#interrelationality

[arjunasearth]

yeah because pain also runs through generations

As we are weaving the web of life, we are being interwoven into the web of live.

[viir-tanadhal]

"Just How Gay Are The Pet Shop Boys?" by Richard Laermer in The Advocate (May 31, 1991)

This whole interview is incredibly fascinating to me, and understandably frustrating for Neil given the interviewer pretty much trying to get him to come out the entire time, but the final two questions and answers here are incredibly poignant and interesting and sincere from Neil. He pretty matter-of-factly hones in on how his lyrics and their music operates in terms of signs and signifiers and in relation to the world and society. It's a bit unfortunate Chris Heath doesn't really focus in on Neil's answers but Chris' remark right after is hilarious

[sarah-lyse]

Lygia Clark, 'The I and the You: Clothing/Body/Clothing'. 1967, Rio de Janeiro

"A proposal made for a couple in which both the man and the woman wear a plastic boiler suit. Each boiler suit contains within it a lining made up of different materials (plastic bag with water, vegetable spume, rubber, etc.), which gives the man a feminine sensation and a masculine sensation for the woman. A hood, made of the same plastic, blindfolds the eyes of the participants, and a rubber tube, like an umbilical cord, connects the two boiler suits. When they touch each other. the participants discover small openings in their boiler suits (six zips), which give access to the inner lining, translating them into the sensations felt by their partner. In this manner the man finds himself in the woman and she discovers herself in his body. "-Tracey Warr; Amelia Jones

Lygia Clark, Dialogo de manos (Dialogue of Hands), 1966, Rio de Janeiro

"In Dialogue of Hands, two hands are linked by an elastic-band wound around the wrists. Symbolizing the connection of a working relationship in which movement towards, around and away from the other is possible within the limitations of that relationship's elasticity, the Möbius band served to extend the artists bodies in relation to each other. The idea of endlessness represented by the Möbius strip becomes incorporated into the body, and becomes an embodiment of consciousness and interrelationality, an extension of body into psyche, rather than out into space. A member of the Brazilian Neo-Concretist group of the 1960s, Clark made work that was both 'absolutely modern' in its visual language, and absolutely simple in its employment of common and relatively valueless materials culled from her everyday environment in Rio de Janeiro." -Tracey Warr; Amelia Jones

[apocalypticvalraven]

HERE WE GO. I'm trawling the Stolas tag because I realised today that Stolas fucked up too. Like, I fully relate to Blitzø and his various issues, but I still didn't even realise that Stolas was at least a little in the wrong in this episode.

Stolas assumed that Blitzø had a problem with the arrangement. Stolas assumed that his concern about it was obvious. He didn't explain himself well, if at all. He just asked for his grimoire back, naturally leading Blitzø to assume that Stolas wanted to end things, rather than just saying "Blitzø, I feel terrible, I feel like I'm extorting you and you don't have a real choice in the matter. I want us to have a real relationship, not one founded on exploitation, so I got you a gift and you don't need to use my grimoire anymore, and the gem is yours regardless of what happens tonight."

Stolas is... Well, he's royalty. Sure, he sees Blitzø as an equal person (interrelationally, if not system-wise), but he has spent who the hell knows how long being royalty and making decrees and just doing things without having to explain himself, whether it's motives or the thought process or generally why he's doing it.

Which just, obviously, doesn't fucking work well when the person on the receiving end is "no one wants me so i might as well be needed, no one needs me, so i might as well be useful" Blitzø. Of course Blitzø is going to interpret this as "I no longer need you" when Stolas doesn't stop to explain why he's doing this. Which, I mean, Blitzø's issues and how he reacts to things because of them are not Stolas' fault, but the lack of explanation is Stolas' fault.

Ok but let’s be serious about Blitzø’s argument in this scene real quick.

He mentions how Stolas just sprung this on him and barely gives him anytime to react, he asks for time to think. Stolas ignores that (NOT BC HES A DICK) because they have different focuses here.

Stolas wanted to have a relationship, everything that involves it. He never once mentions sex. He’s serious and expresses himself to the best of his ability. AND STILL Blitzø assumes its role play, that he’s not genuine (NOT BC HES A DICK) because before this moment he had no tangible reason to think Stolas was serious about a relationship, about him.

Stolas sees this as “I’ve fucked up so fucking bad. This can’t happen because there’s nothing meaningful to build off of. While Blitzø is out here just confused as fuck. When he thinks he finally gets it he assumes “Stolas is mad about me assuming this was a sex thing. What the fuck. Fuck this guy”

It takes Stolas being irreparably heartbroken at how Blitzø views him and how he has treated him. It takes those tears and that goodbye for it to TRULY register.

