#time and temporality

[raffaellopalandri]

Book of the Day – Difference and Repetition - Part 2

In the first part of our analysis of Difference and Repetition, we traced Deleuze’s critical demolition of the representational image of thought. Difference and Repetition, by Gilles Deleuze We followed his genealogical unmasking of the principles that have governed Western philosophy’s approach to thinking: identity, opposition, analogy, and resemblance. Deleuze showed that each of these…

[lokilevison]

thinking about how loki needed to rush out towards the gangway like that and shut the door on sylvie and mobius before saying his goodbye.

mobius wouldn't have let him go. he would have grabbed onto him like he always did – the way he always held onto loki for as long as he could, longer than anyone else would.

and he wouldn't have let loki go.

and in their final scene in the interrogation room we saw loki literally holding mobius' hand until the man dissolved in front of him.

loki wouldn't have let go either. that's why he needed to run out like that and shut the door on him. that's why he couldn't give him more of a goodbye. neither of them would have been able to let go.

i also think this is the same reason loki chooses not to freeze time in that final moment with his friends for a longer last look (because we know he's learned how to freeze time).

but he knows he may never unfreeze it if he does. and he has to do this before he can change his mind.

the one time he most wants to be selfish. and he can't.

[funeral]

Time is said to be irreversible. And this is true enough in the sense that 'you can't bring back the past', as they say. But what exactly is this 'past'? Is it what has passed? And what does 'passed' mean for a person when for each of us the past is the bearer of all that is constant in the reality of the present, of each current moment? In a certain sense the past is far more real, or at any rate more stable, more resilient than the present. The present slips and vanishes like sand between the fingers, acquiring material weight only in its recollection. [ . . . ] Time can vanish without trace in our material world for it is a subjective, spiritual category. The time we have lived settles in our soul as an experience placed within time.

Andrei Tarkovsky, Sculpting in Time

[driftingballoons]

Day 6: alone(?)

I’m sure hero’s spirit was never far, even if partner couldn’t see them

@heropartnerweek

[jone-slugger]

Voyager and Prodigy summarized in an image:

[shambelle97]

𝐋𝐎𝐊𝐈 - 𝐓𝐕 𝐒𝐄𝐑𝐈𝐄𝐒 / 𝐒𝐄𝐀𝐒𝐎𝐍 𝟐 (𝟐𝟎𝟐𝟑)

My gifs set of Loki Season 2 shots.

[leonardcohenofficial]

made the mistake of reading reviews for sugarcane that were definitely written by white people on letterboxd and immediately became filled with rage

[palatinewolfsblog]

"Childhood is not a temporal concept, but a territory of the soul, always open to those who do not forget to learn and to be amazed." - Maria Waser, Swiss writer Have yourself an amazing new year, y'all!

[megalophobic-astronomer]

sekaijus nd a pressure

[stormsthatrage]

Have three (and a half?) ideas/sketches for the very beginning of the Two Idiots and a Temporal Incident Bleach AU. I made Ichigo a girl in this post because I have a deep-seated desire for more female Bleach characters that a) aren't constantly being rescued and b) aren't hyper-sexualized.

Snippet 1:

Two months after she killed Aizen, Ichigo came to the abrupt realization that she was ready to murder again. 

���Grimmjow,” she said, “if you don’t eat that somewhere else, I am going to kill you.”

Grimm lifted his head to look up at her. The rotted arm hanging from his mouth twitched as he ground down, evidently severing some sort of muscle between his teeth. This was unfortunately the last straw for the limb’s integrity; a large chunk of slimy skin sloughed off, landing on the bare dirt with a horrifically wet plop.

Ichigo told herself she was not going to vomit. 

The back of her throat tightened and her mouth filled with saliva.

She was not going to vomit.

Grimm locked eyes with her. Reached out a clawed hand to pick up the goopy chunk. Brought it towards his lips.

Ichigo contorted herself, leaning out over the side of the boulder she was sitting on, and heaved. Breakfast came up — a protein bar — and so did lunch — another protein bar.

Over the sound of her own gags, she heard him say, “And you think I’m disgusting?”

She gagged one last time, gave herself a second to be sure it really was the last time, and then reached out blindly for her sword hilt. Her fingers scrabbled over cold stone and found Zangetsu’s pommel, and then she was leaping down from the rock, fueled by the blood-thirst of someone a little too far past done with another person’s shit.

