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Origami Around
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ojovivo

if i look back, i am lost
$LAYYYTER
"I'm Dorothy Gale from Kansas"

JVL
Sade Olutola
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Stranger Things
let's talk about Bridgerton tea, my ask is open
Acquired Stardust


oozey mess
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@karmapts

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Charles Hamilton Houston was an inspiring figure in American legal history, and a sometimes controversial one as well. Both sides of his legacy were examined in a lively lecture and Q&A discussion at Harvard Law School this week, to coincide with the 124th anniversary of his birth on September 3, 1895.
"We were being completely assimilated, so we had to stop and retain our identification as Native people."
African Masquerades // by Phyllis Galembo

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Mexico Masks/Rituals
Photographs by Phyllis Galembo Introduction by Sergio Rodríguez-Blanco Text by George Otis
Radius Books, Santa Fe 2019, 196 pages,120 color images, Co-published with D.A.P., ISBN: 9781942185574
euro 49,00
orders to: [email protected]
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Since 1985, photographer Phyllis Galembo has traveled extensively to photograph sites of ritual dress in Africa and the Americas. In her latest body of work, collected in this new publication, Galembo turns to Mexico, where she captures cultural performances with a subterranean political edge. Using a direct, unaffected portrait style, Galembo captures her subjects informally posed but often strikingly attired in traditional or ritualistic dress.
Masking is a complex tradition in which the participants transcend the physical world and enter the spiritual realm. Masks, costumes and body paint transform the human body and encode a rich range of political, artistic, theatrical, social and religious meanings on the body. In her vibrant color photographs, Galembo highlights the artistry of the performers, how they use materials from their immediate environment to morph into a fantastical representation of themselves and an idealized vision of a mythical figure. In a gorgeous, fascinating photographic survey of Mexico’s masking practices, Galembo captures her subjects suspended between past, present and future, with their religious, political and cultural affiliations—their personal and collective identifications—displayed on their bodies.
orders to: [email protected]
ordini a: [email protected]
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“Baggage Series 4 alludes to the traumas that refugees carry with them—the toll it takes physically and mentally. Each painstakingly detailed, multi-layered model stretches skyward from suitcases that were themselves donated by the descendants of earlier generations of immigrants to the United States, who fled Europe and the devastation of the Second World War. My juxtaposition of contemporary art and historical artifact physically joins the stories of Syrian refugees to America’s long heritage as a nation of immigrants. In its ability to connect with audiences at the level of their lineage, Baggage Series 4 transcends a purely humanitarian position and intervenes in the complicated racial and nationalist dimensions of refugee resettlement today.” — Mohamad Hafez in Syria, Then and Now: Stories from Refugees a Century Apart
Mohamad Hafez (born Damascus, Syria, 1984) Baggage Series 4, 2016. Mixed media (plaster, paint, antique suitcase, found objects) Courtesy of the artist
The Caribbean is facing its second deadly hurricane in as many weeks. This isn't just bad luck: the region's extreme vulnerability to disaster also reflects entrenched social inequalities.
Hurricane Maria, the 15th tropical depression this season, is now battering the Caribbean, just two weeks after Hurricane Irma wreaked havoc in the region. The devastation in Dominica is “mind-boggling,” wrote the country’s prime minister, Roosevelt Skerrit, on Facebook just after midnight on September 19. The next day, in Puerto Rico, NPR reported via member station WRTU in San Juan that “Most of the island is without power…or water.”
Among the Caribbean islands impacted by both deadly storms are Puerto Rico, St Kitts, Tortola and Barbuda. In this region, disaster damages are frequently amplified by needlessly protracted and incomplete recoveries. In 2004, Hurricane Ivan rolled roughshod through the Caribbean with wind speeds of 160 mph. The region’s economy took more than three years to recover. Grenada’s surplus of US$17 million became a deficit of $54 million, thanks to decreased revenue and the outlays for rehabilitation and reconstruction.
Nor were the effects of a 7 magnitude earthquake that rocked Haiti in 2010 limited to killing some 150,000 people. United Nations peacekeepers sent in to help left the country grappling, to this day, with a fatal cholera outbreak. These are not isolated instances of random bad luck. As University of the West Indies geographers who study risk perception and political ecology, we recognize the deep, human-induced roots of climate change, inequality and the underdevelopment of former colonies – all of which increase the Caribbean’s vulnerability to disaster.
Haiti, where eight out of every 10 people live on less than $4 a day, offers an example of how capitalism, gender and history converge to compound storm damage. The country is among the Western Hemisphere’s poorest in large part because of imperialism. After Haitians successfully overthrew their European enslavers in 1804, global powers economically stifled the island. From 1915 to 1934, the U.S. first militarily occupied Haiti, and then followed a policy of intervention that continues to have lasting effects on its governance. International interference and the resulting weak institutions, in turn, impeded development, poverty reduction and empowerment efforts.
In such a context, disasters aggravate a country’s numerous existing social vulnerabilities. Take gender, for example. Mental health professionals offering support to victims after Haiti’s 2010 earthquake found that an extraordinarily high number of displaced women – up to 75 percent – had experienced sexual violence. This prior trauma exacerbated the women’s post-disaster stress responses.
american nationalism is its own religion.
the constitution is comparable to the Bible. read as if it was written by God, and is oftentimes considered indisputable
the flag is an idol in which people literally pledge their allegiance to
patriotic anthems = hymns
the military itself is a treated like a priest class; the “laypeople” are expected to display the utmost respect for their pure existence.
indoctrination of children
displays of patriotism determines how “faithful” the individual is
presence of nationalism at different events (such as sports games, festivals, schools etc…) eerily resembles a theocracy
when someone chooses not to partake in a patriotic ritual, they are considered a heretic
Baya was discovered at age 16.

