Driving because the steering wheel is too hot….

Driving because the steering wheel is too hot….



nobody says it but we all know what this is about

This picture is weirdly genius



nobody says it but we all know what this is about

This picture is weirdly genius

(Source: moseisleywelcomingcommittee)

(Reblogged from mrbasil)


Tumblr restores faith in humanity <3

(Source: deatheatrs)

(Reblogged from dawnofconsciousness)

I am not suggesting a shared discourse. I am suggesting that in the transsexual’s erased history we can find a story disruptive to the accepted discourses of gender, which originates from within the gender minority itself and which can make common cause with other oppositional discourses. But the transsexual currently occupies a position which is nowhere, which is outside the binary oppositions of gendered discourse. For a transsexual, as a transsexual, to generate a true, effective and representational counterdiscourse is to speak from outside the boundaries of gender, beyond the constructed oppositional nodes which have been predefined as the only positions from which discourse is possible. How, then, can the transsexual speak? If the transsexual were to speak, what would s/he say?

A posttranssexual manifesto:

To attempt to occupy a place as speaking subject within the traditional gender frame is to become complicit in the discourse which one wishes to deconstruct. Rather, we can sieze upon the textual violence inscribed in the transsexual body and turn it into a reconstructive force. Let me suggest a more familiar example. Judith Butler points out that the lesbian categories of “butch” and “femme” are not simple assimilations of lesbianism back into the terms of heterosexuality. Rather, Butler introduces the concept of cultural intelligibility, and suggests that the contextualized and resignified “masculinity” of the butch, seen against a culturally intelligible “female” body, invokes a dissonance that both generates a sexual tension and constitutes the object of desire. She points out that this way of thinking about gendered objects of desire admits of much greater complexity than the example suggests. The lesbian butch or femme both recall the heterosexual scene but simultaneously displace it. The idea that butch and femme are “replicas” or “copies” of heterosexual exchange underestimates the erotic power of their internal dissonance. [44] In the case of the transsexual, the varieties of performative gender, seen against a culturally intelligible gendered body which is itself a medically constituted textual violence, generate new and unpredictable dissonances which implicate entire spectra of desire. In the transsexual as text we may find the potential to map the refigured body onto conventional gender discourse and thereby disrupt it, to take advantage of the dissonances created by such a juxtaposition to fragment and reconstitute the elements of gender in new and unexpected geometries. I suggest we start by taking Raymond’s accusation that “transsexuals divide women” beyond itself, and turn it into a productive force to multiplicatively divide the old binary discourses of gender—as well as Raymond’s own monistic discourse. To foreground the practices of inscription and reading which are part of this deliberate invocation of dissonance, I suggest constituting transsexuals not as a class or problematic “third gender”, but rather as a genre— a set of embodied texts whose potential for productive disruption of structured sexualities and spectra of desire has yet to be explored.
In order to effect this, the genre of visible transsexuals must grow by recruiting members from the class of invisible ones, from those who have disappeared into their “plausible histories”. The most critical thing a transsexual can do, the thing that constitutes success, is to “pass.” [45] Passing means to live successfully in the gender of choice, to be accepted as a “natural” member of that gender. Passing means the denial of mixture. One and the same with passing is effacement of the prior gender role, or the construction of a plausible history. Considering that most transsexuals choose reassignment in their third or fourth decade, this means erasing a considerable portion of their personal experience. It is my contention that this process, in which both the transsexual and the medicolegal/psychological establishment are complicit, forecloses the possibility of a life grounded in the intertextual possibilities of the transsexual body.
To negotiate the troubling and productive multiple permeabilities of boundary and subject position that intertextuality implies, we must begin to rearticulate the foundational language by which both sexuality and transsexuality are described. For example, neither the investigators nor the transsexuals have taken the step of problematizing “wrong body” as an adequate descriptive category. In fact “wrong body” has come, virtually by default, to define the syndrome. [46]
It is quite understandable, I think, that a phrase whose lexicality suggests the phallocentric, binary character of gender differentiation should be examined with deepest suspicion. So long as we, whether academics, clinicians, or transsexuals, ontologize both sexuality and transsexuality in this way, we have foreclosed the possibility of analyzing desire and motivational complexity in a manner which adequately describes the multiple contradictions of individual lived experience. We need a deeper analytical language for transsexual theory, one which allows for the sorts of ambiguities and polyvocalities which have already so productively informed and enriched feminist theory.
