#//all of his memories: ah yes death follows sick

[longreads]

How Concerned Citizens Drove a Neo-Nazi Out of Rural Maine

Christopher Pohlhaus planned to build a fascist training compound in the woods of rural Maine. The local journalists, veterans, lumberjacks, and policymakers weren't having it.

Pohlhaus, 37, is a former U.S. marine, an itinerant tattoo artist, and a hardcore white-supremacist influencer. He is loud and hostile, and proud to be both. His voice is pitched surprisingly high, and he has a slight Southern drawl. He has a large body and small bald head; a blue-black tattoo crawls up the right side of his face, from his chin to his forehead. Over the years, Pohlhaus has collected thousands of social media followers, who know him by his nickname: Hammer.

Hammer had been living in Texas for a few years when, in March 2022, he bought the land in Maine. He told his followers that he was going to use it to build a haven, operational center, and training ground for white supremacists.

Check out our excerpt of The Atavist’s latest blockbuster story. 

[389]

PORTO ROCHA

[themareverine]

been there, tried that

#nailed it

[nanaluvbug]

🧀🥪🌶️🥭 The Ravening War portraits  🧀🥪🌶️🥭

patreon * twitch * shop  

[ID: a series of digitally illustrated portraits showing - top left to bottom right - Bishop Raphaniel Charlock (an old radish man with a big red head and large white eyebrows & a scraggly beard. he wears green and gold robes with symbols of the bulb and he smirks at the viewer) Karna Solara (a skinny young chili pepper woman with wavy green hair, freckled light green skin with red blooms on her cheeks. she wears a chili pepper hood lined with small pepper seeds and stares cagily ahead) Thane Delissandro Katzon (a muscular young beef man with bright pinkish skin with small skin variations to resemble pastrami and dark burgundy hair. he wears a bread headress with a swirl of rye covering his ears and he looks ahead, optimistic and determined) Queen Amangeaux Epicée du Peche (a bright mango woman with orange skin, big red hair adorned with a green laurel, and sparkling green/gold makeup. she wears large gold hoop earrings and a high leafy collar) and Colin Provolone (a scraggly cheese man with waxy yellow skin and dark slicked back hair and patchy dark facial hair. he wears a muted, ratty blue bandana around his neck and raises a scarred brow at the viewer with a smirk) End ID.)

[70sscifiart]

One of my favorites by Paul Lehr, used as a 1971 cover to "Earth Abides," by George R. Stewart. It's also in my upcoming art book!

[taizooo]

もともとは10年ほど前にTumblrにすごくハマっていて。いろんな人をフォローしたらかっこいい写真や色が洪水のように出てきて、もう自分で絵を描かなくて良いじゃん、ってなったんです。それで何年も画像を集めていって、そこで集まった色のイメージやモチーフ、レンズの距離感など画面構成を抽象化して、いまの感覚にアウトプットしています。画像の持つ情報量というものが作品の影響になっていますね。

映画『きみの色』山田尚子監督×はくいきしろい対談。嫉妬し合うふたりが語る、色と光の表現｜Tokyo Art Beat

[layla-keating]

#thistension

XO, KITTY — 1.09 “SNAFU”

[nevver]

Arts & Architecture, Sander Patelski

[foodffs]

Noodles with Lamb Sauce (Laghman, 新疆拌面) Xinjiang laghman features chewy noodles served with a bold and rich lamb and tomato sauce that is bursting with flavor.

Recipe: https://omnivorescookbook.com/recipes/uyghur-style-noodles-with-lamb-sauce

[xxursweetsacrificexx]

this makes me so sad :((( #lana

“When I got into highschool I listened to a lot of rap and techno and eventually found different types of music that I loved like Elvis and Van Halen. My teacher in highschool Mr. Campbell, taught me who all the greats were in every genre and eventually I came to know what good music was.”

“I’m on fire but what can I do? I’m singing in the choir but I’m lookin’ at you. I’ll be outside, pick me up after school, Baby blue, baby blue. Pour me up a bit of that liquid courage, Lookin’ so good like Axl Rose. Cuttin’ school listenin’ to techno music, Will we ever do it right?”  - Baby Blue Love lyrics

“I was lonely,” she says, but “I had this teacher who was my only friend in school. His name was Gene. He read us Leaves of Grass and we read Lolita in class, and it changed my world, which was a really solitary world. I didn’t have a connection to anyone in class and when I found these writers, I knew they were my people.” Gene was just a few years older than her, fresh from Georgetown University. “He would sign me out and we would listen to Tupac and stuff in his car,” she remembers, “and he would teach me about old movies like Citizen Kane. He taught me everything.”   

“You sitting in your office, Dreaming of a different life. You say you wanna make me smile, and see my wild side. If we don’t leave town now, We’re never gonna get out of here alive. I’m walking home from school, My thoughts are drifting into space.” - Paris lyrics  (x)

“I was social, just in a different way. I loved my teachers. I feel like kids can be hard to get along with sometimes…”

“L-l-let’s do drugs, make love with our teachers.” - Boarding School lyrics (x)

“The first Biggie Smalls track that I really loved I would say, just like everyone else, was “Juicy”. I realized what cool was. I wasn’t that young - I was 15 and my best friend at school, who is still my best friend today, was actually my teacher. He was a white English teacher who played basketball and listened to hip-hop. I didn’t know what everyone thought was cool. He played Biggie Smalls for me in his car.” 

“I’d see you in the hall like, “Hello, hello”, Up against the wall like, “Let’s go, let’s go!”  Let’s get out of this place, ‘Cause you’re starting to waste, Within this teenage wasteland. So far, we are, Safe in the dark. You pull my hair and push me down, And chase me, make me run, You play me Biggie Smalls and then my first Nirvana song. So even then when no one’s friends, Were really serious, I knew you loved me by the way,You looked in second period.” - Prom Song (Gone Wrong) (x)     

“I really loved Eminem. And in high school, my English teacher introduced me to Biggie Smalls. I loved Me & My Bitch.”

“When i was 15 or 16 they sent me to the Kent School for fight my alcohol addiction, it was a private school in Connecticut where i didn’t have a lot of friends but a really young teacher, Gene Campbell, told me about hip hop and the beauty of soundtracks.” 

“I heard Biggie Smalls, Tribe Called Quest and things like that. My best friend was my teacher, He’s still my best friend now, and he played all that stuff to me.”

“When I was 15, I had this teacher called Gene Campbell, who is still my good friend,” begins Lana. “In boarding school, to become a teacher you don’t have to have a Masters. I was 15 and he was 22, out of Georgetown. He was young, and at school you were allowed to take trips out at the weekends. On our driving trips around the Connecticut counties, he introduced me to Nabokov, (Allen) Ginsberg, (Walt) Whitman, and even Tupac and Biggie. He was my gateway to inspirational culture. Those inspirations I got when I was 15 are still my only inspirations. I draw from that same well. It’s one world I dip into to create other worlds. Like this philosopher Josiah Royce once said: ‘Without the roots, you can’t have any fruits.’” (x)

“I remember when I was 16, I had a boyfriend. I think he was… 25? I thought that was the best thing. He had an F-150 pickup and let me drive it one time. I was so high up! I panicked and was worried I might kill someone – run over a nun or something. I started to shake. I was screaming and crying. I saw him looking over, and he was smiling. He said, “I love that you’re out of control.” He saw how vulnerable I was, how afraid, and he loved that. The balance shifted from there. I had the upper hand – until then.”

“Very young. Poetry, then short stories, then finally songs, awful ones initially. I studied philosophy and metaphysics. This passion for words I own to my best friend Gene, my English teacher at the time. He showed me, when I was 15, the books by Jack Kerouac, Allan Ginsberg… Suddenly I no longer felt lonely, lost in my dreams. I finally knew that there were people like me, a bit weird, out of it. I really was saved by the beat poets. They opened a huge window for me, reassuring my mental health. In Lake Placid, there weren’t many people who shared my universe, so the books became my close friends. They’d tell me about New York, about people of whom I became close. I recovered this mood studying philosophy, surrounded by people who weren’t ashamed of questioning, of asking “why do we exist?” instead of “what will the weather be tomorrow?”

“I remember when I was 15 or 16 years and my parents sent me to Kent School, a private boarding school in Connecticut so I could fight my addiction to alcohol. I had a very young teacher, Gene Campbell, who introduced me to hip hop…That kind of set things in motion for me and my music evolved over the course of the next few years especially after I moved to New York which was a very troubled time but also a very creative one as well.”

[lesserknownbots]

CJ from Hello World (MSPFA) by phasedsun?

[shitakeo33]

よく「発明は1人でできる。製品化には10人かかる。量産化には100人かかる」とも言われますが、実際に、私はネオジム磁石を1人で発明しました。製品化、量産化については住友特殊金属の仲間たちと一緒に、短期間のうちに成功させました。82年に発明し、83年から生産が始まったのですから、非常に早いです。そしてネオジム磁石は、ハードディスクのＶＣＭ(ボイスコイルモーター)の部品��どの電子機器を主な用途として大歓迎を受け、生産量も年々倍増して、2000年には世界で1万トンを超えました。

世界最強「ネオジム磁石はこうして見つけた」（佐川眞人 氏 ／ インターメタリックス株式会社 代表取締役社長） | Science Portal - 科学技術の最新情報サイト「サイエンスポータル」

[drktmachine]

#readinglist

It might be useful to know that for Marx nature was a single continuum at work inside, as well as outside, human beings: a unity of being with the incontestable conditions of its own being. To injure, exploit, deplete the inner nature (the human being; the labouring body) for capitalist accumulation would necessarily involve exploitation/depletion of that external nature (ecology) that Marx describes as an ‘extension’ of the human body — meaning that without that external nature, the inner has neither history, nor society, nor future. Or, to take another example, what Marx offers is not so much a critique of religion (‘opium’ of the people and all that) but a critique of the kind of critiques of religion that were available in his time, not to speak of ours (Religion as Un-Reason, clerical/class conspiracy, etc.), and an alternative reading of religious consciousness. 

…Marx was not opposed to the problematics of rationality as such. However, he was vehemently opposed to these particular ways of staging religion as the battleground for Reason and Un-Reason, and to conceiving of the liberal state as an antidote to religious alienation. He would take up the second, liberal–constitutionalist view in ‘On the Jewish Question’. Here we are dealing with the former view, of religion as self-alienation due to Un-Reason.

Feuerbach, then, is Marx’s own point of departure in the opening paragraphs of his ‘Contribution’ where he begins with two patently Feuerbachian formulations: ‘Man … has found only the reflection of himself in the fantastic reality of heaven’, and ‘The foundation of irreligious criticism is: Man makes religion, religion does not make man’ (emphasis original). But then he immediately goes on to deconstruct this form of thought, to suggest that religion is not just an illusion but a necessary illusion — a form of alienation that fully corresponds to the reality of an alienated life-world — which, therefore, has its own kind of relevance and power in the world as it is, in fact, constituted. Let me quote a very famous and rather lengthy passage from ‘Contribution’, so that we can look more closely at some of the key phrases in it:

       “The foundation of irreligious criticism is: Man makes religion, religion does not make man … But man is no abstract being squatting outside the world. Man is the world of man — state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions …

It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics (emphasis original)”.

The first significant formulation here is that religion is ‘inverted consciousness of the world, because they are an inverted world’. In other words, there is a kind of correspondence between the two inversions — in the Real itself, and in the Imaginary — with the inescapable inference that the inversion of an inversion has to have some kind of truth to it. In the chaos of these mirroring inversions, religion emerges as a kind of practical consciousness, a way of making sense of an irrational, oppressive world because it offers us ‘the general theory of this world, its encyclopaedic compendium’, a ‘soul in soul-less circumstance’ of a ‘heartless world’. Religion serves as solace as well as protest. Having given to religion its due, without at all granting its theology the status of objective truth, Marx then offers the counterpoint: ‘The abolition of religion as the illusory happiness of the people is the demand for their real happiness … Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics’.

  What secular practice has to engage itself with, then, is not the question of truth-content in religious metaphysic as such, but with the materiality of its existence and the purposes it serves in the concrete lives of people. If religion is a necessary illusion, then discussions of Reason and Un-Reason are beside the point. What need to be investigated are the social conditions in which such illusions become necessary. Religion even serves as a source of ethics for numerous people because the existing material structures of state and society fail to serve as a basis for an ethical life. One can see that this is an early text. Marx is just beginning to grasp that alienation is not a state of mind but a lived experience of reality itself, and in its own way a necessary relation, given the nature of that reality. As his own thinking develops further, this distinction between mere states of mind and actual lived relations with reality itself will become crucial in his theorizations on the question of ideology more generally. The idea that what you need is not just a philosophical refutation but a social transformation — that you cannot change states of mind without changing the real conditions in which the mind operates upon raw materials of the real — is already present in his early writing, but it is vague, ungrounded. Later, as his socioeconomic studies deepened, he came to believe that mere assertions of atheism or falsity of religious belief may, in fact, be counterproductive in organizing a struggle against the conditions that produced that kind of belief. He also came to believe that in modern capitalist societies no religious belief is nearly as deeply rooted or as universally powerful as the fetish of the commodity. Capitalism itself was a universal ‘religion of everyday life’ with a global reach and into such depths of consciousness that no Universal Church of the past had ever achieved. The passage thus logically ends with the claim that what we need is not a criticism of religion but of law and politics.

Aijaz Ahmad, Alienation and Freedom: Marx’s Ontology of Social Being

[389]

PORTO ROCHA

[theroyalweekly]

HRH The Princess of Wales in Southport today, on her first engagement since completing chemotherapy. It’s so good to see her!❤️ --

[kithtaehyung]

AGUST D : DAECHWITA (大吹打) & HAEGEUM (解禁)  ⤷ movie posters | ig ; twt (click for hi-res)