Folie à Deux

idk why people are still trying to do "hear me out"s on tumblr

I want to fuck Antoni Gaudi's unbuilt Hotel Attraction skyscraper design

After my hysto, I was in *intense* abdominal pain that didn't feel like wound pain from the ablation but something different that I couldn't explain, until the gynecologist told me "yep, that'd be your intestines rearranging themselves into the gap left behind by your uterus."

#Sorry what do you mean “rasputin disclaimer” (via @big-condiments-official)

“The ritual [of the Thesmophoria] projects Demeter as a participant and positions the women as “being” and “being with” her. Overall, goddess and women follow an emotional trajectory from grief to joy. The performance does not follow the prescriptions for creating charis found in sacrificial ritual because it sets up such a different relationship with the god: not spectacle for the god’s enjoyment, but integration into the god’s experience. It requires a different presentation of the participant’s self from sacrificial ritual, foregrounding the insides of women’s bodies rather than their appearance, and the practice of aischrologia rather than euphemia. In the total absence of women’s testimony, their specific experience remains beyond our vision. I can only deduce in outline the projected relationship of Demeter to her worshippers […] Nevertheless, I want to raise the possibility that (some) women identified a particular meaning in their relationship with Demeter. The Thesmophoria united women with Demeter and opened a symbolic passage between the surface and the inside of the earth, so a promise of continued intimacy with the goddess in the afterlife could have evolved within it. Did women ever develop an idea of retaining connection with Demeter and/or Persephone after death? The question is unanswerable, but it is worth posing simply in order to point out how oblivious we have been to the possible that personal eschatology developed within women’s secret ritual, where the symbolic acts from which it could have arisen were present.”

I can think of at least one other! Yuri Knorozov, the linguist who translated the Mayan language!

Bedřich Hrozný, the czech orientalist and linguist who deciphered the Hittite language.

Injury is everywhere in sport. Its ubiquity is evident in the lives and bodies of athletes who regularly experience bruises, torn ligaments, broken bones, aches, lacerations and muscle tears. “Injury reports” appear daily in local newspapers and in the analyses of television and radio commentators. Sports Illustrated markets its subscription campaign by giving new subscribers videotaped highlights of football players smashing one another’s bodies. Injury is presented as entertainment, as spectacle. Television cameras regularly frame injured players and slow motion replays are used to allow viewers to see how an injury occurred and commentators to estimate the location or extent of the injury. Commentators sometimes comment on cuts and bleeding as a verbal supplement to depictions of bloodied athletes on the screen. Players who are shown being taped up on the sidelines or led into the locker room to be checked by the team doctor at half time are often praised by commentators upon returning to the action with words such “brave,” “determined,” “courageous,” and “tough.” (...) Sports media valorize the athletes who surmount injury, endure pain, and return to the field of hierarchical endeavor. Ironically, as the athlete’s body is “built up” in order to “move up” the competitive hierarchy, it is increasingly worn down. Many athletes are thus embroiled in a larger set of power relations inside and outside sport that are often exploitative and lead to physical entropy. Within the context of the competitive hierarchies that comprise late twentieth century gender regimes, athletes may be cultural prototypes modeling the behavior of (and for) the toughminded, success-striving but increasingly expendable middle-managers of the post-Fordian economy who drive themselves day after day, only to be “benched” by stress-related illness or corporate downsizing or replaced by cybersystems. These portrayals may also be modeling stoicism and resilience for factory and service workers who must do more for less because they are “lucky enough” to have jobs in an economy that thrives on impermanence and liquidity. In short, we suspect that the media representations of pain and injury among athletes, particularly in televised productions, are ritualized expressions of more subtle relations of power that tap the Pain Principle and hegemonic masculinity for cultural and political legitimacy.