#der feminist feminist
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my queen Molly O'shea did nothing wrong go punch a microwave if you disagree
The only reason Molly joined the gang was because she was in love with Dutch!!! then she realizes how poor Dutch actually treats her (and how horrible he is) just after she left her entire life for him. Yeah if my outlaw boyfriend gaslit and manipulated me AND flirted with a girl who is 22 years younger than him I'd tell on him to the police too
#last time i shared this opinion i got called an “average feminist”#molly o'shea#red dead redemption 2#dutch van der linde#rdr2#dc speaks!!#here i am talking about dutch again#molly o'shea did nothing wrong#im making a cake rn ill update u
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Am liebsten wäre ihr ja, wenn sie die letzte Nacht einfach wegschieben könnten, und auch Richard fasste das Thema Zombifizierung nicht an.
Unsterblich sind nur die anderen, Simone Buchholz
#unsterblich sind nur die anderen#book quotes#currently reading#simone buchholz#this book is (among other things) very funny#if you have ever said to yourself 'hm what if there were a feminist retelling of der fliegende holländer' this one's for you
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#I agree with her#feminism#feminism needs men#but actually not the fake feminists where the guys just say they are to get a gf#men who actually care about women and I know they exsist#ted talk#nikki van der Gaag#she does work globally to end domestic violence through community education
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JSTOR Wrapped: top ten JSTOR articles of 2023
Coo, Lyndsay. “A Tale of Two Sisters: Studies in Sophocles’ Tereus.” Transactions of the American Philological Association 143, no. 2 (2013): 349–84.
Finglass, P. J. “A New Fragment of Sophocles’ ‘Tereus.’” Zeitschrift Für Papyrologie Und Epigraphik 200 (2016): 61–85.
Foxhall, Lin. “Pandora Unbound: A Feminist Critique of Foucault’s History of Sexuality.” In Sex and Difference in Ancient Greece and Rome, edited by Mark Golden and Peter Toohey, 167–82. Edinburgh University Press, 2003.
Garrison, Elise P. “Eurydice’s Final Exit to Suicide in the ‘Antigone.’” The Classical World 82, no. 6 (1989): 431–35.
Grethlein, Jonas. “Eine Anthropologie Des Essens: Der Essensstreit in Der ‘Ilias’ Und Die Erntemetapher in Il. 19, 221-224.” Hermes 133, no. 3 (2005): 257–79.
McClure, Laura. “Tokens of Identity: Gender and Recognition in Greek Tragedy.” Illinois Classical Studies 40, no. 2 (2015): 219–36.
Purves, Alex C. “Wind and Time in Homeric Epic.” Transactions of the American Philological Association 140, no. 2 (2010): 323–50.
Richlin, Amy. “Gender and Rhetoric: Producing Manhood in the Schools.” In Sex and Difference in Ancient Greece and Rome, edited by Mark Golden and Peter Toohey, 202–20. Edinburgh University Press, 2003.
Rood, Naomi. “Four Silences in Sophocles’ ‘Trachiniae.’” Arethusa 43, no. 3 (2010): 345–64.
Zeitlin, Froma I. “The Dynamics of Misogyny: Myth and Mythmaking in the Oresteia.” Arethusa 11, no. 1/2 (1978): 149–84.
#alphabetical order. im not ranking them#i still have two more froma zeitlin essays to read (one new and one a reread) in the next few days though#and its possible one of those might knock amy richlin off the rest (nothing personal; its a great piece just not my area)#but if im willing to have two things by the same scholar i would have to rethink including grethlein 'the poetics of the bath in the iliad'#some of my favorite articles/book chapters of the year are not on jstor though...#bill beck 'lost in the middle: story time and discourse time in the iliad'!!!#and lyndsay coo has a 2020 chapter updating and expanding this 2013 article that is 🔥🔥🔥#and of course judith mossman 'women's voices in sophocles' which is what send me to garrison 1989 and rood 2010 but is not itself on jstor#i also reread some of melissa mueller's objects as actors book which is wonderful as always#and i would be incredibly tempted to put william m calder iii's tereus article on a top ten list for sheer entertainment value#jstor wrapped#mine
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Maximiliane Ackers (deceased)
Gender: Female
Sexuality: Lesbian
DOB: 24 September 1896
RIP: 17 April 1982
Ethnicity: White - German
Occupation: Writer, actress
Note: The Nazi's banned her book in 1934 and it appeared on the official list of banned books in 1936, and was mentioned in Alfred Rosenberg's anti-lesbian pamphlet Der Sumpf. In the 1990s, the book was rediscovered by feminists and academics. The novel explores lesbian desire in the setting of the artistic and theatrical society of Weimar Berlin. It also touches on issues of gender and sexuality.
#Maximiliane Ackers#lgbt history#lesbian history#lesbianism#lgbt#female#lesbian#1896#rip#historical#white#german#writer#actor#tw nazi mention#popular#popular post
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Hey Mac! Do you have any crip books or resource recs for crip sex/sexuality?