Grimm laughed as she crashed down on him, his breath powerful enough that she smelled the sound as equally as she heard it — but he had dropped the arm, and now she got to try and beat his face in, so it was a victory even if it was a Pyrrhic one.

Pantera caught Zangetsu’s edge (a brief connection, a split second of perfect understanding: grief pushed down and buried deep; a growing restlessness, born from the pointless question of now what; desperation to pretend the world remained as it was, before the war, before it was all broken, before they two were the last-) and Grimm shoved upward. Ichigo moved with the force of the block, springing backward and landing in a crouch. He grinned at her, more of a baring-of-teeth than a smile, and lunged forward.

And off they went, the two of them, playing pretend in a forest that was shrinking every day, the unraveling of reality itself closing in.

Snippet 2:

The sky was a perpetual, vibrant blue. 

Ichigo hadn’t stopped to ponder the color of the End of Everything before, well, everything ended. But she thinks if she had, she would have expected it to be black.

Black, like nothing. Black, the color of absence. 

But it turns out that the threshold of the apocalypse — where spacetime was being ripped apart, atoms and quarks torn open and destroyed — glowed.

Hat-and-Clogs had explained it before Aizen had killed him. In a twist of cosmic irony, blue was the color of sunny days and also nuclear fission. And so above them burned a spherical shell of brilliant blue, eating its way closer through the fabric of reality.

And beyond the shell, past the threshold? No color at all there, not even black, just a complete nothing.

There was a pun there, about moths and Aizen’s monstrous transformation and the destruction of fabric and possibly an emperor left wearing no clothes. If Renji had been there, he would have made it. Ichigo wasn’t drunk enough to do it for him. 

Spirits, she missed him. She missed them all, with their stupid jokes and annoying — 

“Can you shut up?” Grimm said. “I would, actually, like to fall asleep sometime this year.”

Ichigo stopped staring at the sky to roll over onto her side, squinting through decaying grass to peer at him. “I haven’t said anything?”

“But you were thinking. I know because I could hear you straining.”

Ichigo considered that, and then rolled over twice more, until she was close enough to Grimm to kick him.

Parallel to her in the grass, he tensed, bracing for a strike.

The joke was on him, though, that wasn’t her move. She let out a horrid, caterwauling wail, doing her best approximation of a drunkard trying to perform an aria. In her opinion, she managed the imitation quite well; the sound was positively, excruciatingly awful. 

Grimm launched himself across the remaining ground between them, landing on top of her and desperately trying to muffle the noise leaving her mouth. “Shut up, shut up, shut up - ”

She laid off screeching in favor of employing a technique all siblings learn early in life: licking the hand trying to silence you.

Grimm recoiled, skittering away and frantically wiping his hand on the ground. “I hate you!” he cried.

Ichigo cackled, and he turned his head to stare at her, shoulders hunched and eyes wide, posture all offended-cat. But there was something else in his eyes, too — something a little self-satisfied, maybe.

She huffed. “Go to sleep, moron,” she said, and closed her eyes. 

Snippet 3:

They stood over Aizen’s corpse. Just the sight of it was enough to make Ichigo’s hands shake with a mixture of fear and anger.

Soul King.

They had avoided this place by unspoken agreement, before now. Had wandered through what little forest remained, staying as far away from here as they could without getting too close to the boundary.

After all, why return? All it was was a reminder of how they had failed. How they hadn’t defeated him. Hadn’t killed him until he had already won in every way that mattered.

So, naturally, their return was prompted by nothing less than what Ichigo suspected was the stupidest plan to ever be created, synthesized from pure frustration, a deep lack of comprehension of kido theory, and the complete assurance that whatever they did, they couldn’t make things worse.

“The bastard didn’t even have the decency to rot,” Grimm said.

It was true. Aizen’s body lay there, perfectly preserved by the hogyoku, as the universe decayed around him instead.

“Looking at it makes me want to kill him again, you know?” Grimm added, kicking the side of the corpse. It was not a gentle kick. Something audibly crunched under his toe. “I feel like once just wasn’t enough.”

Ichigo breathed out. Breathed in. “Well,” she said, and her voice was as still and steady as Hat-and-Clogs could teach her, “if this works, we’ll get a second chance. Better make it satisfying, though, because I sure as hell don’t want to do this a third time.”

Grimm’s fangs glinted blue in the light of The End. “Oh, I have no doubt I will enjoy the opportunity immensely.” 

He crouched down and put one hand over the spot Aizen’s heart should have been. “You sure you’re up for this?” he asked. “Your gargantas have always been shit, you know, and your kido is worse.”

