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David Harvey, The Condition of Postmodernity

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yoshihiro tatsuki in zoom magazine american edition no. 16

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The divine abyss shows in your eyes.

— VICTOR HUGO ⚜️ Glorious Eccentrics: Modernist Women Painting and Writing, to Judith Gautier, transl. by Mary Ann Caws, (2006)

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Valdir Cruz. Jaqueiras gêmeas - 2009 Próximo a Sandovalina, São Paulo - Brazil

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MOROCCO. Marrakech. 1998.

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revolutionary girl utena (1997)

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Charles Burchfield

"The Four Seasons", 1949-1960, Watercolor on joined paper mounted on board, 55 7/8" x 47 7/8"

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In the Dagara tradition, healing comes in many different forms. There is the spiritual plane; there is the mind; there is your soul. There is the seen world and there is the unseen world. And when you’re addressing a person who is ill, you have to tap into all of this. But in any illness, start at the spiritual realm. If you are having a conflict with someone, that is grounds for healing. It means there is something you two have to share with the world. That’s why you are fighting to begin with. So you have to learn to know this person better. That’s why any conflict is seen with excitement. “There’s conflict somewhere? Good! Let’s get there.” Conflict is actually seen as a gift from the spirits, designed to bring two people into communion: communion with who they are and what they have to offer. Conflicts are not the enemy. The problem comes from not wanting to deal with the conflict. A lot of the illnesses that we have come from some kind of conflict: being rejected by the people we love the most; feeling we are not good enough; pretending to be somebody we are not. ... In the Dagara tradition, the healers have you walk so they can see how your body moves. Is your body ready to deal with this or are you still in conflict? The other way that healing happens is in the context of a community. If someone comes down with a particular illness, it is not seen as that person’s problem. It is a problem of the community, because that person is actually the voice of what is deeper in the core, in the fabric of the community. So the rest of the community must step in order to help this person break whatever it is they are carrying. And that is why we say “the tooth of a person bothers the teeth of every body.” — The Seen and the Unseen, Sobonfu Some (2019)

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Bouie Choi (蔡鈺娟)— City in the Dark (acrylic on upcycled floor wood, 2020)

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I am from the Dagara tribe, and in my tradition it is customary for pregnant women to go through a hearing ritual. The purpose of a hearing ritual is to listen to the incoming baby; to find out who it is; why it’s coming at this time; what it’s purpose is; what it likes or dislikes; and what the living can do to prepare space for this person. The child’s name is then given based on that information. Four weeks after the birth the naming for a baby girl takes place, and three weeks after the birth, a baby boy is named. In the Dagara tradition, you own your name up until the age of five. After the age of five, your name owns you. Your name is an energy; your name has a life force. It creates an umbrella under which you live. That is why it is important to hear the child before they giving him or her the name, because the name must match the purpose. My name, Sobonfu, means “keeper of rituals.” A child in Africa is born with ritual and dies with ritual. Your life is committed to rituals. We often say in my tradition that you’re either doing a ritual, thinking about getting into one, are in the middle of one, or just finished one. The purpose of ritual is to connect us to our own essence, to help us tune into the collective spirit, or to mend whatever is broken, whatever wires have been pulled out of one’s life, so we can start anew. Ritual is to the soul what food is to the physical body.

— The Seen and the Unseen, Sobonfu Some (2019)

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-  Wangechi Mutu, “Water Woman” (2017) & “Mamaray” (2020)

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Clarice Lispector, from a story titled "The Way of the Cross," featured in Soulstorm: Stories

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Traditional translucent horn combs featuring painted designs of a fish and various birds, crafted in Wuxi, Jiangsu Province, once prepared as “Palace” combs for the Imperial Court and delivered in brocade boxes.

https://whatyoulookingatnow.blogspot.com/2025/02/traditional-translucent-horn-combs.html

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February 21, 1974 Anne Sexton: A Self-Portrait in Letters (to her daughter, Joyce Sexton) First published: 1977

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萩原 卓哉／Hagihara Takuya

Archive

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Milton Avery

Green Sea

1948

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Louis Fratino (American, 1993), Upside down embrace, 2018. Sanguine and colored pencil on paper, 26 x 20 cm.