Feel free to delete if you're uncomfortable answering :]
do i ever! i actually did an essay for my master’s in disability studies on the topic of disabled people’s access to sex so a lot of these are sources from that (feel free to dm me for my paper!) & others are things i’ve collected for leisure (hah)
i’m bolding my favorites and italicizing ones i haven’t read but have been recommended / have on my list; as with everything, having read a piece + recommending it is not an uncritical endorsement, & i have various contentions with all of these pieces ranging from minor nitpicking to outright disagreement.
feel free to send an ask or dm if you want my thoughts on a particular work or need help obtaining a pdf!
books
Sex and Disability ed. Robert McRuer & Anna Mollow
The Sexual Politics of Disability: Untold Desires by Tom Shakespeare, Kath Gillespie-Sells and Dominic Davies
Unbreaking Our Hearts: Cultures of Un/Desirability and the Transformative Potential of Queercrip Porn by Loree Erickson. York University, dissertation submitted 2015.
McRuer, R. 2006. Crip theory: Cultural signs of queerness and disability. New York: New York University Press.
Kinked and Crippled: Disabled BDSM Practitioners’ Experiences and Embodiments of Pain. Emma Sheppard. Edge Hill University, dissertation submitted 2017.
Love, Sex, and Disability: The Pleasures of Care by Sarah Smith Rainey
intellectually disabled people / people with learning difficulties’ right to sex
Hamilton, C. A. 2009. ‘Now I’d like to sleep with Rachael’ – researching sexuality support in a service agency group home. Disability & Society. 24(3), pp.303-315.
Hollomotz, A. 2008. ‘May we please have sex tonight?’ – people with learning difficulties pursuing privacy in residential group settings. British Journal of Learning Disabilities. 37, pp.91–97.
Vehmas, S. 2019. Persons with profound intellectual disability and their right to sex. Disability & Society. 34(4), pp.519-539.
Significance of the attitudes of police and care staff toward sex and people who have a learning disability by A. Bailey & D. Sines. Journal of Learning Disabilities for Nursing Health and Social Care (1998), 2(3), pp.168-174.
sexual facilitation & making sex accessible
Bahner, J. 2016. Risky business? Organizing sexual facilitation in Swedish personal assistance services. Scandinavian Journal of Disability Research. 18(2), pp.164-175.
Linda R. Mona (2003) Sexual Options for People with Disabilities, Women & Therapy, 26:3-4, pp.211-221.
No Pity Fucks Please: A critique of Scarlet Road’s campaign to improve disabled people’s access to paid sex services by Tova Rozengarten and Heather Brook. Outskirts vol. 34, 2016, pp.1-21.
Julia Bahner (2013) The power of discretion and the discretion of power: personal assistants and sexual facilitation in disability services, Vulnerable Groups & Inclusion, 4:1, 20673.
BDSM, paraphilias, & alternative sex
Goldberg, C. E. 2018. Fucking with Notions of Disability (In)Justice: Exploring BDSM, Sexuality, Consent, and Canadian Law
Hollomotz, A. 2013. Exploiting the Fifty Shades of Grey craze for the disability and sexual rights agenda. Disability & Society. 28(3), pp.418-422.
Reynolds, D. 2007. Disability and BDSM: Bob Flanagan and the case for sexual rights. Sexuality Research & Social Policy. 4(1), pp.40-52.
Tellier, S. 2017. Advancing the discourse: Disability and BDSM. Sex & Disability. 35, pp.485-493.
Sheppard, E. 2018. Using pain, living with pain. Feminist Review. 120, pp.54-69.
Tyburczy, J. 2014. Leather anatomy: Cripping homonormativity at International Mr. Leather. Journal of Literary & Cultural Disability Studies. 8(3), pp.275-293.
Sheppard, E 2019, 'Chronic Pain as Fluid, BDSM as Control' Disability Studies Quarterly, vol. 39, no. 2.
other articles
Finger, A. 1992. Forbidden Fruit
Fritsch, K., Heynen, R., Ross, A. N., and van der Meulen, E. 2016. Disability and sex work: developing affinities through decriminalization. Disability & Society. 31(1), pp.84-99.
McKenzie, J. 2012. Disabled people in rural South Africa talk about sexuality. Culture Health & Sexuality. pp.1-15.
Shakespeare, T. 2000. Disabled sexuality: Toward rights and recognition. Sexuality and Disability. 18(3), pp.159-166.
Shildrick, M. 2007. Contested pleasures: The sociopolitical economy of disability and sexuality. Sexuality Research & Social Policy. 4(1), pp.53-66.
Wentzell, E. 2006. Bad bedfellows: Disability sex rights and Viagra. Bulletin of Science, Technology & Society. 26(5), pp.370-377.
“‘Like, pissing yourself is not a particularly attractive quality, let’s be honest’: Learning to contain through youth, adulthood, disability and sexuality” by Kirsty Liddiard and Jenny Slater. Sexualities 2018, Vol. 21(3), pp.319–333.
non-academic texts
Andrew Gurza’s blog - andrewgurza dot com / blog
Disability After Dark podcast
A Quick & Easy Guide to Sex & Disability by A. Andrews
Cripping Up Sex with Eva
my cripsex tag, which i’ll add to this post, has other relevant content, & i welcome any additions from folks! all the best to you 💓
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The Witcher books always confuse me
And not for the reason you might think.
I can always be on the "I knew this, before it was cool" train for The Witcher. Based on the fact that I just read every fantasy book that our local libraries had. And one of the book series, that was in the library, was The Witcher, as they got translated into German in the early 2000s.