Judith Shapiro points out that “To those…who might be inclined to diagnose the transsexual’s focus on the genitals as obsessive or fetishistic, the response is that they are, in fact, simply conforming to their culture’s criteria for gender assignment” [emphasis mine]. This statement points to deeper workings, to hidden discourses and experiential pluralities within the transsexual monolith. They are not yet clinically or academically visible, and with good reason. For example, in pursuit of differential diagnosis a question sometimes asked of a prospective transsexual is “Suppose that you could be a man [or woman] in every way except for your genitals; would you be content?” There are several possible answers, but only one is clinically correct. [47]
Small wonder, then, that so much of these discourses revolves around the phrase “wrong body”. Under the binary phallocratic founding myth by which Western bodies and subjects are authorized, only one body per gendered subject is “right”. All other bodies are wrong.
As clinicians and transsexuals continue to face off across the diagnostic battlefield which this scenario suggests, the transsexuals for whom gender identity is something different from and perhaps irrelevant to physical genitalia are occulted by those for whom the power of the medical/psychological establishments, and their ability to act as gatekeepers for cultural norms, is the final authority for what counts as a culturally intelligible body. This is a treacherous area, and were the silenced groups to achieve voice we might well find, as feminist theorists have claimed, that the identities of individual, embodied subjects were far less implicated in physical norms, and far more diversely spread across a rich and complex structuration of identity and desire, than it is now possible to express. [48]
And yet in even the best of the current debates, the standard mode is one of relentless totalization. Consider the most perspicuous example in this paper, Raymond’s stunning “All transsexuals rape women’s bodies” [what if she had said, e.g., “all blacks rape women’s bodies”]:
For all its egregious and inexcusable bigotry, the language of her book is only marginally less totalizing than Gary Kates’ “transsexuals… take on an exaggerated and stereotypical female role”, or Ann Bolin’s “transsexuals try to forget their male history”. Both Kates’ and Bolin’s studies are in most respects excellent work, and were published in the same collection as an earlier version of this essay;[49] but still there are no subjects in these discourses, only homogenized, totalized objects— fractally replicating earlier histories of minority discourses in the large. So when I speak the forgotten word, it will perhaps wake memories of other debates. The word is some.
Transsexuals who pass seem able to ignore the fact that by creating totalized, monistic identities, forgoing physical and subjective intertextuality, they have foreclosed the possibility of authentic relationships. Under the principle of passing, denying the destabilizing power of being “read”, relationships begin as lies—and passing, of course, is not an activity restricted to transsexuals. This is familiar to the person of color whose skin is light enough to pass as white, or to the closet gay or lesbian… or to anyone who has chosen invisibility as an imperfect solution to personal dissonance. Essentially I am rearticulating one of the arguments for solidarity which has been developed by gays, lesbians and people of color. The comparison extends further. To deconstruct the necessity for passing implies that transsexuals must take responsibility for all of their history, to begin to rearticulate their lives not as a series of erasures in the service of a species of feminism conceived from within a traditional frame, but as a political action begun by reappropriating difference and reclaiming the power of the refigured and reinscribed body. The disruptions of the old patterns of desire that the multiple dissonances of the transsexual body imply produce not an irreducible alterity but a myriad of alterities, whose unanticipated juxtapositions hold what Donna Haraway has called the promises of monsters— physicalities of constantly shifting figure and ground that exceed the frame of any possible representation. [50]
The essence of transsexualism is the act of passing. A transsexual who passes is obeying the Derridean imperative: “Genres are not to be mixed. I will not mix genres.” [51] I could not ask a transsexual for anything more inconceivable than to forgo passing, to be consciously “read”, to read oneself aloud—and by this troubling and productive reading, to begin to write oneself into the discourses by which one has been written—in effect, then, to become a (look out— dare I say it again?) posttranssexual. [52]
Still, transsexuals know that silence can be an extremely high price to pay for acceptance. I want to speak directly to the brothers and sisters who may read/”read” this and say: I ask all of us to use the strength which brought us through the effort of restructuring identity, and which has also helped us to live in silence and denial, for a revisioning of our lives. I know you feel that most of the work is behind you and that the price of invisibility is not great. But, although individual change is the foundation of all things, it is not the end of all things. Perhaps it’s time to begin laying the groundwork for the next transformation.