“Oh, fuck you,” she said. “Just do it already.”

And so Grimm unsheathed his claws and plunged his hand into Aizen’s chest. With a series of crunching snaps, a wet sucking sound, and a tide of the stench of iron, he ripped the hogyoku out of Aizen’s chest.

He cradled the tiny ball of divinity between both palms. Ichigo’s hands wrapped tightly around his. The two of them dripped gore and power from their fingers.

Focusing together, with neither array nor incantation, they imagined a clock, spinning backwards, and wished.

The hogyoku glowed, awakening from its sleep.

Blue light turned blinding white.

And everything came undone.

Snippet 3.5ish:

In a shocking turn of fate, the two’s methodology was successful.

But there was one factor — one small but vital factor — that they both forgot.

The type of time travel they embarked on required so much energy because, at its heart, it required undoing. In order to write a different book on pages that have already been printed, the pages must first be erased.

Under normal circumstances, the energy required to do this to a whole universe would be so immense as to be prohibitive. 

With a hogyoku, doing so became possible, but very, very difficult.

Doing so with a hogyoku, with the entirety of the universe already undone, save for few cubic miles?  

Well. The energy for that, dear reader, is peanuts.

And so the two time travelers, who had poured all the energy they could into the hogyoku in the desperate hope of landing far enough back to make a difference, found themselves flung back not two months, not two years, not even two decades, but about two centuries.

… There was, perhaps, a reason, that when everyone was still alive, those two were never put in charge of strategy.

[fatehbaz]

Didn't wanna clog up your post, and these sources are more about relationships of time with space/place, but here's some stuff that I've encountered:

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“Temporal sovereignty”. Contemporary US/Australian claims over time-keeping. Aboriginal/Indigenous time-keeping. The importance of the “time revolution” in the Victorian era to Euro-American understandings of geology and deep past, precipitating nineteenth-century conquest of time (British longitude; Victorian fascination with death, antiquity, paleontology). Mid-twentieth century understanding of “deep time” and its co-option by the Australian state. "Deep time dreaming".

Laura Rademaker. “60,000 Years is not forever: ‘time revolutions’ and Indigenous pasts.” Postcolonial Studies. September 2021.

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How "time is a form of enclosure". Checkpoints, "baroque processes to apply for permits to travel", fences, incapacity to change residences, and other "debilitating infrastructures" work to "turn able bodies into a range of disabled bodies" by "stretching time". This is a "slow death" and a simultaneous "slowing down of life" because "it takes so long to get anywhere" and "movement is suffocated". Thus "time itself is held hostage". This "suspended state" of anxiety and endless wait-times "wreaks multigenerational psychological and physical havoc". "Checkpoints ensure one is never sure of reaching work on time. Fear of not getting to work then adds to the labor of getting to work [...]. Bodies in line at checkpoints [...] [experience] the fractalizing of the emotive, cognitive, physiological capacities" through a "constant state of uncertainty". "The cordoning of time through space contributes to an overall 'lack of jurisdiction over the functions of one's own senses' [...] endemic to the operation of colonial rule". This "extraction of time" produces a "depleted" and tired person "beholden to the logistics" of administrative apparatuses, community suffers and "communing is thrawted".

Jabir K. Puar. "Spatial debilities: Slow Life and Carceral Capitalism [...]." South Atlantic Quarterly 120. April 2021.

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The "apocalyptic temporality" that presumes extinction. Indigenous Polynesian/Pacific perceptions and ways of being "destabilize the colonial present" and also "transfigure the past" by "contesting linear and teleological Western time". How United States and Europe colonized Oceania for weapons testing and conquest of tropical Edens while rendering local Indigenous people "ungrievable" and "without future". "Pacific time is a layering of oral and somatic memory". Instead of accepting an apocalyptic future or doomsday or nightmare, assert the possibility of a livable future, in spite of "Western temporal closures".

Rebecca Oh. “Making Time: Pacific Futures in Kiribati’s Migration with Dignity, Kathy Jetnil-Kijiner’s Iep Jaltok, and Keri Hume’s Stonefish.” MFS Modern Fiction Studies. Winter 2020.

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Colonial "space-time homogenization". The experience of "homogenous, empty time". Orientalist "time lag" and the naturalization of a supposed East-West hemispheric divide. Late Victorian imperial conceptions of temporality. The British establishment of the Greenwich meridian and International Date Line. The influence of British imperial seafaring and cartography on the establishment of time and on European/US feelings towards the Pacific Ocean. How the origin of English science fiction literature, space travel aspirations, and time travel narratives coincided with the Yellow Peril and xenophobia targeting East Asia.

