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sometimes, I tell myself ”Wait, am I being too harsh with white people? :/" Their crying and sob stories almost get at me. Then I turn on my TV, read the papers, talk to my loved ones, remember life under Biya dictatorship … and realise that these tears poured by white people are not tears of revolt, shame, disgust or even remorse at the appalling state THEY have put the world in. NO, NO, NO!! They are simply lamenting the discomfort, the uneasiness that come with having their asses exposed and that’s it!! That is all that matter for them!! They are not concerned at the fucking least about the deplorable living conditions most have to endure on this planet so that they can live comfortably  NO, NO, NO!! Their tears are poured for their EGOS and their egos only that they place well above my fucking existence and the existence of BILLIONS like me. These tears taste of self-centeredness, arrogance, egocentrism, total lack of compassion, total inability to relate to anybody else but themselves. These tears are made of the entitlement juice that has been feeding their imperialism for centuries! And this makes me realise that I do not go at them as hard as I should! Even a million time harder would still not be hard enough!

Mixed messages 4

Prude vs whore

"A lady in the streets, a freak in the sheets"!?!?!??!!?! The truth is that women are never forgiven their sexual freedom and their agency on their bodies because we are denied the right to explore our sexuality and bodies at whatever pace that fulfils our individual needs best! 

Mixed messages are debilitating. It is mentally and physically exhausting and draining to keep up with them which is why they foster a whole bunch of mental illness and disorder. Which is why they are so important to patriarchy which as being perpetrating the ableist dismissal, silencing and policing of women as crazy bitches or witches!! 

Mixed messages 3

As soon as we are born, we are torn down and pulled apart by the misogynistic, racist, homophobic, fatphobic, ageist and transphobic machine. Our self-confidence, self-worth, self-esteem and our sense of self itself are under constant attack. All of which obviously leave indelible scars on our bodies and souls but once we start exhibiting signs of damage and our pain, we are shamed by the same dehumanising machine responsible for our vulnerability and pain. “Learn to love yourselves" they say as they stab us non-stop where it hurts the most. 

Fear speaks a language worth decrypting so I learning not to run away from it, sit down and listen.

Wack asses with an imperialist complex trapped in the victimising delusions UGH!

I better stop reading this now. It is coll to know that African cultureS are not exploited WOW Like how can one be this dumb and ignorant and get away with it, geez!!

Oh boy!!

So I am going through blogs and trying to catch up on what I have missed and I really CANNOT believe my eyes!!

And I will say this once and for all, to any of you out there, denying your privileges to this day, to nay of you wack ass hypocrites yapping at white people all day and night, do not believe for a second that you are different from them, you are NOT!! You just lack the power, the global hegemony!! To see behave in such a disgusting way with the little power you have over people like me is indeed the proof of your utter toxicity and hypocrisy!! 

There are conversations that do NOT belong to oppressive people and privilege is definitely one of them. You know this, you full of shit assholes tell this to white people ALL THE TIME!! When are your ignorant wide ass mouths going to shut up   instead of spreading dumbfuckery??

monochromaticblack:

I just want to tell certain people “a lot less people care than you realize.” and I just want to tell other certain people “a lot more people care than you realize.” it’s so interesting how it always seems that the people who actually have a reason to be pretentious tend to have the greatest grasp of humility and doubt the importance of their words, or think no one’s listening, or that no one even cares. but the people who never really say anything keep on talking, louder and louder. more and more. and they don’t realize that people are fed up with them. for some reason they think they deserve an audience, but the people who actually have stories to tell, wisdom to share, and the ears of admirers willing to submit to their every utterance, don’t have that same confidence. a confidence they deserve

Something might be going down and I am missing out on it ;_;

It is disgusting. We are told to love sex but never masturbate or fool around. To love our bodies but we have to be hairless, thin, have boobs, and to never wear make up to cover our flaws. We can like sports and watch them but we can’t play them unless they are toned down and pretty enough to be oggled at. We can be nerds but we can’t be TOO smart or we forget our place. We are told we need a prince charming and to seek him out by constantly changing ourselves and being perfect for him. We are given the message that outside beauty is what matters the most but if we have it and get successful it was because we have a pretty face. We are told we exaggerate and should just go with it when we complain of being objects and property. We are taught that being a woman is worthy of an insult… WE have to fear walking at night. WE have to go in a group if we need to use the bathroom in a strange place. WE have to be cautious of where we are and who we are with. That we are told to hush and get over it if we are assaulted because real life isn’t like the crime shows and it is harder to convict the assaulter. That female artists are degraded and yelled at in artist alleys. That you are judged just by how you wear a t-shirt.

plucifer [marchen] (via girl-violence)

Mixed messages !