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Announcing the Launch of our new website!
We’re live! 🎊 We are pleased to announce the launch of our new redesigned website! Check it out at https://dp.la and learn more about its new features in today’s announcement!
The new site combines the same core features and functionality that veteran users will recognize with new tools including Browse by Topic, User Guides, and more!
In addition to the main site, DPLA Pro now provides organizational information and a centralized resource for our collaborator communities and anyone looking to get involved with the work going on at DPLA.
HO CHI MINH CITY, VIETNAM
The Venerable Thich Quảng Đức Monument
A memorial to the monk who set himself on fire to protest the persecution of Buddhists in Vietnam.
On June 11, 1963, Thích Quảng Đức rode to Saigon from the war-torn city of Huế in an Austin Westminster. He stepped out of the baby blue automobile onto a busy intersection and sat calmly in the lotus position while a colleague poured gasoline from a five-gallon container over his head.
Holding onto a string of prayer beads, the Buddhist monk spoke the words “Nam mô A Di Đà Phật” (“Homage to Amitābha Buddha”), struck a match, and placed it against his fuel-soaked robe.
In the 1950s, Vietnam had become increasingly hostile towards its Buddhist population, which made up an estimated 70 percent to 90 percent of the population. But the country’s first president, Ngô Đình Diệm, represented the Catholic minority. He took office in 1955, and enacted discriminatory policies that favored Catholics and neglected Buddhists for public service roles, military promotions, land allocation, and business arrangements. Despite an overwhelming majority of Buddhist citizens, the Roman Catholic Church was the largest landowner in Vietnam at the time.
In 1959, a ban on flying the Buddhist flag on the birthday of Gautama Buddha exacerbated the public discontent, and people took to the streets in protest. Government forces fired on the crowd and killed nine people. Diệm refused to accept responsibility, and outrage and consequential protests increased in the following years.
On June 11, 1963, Thích Quảng Đức, surrounded by a circle of protesters, burned himself to death. He described his intentions in a final note: “I respectfully plead to President Ngô Đình Diệm to take a mind of compassion towards the people of the nation and implement religious equality to maintain the strength of the homeland eternally.”
In 2010, a memorial, displaying the monk wreathed in flames, was installed on the very corner where he died a half century before (now Nguyễn Đình Chiểu and Cach Mạng Thang Tam streets). Prior to the statue, which sits in front of a bas-relief depicting the powerful action, American journalist Malcolm Browne’s photographs were the most accessible reminders of the event. He described the moment in a 1995 interview with the BBC: “I just kept shooting and shooting and shooting. And that protected me from the horror of the thing.”
Suicide tw. Thus is an important post because a lot of people in the United States are familiar with the image of his death only in an aesthetic frame that makes him nameless and completely divorced from his religious, cultural and histoical context.
A victim of US bombing, ethnic Cambodian guerrilla Danh Son Huol is carried to an improvised operating room in a mangrove swamp on the Cà Mau Peninsula, Vietnam, on September 15, 1970, during the Vietnam War.
via reddit
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Isamu Noguchi, Uncle Takagi,1931, terracotta
When Noguchi arrived in Japan in 1931, his first visit since childhood, he had a tense visit with his estranged father, Yonejiro, and Yonejiro’s wife and family. “My Uncle Takagi gave me a new house to stay in, and showered me with kindness, as did other relatives who gave me to understand that they favored my mother.” (Isamu Noguchi, A Sculptor’s World, New York: Harper & Row Publishers, 1968: 20.)
The Noguchi Museum
Sculptor Anna Coleman Ladd founded the American Red Cross Studio for Portrait-Masks to provide cosmetic masks to be worn by men who had been badly disfigured in World War I. Her services earned her the Légion d'Honneur Crois de Chevalier and the Serbian Order of Saint Sava. Explore her digitized papers here: http://s.si.edu/2lfxCOj
WWI soldier facial reconstruction casts and masks, circa 1918 / American Red Cross, photographer. Anna Coleman Ladd papers, circa 1881-1950. Archives of American Art, Smithsonian Institution.

