This is a movie Iāve been working on, please share if you can. Our indiegogo link is down below. This is a film by Graey Zone productions.
https://igg.me/at/LTO/x/21992696#/

oozey mess

#extradirty
Jules of Nature
occasionally subtle
wallacepolsom
Alisa U Zemlji Chuda
Cosmic Funnies
hello vonnie

pixel skylines
"I'm Dorothy Gale from Kansas"

Kaledo Art
RMH
Sade Olutola
$LAYYYTER
cherry valley forever

ē„ę„ / Permanent Vacation
Today's Document
KIROKAZE
Aqua Utopiaļ½ęµ·ć®åŗć§čØę¶ćē“”ć
Not today Justin
seen from Croatia
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@darthdreaden
This is a movie Iāve been working on, please share if you can. Our indiegogo link is down below. This is a film by Graey Zone productions.
https://igg.me/at/LTO/x/21992696#/

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I love when Togashi does that detailed drawings in the manga like:
Look at these. Itās so beautiful and well done
I want more
Reading upsetting posts that send me into a down spiraling logic loop
IMO the boundary between critique, purity culture, and censorship is this:
it is responsible, and the mark of a good audience, to critique problematic elements in the media we consume. For example, I love gothic lit - but a lot of it is incredibly sexist and racist. I can acknowledge that these elements are a problem and objectionable while still enjoying the piece for a multitude of other reasons. I can also say to myself āif I ever want to write my own gothic lit, here are some elements I should avoid.ā Or, if I do want to tackle the issues of racism and sexism in my future gothic lit, then I can say āI will avoid writing in a way which implicitly or explicitly condones racism or sexism, while still emulating the praiseworthy elements of gothic lit.ā
In essence, the fundamentals of intersectional media critique is this: Ā āthese elements of [x media] are problematic and we should rethink them in future media, both as audiences and as creators.ā By rethinking these elements, I donāt mean utterly doing away with them, but rethinking how we approach them and how we read them.
We enter purity culture when our statement moves from āthese elements of [x media] are problematic and we should rethink them in future media, both as audiences and as creators,ā and becomes āthese elements of [x media] are problematic and therefore anyone who consumes or creates [x media] is condoning everything about [x media].ā The implication here is that, if one wants to be a good person, one should avoid [x media], because to do otherwise is to either implicitly or explicitly condone everything in [x media]. This type of attitude towards media is very common in conservative religious circles.
It moves fully into censorship when the statement moves from Ā āthese elements of [x media] are problematic and therefore anyone who consumes or creates [x media] is condoning everything about [x media]ā and becomes āthese elements of [x media] are problematic and therefore nobody can consume or create [x media] for any reason.ā Those who break this rule are seen as evil and shunned.Ā This type of attitude toward media is very common in fundamentalist circles.
A culture of censorship is the natural outcome of purity culture, because purity culture by its very nature seeks purity until even the whisper of objectionable content, in any context, is suppressed.
I would wager a guess that many people who are against anti culture are familiar with either these toxic conservative or fundamentalist attitudes towards media, and we are alarmed by their striking similarity with antisā attitudes towards media. It is most certainly why I am against anti culture.Ā
You think youāre depressed? Clouds cry themselves to death

