or slip through (or sink within)

i saw a ghost today

I love monsters, I identify with monsters.
Guillermo del Toro
Zola Jesus - Lick the Palm of the Burning Handshake
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Lick the Palm of the Burning Handshake || Zola Jesus


Slurs are not oppressive because they are offensive, they are oppressive  because slurs by nature of being slurs draw upon certain power dynamics  to remind their target of his/her/their vulnerability in a certain relation to power and as an extension of that, to threaten violence and exploitation of that vulnerability.

The whole culture is telling you to hurry, while the art tells you to take your time. Always listen to the art.
Junot Díaz
Madness is often a choice against sedation.
Reginald Lamar, "A Tragic Love Story, or The Love Affair as Defining Moment, or The Love Affair That Never Happened" in That’s Revolting!: Queer Strategies for Resisting Assimilation


Consent can be revoked at any time for any reason.
Consent can be revoked at any time for any reason.
Consent can be revoked at any time for any reason.
Consent can be revoked at any time for any reason.
Consent can be revoked at any time for any reason.





Vegans of colour. Requested by anonymous. 

If you have any more photoset requests, be sure to send them this way! :)

v important!

You guys know about vampires? … You know, vampires have no reflections in a mirror? There’s this idea that monsters don’t have reflections in a mirror. And what I’ve always thought isn’t that monsters don’t have reflections in a mirror. It’s that if you want to make a human being into a monster, deny them, at the cultural level, any reflection of themselves. And growing up, I felt like a monster in some ways. I didn’t see myself reflected at all. I was like, ‘Yo, is something wrong with me? That the whole society seems to think that people like me don’t exist?’ And part of what inspired me, was this deep desire that before I died, I would make a couple of mirrors. That I would make some mirrors so that kids like me might see themselves reflected back and might not feel so monstrous for it.
Junot Díaz
Marina and the Diamonds - Primadonna
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Primadonna || Marina and the Diamonds


i am seriously not exaggerating or joking when I say the #1 sign of an abusive person is how they respond to an attempt to assert boundaries

i’m not a psychologist but i got my degree from the school of hard knocks ok and that is really the common denominator

don’t trust anyone who tries to argue with your need for them

The dead seriousness of the gay commitment to machismo (by which I of course don’t mean that all gays share, or share unambivalently, this commitment) means that gay men run the risk of idealizing and feeling inferior to certain representations of masculinity on the basis of which they are in fact judged and condemned. The logic of homosexual desire includes the potential for a loving identification with the gay man’s enemies. And that is a fantasy-luxury that is at once inevitable and no longer permissible. Inevitable because a sexual desire for men can’t be merely a kind of culturally neutral attraction to a Platonic Idea of the male body; the object of that desire necessarily includes a socially determined and socially pervasive definition of what it means to be a man. Arguments for the social construction of gender are by now familiar. But such arguments almost invariably have, for good political reasons, quite a different slant; they are didactically intended as demonstrations that the male and female identities proposed by a patriarchal and sexist culture are not to be taken for what they are proposed to be: ahistorical, essential, biologically determined identities. Without disagreeing with this argument, I want to make a different point, a point understandably less popular with those impatient to be freed of oppressive and degrading self-definitions. What I’m saying is that a gay man doesn’t run the risk of loving his oppressor only … as a consequence of the oppression… [M]ale homosexual desire … like all sexual desire, combines and confuses impulses to appropriate and to identify with the object of desire. An authentic gay male political identity therefore implies a struggle not only against definitions of maleness and of homosexuality as they are reiterated and imposed in a heterosexist social discourse, but also against those very same definitions so seductively and so faithfully reflected by those (in large part culturally invented and elaborated) male bodies that we carry within us as permanently renewable sources of excitement.
Leo Bersani, “Is the Rectum a Grave?”