It meant a lot to me at the time because of Ciri. Ciri was the first ever non-anime character, I encountered in media, who was LGBTQ*. Because, you know, representation matters.
But, at the time, there was still so much about the books that I did not get.
Again, I read them from the library, not owning them. And also knew them under the German title "Der Hexer". So, when I was a young adult and my then boyfriend started hyping this new fantasy game, I originally did not even realize from the title that it was a game based on those books I read as a teenager. Imagine my surprise, when I played that first game back then and realized: "Oh, I know those characters!"
I read the books again in 2012 and was still fairly impressed with them. But over the years - reading the books again and again - I got confused about these books. How where these books written in the early 1990s by a white man?!
Like, these books - again - have not only openly LGBTQ* characters, with one of the main characters being openly bisexual, but they also just tackle a plenthora of feminist and anti-colonialist issues within the text. And I am just sitting there: How did this got written in the 1990s, before the age of the internet? How did it get published at the time? What kinda man is Andrzej Sapkowski, that he was actually interested in writing this?
You know... I do not hate the games. They are very fun games. While I only played that first game twice, I did put hours upon hours in Witcher 2 and 3. But also... I absolutely get Sapkowski's frustration with those games. Because the games literally just do not get the books. The point with Geralt as a protagonist is, that for the most part he is just some dude. He is not some superhero type. Heck, he acquires a disability midway through the books and struggles with a ton of stuff after that. But the games ignore this as much as they ignore Triss' scars (and her self-consciousness about them). Just as they ignore a good chunk of the colonization angle of the books.
And... Really... The books are probably my favorite high fantasy book series. And quite frankly, given that a ton of folks got into the fandom through the games, the fandom is obviously full of folks, who have not really gotten access to this full picture and are very ignorant about the themes of the book series. And while I am very on the "hey, adaptions can do their own thing" train... At times I just look at the games with their sexy times side quest and think to myself: "Hmm, they kinda didn't get it, did they?"
To me it is really ironic, though. That this Polish book series from the fucking 90s manages to align with my progressive values a lot more than most books being released these days.
#the witcher#the witcher books#fantasy#anti sexism#anti colonialism#andrzej sapkowski#geralt of rivia#lgbtq#representation matters
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Irigaray ve Dişil Öznellik
Kristeva ile birlikte Fransız feminist felsefesinin önemli isimlerinden birisi olan Luce Irigaray, psikanalizci olmasının da etkisiyle felsefe düşüncelerinde psikanalizden özellikle de Lacancı yaklaşımdan bir çatı oluşturmuştur.
İlgili olduğu disiplinler olan felsefe ve psikanaliz hakkındaki genel eleştirisi sahip oldukları ataerkil yapı hakkındadır. Ona göre; ataerkil yapı, erkek hegomanyasıdır ve tek cinscilikten oluşur. Bu yapıdan kurtulabilmek için kadınların yeni bir dil ve söylem gereksinimine ihtiyacı vardır. Bu dilin, kadınları erilleştirebileceğine değinir (mimesis). Irigaray mimesis kavramı ışığında; kadın, kadın gibi değil kadın olarak konuşmalıdır der. Bunun olabilmesi için de ataerkil toplum yapısından kopmuş, erillikten dönüştürülmüş özgün bir kadın formuna gerek vardır yani dişil öznelliğe...
Düşüncesinin temelinde kadının erkekleştirmeye zorlayan toplumsal, felsefi normları, düşünce ve davranış kalıplarını reddetmek, kadın bir özne yaratmak yatar. Kadın erkek eşitliğinden ziyade erkek gibi olmamak üzerine yönelir. Çünkü kadından yaratılmak istenen, eksik erkek kabul edilemezdir. Aksi takdirde ataerkil anlayış devam ettiği sürece kadın toplumdan dışlanacak ya da erkekleşmeye zorlanacaktır.
#irigaray#feminizm#feminist#lacan#psikanaliz#felsefe#felsefe bilim#kristeva#mimesis#ataerkil#toplum#kadın#dil bilim
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Books I want to read in 2024
I was inspired by @fluencylevelfrench to write this post, so here are the 50 books I want to read in 2024, which is my provisional Goodreads goal. (I always set a lowish number and adjust it throughout the year depending on how my goal progresses.) Last year, I read 121 books, so I'm hoping to be able to read at least 100, but I have no idea what my year is going to look like.
1Q84 Book 1 by Haruki Murakami (currently reading)
1Q84 Book 2 by Haruki Murakami
1Q84 Book 3 by Haruki Murakami
Hamburg – hin und zurück by Felix & Theo
Stargirl by Jerry Spinelli
Die Verwandlung by Franz Kafka
Words and Rules: The Ingredients of Language by Steven Pinker
Love, Stargirl by Jerry Spinelli
International Relations Theory by Stephen McGlinchey
You Are What You Speak: Grammar Grouches, Language Laws and the Power of Words by Robert Lane Greene
Freakonomics: A Rogue Economist Explores the Hidden Side of Everything by Steven D. Levitt
Meditations on Diplomacy: Comparative Cases in Diplomatic Practice and Foreign Policy by Stephen Chan
Nickel and Dimed by Barbara Ehrenreich
Reflections on the Posthuman in International Relations: The Anthropocene, Security and Ecology by Clara Eroukhmanoff
In Cold Blood: A True Account of Multiple Murder and Its Consequences by Truman Capote
Haus ohne Hoffnung by Felix & Theo
Effi Briest by Theodor Fontane
Into Thin Air: A Personal Account of the Mount Everest Disaster by Jon Krakauer
Migration and the Ukraine Crisis: A Two-Country Perspective by Agnieszka Pikulicka-Wilczewska and Greta Uehling (eds.)
