276 Days

[230214.1128]

fairyfoolishness:



The traditional term for homosexuality in China is “the passion of the cut sleeve boys” (断袖之癖), so named from the story of Emperor Ai of Han (27 BCE - 1 BCE) and Dong Xian (23 BCE - 1 BCE). As the story goes, Emperor Ai fell in love with a minor official named Dong Xian. Dong Xian quickly gained the Emperor’s favor. One afternoon as they slept in bed, Emperor Ai woke up. Rather than wake his lover, he cut the sleeves of his robe to let his lover sleep longer. Homosexuality was regarded as a normal affair up until the late Qing dynasty when the government attempted to westernize the country.

That’s really adorable.

fairyfoolishness:

The traditional term for homosexuality in China is “the passion of the cut sleeve boys” (断袖之癖), so named from the story of Emperor Ai of Han (27 BCE - 1 BCE) and Dong Xian (23 BCE - 1 BCE). As the story goes, Emperor Ai fell in love with a minor official named Dong Xian. Dong Xian quickly gained the Emperor’s favor. One afternoon as they slept in bed, Emperor Ai woke up. Rather than wake his lover, he cut the sleeves of his robe to let his lover sleep longer. Homosexuality was regarded as a normal affair up until the late Qing dynasty when the government attempted to westernize the country.

That’s really adorable.

(Source: queerkhmer, via womb-baby)

(see in high-res)

// from queerkhmer

[230214.1121]

enochliew:

Qatar University by Kamal El-Kafrawi

The building combines old techniques of traditional Arab architecture with new building techniques from the West.

(Source: learningfromqatar.net, via architectura)

// from enochliew

[230214.1121]

beachedcoracles:

The Thorncrown Chapel in Eureka Springs, Arkansas is considered one of the crowning examples of organic architecture, a philosophy credited to Frank Lloyd Wright that promotes a harmony between the natural world and human habitation. The non-denominational chapel was designed in 1980 by an apprentice of Wright’s, architect E. Fay Jones, who employed the use of steel and glass to create a weightless, almost translucent structure that offers sweeping views in all directions of the surrounding Ozark habitat. In keeping with the organic design of the chapel Fay asked that no construction element be larger than what two people could carry through the woods by hand.

Recently a power company has applied to build a 48-mile high voltage transmission line through Northwest Arkansas that will cut through the woods right next to the chapel, shattering the views and serenity offered by the extremely unique building that was placed on the National Register of Historic Places in 2000. For those interested, the Arkansas Public Service Commission is accepting comments from the public regarding the proposed power line construction. You can also read much more over on Hyperallergic.

(via architectura)

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(Source: fuckyeahwinter, via jameswelch)

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yasunao:

HEAVEN more and more (156p)
(see in high-res)

// from yasunao

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updatesupdatesupdates:

mikerugnetta:

ryanpanos:

The Architecture of Madness | León Ferrari | Socks Studio

León Ferrari (1920-2013) was an Argentinian conceptual artist who worked with a series of extremely different medias through the years. Trained as an engineer, he gained notoriety in the 1960s thanks to his polemical works on religion and politics. Exiled in 1976 in Brazil, he started  a series of plans using heliography, the technique traditionally employed by architects,until the advent of the computers, in order to reproduce their drawings. Combining letraset icons to hand sketches, he invented labyrintic worlds which became part of a series called “The architecture of Madness”.

Paging updatesupdatesupdates: this looks lots like your old infographic work from college.

THE ONE WITH NOTHING BUT DOORS IS THE BEST!

// from ryanpanos

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Why Liberal Academics and Ivory Tower Radicals Make Poor Revolutionaries

medievalpoc:

youngist:

by Nicole Ouimette

image

The revolution will not be cited. It will not have a bibliography, or a title page. The revolution will never happen in the seclusion of the ivory tower built by racist, sexist, and classist institutions. Professional academic researchers in the social sciences of many colleges and universities exploit the struggles of oppressed peoples. Oppressed peoples are left stranded with little to no resources after researchers leave their communities high and dry.