Then Blitzø immediately panics and tries to apologise, even tries to REACH OUT in order to not be pushed away. Too bad Stolas has fucking magic powers.

He ends up outside. Sad. Confused. And with the portal echoing his unfinished words back to him.

What. The. Fuck.

[brendanelliswilliams]

A Word of Hope—or, Investment—from the Wild Verge

Last night I found myself in a forest dreamscape, urgently attempting to preserve old stories and spiritual knowledge of the hidden dimensions of the forest that, in the context of the dream, I knew were rapidly passing out of existence because they were being forgotten. Fitting for me (perhaps in an all too obvious way), but it also struck me, upon reflection, that this was a fitting metaphor for a mode of sacred work I feel is crucial for all of us to tend to now, in every part of the world.

Collectively, we are plainly in perilous times: times of groaning change, erosion, and transmutation. It seems we are still very much on the downslide of that process, too, which will have to play itself all the way out before we can begin to crest the opposite hill. Something I have long been at pains to point out to folks is that everything we’re seeing and experiencing now—all the unravelment, dis-ease, and disarray—has a deep, causal ideological root. More precisely, I would attribute this unravelment to a composite system of germinating factors, all of which are interconnected, and all of which are, at base, ideological in nature: they pertain to ideas, worldview elements, religious beliefs, and cultural orientations. (Anyone wishing to read more of my thoughts on the nuance of this composite ideological problem may wish to refer to my book, Seeds from the Wild Verge.)

My only ‘hope’, if you can call it that—perhaps ‘investment’ is a better word—has long been what I would summarize with the following phrase in my ancestral language: Leinn an latha a-rithist: ‘The day will be ours again.’ While this phrase has very specific political and cultural implications for Gaelic peoples, in the context of this larger, world-scale problem, what it means for me is that our ancient ancestral wisdom and ways will eventually be returned to the surface of the Earth, at least to some meaningful degree, and, in the (always provisional) final estimation, the spirit of the old ways and the knowledge of the animacy and interrelationality of all things—the ways of spiritual reciprocity and the knowledge of how to live harmoniously with the whole of Life, in conscious awareness of our indelible imbeddedness within it—will be restored to at least many of us in the Western world, along with awareness of the true value of our diverse, ancient ancestral (i.e., indigenous) inheritances. Only in this way can the dominator ideologies, the toxic religious and socio-cultural structures that have largely destroyed our humanity and unnecessarily destroyed a huge amount of innocent life on this planet, finally be resigned to the shale where they belong—after a very long night, which has thus far been roughly two thousand years in the present world age of progressive alienation and corrosion.

I have no idea when (or even if) this process of ancestral reclamation will come to fullness of fruition, but intuitively I feel that it eventually will, because one thing I’ve consistently observed over the years is that all things that are truly worthwhile and truly needful come back around again—they have their day again. What I do know for certain is that we can each be active participants in bringing this life-restoring process about. And we should do so now if we feel even the faintest trembling of a call to participate in that sacred work of reclamation.

Now is the time to commit to restorative practices—both interior practices and exteriorly focused ones. Now is the time to wake up to reality. Now is the time to re-connect and reclaim. In a very real sense, there is no other time for this most needful work apart from now, and no other place except here, wherever we presently find ourselves.

And this I know for certain as well: the Earth herself is alive, and beneath the visible surface of the sacred Land, which is her living body, powers are in motion: powers that will the highest good of every being, and are concerned with the restoration of conscious interbeing, harmony, and compassionate relationality—which is to say, love. I feel them viscerally, I dialogue with them, I conspire with them, I do whatever I can in my small capacity to further their sacred aims for the blessing of all Life. That Otherworldly movement cannot be stopped by any human agenda, particularly a distorted and corrupting one that is not aligned with the authentic values of Nature, regardless of how much gravity such agendas might seem to hold in a given season; because all egoistic human endeavors are ultimately chaff in the wind. Empires rise and fall; false prophets come and go; religions are born and die away. But the Great Mother, the Anima Mundi, lives on, and the journey toward Wisdom and Beauty persists, not only in this world, but across an infinite array of worlds. So let us throw in now with the wholing, a chàirdean.

