#Salem State University Archives

[streetsofsalem]

The Salem Tercentenary, 1926

As I’ve been finishing up the manuscript of our 4o0th anniversary volume, Salem’s Centuries, I’ve been writing and thinking about Salem’s 300th anniversary quite a bit. For some reason I thought that I had already posted about this big event on this unwieldly blog, but I haven’t. Quite a lot is out there—the archivists at the Salem State University Archives and Special Collections oversee an…

[gl-cult-archives]

Fundamentalist Organizations and Fundamentalist Leaders

I've never seen someone piece together all the influences and interacting organizations in fundamentalism. I'm honored to have discovered it and archived it on this blog. (Original Post) Text from post pasted below.

Today we are continuing on in our quest to understand, as far as possible, the isolated and puzzling world of the IFB. It is my contention that fundamentalism/legalism is on the rise in many denominations and independent churches. I contend that this is due to a group of Calvinistas who have gained some prominence in the neo-evangelical world. For example, Al Mohler, president of SBTS, the flagship seminary of the SBC, is part of this movement. He is currently dedicated to establishing Young Earth Creationism as the only theologically viable Christian position.

What are the colleges of the IFB? Link

Arlington Baptist College (Arlington, Texas)

Biblical Institute for Theological Preparation (Amman, Jordan)

Baptist Bible College (Springfield, Missouri)

Boston Baptist College (Boston, Massachusetts)

Chesapeake Baptist College (Severn, Maryland)

Crown College (Powell, Tennessee)

Detroit Baptist Theological Seminary (Allen Park, Michigan)

Faith Baptist Bible College (Ankeny, Iowa)

Golden State Baptist College (Santa Clara, California)

Heartland Baptist Bible College (Oklahoma City, Oklahoma)

Hyles-Anderson College (Lake County, Indiana)

International Baptist College (Tempe, Arizona)

International Bible College (Stony Brook, New York)

Louisiana Baptist University (Shreveport, Louisiana)

Maranatha Baptist Bible College (Watertown, Wisconsin)

Midwestern Baptist College (Pontiac, Michigan)

Mountain States Baptist College (Great Falls, Montana)

Northland Baptist Bible College (Dunbar, Wisconsin)

Pacific Baptist College (Pomona, California)[1]

Pensacola Christian College (Pensacola, Florida)

Piedmont Baptist College (Winston-Salem, North Carolina)

Pillsbury Baptist Bible College (Owatonna, Minnesota)

Tabernacle Baptist College (Greenville, South Carolina)

Tennessee Temple University (Chattanooga, Tennessee)

Texas Baptist College (Longview, Texas)

Trinity Baptist College (Jacksonville, Florida)

Trinity Valley Baptist Seminary and College (Kennedale, Texas)

West Coast Baptist College (Lancaster, California)

Why does it matter?

One of our readers, Tikatu provided the following insightful comment.

"True, they don’t belong to a “convention” and send messengers to a meeting each year. And they don’t make up a “denomination” that has oversight beyond the churches themselves. What they do have is a loose network, usually centered around the universities that teach the preachers.

Each of these networks has a slightly different “flavor”. Within the networks they share mission boards, camps, school associations, and quite often each faction is at odds with the others. For example, Bob Jones University people look down on Hyles-Anderson graduates, and Pensacola Christian preachers think poorly of Northland grads. Which is why those who are upset by the 20/20 exposé are accusing it of “painting with a wide brush”. I say that you need a wide brush to hit all the various different factions found in the IFB movement. They wouldn’t lump themselves all together, but looking in from the outside, there’s little difference to be seen."

There is a blog dedicated to exposing issues the IFB and other legalistic venues called Fallen From Grace. Link. Please note the dig at the SBC. Said blogger understands that things are hardly pristine in the SBC and gives testimony to my contention that fundamentalism/legalism is a pox that runs through many denominations. Sadly, this blogger, who was a pastor in this group of churches, is now an atheist

“… there is a behind the scenes connection between IFB Churches. While there is no such thing as an IFB denomination, churches do fellowship and unite around a particular college and groups like Bill Gothard, the Sword of the Lord, the Baptist Bible Fellowship, Independent Baptist Fellowship, and the Southwide Baptist Fellowship. (to name a few) They even have their own discussion forum, The Fighting Fundamentalist Forum.

