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Not today Justin

â

JVL
trying on a metaphor
Sade Olutola
will byers stan first human second
Xuebing Du
Stranger Things
Lint Roller? I Barely Know Her
wallacepolsom
occasionally subtle

Janaina Medeiros
Misplaced Lens Cap

if i look back, i am lost
2025 on Tumblr: Trends That Defined the Year
noise dept.

sheepfilms
seen from Morocco
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@yut-o
ĺĽĺ GON!

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someone: are you okay?
me: *in a high-pitched mocking voice* "are you okay?" what the fuck.
č˝é˘ - 彟岸čą
1, 2. Â Nobuyoshi Araki, Â Photo Maniac Big Diary 1990-1999, (Switch Publishing, 2000)
3. Grave of Yasujiro Ozu, Engaku-ji Temple, Kamakura. December 4, 2016
When you decide youâd rather start a commune in antarctica than continue living under capitalism.

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Anarchist Russian sailors of the Baltic Fleet in Helsinki, the flag reads âDeath to the Bourgeoisie!â, 1917.
Nobuyoshi Araki
The Communists do not preach morality at all. They do not put to people the moral demand: love one another, do not be egoists, etc.; on the contrary, they are very well aware that egoism, just as much selflessness, is in definite circumstances a necessary form of the self-assertion of individuals. Hence, the Communists by no means want to do away with the âprivate individualâ for the sake of the âgeneralâ, selfless man. That is a statement of the imagination.
Marx - The German Ideology 1845 (via dailymarx)
delete your the state

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This essay on the Zapatistasâ Womenâs Revolutionary Law twenty years on, draws on Zapatista womenâs reflections, together with a decades-long engagement with indigenous feminism and Zapatismo. Engaging difference through respect rather than negation can also move us beyond impasses within contemporary feminism, political theory, and rights-based activism.
â The capitalists had us believing this idea ⌠that women are not valuableâ â The Participation of Women in the Autonomous Government[i]
We know that the Womenâs Revolutionary Law was passed by consensus within the ranks of the Zapatista Army for National Liberation (EZLN) many months before their public emergence twenty years ago on January 1, 1994. From one of Subcomandante Marcosâ letters, we know that reactions to it were varied within EZLN ranks, and that its acceptance had to be defended vigorously as a central objective in the Zapatistasâ struggle for justice. Â
Both Comandanta Ramona and Comandanta Susana spent over four months travelling throughout those then-Zapatista communities. They visited each and every community dialoguing with the Zapatistas collectively through community assemblies, as is the custom of the people of the region. Once accepted in each Zapatista community and village, it was proposed that the Law be included in the EZLN publication, El Despertador Mexicano, Organo Informativo del EZLN (MĂŠxico, No 1., Diciembre 1993).
I remember the novelty of it, in that December of â93, when I came across this publication, the first of a revolutionary social movement or âguerrillaâ movement, which has included as an integral part of its first public appearance â its âletter of introductionâ so to speak â its demands for womenâs rights. This was truly innovative at the time. One could hardly believe it, and much less so when the first images appeared confirming the undeniable presence of women in positions of authority. It would be a woman â a Mayora â who would lead the taking of San CristĂłbal de las Casas in Chiapas; it would be a woman â Comandanta Ramona â at the centre of the subsequent peace dialogues in the Cathedral.
Ever since, this Law has expressed itself through the Zapatistasâ own practices. If there is something that has given Zapatismo its distinctive characteristic, its colour and its flavour, it has been its emphasis on including and defending womenâs rights as defined through the Womenâs Revolutionary Law.
Eikoh Hosoe, Tatsumi Hijikata and Kazuo Ohno performing âRose Color Danceâ, 1965.
č¤äşç§ć¨šÂ zoom jpn july 1985
äš ç嚸ĺ zoom jpn july 1985
Justice, in the statist sense, treats things like queer bashing as aberrations/exceptions, when in fact they are integral to the functioning of heteropatriarchal capitalism. Queer bashing is inevitable under the state and heteropatriarchal capitalism (as it exists now). The stability of the heterosexual/binary order is leveraged against our bodies. Bashing a mechanism by which heteropatriarchal capitalism balances itself; a sort of release valve. It keeps us in a state of defensive disorder and supplication, so that we canât pose a real threat. Going on the offensive allows us to set the terms of our struggle. Some things should be, need to be, dangerous. Straights should be afraid to bash us, they should fear for their fucking lives.
Sparrow Ingersoll, Vengeance (via concretesnow)

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sjws: *storm the winter palace*
the tzar of russia: typical sjw logic
koshi miharu