Writing Systems: An Introduction to Their Linguistic Analysis by Florian Coulmas
Nations under God: The Geopolitics of Faith in the Twenty-First Century by Luke M. Herrington
The Tipping Point: How Little Things Can Make a Big Difference by Malcolm Gladwell
Herr der Diebe by Cornelia Funke
Fast Food Nation: The Dark Side of the All-American Meal by Eric Schlosser
Park Statue Politics: World War II Comfort Women Memorials in the United States by Thomas J. Ward
The Sun Is Also a Star by Nicola Yoon
Restoring Indigenous Self-Determination: Theoretical and Practical Approaches by Marc Woons
Veronikas Geheimnis by Friedhelm Strack
The Sacred and the Sovereign by Özgür Taşkaya
1984 by George Orwell
Sounds of War: Aesthetics, Emotions and Chechnya by Susanna Hast
The Hitchhiker's Guide to the Galaxy by Douglas Adams
Feminists Don't Wear Pink (And Other Lies): Amazing Women on What the F-Word Means to Them by Scarlett Curtis
Into the Eleventh Hour: R2P, Syria and Humanitarianism in Crisis by Robert W. Murray
The Restaurant at the End of the Universe by Douglas Adams
Men Explain Things to Me by Rebecca Solnit
Life, the Universe and Everything by Douglas Adams
Women & Power: A Manifesto by Mary Beard
So Long, and Thanks for All the Fish by Douglas Adams
The Sources of Russia's Great Power Politics: Ukraine and the Challenge to the European Order by Taras Kuzio
Mostly Harmless by Douglas Adams
Women, Race & Class by Angela Y. Davis
Feminism without Borders: Decolonizing Theory, Practicing Solidarity by Chandra Talpade Mohanty
I'll Give You the Sun by Jandy Nelson
The “Clash of Civilizations” 25 Years On: A Multidisciplinary Appraisal by Davide Orsi
Making Space for Indigenous Feminism by Joyce Green
It's Kind of a Funny Story by Ned Vizzini
We Were Liars by E. Lockhart
Hood Feminism: Notes from the Women That a Movement Forgot by Mikki Kendall
Simon vs. the Homo Sapiens Agenda by Becky Albertalli
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https://www.jstor.org/stable/3174605 I think you'll like this :D
You were right. From the 1990's, so maybe this marks a seminal and widely known advance in gender construction for intersexed infants now but it is so revealing. Quotes pulled below.
Current attitudes toward the intersex condition are primarily influenced by three factors. First are the extraordinary advancements in surgical techniques and endocrinology in the last decade. For example, female genitals can now be constructed to be indistinguishable in appearance from normal natural ones. Some abnormally small penises can be enlarged with the exogenous application of hormones, although surgical skills are not sufficiently advanced to construct a normal-looking and functioning penis out of other tissue. Second, in the contemporary United States the influence of the feminist movement has called into question the valuation of women according to strictly reproductive functions, and the presence or absence of functional gonads is no longer the only or the definitive criterion for gender assignment. Third, contemporary psychological theorists have begun to focus on "gen- der identity" (one's sense of oneself as belonging to the female or male category) as distinct from "gender role" (cultural expectations of one's behavior as "appropriate" for a female or male). The relevance of this new gender identity theory for rethinking cases of ambiguous genitals is that gender must be assigned as early as possible in order for gender identity to develop successfully. As a result of these three factors, intersexuality is now considered a treatable condition of the genitals, one that needs to be resolved expeditiously.
...
Almost all of the published literature on intersexed infant case management has been written or cowritten by one researcher, John Money, professor of medical psychology and professor of pediatrics, emeritus, at the Johns Hopkins University and Hospital, where he is director of the Psychohormonal Research Unit. Even the publications that are produced independently of Money reference him and reiterate his management philosophy. Although only one of the physicians interviewed publishes with Money, all of them essentially concur with his views and give the impression of a consensus that is rarely encountered in science. The one physician who raised some questions about Money's philosophy and the gender theory on which it is based has extensive experience with intersexuality in a nonindustrialized culture where the infant is managed differently with no apparent harm to gender development. Even though psychologists fiercely argue issues of gender identity and gender role development, doctors who treat intersexed infants seem untouched by these debates. There are no renegade voices either from within the medical establishment or, thus far, from outside. Why Money has been so single-handedly influential in promoting his ideas about gender is a question worthy of a separate substantial analysis
...
The geneticist argued that when parents "change a diaper and see genitalia that don't mean much in terms of gender assignment, I think it prolongs the negative response to the baby…. If you have clitoral enlargement that is so extraordinary that the parents can't distinguish between male and female, it is sometimes helpful to reduce that somewhat so that the parent views the child as female." Another physician concurred: parents "need to go home and do their job as child rearers with it very clear whether it's a boy or a girl."
