Lesbian pride gowns<33
lightlimes-deactivated20180921
pictures where the sea and sky are no longer distinguishable
If I may contribute
not to be dramatic but like. this kind of indistinguishable meeting point of the sea and the sky is the center around which my life revolves
if i may make my own additions
The Red Knight by Ami Thompson
Updated 12/1/21
Updated 12/31/21
Updated 1/29/22
Updated 3/12/22
Updated 4/23/2022
Updated 5/10/2022
Updated 8/13/2022
Updated 9/4/2022
Updated 10/25/2022
romans, countrymen, lovers, and tyrant killers: this year we have cassius holding caesar in place so brutus can go in for the final blow. beware the fucking ides of march!
Brutus, the Noble Conspirator, Kathryn Tempest
Cassius and Brutus: The Memory of the Liberators, Elizabeth Rawson
society6 | ko-fi | twitter (pillowfort, cohost) | deviantart
The LGBTQ community has seen controversy regarding acceptance of different groups (bisexual and transgender individuals have sometimes been marginalized by the larger community), but the term LGBT has been a positive symbol of inclusion and reflects the embrace of different identities and that we’re stronger together and need each other. While there are differences, we all face many of the same challenges from broader society.
In the 1960′s, in wider society the meaning of the word gay transitioned from ‘happy’ or ‘carefree’ to predominantly mean ‘homosexual’ as they adopted the word as was used by homosexual men, except that society also used it as an umbrella term that meant anyone who wasn’t cisgender or heterosexual. The wider queer community embraced the word ‘gay’ as a mark of pride.
The modern fight for queer rights is considered to have begun with The Stonewall Riots in 1969 and was called the Gay Liberation Movement and the Gay Rights Movement.
The acronym GLB surfaced around this time to also include Lesbian and Bisexual people who felt “gay” wasn’t inclusive of their identities.
Early in the gay rights movement, gay men were largely the ones running the show and there was a focus on men’s issues. Lesbians were unhappy that gay men dominated the leadership and ignored their needs and the feminist fight. As a result, lesbians tended to focus their attention on the Women’s Rights Movement which was happening at the same time. This dominance by gay men was seen as yet one more example of patriarchy and sexism.
In the 1970′s, sexism and homophobia existed in more virulent forms and those biases against lesbians also made it hard for them to find their voices within women’s liberation movements. Betty Friedan, the founder of the National Organization for Women (NOW), commented that lesbians were a “lavender menace” that threatened the political efficacy of the organization and of feminism and many women felt including lesbians was a detriment.
In the 80s and 90s, a huge portion of gay men were suffering from AIDS while the lesbian community was largely unaffected. Lesbians helped gay men with medical care and were a massive part of the activism surrounding the gay community and AIDS. This willingness to support gay men in their time of need sparked a closer, more supportive relationship between both groups, and the gay community became more receptive to feminist ideals and goals.
Approaching the 1990′s it was clear that GLB referred to sexual identity and wasn’t inclusive of gender identity and T should be added, especially since trans activist have long been at the forefront of the community’s fight for rights and acceptance, from Stonewall onward. Some argued that T should not be added, but many gay, lesbian and bisexual people pointed out that they also transgress established gender norms and therefore the GLB acronym should include gender identities and they pushed to include T in the acronym.
GLBT became LGBT as a way to honor the tremendous work the lesbian community did during the AIDS crisis.
Towards the end of the 1990s and into the 2000s, movements took place to add additional letters to the acronym to recognize Intersex, Asexual, Aromantic, Agender, and others. As the acronym grew to LGBTIQ, LGBTQIA, LGBTQIAA, many complained this was becoming unwieldy and started using a ‘+’ to show LGBT aren’t the only identities in the community and this became more common, whether as LGBT+ or LGBTQ+.
In the 2010′s, the process of reclaiming the word “queer” that began in the 1980′s was largely accomplished. In the 2020′s the LGBTQ+ acronym is used less often as Queer is becoming the more common term to represent the community.
