A word from our boss
Thank you for so generously supporting my interns’ unauthorized goof-off project.
No, really, I insist.
Mike Driver
art blog(derogatory)

Cosmic Funnies
AnasAbdin
Alisa U Zemlji Chuda

if i look back, i am lost

@theartofmadeline
"I'm Dorothy Gale from Kansas"

izzy's playlists!
Jules of Nature
$LAYYYTER
KIROKAZE
2025 on Tumblr: Trends That Defined the Year

JVL
Three Goblin Art
tumblr dot com

祝日 / Permanent Vacation
todays bird
seen from United States
seen from United States
seen from United Kingdom
seen from China
seen from TĂĽrkiye
seen from United States
seen from TĂĽrkiye

seen from India
seen from TĂĽrkiye
seen from United States
seen from United States

seen from Italy
seen from Singapore
seen from Australia

seen from United States

seen from Germany
seen from United States
seen from United States

seen from Singapore

seen from United States
@deadhorsepress
A word from our boss
Thank you for so generously supporting my interns’ unauthorized goof-off project.
No, really, I insist.

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
Some writers describe American sci-fi as predominately conservative; others decry it as a den of leftism. Who’s right?
Science fiction is a dream about the future, and some of those dreams come true.
Some writers describe American sci-fi as predominately conservative; others decry it as a den of leftism. Who’s right?
Science fiction is a dream about the future, and some of those dreams come true.
Since I finished Marcus Aurelius’s Meditations, I’ve been thinking a lot about what it means to read in a female body. There’s a cognitive dissonance that comes with connecting deeply to philosophical, spiritual, and fictional writings that describe the human spirit while being periodically reminded that, in the logic of these works, one is not fully human.
I’m lifting weights, listening to my buddy Marcus talk about judgement, decency, the place of mankind in the universe. I nod and think, my God, he’s talking to me. He’s saying exactly what I’ve been thinking, putting my own unspoken musings to words, to reality. My mind is connected to thousands of years of the tradition of human thought and wrestling with the divine. I put the weights down, look up. A 20-something young woman looks back at me from the gym mirror. In my ear, Marcus remarks on how glad he was that in his youth he resisted the urge to rape his slaves. Gee, Marcus, I guess I’m glad about that too. He says, “Consider the deformity of these characters, […]the effeminate, the savage, the beastly, the childish, the foolish, the crafty, the buffoonish, the faithless, the tyrannical.” I consider it.
I go on to read The Odyssey and The Illiad. I get invested in characters that periodically squabble about the women they’ve taken as war prizes. I open a random short story submitted to a fantasy fiction contest on Substack about a warlord raising the son of his enemy. The man’s going against tradition by not killing the child, and he’s venerated for it in the narrative. A passing sentence mentions his bedslaves. In the case of ancient Greek and Roman literature, I don’t resent this. I understand the context in which these stories written. I will not cancel Marcus fucking Aurelius, but nor will I ignore ideas in his work because they are inconvenient. I understand and interpret them as part of the whole.
So please don’t lecture me about all writers being “of their time.” Consider, instead, the simple and horrifying truth that every woman, and every slave, through all of history, has been exactly as human as you and I. They have been exactly as capable of intelligence, honor, strength, and creativity as any person in the modern era. No matter how “of their time” a writer was, this has always been true. Always. It is a difficult fact to comprehend, because comprehending it opens a vast pit beneath your feet into which you must fall, a pit of suffering — suffering, that is, of intellect, of creativity, of philosophical principle — on a scale you are not equipped to comprehend. But it must be comprehended. It is a logical truth.
When I read, despite all the castles of spiritual and natural wonder being built around me, I am periodically punted back into my own body with the realization that this is not about me. This is not for me. I am not a player in this. I am not the intended partner in this conversation. My engagement with these ideas on equal terms is explicitly precluded.
The best evidence available to me is my own experience, and I know that I am a woman, and I am human. I am thus aware, by my existence within my own consciousness, that women are capable of ambition, intelligence, and spiritual depth, such a large blind spot tends to call into question everything else that a work, fictional or otherwise, is trying to say about human nature or the natural way things are. If someone starts their treatise on meteorology by saying that the sky is green, one would naturally have some doubts about what follows.
Perhaps the great strength of womanhood is that it never, ever allows you to take things at face value.
(from This Goth Fox Predicted the Atom Bomb)
I’ve often wondered what the point is of a positive book review. Negative ones are easy. I read this book so you don’t have to, and now I’ll tell you how and why it went wrong. I’ve written some of these. They’re entertaining for both the reader and the author, and they can also be educational. I’ll admit that some of my first engagement with literary criticism outside of school was in watching long YouTube video essays enumerating the flaws of books I’d never read, movies I’d never watched, and videogames I had no intention to play.
And, eventually, I incorporated a lot of the ideas I discovered there into my own creative work. Peeling back the skin of a particularly bad story and pointing out all the flaws is a great way to teach someone how stories work. Eventually, this no longer suffices as creative education, and the student has to start looking for good examples to emulate, rather than bad examples to avoid (A Black Fox Running is one of those brain-stretching good examples).
However, once you actually start recommending a book, telling someone to actually seek it out rather than to avoid it, the question of spoilers comes into play. Now, this is a tricky subject, and I think my opinion on it differs from the mainstream one. Many people covet the unspoiled experience of a story, and I understand that. However, there have been multiple times in my life where the only reason I approached a story in the first place was because I stumbled upon a massive spoiler and thought hey, that sounds awesome, I’ll check it out! (this was the case with my favorite show, Black Sails, and one of my favorite books, Monstrous Regiment). Often, it’s knowing that there will be a big payoff to come that keeps me engaged with a work. It also helps to keep my attention when someone has already highlighted certain strengths of the book to me before I read — for instance, “the prose-style emphasizes the role of the environment in a really interesting way” or “I’m obsessed with this character.” That way, I know it’s worth continuing to invest my time and attention (I’ve been burned many times before).
Additionally, I think the best stories are able to hold up to multiple readings — ie, that they have more to offer as a whole even when the reader knows the linear events of the plot. Essentially, spoilers aren’t a major concern for me unless they make me think things are going to turn out shittily on a craft level, in which case I’m less likely to open the book at all.
All this to say — if discussing the events of an awesome book in depth might intrigue you enough to read it, then read my new review of A Black Fox Running! This weird, gothic ecofiction is a fever dream you won’t want to wake up from.

