Emma Watson as Hermione Granger in ‘Harry Potter and the Half-Blood Prince’ (2009)
A drama in two acts
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genuinely obsessed with the grimace milkshake meme I hope it's got the McDonald's marketing team locked in a board room biting their nails desperately trying to figure out if this is positive press or not
Anonymous asked:
How do u pronounce iao?
cryptotheism answered:
Ee ah oh
If you say it fast it sounds like EEYOW
Pedestrian affirmations:
YOU ARE INVINCIBLE
AUTOMOBILES TREMBLE AT THE SIGHT OF YOU
GOD'S DIVINE LIGHT SHIELDS YOU
CROSSWALKS ARE YOUR HOLY PATH TO SALVATION
Anonymous asked:
When you tag things “#abolition”, what are you referring to? Abolishing what?
fatehbaz answered:
Prison, generally. Though not just formal walls of physical prisons, but also captivity, carcerality, and carceral thinking. Including migrant detention facilities; national border fences; indentured servitude; labor coerced through debt; privatization and enclosure of land; categories of “criminality"; etc.
In favor of other, better lives and futures.
Specifically, I am grateful to have learned from the work of these people:
Ruth Wilson Gilmore on “abolition geography”.
Katherine McKittrick on imaginative geographies; emotional engagement with place/landscape; legacy of imperialism/slavery in conceptions of physical space and in devaluation of other-than-human lifeforms; escaping enclosure; a billion Black Anthropocenes; plantation “afterlives” and how plantation logics continue to thrive in contemporary structures/institutions like cities, prisons, etc.; a “range of rebellions” through collaborative acts, refusal of the dominant order, and subversion through joy and autonomy.
Macarena Gomez-Barris on landscapes as“sacrifice zones”; place-making and ecological consciousness; and how “the enclosure, the plantation, the ship, and the prison” are analogous spaces of captivity.
Liat Ben-Moshe on disability; informal institutionalization and incarceration of disabled people through physical limitation; and letting go “of hegemonic knowledge of crime”.
Achille Mbembe on co-existence and care; respect for other-than-human lifeforms; “necropolitics” and bare life/death; African cosmologies; historical evolution of chattel slavery into contemporary institutions through control over food, space, and definitions of life/land; the “explicit kinship between plantation slavery, colonial predation, and contemporary resource extraction” and modern institutions.
Robin Maynard on"generative refusal"; solidarity; shared experiences among homeless, incarcerated, disabled, Indigenous, Black communities; to “build community with” those who you are told to disregard in order “to re-imagine” worlds.
Leniqueca Welcome on Caribbean world-making; “the apocalyptic temporality” of environmental disasters and the colonial denial of possible “revolutionary futures”; limits of reformism; “infrastructures of liberation at the end of the world.”; “abolition is a practice oriented toward the full realization of decolonization, postnationalism, decarceration, and environmental sustainability.”
Stefano Harney and Fred Moten on “the undercommons” and sharing of knowledge.
Ann Laura Stoler on “imperial debris”; colonial nostalgia, and living in the aftermath.
AM Kanngieser on “deep listening”; “refusal as pedagogy”; and “attunement and attentiveness” in the face of “incomprehensible” and immense “loss of people and ecologies to capitalist brutalities”.
Ariella Aisha Azoulay on “rehearsals with others’.
Alison Mountz on migrant detention and the “death of asylum”.
Pedro Neves Marques on “one planet with many worlds inside it”; “parallel futures” of Indigenous, Black, disenfranchised communities/cosmologies; and how imperial/nationalist institutions try to foreclose or prevent other possible futures by purposely obscuring or destroying histories, cosmologies, etc.
Iain Chambers on racism of borders; obscured and/or forgotten lives of migrants; and disrupting modernity.
Paulo Tavares on colonial architecture; nationalist myth-making; and erasure of histories of Indigenous dispossession.
Elizabeth Povinelli on “geontopower”; imperial control over “life and death”; how imperial/nationalist formalization of private landownership and commodities relies on rigid definitions of dynamic ecosystems.
Kodwo Eshun on African cosmologies and futures; “the colonial present”; and imperialist/nationalist use of “preemptive” and “predictive” power to control the official storytelling/narrative of history and to destroy alternatives.
Tim Edensor on urban “ghosts” and “industrial ruins”; searching for the “gaps” and “silences” in the official narratives of nations/institutions, to pay attention to the histories, voices, lives obscured in formal accounts.
Megan Ybarra on place-making; “site fights”; solidarity and defiance of migrant detention; and geography of abolition/incarceration.
Sophie Sapp Moore on resistance, marronage, and “forms of counterplantation life”; “plantation afterlives” and “plantation worlds” which continue to live in contemporary industrial resource extraction and dispossession.
Deborah Cowen on “infrastructures of empire and resistance”; imperial/nationalist control of place/space; spaces of criminality and “making a life at the edge” of the law; “fugitive infrastructures”.
Dixa Ramirez D’Oleo on “remaining open to the gifts of the nonhuman” ecosystems; hinterlands and peripheries of empires; attentiveness to hidden landscapes/histories; defying surveillance; and building a world of mutually-flourishing companions.
Avery Gordon on haunting; spectrality; the “death sentence” of being deemed “social waste” and“without future”; “living apart” by striking, squatting, resisting; cultivating “the many-headed hydra of the revolutionary Black Atlantic”; alternative, utopian, subjugated worldviews.
Leanne Betasamosake Simpson on reciprocity; Indigenous pedagogy; abolitionism in Canada; camaraderie; solidarity; and “life-affirming” environmental relationships.
Sylvia Wynter on the “plot”; resisting the plantation; “plantation archipelagos”; and the “revolutionary demand for happiness”.
Pelin Tan on “exiled foods”; food sovereignty; building affirmative care networks in the face of detention, forced migration, and exile; connections between military rule, surveillance, industrial monocrop agriculture, and resource extraction; the “entanglement of solidarity” and ethics of feeding each other.
Jasbir Puar on disability; debilitation; how the control of fences, borders, and time management constitute conditions of de facto imprisonment; how debt and chronic illness doom us to a “slow death”.
Kanwal Hameed and Katie Natanel on liberation pedagogy; sharing of knowledge; anticolonial feminisms; and “spaces of solidarity, revolt, retreat, and release”.
justanothersadistdyke