...
Money's case management philosophy assumes that while it may be difficult for an adult male to have a much smaller than average penis, it is very detrimental to the morale of the young boy to have a micropenis.In the former case the male's manliness might be at stake, but in the latter case his essential maleness might be. Although the psychological consequences of these experiences have not been empirically documented, Money and his colleagues suggest that it is wise to avoid the problems of both the micropenis in childhood and the still undersized penis postpuberty by reassigning many of these infants to the female gender.
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harika bir resmi tatil günü
makineler çalışıyor, ev silindi supuruldu, ütüler yapıldı, yemek yapıldı.
bir tek salonı temizlemek ve çmaşırları yerleştirmek kaldı..çamaşırları akşam yerleştiricem ama salonu hafta içi dip köşe yapım, kitaplığı düzelticem. inşallah
dah satacak kitabımda kalmadı. evd esuan sadece okumak istediğim kitaplar kaldı.
çamaşırları çamaşır suyuna bastım adetim değildir ama yılda bir kere yapıyorum. bu donem ders çalışmadım artık sonuna doğru çalışırım.
bugun resmi tatil eşim uyudu uyandı tekrar uyudu ve kahvesine gitti. erkeklerin herşeye yapma hakkı var. biz ise onların kölesiyiz. bu ümmetin derdi kadınlara düşmüş, erkeklerde sadece kendi işlerine yarıyacak kısımlarıyla dini biliyorlar. erkeklerden uzak 30 yılım geçti iyiki bu yarım akıllılar için gençliğimi heba edip, bşrde üstüne günaha girmemişim.. ümmet derken tütkiyeyi kast ettim genel dğnyadaki ümmetin erkeklerini değil.
ben kendini yetişme derdinde olan, davası olan, bencil olmayan, anlayışlı,özverili hiç bir erkek ömrümde görmedim. evlendim yine görmedim. ınsna nasıl feminist olur diyordun şimdi nasıl feminist olmaz diyorum. kadınlar gerçekden erkekler tarafından eziliyor.
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Here’s the calendar page—if it is bothersome to reply to, feel free to delete this message lol, no hard feelings whatsoever, you’re under no obligation to read or reply. I just found it interesting personally because a distant family member did the art for the calendar, and because of the 60-style feminist slant on what I suspect is a wild misinterpretation of history
We're gonna do cinema sins *dings* except we're gonna be fair about it:
Seme hands white lady is an auto ding
Laying on a Tiger....ding
Why is there a Pyramid below Beni Hassan? Ding
The Queen of Egypt was a living god...begotten by a god
Yes and no. All the usual caveats of 'it depends on time period yada yada', and by the end of the Old Kingdom this was mostly over, with them being more 'semi divine' rather than actual deities. Begotten by a god is true for most Kings after the beginning of the New Kingdom where they emphasised divine birth.
It was preferable if the Queen was the sister of the Pharaoh, because being his sister she inherited an equal portion of flesh blood and spirit of God, and had the right, more than any other, to share the bed and throne of her brother.
lmao no, big ding. Some Pharaoh's did marry their sisters, and many didn't. It was mostly a consolidation of power thing, or a ceremonial thing. Most Kings had multiple wives, and by and large the resultant offspring didn't come from the sister. Going to need to get it into people's heads that marrying family members like uncles/cousins/(occasionally) brothers was a thing that happened in history in many cultures for many reasons. It's only in recent history that we stopped doing it. The insistence that only the Egyptians did the 'eww disgusting incest' is a way of denigrating achievements and making them look uncivilised. We usually call this racism.
The aristocratic and middle class male acquired as many wives as he could afford
DING. No. Most men only had one wife. Maybe two if he was higher in social status, but most of the time you only see a man marry twice if the first wife has died. The Pharaoh did marry several times. Most Kings had 2-4 wives, with one being the Principal wife, but some Pharaohs only married once. Depends on the need for political alliances and what not.
The union of Father and Daughter, and Brother and Sister was quite common
DING. Fuck off. It wasn't. You only have to look at the family trees of Deir el Medina to know it wasn't.
Wives born of the same parents (his sisters), his daughters, or those of an equal rank preserved independence. However, the slave, the concubine, the woman of inferior class was required to give obedience and fidelity.
DING. What the fuck? No, seriously. What the fuck? *gets out a baseball bat* Stop *smash* putting *smash* the *smash* white *smash* western *smash* class *smash* system *smash* onto *smash* non white *smash* ancient *smash* societies. They don't know what it is, and they didn't operate under it. You do have higher levels of society, but it's very different to how we'd categorise it. I'd go into the categorisations found in Der König als Sonnenpriester, but I don't want to and it's too complicated for tumblr (I attempted a discussion for my thesis and couldn't adequately cover it there either so...let's not). Basically divide it into King and Nobles, Priests, everyone else. The 'everyone else' category clearly has divisions, but it's unclear whether a stonemason was better than a baker, or how much wealth each would have or whether that even matters. It turns out it doesn't that much, but again Not Discussing That Here. Slavery is a complicated term, and the imagery it invokes here for a modern reader isn't how it would play out in Ancient Egypt for various reasons. There's not a better term for it. It's very complicated. Just know that they're not really thought of as inferior, and are often seen as members of the family and inherit property/wealth from said family. Concubines are...not a thing for anyone other than the King and he didn't consider them inferior because they were literal princesses from other countries.