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
studies reveal most people quit beating the dead horse just before it comes back to life. keep beating
Meditations on "A Black Fox Running" and how to engage with books.
A personal-political essay about autism.
Autistic people have no shared history, class, or culture. They barely share a common experience, since each person sees autism differently. It would be impossible to create an Autistic Party.
Under these circumstances, how can autistic people free themselves, break free from the mold of the Other, without being able to constitute themselves as a group?
The Social Context of Autism
From Can Pariahs Change the World?
Our culture is built around a dualism, the contradiction between the Subject and the Object. When a human being embodies the Object, they will be called “the Other.”
What interests me is a Foucauldian concept of the Subject, where it is relational and defined by the power it wields within a modern capitalist society. This Subject is formed through a vast network of institutions that need to control the population and knowledge, classifying them into binaries (this is how the power of psychiatry over mental illness, medicine over bodies, etc., is maintained).
The Subject is the protagonist of reality, the model with which the individual must identify. The Other is something strange and unknown, but the Subject can only exist insofar as this Other exists. The Subject needs the Other to constitute itself, and, moreover, it needs to be able to dominate this Other.
The existence of the Subject is proven by its capacity to think and to form society through thought; therefore, the Other is irrationality, the lack of thought, Nature.
From each individual’s perspective, everyone is a Subject. But not all Subjects are equal: certain categories of individuals receive greater subjectivity, one might say, they are more recognized as Subjects by society.
Certain categories of individuals embody the Other in particular: women, Black people, homosexuals, etc. This division begins with the division of labor and expands throughout history, crystallizing within the framework of a class society. That is to say, depending on one’s position in the social division of labor, one can more fully embody the position of Subject.
In truth, the Other-Subject is the internalization of the oppressors and the oppressed. The Other does not have the benefit of thinking about their own reality; they are a subaltern, their consciousness is that of a failed version of the main Subject: women think through the man (and spectator) they have introjected, proletarians vote like bourgeois, etc.These ingrained habitus cause people to act based on this pattern, mostly remaining within their categories.
In other words, the Subject-Other is the conceptualization of the two sides of a social relation. These social relations are governed by the commodity fetishism which subordinates every aspect of society to a fixation on things, to the objectification of the human being. And for this reason, the Other is assimilated to the Object.
In today’s world, it is not possible to literally possess another human being, but the flip side of this is that it is possible to possess a human being in all other aspects of life by conceptualizing them as mere commodities to be possessed, which is what allows the status of the Other.
This means that when the Subject relates to the Other, it is based on wanting to obtain something, to acquire possession. In their interactions, the Subject seeks to mold the Other into a commodity.
What does this have to do with autism?
The autistic individual is particularly compelled to assume the position of the Other, literally failing to interact socially in a normal way. The Species decrees that certain individuals cannot easily assimilate into the social fabric. There are two layers to autistic alienation: original alienation and social alienation.
Mexican author Berenice Vargas GarcĂa refers to the cultural artifacting that serves to place autistic individuals in a position of being seen as “pseudo-human mentally ill” as the “autistic reason”. The author points out that we should be critical of stereotypes that autistic people are inherently unempathetic and isolated, noting that this construct is part of a certain conceptualization not only of the subject itself, but of the idea of ​​humanity.
But for the moment, autistic people cannot even form a group to create their own subject parallel to the hegemonic one of society: autistic people have no shared history, class, or culture. They barely share a common experience, since each person sees autism differently. It would be impossible to create an Autistic Party.
Under these circumstances, How can autistic people free themselves, break free from the mold of the Other, without being able to constitute themselves as a group?
Read this essay on Substack
Acá podes encontrar las cosas en que he trabajado y participado.
-writer, artist, etc
-i tend to publish english language stuff at @deadhorsepress
an eclectic newsletter publishing essays and short speculative fictions, seeking fresh perspectives on dead horses. Click to read Dead Horse
-im an adult, a bunch of my works (linked in the link above) include explicit themes or the like
-i don´t like standpoint epistemology so if you need to ask just assume i have whatever privilege you wonder if i have
-im a communist

