happy birthday, gilbert baker. (june 2, 1951 — march 31, 2017)

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happy birthday, gilbert baker. (june 2, 1951 — march 31, 2017)

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Happy Pride
Already know I wanna send this to people on June 1
Audio:
Erika, referencing ebenezer scrooge: You, boy! What day is it?!
Brennan, as a young boy: It's Pride, bitch!
Something possessed me...
Friend in an alleyway | my wife sent me this photo the other day and said "you HAVE to draw this." and I agreed completely <:

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Fangirls Through the Ages by Lid Thom
I'm OBSESSED with the Council of Nicaea. It's spring of 325. Christianity has been legal for 12 years. Constantine wants a unified religion for the Empire but the church has already schismed three different ways in the 3 centuries since the death of Christ, and legalization ITSELF causes a schism. They don't even all agree that being a legal religion is good. Now they're schisming about the nature of Christ. He can't persecute them into agreeing and Lord knows he's tried.
So Constantine calls all the bishops to his fucking summer resort, on the imperial dime. 280-318 bishops are going to argue about if the Logos (Christ) was "eternally begotten" or the first creation of God. Santa Claus is going to punch Arius in the face for saying the Logos was created. While we're here, let's set a date for Easter, which we also never pinned down. And we have to decide if eunuchs can be ordained because EVERYTHING HAS ALWAYS BEEN THIS WAY.
I've been to church conferences. I lose it every time I think about this. Bishops coming into Nicaea tired from the road (travel's a curse). Rural bishops coming to the seat of power for the first time. There's one guy who doesn't understand Robert's Rules and another guy who won't stop bringing up points of order. Someone's sleeping through all the speeches; he's just happy to be on vacation at the emperor's summer resort. The decision made here will form the closest thing Christianity has to a universal declaration of faith for the next 1700 years and it's going to take THREE MONTHS and we have to do it again in 6 years
I'm fancasting my Nicaea movie as we speak
Happy 1700th anniversary of The Council Of Nicaea
how it feels to wake up way earlier than i planned and spend my surprise bonus free time sipping coffee and watching my little documentaries

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Huh? What's this?? Something is on this 5c coin???
ENHANCE
I love this little bit by Cathon
locked the fuck in get my money up
³The distinction between anaphora and deixis is fairly complex and fuzzy around the edges. There appears to be no maximum allowable distance between an antecedent and its anaphoric pronoun, and the farther the pronoun occurs from its antecedent, the harder it becomes to differentiate it from a deictic pronoun. Anaphora is traditionally defined in contrast to deixis, based on the differentiation between intralinguistic and extralinguistic reference (Huddleston [1984: 274–84] well exemplifies this traditional approach). Anaphoric pronouns are dependent on their linguistic context for interpretation; they are anaphoric to the antecedent, and their gender, therefore, reflects the linguistic gender of the noun or noun-phrase acting as the antecedent. Deictic pronouns are situation-dependent and refer outside the linguistic context to the "real world" referent. Cornish (1986), however, argues that purely syntactic explanations of anaphora are insufficient; anaphoric agreement patterns cannot be adequately explained using only syntactic rules and constraints because anaphora is fundamentally a discourse phenomenon: not only does its domain exceed the sentence, but it carries specific discourse functions, which are as predictable as syntactic constraints and can override them. Anaphora presupposes a common pre-existing focus and it serves as a mechanism for the maintenance of a common object of focus within a discourse. Deixis involves the introduction of a new object of focus within the discourse, so it serves to shift the pre-existing focus to a new object, which will become the focus of the subsequent stretch of discourse (and hence a possible object for anaphora). These alternate definitions of anaphora and deixis do not rely exclusively on the notion of an antecedent because, as he argues, it is not a necessary or sufficient condition for anaphora: "The discourse entity to which the anaphor refers . . . need not, however, have been explicitly introduced by linguistic means within the discourse model which each participant is constructing as the discourse progresses: it may have been derived via an inference on the basis of some such explicitly realised linguistic expression, or via the participants jointly focusing upon some perceptually available entity within the context-of-utterance, or it may already have been available through general or specific socio-cultural real-world knowledge, or simply by being an issue of continuing mutual concern to the participants involved." (Cornish 1986: 3) According to this definition, the power of anaphoric elements to "refer back" need not be limited to the syntactic structure. The distinction between intralinguistic and extralinguistic reference remains fundamental to this definition of anaphora and deixis, but intralinguistic reference is extended to include larger elements of discourse. The studies in this book, which are entirely text-based, do not necessarily require this wider discourse-based definition of anaphora, but it does benefit from its flexibility in determining a pronoun's antecedent or basis for agreement. See Newman (1997: 63–116) for a valuable, more detailed discussion of anaphora and theoretical accounts of pronouns.
huge fan also of this incredibly hairsplitty footnote on the difference between deixis and anaphora
RIP gideon nav you would have loved clicking tongs while you barbecued

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doing things at the right age is literally a made up concept. you can start/pursue anything at any age. btw.
remember remember
I’ve had this queued for 4 fucking years so it’d be reblogged on a Monday. the next time this can be accurately reblogged is in 6 years