unbelong

Numbness becomes the new life for those de-spirited by culture. They have been cultured — destroyed and reborn into the new life, where only the unnatural is desirable, for the unnatural feels safe and familiar, for they are unnatural. They have been remade in the image and likeness of falsity; their true God. But the truth aches in their forbidden places and grieves them with a nagging malaise of uncertainty and unbelonging. — Bryant McGill

What society hates and fears most is nature and...

What society hates and fears most is nature and truth, especially when observed in people. True authenticity creates a state of jeopardy and danger for that individual, forcing them to hide in resentful conformity. This is how inauthenticity creates bitterness in the individual, and ultimately in the culture. The loss of true identity creates a lifetime of pain. All human derangements and fractures begin with the loss of self — a loss no amount of grieving can heal. Numbness becomes the new life for those de-spirited by culture. They have been cultured — destroyed and reborn into the new life, where only the unnatural is desirable, for the unnatural feels safe and familiar, for they are unnatural. They have been remade in the image and likeness of falsity; their true God. But the truth aches in their forbidden places and grieves them with a nagging malaise of uncertainty and unbelonging.

— Bryant McGill

Renji+Ichigo Progression

Can we all just take a long moment to appreciate the beautiful development these two have gone through in their relationship? 

I mean, okay, I admit it, I’m shipping trash, so Renji’s badass bro speech was viewed with my 3D shipping goggles, but even sucking the romance out and viewing that platonically, holy shit Kubo, well done with the development of this relationship.

Seriously, I’ve been waiting for their friendship to be acknowledged, because this speech of Renji’s is really a culmination of the entirety of his character - he’s such an empathetic caring loyal friend that it’s kind of weird that they haven’t had the, ‘I know I used to hate you, but…’ speech yet.

What’s more is that the whole thing was a gigantic thank you to Ichigo, and for good reason.

Keep reading

The Awakening

You have the ability to guide people back from the dead with the smallest touch. Yet what happens when you lay your hand upon a stranger that never possessed a beating heart to begin with?

=> Jungkook x Reader AU

Warning: Mentions of death and blood. Nothing too bad though.

=> 1 |


Prologue.

Black boots crunched under the thickening snow, the frosty air biting into his lungs with each useless breath inhaled. The sky glowed above with a darkened hue, fog surrounding the abandoned town while the moon shone down and lit the path before him. Yet behind the smell of fresh snow and freezing rain hid the stench of death, and in the splatters of red canvasing untouched white was when Jungkook knew he had found the right place.

A place of death.

Keep reading

ok so I,,, misplaced an ask in a series of unfortunate events but! I have fixed things! Five days after promised!! For @600ml​, hope it lives up to expectations :’)

NozoEli - #34 “You can put your cold feet on me.”

The first thing Russia greets Nozomi with is a small airborne blonde.

“Nozomi-chan!” Alisa dangles off Nozomi’s neck, giddy with the rush of seeing her again after an entire semester away. Nozomi laughs and, with a quick glance around for stray passersby first, spins Alisa in a circle that lifts her feet.

Keep reading

What society hates and fears most is nature and...

What society hates and fears most is nature and truth, especially when observed in people. True authenticity creates a state of jeopardy and danger for that individual, forcing them to hide in resentful conformity. This is how inauthenticity creates bitterness in the individual, and ultimately in the culture. The loss of true identity creates a lifetime of pain. All human derangements and fractures begin with the loss of self — a loss no amount of grieving can heal. Numbness becomes the new life for those de-spirited by culture. They have been cultured — destroyed and reborn into the new life, where only the unnatural is desirable, for the unnatural feels safe and familiar, for they are unnatural. They have been remade in the image and likeness of falsity; their true God. But the truth aches in their forbidden places and grieves them with a nagging malaise of uncertainty and unbelonging.

— Bryant McGill

After all these years of waiting. Waiting for the fire to come down from the sky. I think I am ready to walk without that feeling of unbelonging been a shadow. A shame that makes me feel like a visitor in my own country. Im ready to wash out the heartache that kept me kneeling.
—  Tapiwa Mugabe, tapiwamugabe.tumblr.com
Maybe I followed you too long
like a stray, but you kept offering
me milk. You have the sweetest
shoulders. I want to come in and
to be yours; I’ve been unbelonging
for a while. You have the nicest
eyes. You have the warmest touch.
This all feels like love to me, but
it’s not, is it? You feel bad for my
hunger and for me. I wish I hadn’t
met you so I wouldn’t have
someone to miss.
—  Rebeka Anne, love like charity

The category of gender is a construct, and gender identity is a way of relating to the discursive act upon the body and conditionally accepting or rejecting aspects of it. To completely accept this discourse is rare, especially because of the violence that comes with gendering of the body-object. While other power structures may contribute to the emotions that lead to existential turmoil and philosophical angst at the discourse of gender surrounding one’s body, that gender is part of the assemblage of oppression is not to be denied. This is especially true in cis women, who identify as women but must deal with the resultant violence.

All of this is to say that basic, reductive conceptions of cisness that describe it as a comfort with the body-object in relation to gender rely upon incredibly fraught assumptions about relating to the body-object as well as how cisnormative standards dictate this process of relating and in turn how one may relate to that process of relating. 

Furthermore, it reduces transness to dysphoria, which is itself not only a limiting and restrictive narrative of transness designed to medicalize trans experience while allowing it to be understood as a subjectivity based upon pain and unbelonging in the body-object that may be easily consumed by cisnormative metanarratives. 

Dysphoria without gender would still be possible, but it would not be transness by any measure of construction because transness is a relation to discursive forces of gender. Destruction of gender can relate in a far wider range of expression and comfort, and in fact would be at its core a destruction of the relations involved in gatekeeping for trans people, trans women especially. Creating incoherence-of-gender in the meantime is a rather strong way of resisting forces of gendering, but it cannot be the extent of one’s resistance to gender. Rather, it must be a starting point from which the relations of gender may be analyzed and deconstructed, and the points at which gender is deconstructed in turn examined for a replication of gender under other modes of construction and exertion of power. 

Destroying the colonial apparatus of gender does not mean destroying identity or cultural manifestations of that which is called gender. Rather, the power structures involved which allow for gendered violence and for gender to be a part of violent assemblages would themselves be gone. 

This is not an inherent aspect of socialism; some socialists and communists would be unwilling to engage in this specific project because of the necessity of poststructuralist analysis and drawing-upon of postmodernism (a sort of post-postmodernism) but to say that these are thusly alien goals to socialist liberation is an incorrect assumption. The vocabularies and ways of analyzing structures could potentially be different, but I would not begrudge more orthodox marxists who worked upon the same projects of unintelligibility towards gender and an eventual realization of what identity would constitute in assemblage post-gender. 

I remember walking across Sixty-second Street one twilight that first spring, or the second spring, they were all alike for a while. I was late to meet someone but I stopped at Lexington Avenue and bought a peach and stood on the corner eating it and knew that I had come out out of the West and reached the mirage. I could taste the peach and feel the soft air blowing from a subway grating on my legs and I could smell lilac and garbage and expensive perfume and I knew that it would cost something sooner or later — because I did not belong there, did not come from there — but when you are twenty-two or twenty-three, you figure that later you will have a high emotional balance, and be able to pay whatever it costs. I still believed in possibilities then, still had the sense, so peculiar to New York, that something extraordinary would happen any minute, any day, any month.
—  Joan Didion