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
A personal-political essay about autism.
new essay posted at @deadhorsepress
very personal piece of writing for me
A personal-political essay about autism.
To assimilate to an oppressive and decadent society is, to an extent, to accept such oppression and decadence. This “inadaptation” must be cultivated and refined for social change.
Lacking an instinctive sense of belonging, autistic individuals may be ideally suited to question the established order, to ask the questions that others don’t dare to ask. The autistic person can liberate themself by becoming a political actor. Autistic people have a position to take in socio-political life.
Guess who just published a free indie fighting game as part of a game jam? That's right, me and @lostpeace. You can play it here.
Our game is about two Aztec jaguar warriors fighting to become the next ixipltla of Tezcatlipoca, as the strongest warrior is currently needed for the role. Your options are Yaotl, a fist fighter with a focus on knockdowns and movement, and Omacatl, an atlatl user who keeps his opponents at a distance.
You can turn the tide of battle with a powerful super move, but if it doesn't win you the round you'll be the one who loses. Special moves will also cost health to use, but once you're at death's door you can spam them to your heart's content.
We unfortunately did not have time to reach beyond just local vs for this game jam, but we hope you enjoy it. For those who want to play with friends from far away you can use programs like Parsec.
another painful retelling
Oppression throughout P.C. Cast's Boudicca – starting with the initial scenes of the rape of Boudicca’s daughters by Romans, which she resolves never to “let” happen again – is tied to sexual violence. There’s a lot of language comparing those Britons who surrender to Rome to “whores,” claiming Boudicca will never be “Rome’s whore.” There’s a recurring idea that Romans are “used to” weak women who don’t fight back. I got a sinking feeling, as the story went on, that I was supposed to look down upon the “weaker” women who allowed men to dominate them, the “whorelike” colonized people who capitulated to their colonizers. In the ultimate logic of the tale, Boudicca was admirable not because she fought back against the oppressor, but because she was not weak enough to be oppressed.
Growing up, I had two primary ways of stimming. Playing with my hair, particularly rubbing it over my lips, was one. The other was pacing. I still enjoy both. The former is innocently perceived: it makes me seem stupid, apparently, and some see it as unhygienic, but that’s fine to be to some extent. Pacing, however, is not. Perhaps the combination of the fact that I often mutter to myself (usually about something I’m writing) and have a serious expression while doing so is more off putting than the motion itself. A relative once likened it to a tiger she’d seen at the zoo. She meant it as a compliment, but the message I received was: This behavior is menacing (supported by the previous reaction of others), something about your natural body is animal in a way mine is not, and as we had an argument over her using racially charged language while discussing my father that was fetishistic a few hours before, that there was an exotic and conquering appeal to me. (I once wrote a poem about that too; I took the skin of a jackal to be contrary. Scavenging animals are a little less appealing to the masses). Suffice to say: I have struggled to feel human.
The fae are inhuman. They laugh at sad times, they cry at joyous ones. They have their own rules for what is appropriate. They are offended at strange things because the gesture carries a different meaning in their eyes. They see things you do not, hear things you do not. “Normal” food is ash in the mouths of those acclimated to them- who’s to say that food outside the traditional offerings of honey and similar is not the same (in the realm of metaphor, anyway)?
-Fairies, Autism, Gayness by Idris

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
Exploring the bonds of otherness
To be outside the established social mode- - is no walk in the park. But the outsiderness gives you something valuable in the way you see and understand the world, even if you aren’t recognized for it. When you find others like you, you can build something new. You can even, at times, break the social mode open.
Out you burst, into the light, and then the mayhem starts.
New substack essay!
Excerpt:
"In addition to my previous note about the word “suffer” and how it is used to create very direct parallels between Hagar and enslaved Hebrews, there are in fact even more linguistic connections drawn. Sarah and Pharaoh use the same word for casting out when referring to their respective enslaved subjects, and Pslams 94 and 107 use the same word for “wander” to describe the Hebrews in the wilderness that is used for Hagar, with both her narrative and these Psalms following this up with G-d directing each to a well of water. The same word for “sending” is used to describe Hagar and the Hebrews entering their respective wildernesses. The idea of “sending” also comes up when Pharaoh commands Abraham to leave Egypt after the whole mess caused when he married Sarah, and is more commonly used as a parallel to the Hebrews leaving Egypt,² but Hagar is made an even more direct parallel via phrasing, her abject social status, the genuine danger she faces in the desert, and her specific meeting with the divine very shortly after being freed into the wilderness to guide and protect her. This is not to say that the former is not a parallel; it is, both are. In fact, both images are necessary to make the parallel- the abjection and danger of the newly free Hagar, and the newly enriched Abraham who brought down a curse upon a pharaoh."