Pastors support the college they attended and they tend to support missionaries and ministries associated with their alma mater and whatever particular fellowship group they are a part of. These associations are every bit as denominational as churches associated with the Southern Baptist Convention. (another group that is rife with abuse )

If a pastor gets crossways with the college he attended or fellow pastors he fellowships with, he can find himself ostracized and, in some cases, unable to find a church to pastor. (which is one reason IFB pastors start new churches).”

What is The Sword of the Lord?

This is a publishing house within the IFB. It publishes a newspaper, books and pamphlets. Dr Shelton Smith and two men who were fortunate to marry Smith’s two daughters currently run it. Link.

What is the Fighting Fundamentalist Forum? Link

This is an interesting discussion board. There are separate chat rooms for each college, which may indicate that each college has it own distinctives. There is a chat room for men only that appears to concentrate on gun ownership and one for women that had a rip-roaring discussion going on the best chicken spaghetti recipes.

Let’s take a look at two groups to understand how these affiliations between churches develop. There are a number of other such groups but I chose these two to demonstrate the points that Tikatu and others are making. Although these quotes are from Wikipedia, one can confirm this history on many IFB sites

What is Bible Baptist Fellowship? Link

“The Baptist Bible Fellowship International (BBFI) is a fellowship of Baptist pastors formed in 1950 by members who separated from the World Baptist Fellowship. BBFI Headquarters are in Springfield, Missouri. In 2004, BBFI reported 4,500 congregations and 1.2 million members in North America, with over 10,000 churches worldwide.[1]

Approximately 100 pastors and missionaries were led of God to begin this new Baptist movement that would emphasize a worldwide church planting ministry. They chose Springfield as their headquarters and started the Baptist Bible College, the Baptist Bible Tribune, a clearinghouse for missionary support, and this fellowship of like-minded churches and individuals."

What is the World Baptist Fellowship? Link

“The Fundamentals was a series of twelve articles defending the 'fundamentals' of the faith, such as the inerrancy of the Bible, the virgin birth of Christ and the literal return of Christ. In 1920 Curtis Lee Laws, a Baptist editor of The Watchman-Examiner, coined the term 'fundamentalist' and defined a fundamentalist as one "ready to do battle royal for the Fundamentals of the faith." J. Frank Norris became a combatant in the fundamentalist/modernist controversy. He edited a paper entitled The Fundamentalist. Both the Southern Baptist Convention and the Baptist General Convention of Texas expelled Norris because of his controversial behavior.

Norris, C. P. Staley and others formed the Premillennial Missionary Baptist Fellowship in 1933 at Fort Worth, Texas. In 1938, the name was changed to World Fundamental Baptist Missionary Fellowship and then to World Baptist Fellowship (WBF) after the schism that created the Baptist Bible Fellowship International in 1950. The WBF was again divided in 1984, when a group led by Raymond W. Barber established the Independent Baptist Fellowship International and the Norris Bible Baptist Institute.”

Note the following characteristics of these two groups:

Both groups established their own colleges.

Both have churches affiliated with each group.

Both believe that God called them to start these groups even though it involved disunity. One of the groups has experienced a second “schism.”

Here are some observations of the IFB.

Most believe in KJVO Bible.

Most share similar views of societal standards such as rules for interpersonal relationships, dress, etc.

Most practice extreme separatism.

So, what’s the difference. I believe that Tikatu’s comment is most incisive. These groups center around personalities such as preachers, which, by default, implies the colleges that these pastors attended. In other words, their differences are not based on Biblical standards, per se. In fact, this sort of affiliation is not unlike basketball in NC. One supports only one of the following: The Duke Blue Devils, UNC Tarheels, or the NC State Wolfpack.

The IFB has churches that affiliate with one another but there does not seem to be much functional difference in the day to day life of these groups and their churches. The most telling testimony to the similarities of all these churches, regardless of affiliation, are in the IFB survivors groups. In TWW’s opinion, survivor’s groups on the internet have done the faithful a great service. Instead of hiding abuse in a dark corner, they shout the pain and the light shines.

We highly recommend that you visit the following Facebook group called “Independent Fundamental Baptist (IFB) Cult Survivors (and their Supporters).” Link.

The first page included the following information. I did not include all of the examples which can be found at the site. “If you grew up indoctrinated under the aberrant religious teachings of Bob Jones University, Pensacola Christian College, Hyles Anderson College, or ATI (Bill Gothard) and are no longer "one of them," you understand the need for this group.”

