나방과 달


everyone knows i’m just a dumb baby ghost with fuzzy antlers and sad eyes and milky teeth and dizzy hands. hello!


puppyandboy:

source: puppyandboy.tumblr.com

(Source: severin-)

All those fragments of memory … so we can retreat from the grand story and stumble accidentally upon a luxury, one of those underground pools where we can sit still. Those moments, those few pages in a book we go back and forth over.
in the skin of a lion by michael ondaatje
…The chaos and tumble of events. The first sentence of every novel should be: “Trust me, this will take some time but there is order here, very faint, very human.” Meander if you want to get to town.
in the skin of a lion by michael ondaatje
humansofnewyork:

A bit of context on this next series of photos: Dharamshala, India is where the exiled government of Tibet resides. Led by the Dalai Lama, nearly 100,000 Tibetan refugees live in this northern Indian city, where they seek to maintain their traditions and culture in exile. The long journey from Tibet to India includes a grueling 28 day walk through the Himalayan mountains. Many of the refugees make this trek as children, sent by their parents in hopes of studying their language and religion in freedom. In conclusion, here’s a young Tibetan monk playing with a kitten.
(Dharamshala, India)

humansofnewyork:

A bit of context on this next series of photos: Dharamshala, India is where the exiled government of Tibet resides. Led by the Dalai Lama, nearly 100,000 Tibetan refugees live in this northern Indian city, where they seek to maintain their traditions and culture in exile. The long journey from Tibet to India includes a grueling 28 day walk through the Himalayan mountains. Many of the refugees make this trek as children, sent by their parents in hopes of studying their language and religion in freedom. In conclusion, here’s a young Tibetan monk playing with a kitten.

(Dharamshala, India)

aaronwynia:

Sunset Puddle. Toronto, 2014.

aaronwynia:

Sunset Puddle. Toronto, 2014.


A Nepalese mahout guides his elephant across the Rapati River during the Chitwan Elephant Festival on December 29, 2013.
[Credit : Prakash Mathema/AFP/Getty Images]

A Nepalese mahout guides his elephant across the Rapati River during the Chitwan Elephant Festival on December 29, 2013.

[Credit : Prakash Mathema/AFP/Getty Images]

(Source: fotojournalismus)

Sometimes you’re 23 and standing in the kitchen of your house making breakfast and brewing coffee and listening to music that for some reason is really getting to your heart. You’re just standing there thinking about going to work and picking up your dry cleaning. And also more exciting things like books you’re reading and trips you plan on taking and relationships that are springing into existence. Or fading from your memory, which is far less exciting. And suddenly you just don’t feel at home in your skin or in your house and you just want home but “Mom’s” probably wouldn’t feel like home anymore either. There used to be the comfort of a number in your phone and ears that listened every day and arms that were never for anyone else. But just to calm you down when you started feeling trapped in a five-minute period where nostalgia is too much and thoughts of this person you are feel foreign. When you realize that you’ll never be this young again but this is the first time you’ve ever been this old. When you can’t remember how you got from sixteen to here and all the same feel like sixteen is just as much of a stranger to you now. The song is over. The coffee’s done. You’re going to breathe in and out. You’re going to be fine in about five minutes.
—Kalyn RoseAnne, (x)

(Source: quotethat)

(Source: louisezhang)

(Source: partygal420)

forest milk 🌿

(Source: lovepox)

"I always think there is a greater chance that a work made with subjective intent might in turn be viewed subjectively, which I love; I like the idea of saying different things to different people, while first knowing what I would like to say to myself."

— from an interview with photographer Nguan, about his project “How Loneliness Goes" just published at thegreatleapsideways.com

(Source: greatleapsideways)

siouxerz:

cuntsandcadavers:

Kkkkkkkk

^ :3

siouxerz:

cuntsandcadavers:

Kkkkkkkk

^ :3

(Source: glitzypuss)

If you define writing as any kind of scribble, any kind of trying to mark on the world, then you have the oral, dance, choreography, performance art, architecture. I had a feminist architect help me design this addition to my study. Some of us want to take those marks already inscribed in the world and redo them, either by erasing them or by pulling them apart — which involves deconstructive criticism. Pulling them apart is looking at how they’re composed and the relationship between the frame and the rest of the world. In this country the frame of reference is white, Euro-American. This is its territory, so any mark we make has to be made in relationship to the fact that they occupy the space. You can take any field of disciplinary study, like anthropology: that frame is also Euro-American; it’s western. Composition theory is also very Euro-American. Thus any of us trying to create change have to struggle with this vast, very powerful territory. It’s kind of like a fish in the Pacific Ocean, with the analogy that the Pacific Ocean is the dominant field and the fish is this postcolonial, feminist, queer, or whoever is trying to make changes. Before you can make any changes in composition studies, philosophy, or any other field, you have to have a certain awareness of the territory. You have to be able to maneuver in it before you can say, “Here’s an alternative model for this particular field, for its norms, rules, regulations, and laws.” Especially in composition these rules are very strict: creating a thesis sentence, having some kind of argument, having logical step-by-step progression, using certain methods like contrast or deductive versus inductive thinking. It goes all the way back to Aristotle and Cicero with his seven parts of a composition.

It takes a tremendous amount of energy for anyone like me to make changes or additions to the model; it’s like you’re this little fish going against the Pacific Ocean. You have to weigh the odds of succeeding with your goal. Say my goal is a liberatory goal: to create possibilities for people, to look at things in a different way so that people can act in their daily lives in a different way. It’s a freeing up, an emancipating. It’s a feminist goal. But then I have to weigh things: OK, if I write in this style and I code-switch too much and go into Spanglish too much and do an associative kind of logical progression into a composition, am I going to lose those people I want to affect, to change? Am I going to lose the respect of my peers — other writers, artists, and academicians — when I change too much? When I change not only the style but also the rhetoric? Then I have to look at the young students in high school and elementary school who are going to be my future readers, if my writing survives that long. And I look at the young college students, especially those reading Borderlands: How much of it is a turn-off for them because it’s too hard to access? I have to juggle and balance, make it a little hard for them so that they can stop and think, “You know, this is a text; this is not the same as life; this is a representation of life.” Too often when people read something they take it to be the reality instead of the representation. I don’t want to turn those students off. So how much do you push and how much do you accommodate and be in complicity with the dominant norm of a particular field?

Gloria Anzaldúa, from “Toward a Mestiza Rhetoric: Gloria Anzaldúa on Composition, Postcoloniality, and the Spiritual: an Interview with Andrea Lunsford”  (via commovente)