A’ Mhàthair abù. To the Mother victory. Mar a bha, mar a tha, mar a bhitheas gu bràth. As it was, as it is, as it will be forever. With abundant blessings to all of you from the realm of wild spirits and the secret places beneath the living Earth,

An t-Athair Brèanainn

[poeticque]

What are the conditions under which we find that we are responsive to other human beings? Becoming responsive—seeing or sensing, suffering, responding...

Judith Butler on morality in an interview regarding Peace

[startedwellthatsentence]

I’ve read this article a couple of times now and I fully agree. I am definitely mostly just a “woman” because that’s what people have always seen me as, and any use of “they” is just placing upon me a new gender identity that I also don’t want or need.

The author touched on this in a few places, IIRC, but I think some of it is that we don’t have to define our gender interrelationally in the way that allo people do. People who seek partners experience those partners gendering them in very explicit and intimate ways, and if they don’t like the way they’ve been gendered they can build an identity that way: “my partner sees me as a ____ and I do/don’t like that”. They also use that gendered perception of themselves in seeking partners: “I want a partner who is sexually/romantically attracted to ___”. And their gender is constantly being reified, both internally and externally, but themselves and their partners.

Whereas I, for example, very rarely relate to people in a way that is inherently gendered. The roles that I take on, as a worker and a family member and a customer, etc etc etc, throughout the day are not necessarily gendered roles. The perception of my gender by other people colors those interactions, obviously, but it is very very rare that I am interactionally constructed as a FEMALE student instead of just a student, and I … I was going to say almost never, but I can’t actually remember the last time when the role I was acting as was WOMAN, not “female [noun]”. I am not forced to take on the subjective place of “woman”-as-noun at all in my daily life, and I don’t often have to confront or acknowledge being seen as a “female”-as-adjective person either.

Maybe that lack of internal or external reinforcement of gender is why asexuals can be gender-detached? We don’t participate as often in situations where we are “women” or “men” or “enbys” (there is no subject-form of non-binary besides enby as far as I know; I’m sure that discussion is being had elsewhere, in the same way that discussions of “lesbian as noun, gay as adjective” have been had before).

From the substack post above, which contains the link to a preprint of the academic article:

When I began my research, I planned to compare the experiences of asexual men, asexual women, and “beyond the binary” asexuals. I ended up interviewing 77 people under the asexuality umbrella. But there was a major problem. About a third of the people I interviewed didn’t really fit into any gender category. These individuals felt that gender presentation and/or identity was unimportant, pointless, and/or oppressive. They didn’t want to be understood through the lens of gender. I ended up coining the term “gender detachment” to describe these feelings (though, as some you helpfully pointed out, there are other terms, like autigender, neutrois, etc. that get at similar ideas).

[jacobwren]

These colonial projects presume that nature has the status of being a “thing.” That is, the ability to “work” nature is what bestows humanity to the colonizer. Consequently, any analysis of raciality must concern itself with the construction and thingification of nature itself. For Indigenous peoples to be removed from their land bases, land first has to be thingified. As Dian Million notes, our typical paradigm for articulating Indigenous struggles as a “land”-based struggle may itself be a result of this colonial discourse. That is, under our current legal system, the only way Indigenous peoples can intervene when there is colonial encroachment on indigenous lands is to argue, it’s not your land, it’s our land. One cannot argue that land should be owned by anyone. But as I have discussed elsewhere, many Native scholars and activists argue that land should not be a commodity that can be owned and controlled by one group of people. Rather, all peoples must exist in relationship with all of creation and care for it. Consequently, the principles of inclusivity, mutual respect, and interrelationality with all other nations. However, contends Million, the term “land” itself does not speak to the manner in which Indigenous peoples have relationships with all of creation, the entirety of the biosphere. Thus, the term “land” itself truncates what these relations signify in order to facilitate the commodification of a piece of creation that is separated from the rest of the biosphere. Thus, contrary to Sexton’s assertion, it is not that Indigenous liberation can be articulated through a cognizable demand – for land, or resources. Rather, extending Nichol’s analysis, Indigenous struggle is only legible in the formulation of a demand – a demand for land and resources befitting a minoritized group seeking recognition. It cannot be understood in terms of challenging reality and relationality as defined by the Settler/Master, or challenging what Native studies scholar Andrea Derbecker describes as the “fungibility of land.”