(via feministwitafro-deactivated2013)

Mixed messages 2

As women, our human worth is almost entirely tied up to our body and look. Yet if we openly show that we give a lot of importance to our look, we are deemed shallow, vacuous, superficial, high-maintenance, pathetic airheands with low self-esteem. ”Natural beauty … blabla blah ….”

17

The first stage of the economy’s domination of social life brought about an evident degradation of being into having — human fulfillment was no longer equated with what one was, but with what one possessed. The present stage, in which social life has become completely dominated by the accumulated productions of the economy, is bringing about a general shift from having to appearing — all “having” must now derive its immediate prestige and its ultimate purpose from appearances. At the same time all individual reality has become social, in the sense that it is shaped by social forces and is directly dependent on them. Individual reality is allowed to appear only if it is not actually real.

Guy Debord - The Society of Spectacle

Reading Debord is like reading my own diary or writing. It is amazing how EVERYTHING he posits has been haunting my mind, and he put it in words with so much brilliance.

What I do not like about the society of consumption is not the abundance or even the opulence that I see as beneficial.

My main grief is the fact that material comfort comes at the cost of psychological comfort and physical safety. In such society, the ultimate way ‘to be' is 'to have' and material things are closely tied up to human's worth. While on one side of the consumerist machine, people are having their self-worth, self-esteem and self-confidence relentlessly attacked through propaganda to propel their consumerist addiction, on the other, millions of brown lives are destroyed and exploited to power the production machine. It is not only the safety of the little hands of capitalism which is at stake, it is the safety of us on the planet that is being threatened by this unsustainable way of living. 

It brings about an absolute form of alienation that separates people from themselves - which is source of intense pain and a host of mental disorders in modern societies - and separate them form others, in the same pathological society. 

I just watched some bits of a documentary on Pol Pot and I needed to remind this to myself.

Mixed messages 1

Womanhood is reduced to female reproductive organs. We are taught from  a young age to aspire to motherhood - obviously solely in a way that validates and supports the patriarchal institution of marriage - and that to be a woman is to be first of all an uterus-bearer. Those of us who digress and proclaim openly that they do not want to be mother are shamed.

Yet after giving brith we are shamed for our bodies not catching up anymore with the unrealistic and tyrannical standards of beauty in place. We get bombarded with celebrities whose bodies miraculously snap back after giving birth. “After 5 kids, she looks amazing, it is such a shame that girls half her age are so sloppy, more women should take notes.”

spookyprincesskitten replied to your post: One of the most difficult things I have to live…

same :-/

*hugs*

;_;

nec-plus-ultra:


The deadliest weapon the spectacle has is the ability to recouperate any alternative to its existence, and turn those alternatives into commodities that can be sold back to the spectators.