There was no illegitimacy, because maternal descent was the only one openly acknowledged, and the affiliation of the child was indicated by the name of the mother only.
.....DING
There was no illegitimacy because marriage wasn't a thing and neither was being illegitimate. Can't have something if you don't know it exists. Why we're imposing western/christian ideas about how 'legitimate' your birth was from the year 1235 AD (Statute of Merton, look it up) I will never know, but that's the earliest known mention of illegitimacy in English law. The Egyptians from nearly 3000 years before, were like 'oh shit yeah better do what Henry III commands when it comes to wedlock which we don't have'. 'Maternal descent was the only one openly acknowledged....indicated by the name of the mother only' is just someone pulling stuff out of their ass. Ahmose son of Ibana or Amenkhau son of the Singer of the Offering Table, Hori are just two guys I can name off hand. Most people in Egypt went by their job titles (Herdsman Bukhaaf, Incense Preparer Nesamun etc etc), and if they didn't have one they went by 'wife of...' 'son of...' 'daughter of...' If there was that much focus on the maternal line we'd certainly see more notable women in the Egyptian record. But we don't...we see a lot of men with women often not being named. Prizes for guessing why that is.
Each wife occupied her own house, given to her by her parents or her husband. She held absolute power over the home...and her husband entered her home only as an equal...(except if she were a slave, a concubine, or of an inferior class).
DING. Everyone lived in one house because this is not a civilisation of second homes. The property could have been given to her by her parents (if they only had daughters), not really given by the husband because either he owns it or she got it from her parents. When a couple were joined it was normal for the woman to join her husband's household rather than remain at home. Thus she wouldn't be getting property. This might be different if it was a second son of another family because then joining the woman's household allows property inheritance to the son in law. Though not always, because women could inherit and keep property separately in law (see: Naunakhte). Absolute power over the home? Cannot be quantified. We don't know enough about daily life, other than most of the household work was shared and is not gendered the way ours is (laundry is a man's job for instance, but beer brewing is for women), to talk about it. Ancient Egypt, while better for women in many ways, was still a patriarchal society, so men and women are not equal. I'm not addressing the bullshit about concubines and inferior class again.
Final rating: 1/10. Pain.
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Tatort Münster: MagicMom
Wir freuen uns. Freuen uns. Schauma mal was wird. Was wird.
Was ein nices Titel Schriftzug Dings
"Was willst du denn mal werden, wenn du groß bist?" HAHA Thiel was laberst du
Boerne & Alberich arriving together!! :)
Sie ist seine Favoritin!!!!
"HERR SCHRADER IST NUR NACH FEIERABEND SCHWUL"
BURRRRNNNNN
queer <3
Die sind so böse heute hahaa
DAS ALTE DORTMUND PRÄSIDIUM FICKT EUCH DOCH
Dem Boerne sein T-Shirt zum Geburtstag <3
Hahahaha Mirko
Jaja viele Fragen
Er gendert <3
Mirkööö my feminist babe, er hat von Klemm gelernt!!!
SchraderIN-
Er will das noch sehen, Boerne!!!!
Thiel ist erschüttert
Und ich auch
Und Boerne ist darüber erschüttert, dass Thiel erschüttert ist
Was ist das denn jetzt??
Auf dieses Durchbrechen des vierten Displays hätt ich verzichten können
Reverse feminism a la Boerne
Wie das eine Kind einfach strikt nicht in die Kamera schauen will
"Miauuuu" OH BOYS
looking at saarbrücken, that's sorta gay
GAHAHAH WAS IST DAAAAAS
Aww Mirko sieht so hübsch aus in dem Licht und der Jacke :)
GAY!!! Das is extra für Mirko!!!
Heh ich finds irgendwie schön mit dem Straßenfestival :))
Dem Vaddern sein Premiumgras <3
Die Chefin ohooo
Die Chefin sieht übrigens auch sehr hübsch aus in diesem dezent queeren Licht
"Ne echt abgefuckte BusyBitch"
OHOHOHO SO HAT SIE IHN NICHT ERZOGEN
ER ENTSCHULDIGT SICH BEI ALLEN FRAUEN. FÜR ALLES.
DAS HAT SIE GEHÖRT HAHAH
"Er hat ein Boerne-Out."
"HEUTE MACHEN WIR MAL NEN SCHERZ AUF IHRE KOSTEN, NÄCHSTE WOCHE MACHT DAS WIEDER FRAU HALLER"
Boerne for DSDS
Dem Boerne seine alte Männlichkeit </3
Literal partners in crime, Jungs das ist illegal
*YEETS THE CHILD*
Sie tun ein Eis essen am Hafen wie zwei beste Freunde :)
Sie tun des anderen Eis probieren :))
naww der papa mit seinen kinders :(
Ein Boernebaby
Oh weh Frau Haller muss Babysitten
Die Stimme aus dem Off kümmert sich um die Kinder, ja Gott sei Dank
Omg Boerne und Alberich tun wieder einbrecheeeen!!!
Saufen die jetzt zusammen???