Andrea Smith, Sovereignty as Deferred Genocide

[technoccult]

Selfhood, Coloniality, African-Atlantic Religion, and Interrelational Cutlure

In Ras Michael Brown's African-Atlantic Cultures and the South Carolina Lowcountry Brown wants to talk about the history of the cultural and spiritual practices of African descendants in the American south. To do this, he traces discusses the transport of central, western, and west-central African captives to South Carolina in the seventeenth and eighteenth centuries,finally, lightly touching on the nineteenth and twentieth centuries. Brown explores how these African peoples brought, maintained, and transmitted their understandings of spiritual relationships between the physical land of the living and the spiritual land of the dead, and from there how the notions of the African simbi spirits translated through a particular region of South Carolina. In Kelly Oliver's The Colonization of Psychic Space­, she constructs and argues for a new theory of subjectivity and individuation—one predicated on a radical forgiveness born of interrelationality and reconciliation between self and culture. Oliver argues that we have neglected to fully explore exactly how sublimation functions in the creation of the self,saying that oppression leads to a unique form of alienation which never fully allows the oppressed to learn to sublimate—to translate their bodily impulses into articulated modes of communication—and so they cannot become a full individual, only ever struggling against their place in society, never fully reconciling with it. These works are very different, so obviously, to achieve their goals, Brown and Oliver lean on distinct tools,methodologies, and sources. Brown focuses on the techniques of religious studies as he examines a religious history: historiography, anthropology, sociology, and linguistic and narrative analysis. He explores the written records and first person accounts of enslaved peoples and their captors, as well as the contextualizing historical documents of Black liberation theorists who were contemporary to the time frame he discusses. Oliver's project is one of social psychology, and she explores it through the lenses of Freudian and Lacanian psychoanalysis,social construction theory, Hegelian dialectic, and the works of Franz Fanon. She is looking to build psycho-social analysis that takes both the social and the individual into account, fundamentally asking the question "How do we belong to the social as singular?"

Read the rest of Selfhood, Coloniality, African-Atlantic Religion, and Interrelational Cutlure at Technoccult

[aspiring-bodhisattva]

The self fulfillment of Buddhahood is in the realizat of emptiness in that one does not seek to fill what cannot be filled (is empty of intrinsic self) but rather understands that the emptiness itself is fulfillment.

The interrelationality of existence is that which spurs on selflessness by the understanding of self, firstly as one begins the selfish path towards renunciation - being tired of being ones fixed definition of self is the primary step into the Buddha stream- and ultimately selflessness by coming to know oneself as simultaneously void and infinite at once.

[myhumanweakness]

Reply to @kirathehyrulian:

Hi! I wanted to acknowledge your response to my post because it was very graceful and kind, and I wanted to thank you because you were literally the only person thus far who may have disagreed with some of the things I said but engaged with the follow-up to my original post. At first I was shocked to see all of the hate pour in, but I took a step back and listened to people‘s explanations/ideas (some baseless others not) and realized how trite my initial post was and how what I said could easily be read as me saying Cas is more important to Dean than Sam or that Dean didn’t care. Obviously as a huge supporter of the show I in no way think that at all, but nonetheless I respectfully considered people’s opinions, even if they were stated just to attack me. 

The headline of my post is “Can we talk about...” for a reason. This blog is a way for me to engage with the fandom- destiel and non-destiel- about the show and the theological elements as well at the multitude of layers that comprises the show. I wanted to have a discussion. That was the point. I don’t care if people disagree with me. Hell I welcome it! I wanted to point out something that I saw in Bobo’s writing and create a discourse around it. Yes, most of what I said was directed at Destiel shippers because that’s who follows me, but I wanted other people to engage as well. 

You said: And on my subjective interpretation, I personally feel that Dean having more time to process Cas’ death is a factor to how devastated he was. And, he directly saw Cas dying, where with Sam he didn’t see him explicitly die. I agree with you completely. While one can argue the fact that Dean, an expert hunter, understands that a vampire ripping out the carotid/jugular from his brother’s neck was certain death, your point is still valid. But! It also supports one of the points that I was trying to make being that Dean took Cas’ word upon saying Sam couldn’t be saved. Dean didn’t have to see Sam’s dead body with his own eyes, he trusts Cas enough to acknowledge him in moments of extreme duress and logically apply what he’s saying. He doesn’t have to like it (and we all know he didn’t), but instead of making a rash decision like we’ve seen Dean do in reference to Sam over and over again he put some of his weight on Cas. 