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This photograph from the A. B. Holder collection, which depicts a white man, an Asian man, a Native American person, and an African American man, is a fascinating snapshot of the American West. It would have been taken in Montana in the late 1880s.
Born in Mississippi in 1860, Dr. Holder worked briefly as a physician on the Crow reservation in Montana. During his time there, he researched the Native American bote (“not man, not woman”) and published his findings in an article often cited in queer studies. Holder died in Memphis in 1896.
His papers are available to researchers and include diaries, photographs, Native American clothing, and a casebook.
So apparently last year the National Park Service in the US dropped an over 1200 page study of LGBTQ American History as part of their Who We Are program which includes studies on African-American history, Latino history, and Indigenous history.
Like. This is awesome. But also it feels very surreal that maybe one of the most comprehensive examinations of LGBTQ history in America (it covers sports! art! race! historical sites! health! cities!) was just casually done by the parks service.
This is really great??
Chapter 1: Prologue: Why LGBTQ Historic Sites Matter by Mark Meinke
Chapter 2: Introduction to the LGBTQ Heritage Initiative Theme Study by Megan E. Springate
Chapter 3: Introduction to Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) History in the United States by Leisa Meyer and Helis Sikk
Chapter 4: The History of Queer History: One Hundred Years of the Search for Shared Heritage by Gerard Koskovich
Chapter 5: The Preservation of LGBTQ Heritage by Gail Dubrow
Chapter 6: LGBTQ Archeological Context by Megan E. Springate
Chapter 7: A Note about Intersectionality by Megan E. Springate
Chapter 8: Making Bisexuals Visible by Loraine Hutchins
Chapter 9: Sexual and Gender Diversity in Native America and the Pacific Islands by Will Roscoe
Chapter 10: Transgender History in the US and the Places that Matter by Susan Stryker
Chapter 11: Breathing Fire: Remembering Asian Pacific American Activism in Queer History by Amy Sueyoshi
Chapter 12: Latina/o Gender and Sexuality by Deena J. González and Ellie D. Hernandez
Chapter 13: “Where We Could Be Ourselves”: African American LGBTQ Historic Places and Why They Matter by Jeffrey A. Harris
Chapter 14: LGBTQ Spaces and Places by Jen Jack Gieseking
Chapter 15: Making Community: The Places and Spaces of LGBTQ Collective Identity Formation by Christina B. Hanhardt
Chapter 16: LGBTQ Business and Commerce by David K. Johnson
Chapter 17: Sex, Love, and Relationships by Tracy Baim
Chapter 18: LGBTQ Civil Rights in America by Megan E. Springate
Chapter 19: Historical Landmarks and Landscapes of LGBTQ Law by Marc Stein
Chapter 20: LGBTQ Military Service by Steve Estes
Chapter 21: Struggles in Body and Spirit: Religion and LGBTQ People in US History by Drew Bourn
Chapter 22: LGBTQ and Health by Katie Batza
Chapter 23: LGBTQ Art and Artists by Tara Burk
Chapter 24: LGBTQ Sport and Leisure by Katherine Schweighofer
Chapter 25: San Francisco: Placing LGBTQ Histories in the City by the Bay by Donna J. Graves and Shayne E. Watson
Chapter 26: Preservation of LGBTQ Historic & Cultural Sites – A New York City Perspective by Jay Shockley
Chapter 27: Locating Miami’s Queer History by Julio Capó, Jr.
Chapter 28: Queerest Little City in the World: LGBTQ Reno by John Jeffrey Auer IV
Chapter 29: Chicago: Queer Histories at the Crossroads of America by Jessica Herczeg-Konecny
Chapter 30: Nominating LGBTQ Places to the National Register of Historic Places and as National Historic Landmarks: An Introduction by Megan E. Springate and Caridad de la Vega
Chapter 31: Interpreting LGBTQ Historic Sites by Susan Ferentinos
Chapter 32: Teaching LGBTQ History and Heritage by Leila J. Rupp
I encourage you to all document this and back it up. Protect our history.