"The most terrifying loneliness is not experienced by everyone and can be understood only by a few. I compare the panic in this kind of loneliness to the dog we see running frantically down the road pursuing the family car. He is not really being left behind, for the family knows it is to return, but for that moment in his limited understanding, he is being left alone forever, and he has to run and run to survive."

Charles Schulz

"…the soft machinery of our limbs.
…on the bright geometry of a summer morning."

from a poem by Diane Ackerman

Home is where?

Home is where?

Resolution Island (MāoriTau Moana[1]) is the largest (uninhabited) island in Fiordland region of southwest New Zealand, covering a total of 208 km2 (80 sq mi). It is the country’s seventh largest island. Resolution Island is separated from the mainland of the South Island by Dusky Sound and Breaksea Sound.

The island is roughly rectangular, with the exception of a long narrow peninsula on the west coast known as Five Fingers Peninsula: an area protected by the Taumoana (Five Fingers Peninsula) Marine Reserve.

The island is named after Capt. James Cook’s ship Resolution which landed here on Dusky Sound during Cook’s Second Voyage in March 1773. (Wiki)

"The language he used was that of a man who was sick and tired of the world he lived in - though he had much liking for his fellow-men - and had resolved, for his part, to have no truck with injustice and compromises with the truth."

Camus, The Plague

"Where does this black sun come from? Out of what eerie galaxy do it’s invisible, lethargic rays reach me, pinning me down to the ground, to my bed, compelling me to silence, to renunciation?"

Julia Kristeva

"Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James’s claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?"

― Mark Fisher, Capitalist Realism: Is There No Alternative? (via toxicwinner)

(via yourjokesarealwaysbad)


the weekend


the weekend

"An image of impending disaster can be located in the foundational mythology of film. In January 1896, as the story goes, the audience at one of the first public film screenings – of the Lumiere Brothers’ L’arrivée d’un train en gare de La Ciotat – rose to their feet and fled their seats terrified, perhaps traumatised, by what they saw. The image was that of a train moving toward them that apparently threatened to smash forth from the screen onto which it was projected and careen through the room. This embellished story isn’t a precise fit with academic definitions of disaster such as that offered by sociologist Charles Fritz who considers a disaster to be“an event concentrated in time and space, in which a society or one of its subdivisions undergoes physical harm and social disruption, such that all or some essential functions of the society or subdivision are impaired” (655). However, the invocation of panic induced by the projected image of a speeding train, perhaps here a symbol of the increasing progression of technology and its role in everyday life, suggests that to early film audiences the idea of the moving image itself may have seemed disastrous. As well as conjuring a threat of physical harm in this particular instance, the proliferation of moving image technology constituted a disruption of known ways of experiencing the world; a fracturing of time and space, an entry point into shifting worlds of representation that have since become essential to how contemporary society functions and which artists and theorists have struggled to apprehend."

I’ve been trying to write this paragraph for two and a half years

My sun soaked skin // If the Gods are fair then I am fucked

"The abiding American myth of the self-made man comes attached to another article of faith - an insistence, even - that every self-made man can sustain whatever self he has managed to make. A man divided - thwarting or interrupting his own mechanisms of survival - fails to sustain this myth, disrupts out belief in the absolute efficacy of willpower, and in this failure also forfeits his right to our sympathy. Or so the logic goes."

Leslie Jamison, ‘Devil’s Bait’