HALLO MACHT DOCH HIER KEINEN CUT
WAS SOLL DAS
ICH BIN EMPÖRT
Boah ohne Alkohol, langweilig
Sie sieht übrigens sehr hübsch aus in dem rosa Mantel und dem pinken Licht
WAS TUT ER DA
Lass sie doch aufs Klo gehen.
Aufs Herrenklo.
Schon wieder??? WIESO FÄHRT DER IHR IMMER DAVON, DER ARSCH
SIE REDET IHM DAGEGEN, DANKE
Yes queen, zick ihn richtig an
BOERNE, DER AM AASEE MÜLL SAMMELT. AUF STILETTOS.
HAHAHA ALLE SIND SO DUMM UND VERRÜCKT
Hat er ne Taube überfahren-
Meanwhile crashed Boerne in die Lamberti Kirche
Mit einer... Pizzaschachtel... ja klar
Ich gebs ja zu, I have fallen for the tragic single dad who cuddled with his kids und komplett ignoriert, dass es obviously er war
BOERNE IST SO EIN WICHSER HAHAH
DIE HABEN EINEN FIST BUMP GEMACHT UND WIR DURFTEN ES NICHT SEHEN
ICH BIN ERSCHÜTTERT!!!!
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german article, date: 25.04.2024
english, date: 24.04.2024
"We find the fact that our employees are being monitored on their private social media profiles and that the exercise of fundamental rights outside of their working hours, e.g. participation in demonstrations, is being profiled and apparently criminalized, worrying and calls into question the very democratic values to which we are committed in our work both as an association and as social workers", said a statement released by Frieda in response to the closure.
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Bild- und Rechtswissenschaft
In Anteaesthetics: Black Aesthesis and the Critique of Form, Rizvana Bradley begins from the proposition that blackness cannot be represented in modernity's aesthetic regime, but is nevertheless foundational to every representation. Troubling the idea that the aesthetic is sheltered from the antiblack terror that lies just beyond its sanctuary, Bradley insists that blackness cannot make a home within the aesthetic, yet is held as its threshold and aporia. The book problematizes the phenomenological and ontological conceits that underwrite the visual, sensual, and abstract logics of modernity.
Moving across multiple histories and geographies, artistic mediums and forms, from nineteenth-century painting and early cinema, to the contemporary text-based works, video installations, and digital art of Glenn Ligon, Mickalene Thomas, and Sondra Perry, Bradley inaugurates a new method for interpretation—an ante-formalism which demonstrates how black art engages in the recursive deconstruction of the aesthetic forms that remain foundational to modernity. Foregrounding the negativity of black art, Bradley shows how each of these artists disclose the racialized contours of the body, form, and medium, even interrogating the form that is the world itself. Drawing from black critical theory, Continental philosophy, film and media studies, art history, and black feminist thought, Bradley explores artistic practices that inhabit the negative underside of form. Ultimately, Anteaesthetics asks us to think philosophically with black art, and with the philosophical invention black art necessarily undertakes.
1.
Gründliche Linien, gründliche Farben, gründliche Ästhetik: Rizvana Bradely ist eine der Autorinnen, die an die dogmatische und normative Herkunft der Ästhetik aus den ordnenden, sortierenden und urteilenden Institutionen, aus der Teilung der niederen und höheren Sinne und aus ziehenden Erscheinungen oder erscheinenden Zügen, d.h. auch aus Trakten und Trachten erinnert. Schwarz ist bei Bradley Farbe/ Farbläche und Körper/Kontur, kommt dazu auch begrifflich abstrakt als Schwarzheit vor und ist dann auch eine Formel für etwas, durch das Passion und Aktion geht. Schwarz hat etwas erlitten und kann agieren. Trakt und Tracht, das sind Engramme, verleibte Mahle. Ich paraphrasiere Bradley nicht, ich übersetze ihren Text aus einer frühen und ersten, vielleicht verfälschenden Lektüre heraus.
Schwarzheit [Blackness] sei grundlegend für jede Repräsentation lautet einer der Thesen, die als Grundsatz juridisch und instituierend formuliert ist. Die Ästhetik wird nicht juridisch, sie wird nicht verechtlicht, sie wird nicht dogmatisch. Da kommt sie her. Repräsentation wird nicht korporatistisch, wird nicht inkorporierend, wird keine Korporation: Das kommt sie her.
2.
Der Begriff des Bildregimes ist eine barock oder aber lungenhaft atmende, nämlich kontrahierende und distrahierende Tautologie. Die zwei Worte, die in einem Moment auseinandergehen, um im nächsten Moment sich zusammenziehen zu können, aber nur, damit sie dann wiederum auseinandergehen können (und so weiter bis zum Ende der Illusion des Überlebens), das ist doppelgemoppelt, damit es vorerst besser hält.
Bild ist Recht: Soweit ein Bild regt, soweit also durch ein Bild Regung geht, soweit regiert es auch. Soweit reicht es, soweit reigt es, tanzt, lässt die Füße springen und protokolliert, soweit zieht es, soweit regiert es, soweit regnet es und rechnet, zählt, misst und billigt es: soweit geht etwas durch, soweit passiert es. Manche behaupten, die Idee der Grundlage und des Bestandes sei nicht aus der Lunge heraus, sondern aus dem Takt des Herzschlages, dem Muskel der Blutpumpe geboren, darum glaubten die Menschen für's Erste an das Erste, also wegen des deutlich wahrnehmbachen POCH.