The-Revolutionary

From Guy Debord, The Society of Spectacle

1
In societies dominated by modern conditions of production, life is presented as an immense accumulation of spectacles. Everything that was directly lived has receded into a representation.
2
The images detached from every aspect of life merge into a common stream in which the unity of that life can no longer be recovered. Fragmented views of reality regroup themselves into a new unity as a separate pseudoworld that can only be looked at. The specialization of images of the world evolves into a world of autonomized images where even the deceivers are deceived. The spectacle is a concrete inversion of life, an autonomous movement of the nonliving.
3
The spectacle presents itself simultaneously as society itself, as a part of society, and as a means of unification. As a part of society, it is ostensibly the focal point of all vision and all consciousness. But due to the very fact that this sector is separate, it is in reality the domain of delusion and false consciousness: the unification it achieves is nothing but an official language of universal separation.
4
The spectacle is not a collection of images; it is a social relation between people that is mediated by images.
5
The spectacle cannot be understood as a mere visual excess produced by mass-media technologies. It is a worldview that has actually been materialized, that has become an objective reality.
6
Understood in its totality, the spectacle is both the result and the project of the present mode of production. It is not a mere decoration added to the real world, it is the very heart of this real society’s unreality. In all of its particular manifestations — news, propaganda, advertising, entertainment — the spectacle is the model of the prevailing way of life. It is the omnipresent affirmation of the choices that have already been made in the sphere of production and in the consumption implied by that production. In both form and content the spectacle serves as a total justification of the conditions and goals of the existing system. The spectacle is also the constant presence of this justification since it monopolizes the majority of the time spent outside the production process.
7
Separation is itself an integral part of the unity of this world, of a global social practice split into reality and image. The social practice confronted by an autonomous spectacle is at the same time the real totality which contains that spectacle. But the split within this totality mutilates it to the point that the spectacle seems to be its goal. The language of the spectacle consists of signs of the dominant system of production — signs which are at the same time the ultimate end-products of that system.
8
The spectacle cannot be abstractly contrasted to concrete social activity. Each side of such a duality is itself divided. The spectacle that falsifies reality is nevertheless a real product of that reality. Conversely, real life is materially invaded by the contemplation of the spectacle, and ends up absorbing it and aligning itself with it. Objective reality is present on both sides. Each of these seemingly fixed concepts has no other basis than its transformation into its opposite: reality emerges within the spectacle, and the spectacle is real. This reciprocal alienation is the essence and support of the existing society.
9
In a world that has really been turned upside down, the true is a moment of the false.
10
The concept of “the spectacle” interrelates and explains a wide range of seemingly unconnected phenomena. The apparent diversities and contrasts of these phenomena stem from the social organization of appearances, whose essential nature must itself be recognized. Considered in its own terms, the spectacle is an affirmation of appearances and an identification of all human social life with appearances. But a critique that grasps the spectacle’s essential character reveals it to be a visible negation of life — a negation that has taken on a visible form.
11
In order to describe the spectacle, its formation, its functions, and the forces that work against it, it is necessary to make some artificial distinctions. In analyzing the spectacle we are obliged to a certain extent to use the spectacle’s own language, in the sense that we have to operate on the methodological terrain of the society that expresses itself in the spectacle. For the spectacle is both the meaning and the agenda of our particular socio-economic formation. It is the historical moment in which we are caught.
12
The spectacle presents itself as a vast inaccessible reality that can never be questioned. Its sole message is: “What appears is good; what is good appears.” The passive acceptance it demands is already effectively imposed by its monopoly of appearances, its manner of appearing without allowing any reply.
13
The tautological character of the spectacle stems from the fact that its means and ends are identical. It is the sun that never sets over the empire of modern passivity. It covers the entire surface of the globe, endlessly basking in its own glory.
14
The society based on modern industry is not accidentally or superficially spectacular, it is fundamentallyspectaclist. In the spectacle — the visual reflection of the ruling economic order — goals are nothing, development is everything. The spectacle aims at nothing other than itself.
15
As indispensable embellishment of currently produced objects, as general articulation of the system’s rationales, and as advanced economic sector that directly creates an ever-increasing mass of image-objects, the spectacle is the chief product of present-day society.
16
The spectacle is able to subject human beings to itself because the economy has already totally subjugated them. It is nothing other than the economy developing for itself. It is at once a faithful reflection of the production of things and a distorting objectification of the producers.

The spectacle is the massive constructionist machine of a society of production. It created and is sustaining the society of consumption that phagocytes everything on its way and sustains the economic regime of production. 

nec-plus-ultra:

The deadliest weapon the spectacle has is the ability to recouperate any alternative to its existence, and turn those alternatives into commodities that can be sold back to the spectators.

The-Revolutionary

From Guy Debord, The Society of Spectacle

1

In societies dominated by modern conditions of production, life is presented as an immense accumulation of spectacles. Everything that was directly lived has receded into a representation.


2

The images detached from every aspect of life merge into a common stream in which the unity of that life can no longer be recovered. Fragmented views of reality regroup themselves into a new unity as a separate pseudoworld that can only be looked at. The specialization of images of the world evolves into a world of autonomized images where even the deceivers are deceived. The spectacle is a concrete inversion of life, an autonomous movement of the nonliving.