Researchers steal value from oppressed peoples by making them the subjects of theoretical research without lending them access to information that could better help their communities. Articles, books, and dissertations written about marginalized populations are written for academics, not working people, and as such have little impact on the people whose lives are the subject of this research. Liberal academics and social scientists are more concerned about developing the wealth of academic literature than addressing the immediate material concerns of the communities they research.

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WOW THIS ARTICLE:

Researchers in the fields of women’s and ethnic studies entering oppressed communities without any desire to change serious inequities are in direct contradiction of their supposedly “progressive” fields. Women’s and ethnic studies were created out of the social movements of the 1960s. The aims of the people who started these fields of study were to catapult a movement of better access to education for people of color, poor people, and women.

These goals were met in conflict with a desire in academia to concentrate knowledge among groups of specialized elites, instead of a focus on popularizing this knowledge for the greater good. Try reading any academic text from your local women’s studies, ethnic studies, post-colonial studies, or anthropology department. The texts are almost always written so that only academics can understand. Some students and scholars call it “acadamese.” It is writing that needs to be decoded before it can be understood. This is what inaccessible language looks like in academic texts written about oppressed groups, but not for them.

Indian writer and activist Arundhati Roy discusses the importance of “ordinary language” in social justice work in her speech given at Hampshire College in 2001:

I think it’s vital to de-professionalize the public debate on matters that vitally affect the lives of ordinary people. It’s time to snatch our futures back from the ‘experts.’ Time to ask, in ordinary language, the public question and to demand, in ordinary language, the public answer.

Roy purposefully writes for oppressed groups of people by writing in “ordinary language.” Ordinary language becomes extraordinary when groups of people who have been historically “othered” are able to read something that connects to their lives. Academics who use “ordinary language” are able to encourage oppressed groups to consider their own agency in the fight for social, economic and political justice. Their advisors and colleagues constantly berate academics that attempt to write in ordinary language because their writing is “too accessible.”

Academics use academic language and jargon to centralize knowledge and power in their hands. Academics would lose a certain amount of power if everyone had access to the same knowledge that they do. The division of labor in the ivory tower reinforces capitalist modes of production through individualized research and study that is hardly ever shared with those it most affects. This is how academia operates knowledge in the form of transactions that create restricted, instead of shared knowledge.

Liberal academics become gatekeepers of knowledge by reinforcing ideas that knowledge should be bought and sold instead of shared among communities that are studied. In turn, serious activists who wish to create a world without capitalism and other forms of oppression are secluded from their communities through work in the non-profit sector. Andrea Smith’s “The Revolution Will Not Be Funded” touches upon the issue of revolutionary praxis among intellectuals in Non-Governmental Organizations (NGO):

Progressive NGOs use peasants and the poor for their research projects, and they benefit from the publication - nothing comes back to the movements, not even copies of the studies done in their name! Moreover, peasant leaders ask why NGOs never risk their neck after their educational seminars - why do they not study the rich and powerful? Why us? The NGOs should stop being NGOs and convert themselves into members of socio-political movements.

The fundamental question is whether a new generation of organic intellectuals can emerge from the burgeoning radical social movements which can avoid the NGO temptation and become integral members of the next revolutionary wave.

It is time to stop depending on NGOs and academia to create revolutionary praxis for us. They won’t. It’s up to us, the oppressed peoples of the world to demand resources for our communities that are being studied by those whose lives are spent in ivory towers. The revolution starts from below and works its way to the ivory tower. Only then will education be free and accessible for all.

(Source: youngist)

// from youngist

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thefoodhereisdisgusting:

That time in which Mamrie, Grace, and Hannah absolutely NAIL it.

(Source: ourdrunkitchen, via hiddensuperhero)

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(Source: fu-co, via womb-baby)

// from fu-co

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// from itscolossal