Bradley spricht darüber, wie heute in manchen Szenen Leute mit der Teilung der Geschlechter und mit der Unterscheidung zwischen Allem und Nichts umgehen, warum sie glauben, etwas zu dekonstruieren, Negativität greifen oder sogar stellvertreten zu können. Die Teilung der Geschlechter, für die sich Bradley besonders interessiert ist den Dogmen des Rassismus assoziiert, dabei besonders dem Dogma des Schwarzen und seiner Frontstellung zum Dogma des Weißen. Das Cover ihres Buches zeigt einen Torso in braunen Farben. Weiss und schwarz sind institutionelle Trakte/ Trachten. So weit zu gehen und zu behaupten, sie kämen als farbliche Körper in der Natur nicht vor, will ich nicht sagen, weil ich zum Dogma der großen Trennung nicht beitragen will. Aber sie entwickeln sich besonders gut in Bereichen, in den schwarz und weiß als zwei klar getrennte Schichten auftauchen, also zum Beispiel in den Kanzleikulturen, ihrer Studio- und Bürokratie. Dort, wo man die Schwarz- und Weißheit schwarz auf weiss hat. Bradleys Text ist akademisch, Universität und Akademie ist kein Biotop, das ist ein Epistemotop. An wem haftet das moderne Subjekt? An dürftigen Passagen bei Hegel. Na dann.
Bradley inauguriert, wir hören gespannt zu, oder?
Vortrag
Forschungszentrum Historische Geisteswissenschaften
Goethe-Universität Frankfurt, Campus Westend, Norbert-Wollheim-Platz 1, 60323 Frankfurt am Main, Raum IG 4.152
24.04.2024, 18 Uhr
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Rosa Mayreder - Pond on the Cobenzl in Vienna - 1896
Rosa Mayreder (née Obermeyer; 30 November 1858, in Vienna – 19 January 1938, in Vienna) was an Austrian freethinker, author, painter, musician and feminist. She was the daughter of Marie and Franz Arnold Obermayer who was a wealthy restaurant operator and barkeeper.
Rosa had twelve brothers and sisters and although her conservative father did not believe in the formal education of girls he allowed her to participate in the Greek and Latin lessons of one of her brothers. She also received private instruction in French, painting and the piano.
Rosa Mayreder was a radical critic of the patriarchal structures of the society as well as a critic of feminism. Throughout her adult life, Rosa Mayreder expressed her frustration with the lack of authentic expression for women throughout history. A good deal of her critiques of the society aimed at reforming the imbalance between men and women and expanding the roles which women could take up and be engaged in more generally. Mayreder considered fighting for the rights of women to be her calling in life, and she was aware that her attempts at fighting the status quo were ground-breaking for her time. While she was accused of being "bluestocking," or misbehaved, she continued to openly criticize her environment.
Mayreder published two influential works, one being Zur Kritik der Weiblichkeit (To Critics of Femininity) in 1905 (later published in English as A Survey of the Woman Problem in 1912). This was a collection of essays that refuted quotes from "accepted" philosophers and established authoritative support, a style of writing that was inspired by the ideals of the seventeenth and eighteenth centuries. Her inspiration for writing A Survey of the Women Problem steamed from her belief that the basis of the women's movement was caused by three issues: economic, social, and ethical-psychological sources. Mayreder's second influential publication was Geschlecht und Kultur (Sex and Culture) (1923). The latter work, which criticized the double standard and discrimination against women, was translated into English. She also published an autobiography, Das Haus in der Landskrongasse.
During World War I Mayreder published articles and reports in which she advocated a pacifist approach in various media outlets, including Neues Frauenleben and Internationale Rundschau.
In addition to writing, Mayreder took a liking for painting and became the first woman admitted to the Aquarellist club. In 1981, one of her watercolors was accepted as an exhibition at the annual Viennese Kunstlerhaus (House of Artists). Furthermore, Mayreder founded the Kunstchule for Frauen und Madchen (Art School for Girls and Women) with Olga Prager, Marriane Hainisch, and Karl Federn.
Rosa Mayreder was one of the founding members of the General Austrian Women's Association. She met Rudolf Steiner (with whom she entered into a long and extensive correspondence) through women's rights campaigner Marie Lang. She also met Hugo Wolf and Friedrich Eckstein. Rosa formed a warm friendship with Wolf and developed one of her stories as the libretto for his opera Der Corregidor, which was first performed in Mannheim in 1896. During these years she published her first novel Aus meiner Jugend (From My Youth). It was also in Lang's circle that Rosa met Marianne Hainisch with whom she worked in the Austrian women's association "Allgemeiner Österreichischer Frauenverein", which was formed in 1902.
Rosa Mayreder was the only female founding member of the Sociological Association of Vienna which was initiated in 1907. During the First World War Mayreder engaged in the peace movement and became in 1919 the chairman of the "Internationale Frauenliga für Frieden und Freiheit" (International Women's League for Peace and Liberty, IFFF).
Mayreder was an influence on Swedish literary critic Klara Johanson.
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