they should fear for their fucking lives.

Sparrow Ingersoll, Vengeance (via concretesnow)

[yut-o]

sjws: *storm the winter palace*

the tzar of russia: typical sjw logic

[garlands-jpn-deactivated2025022]

koshi miharu