(Reblogged from socialistexan)


Chun-Li putting the smack down on white people

(Source: animeintoxication)

(Reblogged from onlylolgifs)


Science shows guitarists’ brains are different, can switch from conscious to unconscious thought

For starters, guitarists have the ability to synchronize their brains while playing. In a 2012 study in Berlin, researchers analyzed 12 pairs of guitarists playing the same piece of music; one would lead and the other would harmonize. Researchers were able to produce scans of each of their brains. They discovered that the guitarists’ neural networks would synchronize not only during the piece, but even slightly before playing.  

That synchronization occurs in the brain regions associated with music production and social cognition, so it contributes to how tight a band sounds. When people talk about a band’s chemistry, this may well be what they’re seeing. It explains why brothers are the core duo in so many famous rock bands.

Read moreFollow policymic

(Source: micdotcom)

(Reblogged from mentalalchemy)

The Last Japanese Mermaids

For nearly two thousand years, Japanese women living in coastal fishing villages made a remarkable livelihood hunting the ocean for oysters and abalone, a sea snail that produces pearls. They are known as Ama, and if you’ve dipped into Messy Nessy’s archives, you will have already met the few ladies still left in Japan that still make their living (well into their 90s) by filling their lungs with air and diving for long periods of time deep into the Pacific ocean, with nothing more than a mask and flippers.

(read more): http://www.messynessychic.com/2013/11/01/the-last-japanese-mermaids/


photos by alberto ghizzi panizzafrom of two snails on italy’s po river mesmerized by a raindrop, the seeming vortex it created, and its almost instant disappearance.
(similar posts)

(Reblogged from aimlessinspace)

its a beautiful time to be alive 


its a beautiful time to be alive 

(Source: beppski)

(Reblogged from m1ssred)

Photographed at Cranborne Botanical Park in Australia


Photographed at Cranborne Botanical Park in Australia


(Reblogged from pearl-nautilus)


The gravitational orbit of any moon, planet, star or galaxy forms a helix, when you view it traveling through a time dimension.  A 3-dimensional helix is a ‘slice’ of the 4-dimensional shape of the orbit of a planet; X is a time dimension, Y and Z are space dimensions.  One 2D slice of a 3D helix is a circle, another is a wave.  One 3D slice of a 4D helix is a sphere; a planet in a specific moment of time.

Interesting patterns are revealed when you start thinking about the 4-dimensional shapes of objects through time.  One example I enjoy is the fractal nature of gravitational orbits.  Consider the 4D shape of the orbit of the Moon around the Earth through time; a helix.  The helix of the Moons orbit is ‘wrapped’ around the helical orbit of the Earth around the Sun.  The helices of the Earth and Moon are further ‘wrapped’ around the orbit of the Sun around the center of our Galaxy.  When Galaxies orbit each other another iteration is possible.  Because gravity causes the same behavior at different physical scales, a fractal pattern is generated.  Viewed from the ‘side’, with one space and one time dimension, orbits are fractal waves.  Viewed from the ‘top’ (two space dimensions) they are fractal circles.  A 3D slice in spacetime (XYZ) shows a helical fractal. The true 4D object is a fractal hyperhelix.

Another beautiful fractal in time is biology.  Every time a cell divides it creates a bifurcation or a ‘branch’.  The same thing happens whenever an organism reproduces, or at each speciation event.  All life is part of the same 4-dimensional fractal tree, extending back in time to the moment of abiogenesis.  When you consider your 4-dimensional shape it becomes clear that we are all part of the same fractal organism, wrapped on the spherical surface of a hyperhelix!

I have a difficult time explaining this concept, if you don’t understand it’s because I’m not doing a good enough job explaining.  I can see it perfectly in my mind, and I wish I could create visuals to show exactly what I mean.  If there are any visual artists (paper or CG) who understand and would like to help spread this concept, please contact me.  The same goes for any mathematicians who can clarify this!

(Reblogged from finding-beauty-in-the-dissonance)
(Reblogged from 4gifs)
(Reblogged from the-singing-sea)