Also, it would be objectively smarter to let Sam’s body rot, but I would never, ever expect Dean to let that happen. I wasn’t saying that Dean is suddenly all logic, no emotion like Cas can sometimes be (not so much anymore thanks to the Winchester’s influence), but I was saying that Dean showed a tremendous amount of growth in that a character who is prone who disregard logic (because Sam is 9/10 the logical one in any given situation) was logical. And as we saw by Cas having to wrangle Dean in from running to get Sam and sternly looking at him and telling him to stop, a considerable part of that was because of Cas and the role he plays in Dean’s life. 

As far as the co-dependecy thing, I also agree with you. Some people want to abolish that element of the relationship completely while some people think that’s what makes their relationship so solid. I’m somewhere in the middle. Many psychological theories state that dependence extending beyond childhood will consistently have a toxic element to it. Part of me agrees. Dependence makes people behave brashly. 

At first I was teetering on the OoC argument, but I definitely see that it’s not. I trust Bobo to know/respect the characters well enough not to just make Cas not heal Sam or pull Dean away because he doesn’t care as much. Or have Dean just brush off the fact that his brother died (or at the very least was being torturously eaten by vamps). Bobo is a better writer than that, and I give him a tremendous amount of credit because he continually produces episodes that promote discussions like these. 

Thank you again for commending me about how I handled the influx of hate. I really try to be graceful in my interactions, especially in this fandom and especially when I invite the discussion in the first place. I know that my original response was under-developed and that I really could have provided an extended evaluation/explanation about what I was saying, but I didn’t. I can’t change that. But I can respond to the best of my abilities in order to show many people that are heatedly disagreeing with me that their points are valid and that I even agree with some of them. I really wish there was more interrelationational, open discourse in the spn fandom so we could respectfully gain insight into each other’s perceptions of the show. Your response was considerate, thought-provoking, and above all else reverent. 

Thank you for being respectful towards me and having a conversation. 

[maxialuna]

5 de Junio 2020 ~ Eclipse Penumbral de Luna que abre la segunda temporada de Eclipses de 2020, junto con la Luna Llena 🌕 a 15°34’ de Sagitario ♐️ .. es un eclipse q saca a la Luz enojos guardados y que puede exaltar tus emociones y llevarte a reaccionar de manera impulsiva; el fuego 🔥 y las pasiones se clarifican a la Luz de la Luna del Arquero ♐️ #natalchart #personalreadings #spiritualcoaching #LifeCoach #kabbalah #majorArchana #astrology #Psychoastrology #Psychology #CosmicPassion #stardust #ArchetypicalAstrology #Astroconsultation #CosmicRepattering #Psycotherapy #Healer #spiritualTarotreadings #PowerofNow #leapyear #Retrograde #Venus #Neptune #Jupiter #Saturn #Pluto #Gemini #FullMoon #Sagitarius #SuninGemini #LunarEclipse Que significa un eclipse de Luna ?? Es similar a una Luna Llena que mueve todo el mundo emocional, lo sacude desde una gran claridad .. un eclipse magnifica y exponencia esta intensidad emocional Recuerda que Sol 🌞 en Geminis ♊️ está opuesto a la Luna 🌝 en Sagitario ♐️ Normalmente el eclipse dirige el foco de energía hacia la familia, el hogar, las relaciones íntimas Es muy normal durante un eclipse que haya sentimientos encontrados en áreas opuestas como el Hogar y el trabajo; lo que quieres vs lo q tienes; lo que crea tensión interna que se manifiesta en presión externa; ten presente que esta energía está en el aire y que al saberlo puedes decidir no dejarte llevar en situaciones de conflicto o crisis que drenan tu energía. La calidad e la emoción y el instinto alcanzas sus climax, su punto más alto durante un eclipse de Luna, pero por otro lado tu intuición tambien está expandida al igual que tu fortaleza emocional lo que te puede ayudar a sobrellevar cualquier desafío en tus interrelationes y tu sabiduría interna, tu inconsciente te ayuda a que conectes con el equilibrio y el balance antes de perder el control en tus relaciones más íntimas y profundas; recuerda que Sagitario es el fuego 🔥 secundario y por ende suele dejarse llevar por las pasiones más q por la inteligencia emocional que es tu mejor arma para mantener el equilibrio en este eclipse. Observa la dinámica de la relación antes de actuar y entrar en un entorn https://www.instagram.com/p/CA3tTJzn52I/?igshid=skqlmi1inatv

[extrartsy]

So my neighbor's mom met my mom and They were talking (her new girl friend...what a surprise!) and they realized that I'm shy girl. So this lady want me to interrelationate with their sons or sth like that. I mean her sexys sons. The best thing my mom'd ever done besides my birth👌😌😏