Timothy J. Yamamura. "Fictions of Science, American Orientalism, and the Alien/Asian of Percival Lowell". Dis-Orienting Planets: Racial Representation of Asia in Science Fiction. 2017.

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Imprisonment as time-control. Here “the question of the past the present and the future indeed time itself looms” especially around the prisoner. “The law renders punishment in units of time”, taking away a the right to a future. There are alternative worlds, many of them, which have been practiced and brought into being, which colonization tried to obscure. There is “a whole anthropology of people without future embedded in the assumptions that justify mass imprisonment as poverty management”. "The prison’s logic exterminates time as we know it”. In prison, bodies have been alienated from time and history ... the punishment seems endless ... to “achieve a measure of agency and possibility it is necessary to redeem time”, to refuse the doom, fated to a life of abandonment.

Avery Gordon. “Some Thoughts on Haunting and Futurity.” borderlands. 2011.

---

Bursting the Limits of Time: The Reconstruction of Geohistory in the Age of Revolution (Martin J.S. Rudwick, 2010) explores how the advent of European sciences like geology, preceding the "time revolution" when Europeans experienced revelations about the scale of "deep time", happened alongside and after the Haitian Revolution and other abolitionist movements. French, German, and British naturalists translated the explosion of "new" scientific knowledge from the colonies, so that the metropolitan European audience became a market for historical and scientific "narratives" about how "nature" and time functioned.

---

Prartik Chakrabarti's writing on time, temporality, and "the deep past" as British imperial concepts built in conversation with colonial encounters with South Asia. (British Empire reaching such heights in the middle of the nineteenth century at the same time that the newly professionalized sciences of geology were providing revelations about the previously unknown vast scale of "deep time". New colonial anthropology/ethnology also presumed to connect this "primitive" past with "primitive" people.)

See Chakrabarti's "Gondwana and the Politics of Deep Past". Past & Present. 2019.

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We must witness and consider "multiple space-times" to understand how "unfree labour" of plantations was "foundational" to contemporary work, movement, subjugation, health, etc. We must "trace the geneaology of contemporary sovereign institutions of terror, discipline and segregation" [workplaces, imperial/colonial nations, factories, mines, etc.] back in time to plantations. How "the [plantation] estate hierarchy survives in post-plantation" times and places, with the plantation "being a major blueprint of socialization into [contemporary] work". The plantation was "a laboratory for [...] migration regulation in subsequent epochs" that practiced methods of racializing and criminalizing.

Irene Peano, Marta Macedo, and Colette Le Petitcorps. "Introduction: Viewing Plantations at the Intersection of Political Ecologies and Multiple Space-Times". Global Plantations in the Modern World: Sovereignties, Ecologies, Afterlives. 2023.

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“Slow life” and the relationship between “settler colonialism, carceral capitalism, and the modulation of ... registers of time,” including “historical time, the stealing of time through the expansion of labor time, ... and the cordoning off of space through time”. For example, as in occupied zones or at border checkpoints, “the cordoning off of space through time” includes physical architecture like fences and customs, obstacles that impede movement and rhythm, so that “nothing ever happens on time” and there is “a stretching of time”. All the wasted time spent in line, showing papers, waiting for confirmation, etc. “is not a by-product of surveillance, it is the point of surveillance”. Such that “uncertainty becomes a primary affective orientation ... flesh as felt” with a racializing effect“. "This is a biopolitics conditioned through pure capacitation and its metrics”:

Jasbir Puar. In: “Mass Debilitation and Algorithmic Governance” by Ezekiel Dixon-Roman and Jasbir Puar. e-flux Journal Issue #123. December 2021.

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"Starfish time". Indigenous Australian/Aboriginal perceptions of time and "attending to more-than-human agencies of time". Acknowledging the timescales of entire ecosystems, as part of multispecies relationships, a "transcorporeal collaboration". Cyclical time vs linear time. Contrasting timescales experienced by insects that only live a few days and creatures that live for decades. "Starfish may seem to be still" but they slowly move; "larval time" and "the time it takes for eggs to develop and hatch"'. The "immensity of the alterity is literally incomprehensible"; "we can't know what these beings know" but we "should seek respect and be aware of how our lives are entangled".