“You're familiar with most if not all of the following:

King James Onlyism

The Bible says, 'Touch Not God's Anointed' and that means ME!"

“Let me tell you something big boy, you rebel against your parents and you go down across town to that Southern Baptist Church and let me tell you something, you've stepped out of the will of God! You hear me? You just want to hear that mamby, pamby preaching from those preachers who water down the gospel of Jesus Christ and that is nothing more than your rebellious heart crying out in your SIN!"

“Billy Graham has done more damage to the cause of Christ than any other man alive! He's a heretic!"

"I don't care if she says she was beaten and molested. She's just BITTER!"

"Well, good, godly men get accused falsely of molestation all the time now-a-days by people who hate what they stand for."

"I don't care if she was 15 and he was 50, she was well known for wearing provocative clothing. And how do we really know who is telling the truth"?

"Black people have the 'mark of Cain'."

"Any counseling by a professional psychologist is of the devil! I don't care if they claim to be a Christian. If they are licensed and not a part of our group, they are not godly counselors. They are secular humanists ready and waiting to accuse every good man of doing something wrong. They want to see the destruction of the true church!"

Your parents inscripted Bible verses in the wooden "rod" they used to beat you with.

"Santa is really Satan in disguise!"

You were a guy/girl beaten mercilessly in an unlicensed group home.

You ran away from one of these group homes.

You were one of the girls sent to a group home for "rebellion," but all you really wanted was to simply wear a pair of pants.

No mixed swimming.

Culottes

Chick Tracts

You may also fit into the group well if you once attended or were reared/trained under materials available through:

Bob Jones University (Greenville, SC)

Pensacola Christian College (Pensacola, FL)

Hyles-Anderson College (Hammond, IN)

Advanced Training Institute-Bill Gothard

Quiverfull

Vision Forum

Above Rubies

Creation Research Institute

The Wilds Christian Camp

The Bill Rice Ranch

The Roloff Homes

No Greater Joy

Your spiritual gurus at one time in your life were most likely:

Bob Jones Jr.

John R. Rice

Jack Hyles

Jack Schaap

Bill Gothard

Doug Phillips

Kent Hovind

Michael Pearl

Ron Comfort

Jim Bob and Michelle Duggar

Fred Phelps (Westboro Baptist Church)

Or any other man who received a phony doctorate from one of the "colleges/universities" in the IFB.”

[packedwithpackards]

Examining the sources of the Plymouth Colony Pages [Part 21]

William W. Streeter and Daphne H. Morris, The Vital Records of Cummington, Massachusetts 1762-1900 (Hartford, CT: William W. Streeter and D. H. Morris, 1979).

While this book can only be searched on HathiTrust, it can be found in Indiana state libraries, and varying libraries, according to WorldCat (here and here)

Library of Congress. Washington, DC 20540 United States

UMBC. Albin O. Kuhn Library & Gallery. Baltimore, MD 21250 United States

New York Public Library System. NYPL. New York, NY 10018 United States

Onondaga County Public Library. OCPL. Syracuse, NY 13214 United States

Western Reserve Historical Society. Research Library. Cleveland, OH 44106 United States

Connecticut State Library. CSL. Hartford, CT 06106 United States

Connecticut Historical Society. Hartford, CT 06105 United States

Columbus Metropolitan Library. Main Library. Columbus, OH 43215 United States

Mount Holyoke College. Williston & Miles-Smith Library. S Hadley, MA 01075 United States

Williams College. Sawyer Library. Williamstown, MA 01267 United States

Hampshire College. Harold F. Johnson Library. Amherst, MA 01002 United States

Amherst College Library. Amherst, MA 01002 United States

Worcester Public Library. Worcester, MA 01608 United States

Minuteman Library Network. Natick, MA 01760 United States

Toledo-Lucas County Public Library. Main Library. Toledo, OH 43604 United States

Boston Athenaeum. Boston, MA 02108 United States

New England Historic Genealogical Society. NEHGS. Boston, MA 02116 United States

State Library of Massachusetts. Boston, MA 02133 United States

Eastern Kentucky University. Crabbe Library. Richmond, KY 40475 United States

Noble, Inc. Danvers, MA 01923 United States

Peabody Essex Museum. Salem, MA 01970 United States

Allen County Public Library. ACPL. Fort Wayne, IN 46802 United States

Indiana State Library - ISL. Indianapolis, IN 46202 United States

Maine State Library. Augusta, ME 04333 United States

Tennessee State Library & Archives. TSLA Nashville, TN 37243 United States

Newberry Library. Chicago, IL 60610 United States

Huntsville-Madison County Public Library. Huntsville, AL 35801 United States

Wisconsin Historical Society. Madison, WI 53706 United States

Washington University in St. Louis. St. Louis, MO 63130 United States

Saint Louis County Library Headquarters. St Louis, MO 63131 United States

Hillsborough County Public Library Cooperative. HCPLC. Tampa, FL 33611 United States

Mobile Public Library. Mobile, AL 36602 United States

Dallas Public Library Central Library. Dallas, TX 75201 United States

Houston Public Library Central Library. Houston, TX 77002 United States

Texas State Library & Archives Commission. Austin, TX 78701 United States

Denver Public Library. Central Library Denver, CO 80204 United States

Midland County Public Library. Midland, TX 79701 United States

Family History Library. Salt Lake City, UT 84150 United States

Arizona State Library, Archives & Public Records. State Library of Arizona (formerly called the Law and Research Library). Phoenix, AZ 85007 United States

University of Oxford. Oxford, OX1 2JD United Kingdom

This 1979 book, by William W. Streeter, Daphne H. Morris,  has not been scanned online. On Alibris one can buy it but prices range from $60-$85 depending on the copy whereas at Abebooks one can get it for as little as $15.87 but you are only getting a paperback copy of the book. There is a related book titled Only One Cummington: A Book in Two Parts which was published in 1974 by William Streeter and the Cummington Historical Society. Good luck getting that! The latter book has been cited in an academic study called Only One Cummington "Cummington’s local history volume." The same study also says that

In Cummington it is easier than in many places to find out basic information about the circumstances of peoples lives because of two works of local history published in the 1970s. One Cummington (1974) consists consists of both a general history of the town and a remarkably comprehensive property history of every lot in town, complete with photos, owner names and dates. The Vital Records of Cummington (1979) includes birth, marriage, death, and census records for Cummington residents from 1762 to 1900

Volume II was apparently issued in 2008 according to this article with Allen Berrien, with the Cummington Historical Commission funding it.

While Only One Cummington is NOT in the DAR library, the Vital Records of Cummington is available. Also, I must say that Matthew Stowell of the Plainfield Historical Society holds both books, so contact him if you are in Plainfield at any point.

Note: This was originally posted on Apr. 27, 2018 on the main Packed with Packards WordPress blog (it can also be found on the Wayback Machine here). My research is still ongoing, so some conclusions in this piece may change in the future.

© 2018-2022 Burkely Hermann. All rights reserved.

[ao3feed-ladynoir]

We'll do it Together

We'll do it together by Salem V

“But, I'm fine! There's really no need to tell anyone. I don't want to be a problem, if my father found out he'll pull me from school.” Adrien nearly begged Marinette not to say anything, knowing that his father pulling him from school was only the first thing he would do.

“Adrien, you're not a problem. You're my friend, and you shouldn't have to put up with someone who is making you uncomfortable. Not when something can be done.” Marinette stated, her gaze softened a bit, “Adrien, why don't you just ask to change seats.”

Adrien frowned, his chest getting tighter after each word, “It isn't as simple as that. Lila wants me to help her with catching up and stuff. I'll still have to deal with her.”

Marinette thought for a long moment, before she smiled, “How is that going to work? You're already so busy, between modeling, school, Chinese, and fencing, you don't have time to help someone else.” She listed off from the things she could remember him talking about.

“What are you getting at?” Adrien questioned, knowing that Marinette was planning something, but he couldn't figure out what.

Words: 1934, Chapters: 1/1, Language: English

Fandoms: Miraculous Ladybug

Rating: General Audiences

Warnings: No Archive Warnings Apply

Categories: F/M

Characters: Adrien Agreste | Chat Noir, Marinette Dupain-Cheng | Ladybug, Nino Lahiffe, Alya Césaire, Lila Rossi, Caline Bustier, Plagg, Tikki

Relationships: Adrien Agreste | Chat Noir/Marinette Dupain-Cheng | Ladybug, Adrien Agreste | Chat Noir & Marinette Dupain-Cheng | Ladybug

Additional Tags: Alternate Universe, Fix-It of Sorts, Badass Marinette Dupain-Cheng | Ladybug, Post-Reveal Pre-Adrien Agreste | Chat Noir/Marinette Dupain-Cheng | Ladybug, Bad Parent Gabriel Agreste, Implied/Referenced Abuse, Good Teacher Caline Bustier, Good Friend Marinette Dupain-Cheng | Ladybug, Adrien Agreste | Chat Noir Needs a Hug, but not from lila, Lila Rossi Lies, Mentioned Lila Rossi, Minor Alya Césaire/Nino Lahiffe, Protective Marinette Dupain-Cheng | Ladybug, Fluff, Light Angst

Read Here: https://archiveofourown.org/works/35835754

[usnatarchives]

Petty Officer Second Class David S. Ferriero with shipmate and fellow Corpsman Jim Maloney in Subic Bay, PI, 1970. Photo courtesy of the Archivist of the United States.

The Archivist holds his dog tag from the Vietnam War. Ricky Carioti/The Washington Post)

The brave Archivist literally went out on a ledge for this memorable photo op by Brendan Smialowski for the NYT.

Beverly, Massachusetts, birthplace of the American Navy (Courtesy Beverly Historical Society).

Ken Yuszkus for the Salem News

HAPPY NAVY DAY!*

In celebration of Navy Day, we honor our #1 Navy vet, Archivist of the United States David S. Ferriero. As Archivist, he’s spoken openly and proudly of his military service, created the National Archives’ first-ever Vietnam exhibit, and continues to campaign for recognition of his hometown of Beverly, MA, as the rightful birthplace of the US Navy. To the Archivist and all other veterans, we say thank you and are forever grateful for your service.  

The Archivist served in Vietnam on the hospital ship USS Sanctuary and told Washington Post reporter Mike Ruane what his work entailed:

At night, after Navy corpsman David Ferriero finished his clerical duties aboard the hospital ship off Vietnam, he would volunteer to help triage the wounded being helicoptered from the battlefield...Some had been shot. Others were missing limbs. Some needed treatment right away. Others were dead when they arrived.

The Archivist credits such experience for his calm when dealing with frantic Archives employees:

When people come to me with a problem, thinking the sky is falling, my first question is always, “Is there a life at stake here?” That is a perspective I got from working in triage in Vietnam (from Historynet interview).

The Archivist explained why a Vietnam War exhibit was important to him, to the National Archives, and to the country: 

Ferriero said he wanted the institution to mount a Vietnam exhibit in part because so many of the war's issues remain sensitive and unresolved. In a long career that took him to big jobs at major universities and libraries, ``no one--no one--wanted to talk about it,'' he said. `No one asked me any questions,'' he said. ``No one acknowledged it.... Never was it the topic of   conversation.''

[The Archives has] incredible material in the records — photographs and all of the military records, the unit records. We have a lot of stuff...And for me it was important to tell the story from both sides. WPost interview.

More online:

AOTUS blog: Remembering Vietnam Exhibit Entered into Congressional Record

AOTUS blog: Hometown Rivalries Debate the Birthplace of the U.S. Navy

Washington Post feature: At National Archives, the boss, a Vietnam vet, orders up an exhibit on the war

Historynet interview : David Ferriero, Vietnam Vet Who Is Now Our National Archivist

New York Times feature: Collector in Chief Hoards Nation’s Irreplaceable Stuff

Salem News: National archivist keeps the birthplace controversy alive.

Naval and Marine Records at the National Archives

Remembering Vietnam: Online Exhibit

Three cheers for the US Navy!

Gif from here.

*This post is by Miriam Kleiman of the Public Affairs office, who apologizes for the delay and blames the pandemic for her temporal perception loss.

[oberlincollegearchives]

Oberlin Women in Leadership: Betsy Mix Cowles

Betsy Mix Cowles (1810-1876, OC 1840) was an abolitionist, suffragette, and educator. She attended a local district school in her home state of Connecticut and later the Grand River Institute in Austinburg, Ohio before she began teaching. After studying infant schools in New York, she founded and ran an infant school for young children between 1832 and 1833 in Kinsman, Ohio. Infant schools eventually became known as kindergartens. Beginning in 1835, she served as the leader and secretary for the Ashtabula County Female Anti-Slavery Society. Cowles was passionate about the anti-slavery movement and gave many speeches arguing for the abolition of slavery in the mid and late 1840s. She also fought against “Black laws,” that prohibited African Americans from voting. After her father’s death in 1835, Cowles enrolled at Oberlin College, where she graduated in 1840. After graduating, she was made the first dean of women at the Grand River Institute, a position she held from 1843 and 1848. In 1848, she was appointed the principal and teacher of the female department of a grammar school in Massillon, Ohio. She was the superintendent of a girls’ grammar school in Canton, Ohio between 1850 and 1855. Cowles was a strong supporter of women’s suffrage. In 1850, a Women’s Rights Convention was held in Salem, OH, and Cowles presided over the convention. She also attended the Akron Women’s Right Convention in 1851, where she spoke about the need for equal pay for working women. She became a member of the Ohio Woman’s Rights Association in 1852. In 1857, she began working at the McNeely Normal School in Hopedale, OH. She retired in 1862, although she continued protesting against slavery during the Civil War.

 Resources:

DeBlasio, Donna. “Betsy Mix Cowles papers.” Kent State University Special Collections & Archives. Last modified May 2020. https://www.library.kent.edu/special-collections-and-archives/betsy-mix-cowles-papers

Student File (Betsy Mix Cowles), Alumni & Development Records, O.C.A.

[earthstory]

The oldest grass, and hundred million year old LSD.

A chunk of amber from Burma has preserved within its matrix of fossilised tree sap the oldest proof so far of the existence of grasses. What is more, on the tip of the grass is a parasitic fungus that closely resembles ergot, from which LSD was first synthesised. The implication is that these fungi have been involved with grasses right from the start, and that they have co evolved together for all this time, up to the present day. Maybe the toxins in the ergot gave an evolutionary advantage to the grasses by poisoning any creatures that fed on them.

These days ergot (scientifically named Claviceps) usually infests wheat and rye, and was a perennial risk in bread until quite recently. As late as 1951 the village of Pont St Esprit (the bridge of the holy spirit) in southern France suffered an outbreak of 'damned bread' that affected 250 people supplied by one bakery. Seven died and 50 ended up in lunatic asylums. In the middle ages it was not uncommon for thousands to die if a year's crop was infected in an area. One wonders how many episodes of historical mass hysteria were induced by it, and it has been suggested that the devils of Loudon (made into a film based on the book by Aldous Huxley) and the events in Salem that culminated in the witch trials were due to the same cause.

Since this find dates from the heyday of dinosaurs in the early Cretaceous, most of the reportage on this story has focused on speculating about whether and how it may have affected the behaviour or herbivorous dinosaurs when they ate these grasses. Since it is unknown how their metabolisms reacted, we can only imagine what a tripping sauropod might be like , but modern animals eating infected grass can die from it (in cattle the results are appropriately named the staggers), and certainly seem to feel unpleasant side effects.

The photo shows a recognisable floret of grass, and the mushroom is the dark thing sitting on the tip.

Loz

Image credit: Oregon State University http://oregonstate.edu/ua/ncs/archives/2015/feb/amber-fossil-links-earliest-grasses-dinosaurs-and-fungus-used-produce-lsd http://www.dailymail.co.uk/sciencetech/article-2947385/Did-dinosaurs-HIGH-Fungus-containing-LSD-compound-100-million-year-old-fossilised-blade-grass.html

[clexaao3feed]

Souls & Stars

by Sangabrielle

After woke up from a deep Coma state, Commander astronaut Alexandra Woods found out she was quadriplegic & unable to communicate. Nearly a year later she could recovered her voice and her body movements, except for her legs, that let her on a wheelchair. She felt into a huge depression, that brought her even to think on ending her own life. Her best friend Raven, hopes that bringing to a very especial island, where people seems to experience miracles recovering from deep mentally or physical traumas, will help her. Physiotherapist and artist Clarke Griffin, wakes up from a deep Coma state, after she had a seriously traffic accident with her motorcycle, feeling as she got a second chance of life and noticing slowly that something have change in her personality. After a year she get a very particularly offer to work in a very especial rehabilitation clinic in a remote island, where her life will change forever, when she met a difficult former astronaut patient who gave up to life.

Words: 5466, Chapters: 1/?, Language: English

Fandoms: clexa - Fandom, Raylla - Fandom, Motherland Fort Salem, The 100 (TV)

Rating: Mature

Warnings: Creator Chose Not To Use Archive Warnings

Categories: F/F, F/M

Characters: Clarke Griffin, Lexa, lexa woods, Raven Reyes, Anya, Anya Forrest, Bellamy Blake, Octavia Blake, Lincoln, Lincoln Walker, Echo Azgueda, Costia, Costia Webster, Gustus Woods, Rebecca Pramheda, Raelle Collar, Scylla Ramshorn, Tally Craven, Abigail Bellweather, Finn Collins, Luna

Relationships: Clarke Griffin/Lexa, Lexa/Costia, Luna/Raven Reyes, Abby Griffin/Markus Kane, Raelle/Scylla, Octavia Blake/Lincoln

Additional Tags: Endgame Clarke Griffin/Lexa, clexa au, Clexa, Bisexual Clarke Griffin, Lesbian Commander Lexa, Astronuat Lexa Woods, Artist Clarke Griffin, Doctor Bellamy Blake, Astronaut Raven Reyes, Astronaut Octavia Blake, Physiotherapist Clarke Griffin, NASA, polaris - Freeform, Venus - Freeform, Pleiades stars, Astronomy, spiriruality, Soulmates, Sci-Fi, space, Lost in space - Freeform, Commander Lexa, paraplegic Lexa Woods, Magic Story, lesbian love story, soulmates love story, Fantasy Island - Freeform, Miracles, Space black hole, Alternative Universe Clexa, Alternate Universe - The 100 (TV) Fusion, Modern Setting Clarke Griffin/Lexa, science fiction story, taurus constellation, Planet Earth - Freeform, coma state, Souls, Pure spirits, pyramide

Read Here: https://ift.tt/2AbyQC8 via IFTTT

[blogs-n-sheeit]

Mass murders with more deaths than Las Vegas (since 1945)