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People with AIDS didnāt die at die-ins.
Many popular posts on Tumblr claim that AIDS activists in the 1980s and 1990s regularly deliberately died in the streets as part ofĀ ādie-inā protests. But this just isnāt true.
Hereās the definition ofĀ ādie-inā fromĀ ACT UP (AIDS Coalition To Unleash Power) New Yorkās direct action manual, āTime to Become an AIDS Activist,ā c. 1991:
A die-in is when protesters lie down on the ground to represent the thousands who have died or are being killed by the policies and neglect of the government or your target. Often people chant (āHow many more have to die,ā āWe die, they do nothing,ā etc.). Sometimes protesters carry cardboard tombstones with names or slogans, creating an instant AIDS cemetery, and others times the ādeadā bodies are outlined in chalk with massages written in.
Iāve read several books and countless articles and interviews about AIDS activism, talked to ACT UP alumni, and participated in ACT UP die-ins. ACT UP is known for its boldness in bringing death from AIDS into the public sphere ā from David Wojnarowiczās jacket proclaimingĀ āIF I DIE OF AIDS ā FORGET BURIAL ā JUST DROP MY BODY ON THE STEPS OF THE FDAā to the political funerals in which members marched their friendsā bodies through the streets. But Iāve never heard of anyone dying at a die-in.
Die-ins didnāt originate with AIDS activism ā they were used at least as far back as the 1970s and are still used today, by activists fighting anti-black police brutality, gun violence, and more. But the concept is the same. Protesters lie down to represent dead bodies. But they donāt die.
It should be obvious after just a momentās thought that people with AIDS did not (and do not) know exactly when they were going to die and therefore could not (and cannot) synchronize their deaths en masse. These posts never use the wordĀ āsuicide,ā but that is what it would have to be ā not a mass death from disease, but a mass suicide. This just doesnāt make sense in a movement marked by fierce struggle for life.
So many of us donāt give it that momentās thought because even after all these years, we lack the empathy to truly think of people with AIDS not as romantic political symbols, but as full complex human beings. Human beings fighting for life, being cared for by loved ones until the end, human beings whose deaths were (and are) personal as well as political.
Imagining their deaths as a planned political statement allows us to pass the buck on some level, to act as though it was OK. And it encourages us to relegate AIDS and AIDS activism to the past, like a flashback in a movie that doesnāt have to conform to the rules of reality.
But AIDS is not history. There is still no cure, no vaccine, and treatment is inaccessible for millions of people with HIV. A million people died from AIDS globally in 2016.Ā Major HIV news goes unpublicized, and crucial prevention methods are price-gouged for pharmaceutical profit. Rampant HIV stigma adds fuel to the epidemic.
AIDS activism isnāt history either.Ā ACT UP NY still meetsĀ every Monday. You can fight AIDS just by getting informed and starting a conversation about HIV in your community.
Let this be an opportunity to rethink your assumptions about HIV and AIDS and seek out real information. The more people do that, the closer we can get to ending AIDS for good.
āAs a kid, you are bullied by people who donāt like you, and your friends are nice. Once youāre older, youāre bullied by your friends, and people who donāt like you are niceā
ā http://ifttt.com/missing_link?1534362007
Source
Video of Tama
Follow Ultrafacts for more facts
The picture in the background of the second one
Tama is boss
THE TRAINS HAVE CARTOON TAMAS ON THEM
Sad update everyone, Tama recently passed away⦠An estimated 3,000 people, including railway officials, attended Tama the catās funeral on Sunday, days after she died of heart failure aged 16. [x]
For those who havenāt read articles about it, the local shrine elevated her to a god. Sheās now the Eternal Stationmaster and patron god of the station.
Beautiful.
Now Iām crying thanks
and a new cat was hired right?
yep! her name is Nitama (essentially āsecond tamaā or ātama IIā) and she served under Tama as an apprentice before being appointed her deputy
she works very hard
Everytime this crosses my dash, I reblog. It is the law.
Iām crying at 11pm over train cats
Nitama, already now a mature cat (born 2010), has a protege named Yontama (fourth Tama, b. 2016).Ā There is no information available for either the physical befellment or tragic self-disgrace which has removed Santama from contention.
^Nitama majestic, and below with Yontama
Yontama.
a legacy
Iād just like to add that there is aĀ āSantamaā, whose name wasĀ āSUNtamatamaā (the capitalisation is not my own, itās in the actual name). They were sent to Okayama prefecture for station-master training. The Okayama PR rep Mister/Ms Y, who was looking after SUNtamatama then refused to let go of the cat, saying something along the lines of,Ā āThis child is ours and I will not let them go, they will stay in Okayamaā, and so SUNtamatama remained in Okayama.
This is SUNtamama below:
Source:Ā https://mainichi.jp/graphs/20161017/hrc/00m/040/003000g/1
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Wanted to remind you that you are good at being a witch.
Ophelia (detail) 1864. Thomas Francis Dicksee

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Two disabled friends build a forest around their village
In a thousand years there will be fables about these two
Yes, and we should start by telling it today..pass it around and pass it onā¦
Awesome quotes from rock legends!
Having fun with my press copy of Mordenkainenās Tome of Good Boys.
A full impressions post is coming soon.
One of the images got corrupted. Probably because it was full of sins.

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Cardiac ArrestĀ -Ā ianvicknair
https://www.battleforthenet.com/ No money or time needed. Please share this, it could save our lives.