Bawaka Country including, S. Wright, S.  Suchet-Pearson, K. Lloyd, L. Burarrwanga, R. Ganambarr, M. Ganambarr-Stubbs, B. Ganambarr, D. Maymuru. “Gathering of the Clouds: Attending to Indigenous understandings of time and climate through songspirals.” Geoforum. January 2020.

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The use of calendars, dates, clocks, and industrial/corporate temporality as fundamental to the rise of plantations and financialization in United States/Europe, with a case study of the modern Colombian/Latin American state. Observance of certain dates and strict adherence to specific calendars support "mythologized deeds and heroic retellings" of colonization and industrialization. “The evolution and internalization of disciplined concepts of time” were intimately tied to the rise of wage labor in industrializing England and later during the global ascendancy of work and industrialized plantation monoculture, but the persistence of alternative time should “serve as a reminder that futures and the demarcation of epochs are never as simple as a neatly organized calendar”.

Timothy Lorek. “Keeping Time with Colombian Plantation Calendars.” Edge Effects. April 2020.

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Indigenous people of Alaska and the US control over time management. For the past 50 years, Yupiak people have been subject to US government’s “investment in a certain way of being in time” which “standardized the clock” and disrupted human relationships with salmon. This US management model “anonymized care” and made “a way of attending to the life and death of others that strips life of the social and ecological bonds that imbue it” with resilience and meaning, which “ignores not only the temporality of Yupiaq peoples relations with fish, but also the human relations that human-fish relations make possible”. This disregards “the continuity of salmon lives but also the duration of Yupiat lifeworlds ... life is doubly negated” ... “futures depend on an orientation to salmon in the present”.

William Voinot-Baron. “Inescapable Temporalities: Chinook Salmon and the Non-Sovereignty of Co-Management in Southwest Alaska.” July 2019.

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"Idling" and "being idle" as a form of reclaiming agency and life. Case studies of fugitive Blackness in Caribbean plantation societies. “Disruptive waiting”. “The maroon’s relationship to time challenges [both] the totalizing time of the modern state, but also the [...] narratives to negotiate struggle in the [...] present" in "antagonistic relationship with colonial power". Defying the “European narrative of modernity”. Refusing to be productive.

Amanda Lagji. “Marooned time: disruptive waiting and idleness in Carpentier and Coetzee.” Safundi: The Journal of South African and American Studies. March 2018.

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Indigenous futures. "It is important to remember that some futures never went anywhere" and "yet they survive. These are futures suppressed and cancelled by colonial power." These are "parallel futures". "Colonial power must control the past so as to deny the emergence of" an alternative future; "colonial power creates a future in advance so that no others will take its place". Poor, racialized, Black, Indigenous people manifest alternative futures.

Pedro Neves Marques. "Parallel Futures: One or Many Dystopias?" e-flux. April 2019.

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The "legacy of slavery and the labor of the unfree shape and are part of the environment we inhabit". The "idea of the plantation is migratory" and it lives on "as the persistent blueprint of our contemporary spatial troubles", so we must seek out "secretive histories" that no longer "rehearse lifelessness".

Katherine McKittrick. “Plantation Futures.” Small Axe. 2013.

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“The temporal dispossession” of Congolese people. There is an “impossibility” of “predictable time” because temporal dispossession “disrupts the possibility of building a future”. Livelihoods/income is driven by market and price fluctuations in United States and Europe tech industries, so “there is an inescapable day-to-day sense of uncertainty”. As Mbembe says, “in Africa, the spread of terror ... blows apart temporal frames”.

James H. Smith. ‘Tantalus in the Digital Age: Coltan ore, temporal dispossession, and “movement” in the Eastern Democratic Republic of the Congo.’ American Ethnologist Volume 38 Issue 1. February 2011.

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“Slow death”. Chronic illness not just as a byproduct of colonialism/dispossession, but also as part of its aim, a weapon that debilitates people, who become exhausted. Dooming poor and racialized people to lives “without future” through debility, “a condition of being worn out”. Relationship of illness, lack of healthcare, and debt as functionally incapacitating, a form of death sentence. A “zone of temporality” unfolding unlike abrupt/sudden traumatic events and becoming an inescapable condition.

Jasbir K. Puar. The Right to Maim: Debility, Capacity, Disability. 2017.

