succession/japanese breakfast
Sweet Seals For You, Always

â
Misplaced Lens Cap
d e v o n
Jules of Nature
wallacepolsom
DEAR READER
occasionally subtle
hello vonnie
Game of Thrones Daily
Show & Tell

Origami Around
PUT YOUR BEARD IN MY MOUTH
2025 on Tumblr: Trends That Defined the Year

izzy's playlists!
Lint Roller? I Barely Know Her

Discoholic đŞŠ
will byers stan first human second

blake kathryn
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@folkloreheroine
succession/japanese breakfast

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Endymion, John Keats
R.I.P. OTTO HIGHTOWER, the Kris Jenner of Westeros [~76 AC â 130 AC]
i may be the worst blog you follow but you still follow me
marisa abela by jem mitchell for w magazine (2022)

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Playing poker at an all-womenâs smoker
(Nina Leen. 1941?)
Really powerful stuff
Bob Dylan & Joan Baez, Viking Hotel, Newport, RI, 1964.
EUPHORIA â And Salt the Earth Behind You

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When this large unfinished canvas first came to public attention in the 1920s, it bore the title La Toilette de la Mariee, Dressing the Bride. Later studies, based on documents and on the painting itself, have persuasively demonstrated that the scene is not one of preparation for a marriage but for a wake. Crucial to this radical change in interpretation was the radiographic examination of the central figure, the young woman seated in the chair being tended by her companions. This revealed a nude figure, both arms hanging down, her head leaning against her left shoulder. The awkwardness of the overpainting makes it highly probable that this change was made not by the artist but by another hand at a later date, to permit the painting to be given a more cheerful theme for the sake of the market.
â gustave-courbet.com, "Dressing the Dead Girl"
in chess the queens can kill each other which is toxic yuri and the kings can never get within a square of each other which is doomed yaoi
Maria Magdalena by Guido Cagnacci (1601 â 1663) | Germanic warrior with helmet by Osmar Schindler (1867 â 1927)
starting some kind of collection
In Orwellâs essay âA Hanging,â the writer watches the condemned man, walking toward the gallows, swerve to avoid a puddle. For Orwell, this represents precisely what he calls the âmysteryâ of the life that is about to be taken: when there is no good reason for it, the condemned man is still thinking about keeping his shoes clean. It is an âirrelevantâ act (and a marvelous bit of noticing on Orwellâs part). Now suppose this were not an essay but a piece of fiction. And indeed there has been a fair amount of speculation about the proportion of fact to fiction in such essays of Orwellâs.Â
The avoidance of the puddle would be precisely the kind of superb detail that, say, Tolstoy might flourish; War and Peace has an execution scene very close in spirit to Orwellâs essay, and it may well be that Orwell basically cribbed the detail from Tolstoy. In War and Peace, Pierre witnesses a man being executed by the French, and notices that, just before death, the man adjusts the blindfold at the back of his head, because it is uncomfortably tight. The avoidance of the puddle, the fiddling with the blindfoldâthese are what might be called irrelevant or superfluous details. They are not explicable; in fiction, they exist to denote precisely the inexplicable. This is one of the âeffectsâ of realism, of ârealisticâ style.Â
But Orwellâs essay, assuming it records an actual occurrence, shows us that such fictional effects are not merely conventionally irrelevant, or formally arbitrary, but have something to tell us about the irrelevance of reality itself (âŚ) There was no logical reason for the condemned man to avoid the puddle. It was pure remembered habit. Life, then, will always contain an inevitable surplus, a margin of the gratuitous, a realm in which there is always more than we need: more things, more impressions, more memories, more habits, more words, more happiness, more unhappiness.Â
â JAMES WOOD, from How Fiction Works.
What exactly do these irrational standards mean? They mean the supremacy of the detail over the general, of the part that is more alive than the whole, of the little thing which a man observes and greets with a friendly nod of the spirit while the crowd around him is being driven by some common impulse to some common goal. I take my hat off to the hero who dashes into a burning house and saves his neighborâs child; but I shake his hand if he has risked squandering a precious five seconds to find and save, together with the child, its favorite toy. I remember a cartoon depicting a chimney sweep falling from the roof of a tall building and noticing on the way that a sign-board had one word spelled wrong, and wondering in his headlong flight why nobody had thought of correcting it. In a sense, we all are crashing to our death from the top story of our birth to the flat stones of the churchyard and wondering with an immortal Alice in Wonderland at the patterns of the passing wall. This capacity to wonder at trifles â no matter the imminent peril â these asides of the spirit, these footnotes in the volume of life are the highest forms of consciousness, and it is in this childishly speculative state of mind, so different from commonsense and its logic, that we know the world to be good.
â VLADIMIR NABOKOV, from Lectures on Literature.

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a matter of life and death (1946) â dir. michael powell & emeric pressburger
is that simple task bothering you queen