3

The spectacle presents itself simultaneously as society itself, as a part of society, and as a means of unification. As a part of society, it is ostensibly the focal point of all vision and all consciousness. But due to the very fact that this sector is separate, it is in reality the domain of delusion and false consciousness: the unification it achieves is nothing but an official language of universal separation.


4

The spectacle is not a collection of images; it is a social relation between people that is mediated by images.


5

The spectacle cannot be understood as a mere visual excess produced by mass-media technologies. It is a worldview that has actually been materialized, that has become an objective reality.


6

Understood in its totality, the spectacle is both the result and the project of the present mode of production. It is not a mere decoration added to the real world, it is the very heart of this real society’s unreality. In all of its particular manifestations — news, propaganda, advertising, entertainment — the spectacle is the model of the prevailing way of life. It is the omnipresent affirmation of the choices that have already been made in the sphere of production and in the consumption implied by that production. In both form and content the spectacle serves as a total justification of the conditions and goals of the existing system. The spectacle is also the constant presence of this justification since it monopolizes the majority of the time spent outside the production process.


7

Separation is itself an integral part of the unity of this world, of a global social practice split into reality and image. The social practice confronted by an autonomous spectacle is at the same time the real totality which contains that spectacle. But the split within this totality mutilates it to the point that the spectacle seems to be its goal. The language of the spectacle consists of signs of the dominant system of production — signs which are at the same time the ultimate end-products of that system.


8

The spectacle cannot be abstractly contrasted to concrete social activity. Each side of such a duality is itself divided. The spectacle that falsifies reality is nevertheless a real product of that reality. Conversely, real life is materially invaded by the contemplation of the spectacle, and ends up absorbing it and aligning itself with it. Objective reality is present on both sides. Each of these seemingly fixed concepts has no other basis than its transformation into its opposite: reality emerges within the spectacle, and the spectacle is real. This reciprocal alienation is the essence and support of the existing society.


9

In a world that has really been turned upside down, the true is a moment of the false.


10

The concept of “the spectacle” interrelates and explains a wide range of seemingly unconnected phenomena. The apparent diversities and contrasts of these phenomena stem from the social organization of appearances, whose essential nature must itself be recognized. Considered in its own terms, the spectacle is an affirmation of appearances and an identification of all human social life with appearances. But a critique that grasps the spectacle’s essential character reveals it to be a visible negation of life — a negation that has taken on a visible form.


11

In order to describe the spectacle, its formation, its functions, and the forces that work against it, it is necessary to make some artificial distinctions. In analyzing the spectacle we are obliged to a certain extent to use the spectacle’s own language, in the sense that we have to operate on the methodological terrain of the society that expresses itself in the spectacle. For the spectacle is both the meaning and the agenda of our particular socio-economic formation. It is the historical moment in which we are caught.


12

The spectacle presents itself as a vast inaccessible reality that can never be questioned. Its sole message is: “What appears is good; what is good appears.” The passive acceptance it demands is already effectively imposed by its monopoly of appearances, its manner of appearing without allowing any reply.


13

The tautological character of the spectacle stems from the fact that its means and ends are identical. It is the sun that never sets over the empire of modern passivity. It covers the entire surface of the globe, endlessly basking in its own glory.


14

The society based on modern industry is not accidentally or superficially spectacular, it is fundamentallyspectaclist. In the spectacle — the visual reflection of the ruling economic order — goals are nothing, development is everything. The spectacle aims at nothing other than itself.


15

As indispensable embellishment of currently produced objects, as general articulation of the system’s rationales, and as advanced economic sector that directly creates an ever-increasing mass of image-objects, the spectacle is the chief product of present-day society.


16

The spectacle is able to subject human beings to itself because the economy has already totally subjugated them. It is nothing other than the economy developing for itself. It is at once a faithful reflection of the production of things and a distorting objectification of the producers.

The spectacle is the massive constructionist machine of a society of production. It created and is sustaining the society of consumption that phagocytes everything on its way and sustains the economic regime of production. 

(via windupbirdchronicle)