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The extension of poverty, landlessness, homeless, and imprisonment. "To be unable to transcend the horror of such a world order is what hell means", and "without a glimpse of an elsewhere or otherwise, we are living in hell". The utopian is not only or merely a “fantasy of” and for “the future collectivity” but can be claimed and built and lived here, now. There is "no guarantee" of “coming millenniums or historically inevitable socialisms”, no guarantee that “the time is right” one day if we wait just long enough. Instead: "can a past that the present has not yet caught up with be summoned to haunt the present as an alternative?" The "utopian margins", an alternate world crossing time and place, an "imaginative space and temporality to trace the remains of what "was almost or not quite, of the future yet to come", living as if it were the present. Colonialism tried to crush the many headed hydra of the revolutionary Atlantic, those who challenged the making of the modern world system.

Avery F. Gordon. As interviewed by Brenna Bhandar and  Rafeef Ziadah. “Revolutionary Feminisms: Avery F. Gordon.” As transcribed and published online in the Blog section of Verso Books. 2 September 2020. And: Avery Gordon. “Some thoughts on the Utopian.” 2016.

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The US/European "city is the site of regulatory regimes" that try to impose a definitive narrative about history, progress, and possible futures. But it cannot achieve "a wholly Apollonian, seamlessly regulated realm" because the land "continues to be haunted by the neglected, the disposed of, the repressed". The "commodification" of landscapes "circulates an imaginary geography" mediated through advertisements, labels, soap operas, television, etc. which celebrate "sanctioned narratives and institutionalized rhetoric". A "wild zone" of informal spaces, debris. "Ruins are places where the things, people, and "other memories can be articulated". There is "a spectral residue" that "haunts dominant ways of seeing and being". "Alternative stories might be assembled", so that we can respect the people banished to abandonment, the periphery, and reclaim agency.

Tim Edensor. “The ghosts of industrial ruins: ordering and disordering memory in excessive space.” Environment and Planning D: Society and Space volume 23. 2005.

Also, how "master narratives of history as progress decompose" when faced with "a continuously remembered past" when "the ghosts of this past rear up in the ruin" to expose "the debris of unprecedented material destruction" of colonialism/empire-building. These "hauntings rupture linear temporality" and recall those people beaten down as "the trash of history". It is "essential to see the things and the people [...] banished to the periphery [...]."

Tim Edensor. "Haunting in the ruins: matter and immateriality". Space and Culture Issue 11. 2002.

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"Many kinds of time" of bacteria, fungi, algae, humans, and "Western colonialism meet on the gravestones". Some creatures, like lichen, are very long-lived and "these temporal feats alert us that modernity is not the only kind of time, and that our metronomic synchrony is not the only time that matters". The "long duree evolutionary rapprochements to the quick boom and bust of investment capital" where "minor forms of space and time merge with great ones". Extinction is "a breakdown of coordinations with reverberating effects". Ghosts remind us that we live in an impossible present, a time of rupture. "Deep histories tumble in unruly graves that are bulldozed into gardens of Progress". "Endings come with the death of a leaf, the death of a city, the death of a friendship".

Elaine  Gan, Anna Tsing, Heather Swanson, and Nils Burbandt. “Introduction: Haunted Landscapes of the Anthropocene.” Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene. 2017.

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Everywhen: Australia and the Language of Deep History. (Edited by Ann McGrath, Laura Rademaker, and Jakelin Troy. 2023.)

Chapters include: "Bugarrigarra Nyurdany, Because of the Dreaming: A Discussion of Time and Place in Yawuru Cosmology" (Sarah Yu et al.); "Songs and the Deep Present" (Linda Barwick); "Yirriyengburnama-langwa mamawura-langwa: Talking about Time in Anindilyakwa (James Bednall); "Across 'Koori Time' and Space (John Maynard)

[cleabellanov]

Loki season 2 premiered this day exactly 1 year ago.

We let time pass. It did.

We haven’t been the same ever since.

[al-luviec]

compiled whatever this is (and I run out of tag space)

meh HoT gifs (3/?)

[temporalxanthosis]

p142

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[vgtrackbracket]

Video Game Track Bracket Round 2

Temporal Tower from Pokémon Mystery Dungeon: Explorers of Time/Darkness/Sky

vs.

I WON'T LET YOU GO HOME from In Stars and Time

No propaganda was submitted for either track.

If you want your propaganda reblogged and added to future polls, please tag it as propaganda or otherwise indicate this!

[jascurka]

Idk where to ask but does anyone ever feel like they're gonna faint from a memory or a deja vu or you had or a dream you remembered suddenly and then your heart rate picks up and you're heaving something like a panic attack that the reality you live in isn't consistent with this memory you have and you feel kinda crazy and dizzy and then you have to lay down quickly or you faint? 🥹