Sneatrice (snail Beatrice), Snante (snail Dante), and Snergil (snail Vergil). Yes.
I don't know how to explain it, but something about Cicero's letter to Marcus Marius in 55 (Fam. 7.1) really, really strikes me
Marius was disabled and didn't participate in politics. Cicero doesn't dance around his friend's condition, but there's no bite to his words. Look at this gentle ribbing
Snooty Cicero is unimpressed with the performances
Also seeing how some within Rome reacted to the violence of the games. It was so normalised that you can hardly imagine anyone speaking against them. And yet, you can tell there's unease, that human feeling that something isn't right.
Also this line about the elephants ///
Cicero closes off with so much warmth and just a hint of self-deprecation
I don't know, Cicero can be such a conceited person, but his friendship with Marius comes off as so genuine and empathetic. This letter somehow hit my "humanity has existed beyond the modern experience" button harder than usual.
I finished my Rome book and have now begun one about Pompeii. I’m 65 pages in and I already love it: yes, it covers the volcano, but most of the book is about “this is what the town and daily life of it would have been like, actually.” Fascinating stuff. Things I’ve learned so far:
- The streets in Pompeii have sidewalks sometimes a meter higher than the road, with stepping stones to hop across as “crosswalks.” I’d seen some photos before. The book points out that, duh, Pompeii had no underground drainage, was built on a fairly steep incline, and the roads were more or less drainage systems and water channels in the rain.
- Unlike today, where “dining out” is expensive and considered wasteful on a budget, most people in Pompeii straight up didn’t have kitchens. You had to eat out if you were poor; only the wealthy could afford to eat at home.
- Most importantly, and I can’t believe in all the pop culture of Pompeii this had never clicked for me: Pompeii had a population between 6-35,000 people. Perhaps 2,000 died in the volcano. Contemporary sources talk about the bay being full of fleeing ships. Most people got the hell out when the eruption started. The number who died are still a lot, and it’s still gruesome and morbid, but it’s not “an entire town and everyone in it.” This also makes it difficult for archeologists, apparently (and logically): those who remained weren’t acting “normally,” they were sheltering or fleeing a volcano. One famous example is a wealthy woman covered in jewelry found in the bedroom in the glaridator barracks. Scandal! She must have been having an affair and had it immortalized in ash! The book points out that 17 other people and several dogs were also crowded in that one small room: far more likely, they were all trying to shelter together. Another example: Houses are weirdly devoid of furniture, and archeologists find objects in odd places. (Gardening supplies in a formal dining room, for example.) But then you remember that there were several hours of people evacuating, packing their belongings, loading up carts and getting out… maybe the gardening supplies were brought to the dining room to be packed and abandoned, instead of some deeper esoteric meaning. The book argues that this all makes it much harder to get an accurate read on normal life in a Roman town, because while Pompeii is a brilliant snapshot, it’s actually a snapshot of a town undergoing major evacuation and disaster, not an average day.
- Oh, another great one. Outside of a random laundry place in Pompeii, someone painted a mural with two scenes. One of them referenced Virgil’s Aeneid. Underneath that scene, someone graffiti’d a reference to a famous line from that play, except tweaked it to be about laundry. This is really cool, the book points out, because it implies that a) literacy and education was high enough that one could paint a reference and have it recognized, and b) that someone else could recognize it and make a dumb play on words about it and c) the whole thing, again, means that there’s a certain amount of literacy and familiarity with “Roman pop culture” even among fairly normal people at the time.
there are very few ancient artifacts that make me more emotional than roman tombstones that thank the reader for stopping by and wish them well. there's simply something so sweet and gentle to me about imagining a traveler stopping along the road to read someone's final dedication and being sent away with the blessings of a thankful ghost
marcus caecilius: good luck and good health to you. sleep without a care.
me: