A search for passion in a desert of feelings


Apparently this happened on Dawson’s Creek at some point.

The mural movement has been a unique experiment in the possibility of a democratic mass culture that is public, authentic, and activist, in opposition to the manipulative culture of alienated spectator-consumers produced by the commercial bourgeois media and the equally alienated obscurantist ‘high’ culture of the elite institutions. … From the outset the murals have had an audience: community residents have celebrated, loved, and protected them because they have had a part in them. The murals have told the people’s own story, their history and struggles, their dignity and hopes.

—Eva Cockcroft, John Weber, and James Cockcroft, Toward a People’s Art: The Contemporary Mural Movement (via feministsociology)

Capitalism these last two hundred years has produced, through its dominant form of urbanisation, not only a ‘second nature’ of built environments…but also an urbanised human nature, endowed with a very specific sense of time, space and money as resources of social power and with sophisticated abilities and strategies to win back from one corner of urban life what may be lost in another.

David Harvey (1985)

(Source: sociology-of-space, via socio-logic)

the typical Western progressive academic … needs the dream that there is another place where they have the “authentic” revolution so that they can be authentic through an Other.

—slavoj zizek (via alterities)

(via clarityandchaos)




Oppression is cooking being “women’s work,” while the overwhelming majority of top restaurant chefs are male.

Oppression is fashion being a “silly girl thing,” while the top earning designers and CEOs in fashion are male.

Oppression is reducing women to consumers profiting a male system, even in fields that we supposedly dominate.



(Source: regular-snowflake, via blackbruised)

Western science is wed to the evolutionary scheme of interpretation that suggests there is an end purpose in everything that is reached by sheer chance. This format is, of course, absurd. It suggests, when discussing human beings, that the task of our species, from the very beginning, was to evolve into tool-making and manufacturing beings who were able to gradually wrest secrets from a reluctant and inert material world of nature.

Vine Deloria, Jr., Spirit and Reason (1999)

(Source: halcyonkitty, via socio-logic)

Mary Douglas (1971) theorized the body as a medium of communication positing a direct relationship of spatial arrangements and social structure beginning with the symbolism of the body and body boundaries. In later work, Mauss (1979) analyzed the importance of the human body as a metaphor, noting that architecture draws its imagery from human experience, whereas Douglas (1978) and Bourdieu (1984) explored how body symbolism is transformed into spaces within the home and neighborhood.

'Embodied Space(s) : Anthropological Theories of Body, Space, and Culture' - Setha Low (2003)

(Source: sociology-of-space, via socio-logic)

To construct a “we” it must be distinguished from the “them” and that means establishing a frontier, defining an enemy. Therefore, while politics aims at constructing a political community and creating a unity, a fully inclusive political community and a final unity can never be realized since there will permanently be a “constitutive outside,” an exterior to the community that makes its existence possible. Antagonistic forces will never disappear and politics is characterized by conflict and division. Forms of agreement can be reached but they are always partial and provisional since consensus is by necessity based on acts of exclusion.

—Chantal Mouffe (1992). "Democratic citizenship and the political community." in Dimensions of radical democracy: pluralism, citizenship, community (p. 234-35) as cited in Miranda Joseph’s Against the romance of Community
(via anniekoh)

(via socio-logic)