September 11 attacks 2,996 dead, 6,000+ wounded Date: September 11, 2001 Target(s): World Trade Center (North and South Towers), The Pentagon, a field in Pennsylvania and public transportation (planes) Location(s): Manhattan, New York; Stonycreek Township, Pennsylvania; The Pentagon in Arlington County, Virginia Weapon(s): Boxcutters, Multitools, hijacked commercial airliner jets Perpetrator(s): Waleed M. Al-Shehri, Wail M. Al-Shehri, Mohamed Atta, Abdulaziz Al-Omari, Satam M. A. Al-Suqami, Marwan Al-Shehhi, Fayez Rashid Ahmed Hassan Al-Qadi Banihammad, Mohand Al-Shehri, Hamza Al-Ghamdi, Ahmed Al-Ghamdi, Khalid Al-Mihdhar, Majed Moqed, Nawaf Al-Hazmi, Salem Al-Hazmi, Hani Hanjour, Ahmad Ibrahim A. Al-Haznawi, Ahmed Al-Nami, Ziad Samir Jarrah, and Saeed Al-Ghamdi Jonestown massacre 918 dead, 35 wounded Date: November 18, 1978 Target(s): an air strip, The Peoples Temple Agricultural Project, The Peoples Temple of the Disciples of Christ’s headquarters building in Georgetown Location(s): Port Kaituma, Georgetown and Jonestown, Guyana Weapon(s): Cyanide (907 dead), Guns (7 dead), Knives (4 dead) Perpetrator(s): Jim Jones, Annie Moore, Sharon Amos 1983 Beirut barracks bombings 307 dead (including 241 US military personnel), 150+ wounded (including 115 Americans) Date: October 23, 1983 Target(s): United States Marine Corps barracks at the Beirut Airport and the Drakkar barracks of the French 1st Parachute Chasseur Regiment and 9th Chasseur Regiment Location(s): Beirut and Ramlet al Baida, Lebanon Weapon(s): two truck bombs Perpetrator(s): Ismalal/Ismail Ascari and another unidentified bomber. Pan Am Flight 103 270 dead (259 died in the plane, 11 died on the ground) Date: December 21, 1988 Target(s): commercial aircraft Location: Lockerbie, Scotland (landed) Weapon: Bomb, Plane Perpetrator: Abdelbaset Al-Meghrani 1998 United States embassy bombings 224 dead (12 Americans killed), 4,000+ wounded Date: August 7, 1998 Target(s): United States Embassy in Dar es Salaam, Tanzania and the United States Embassy in Nairobi, Kenya Location(s): Nairobi, Kenya and Dar es Salaam, Tanzania Weapon(s): two truck bombs Perpetrator(s): Mohamed Rashed Daoud Al-Owhali and Hamden Khalif Allah Awad EgyptAir Flight 990 217 dead Date: October 31, 1999 Target: commercial airliner Location: Atlantic Ocean, about 60 miles south of Nantucket Island, Massachusetts (landed) Weapon: Plane, Water/Drowning (Ocean) Perpetrator: Gameel Al-Batouti Oklahoma City bombing 168 dead, 680+ wounded Date: April 19, 1995 Target: Alfred P. Murrah federal building Location: Oklahoma City, Oklahoma Weapon: truck bomb Perpetrator: Timothy McVeigh Our Lady of the Angels School fire 95 dead Date: December 1, 1958 Target: Our Lady of the Angels School Location: Chicago, Illinois Weapon: Matches/Fire Perpetrator: A 10-year-old boy Waco siege 88 dead (including 2 unborn and 4 ATF), 14 - 28 ATF agents wounded (sources vary), only about 50 Branch Davidians survived the siege and fire (with only 9 surviving the fire) Date(s): February 28 - April 19, 1993 Target: Mount Carmel Center Location: Waco, Texas Weapon(s): Fire (33 dead), Guns (32 dead), Undetermined (18 dead), Blunt Force (4 dead), Stabbing (1 dead) Perpetrator(s): David Koresh and his followers / ATF Sources: https://en.m.wikipedia.org/wiki/Waco_siege http://www.apologeticsindex.org/pdf/Graham.pdf https://books.google.com/books?id=WU42AAAAQBAJ&pg=PA78&lpg=PA78&dq=%22branch+davidians+survived”&source=bl&ots=kQpQ1P56Ds&sig=ACfU3U0anBGjClhrsZEWJBUnLPt3XEE8hg&hl=en&sa=X&ved=2ahUKEwiiiK-Zoe7iAhVFmeAKHWjJBH0Q6AEwBHoECAoQAQ#v=onepage&q=%22branch%20davidians%20survived”&f=false http://www.policefoundation.org/wp-content/uploads/2018/02/DOT-Report-ATF-Investigation-of-David-Koresh_Sept-1993.pdf Happy Land fire 87 dead, 6 wounded Date: March 25, 1990 Target: Happy Land social club Location: Bronx, New York Weapon: Fire (Gasoline) Perpetrator: Julio Gonzalez 1983 United States embassy bombing in Beirut 64 dead, 120 wounded Date: April 18, 1983 Target: United States Embassy in Beirut, Lebanon Location: Beirut, Lebanon Weapon: car bomb Perpetrator(s): Unknown. Imad Mughniyah was alleged to have responsibility for this particular bombing, however this has been disputed. According to his Wikipedia article: “U.S. and Israeli officials have implicated Mughniyeh of many terrorist attacks, primarily against American and Israeli targets. These include 18 April 1983 bombing of the United States embassy in Beirut, Lebanon, which killed 63 people including 17 Americans whom among them were 7 CIA officers which included Robert Ames the head of Near East Division. Agreement is not entirely universal on Mughniyeh's involvement, and Caspar Weinberger, the Secretary of Defense at the time of the attack, told PBS in 2001, "We still do not have the actual knowledge of who was directly behind and responsible for the bombing of the American Embassy in Beirut, Lebanon and we certainly didn't then."” 1992 Los Angeles riots 63 dead, 2,383 wounded Date(s): April 29 - May 4, 1992 Target(s): Supermarkets and other business stores (including video stores, shoe stores, auto part stores, check cashing stores, five and dime stores, etc.), city streets and intersections, residential neighborhoods, parking lots, city squares, gas stations and liquor stores, apartment complexes, etc. Location(s): Los Angeles County, California; 3 died in San Diego (South Park); 1 in Fresno (Del Rey) Weapon(s): 40 by gunfire (including 5 who were shot by police), 23 by other causes; including 1 by strangulation, 2 stabbed, 8 vehicle-related, 2 from blunt force-related injuries, 2 were beaten to death, 3 from fire, 3 unknown, 1 from a fall and 1 from a heart attack Perpetrator(s): Odell Whitley Jr., Leonard Hampton and another unnamed teen(?) (Lucie Maronian; stabbed), Aniceto Barajas (Jose L. Garcia; shot), Mario E. Olivera (George Alvarez; beaten), Three suspects, including a 17-year-old (Paul Horace; shot), Akim Dashawn Gilmore (Alfred V. Miller; shot), Traville J. Craig (Elias G. Rivera; blunt force), Fidel Ortiz and Leonard Sosa (Wallace Tope; beaten), three men, two of whom were teenagers (Matthew D. Haines; shot), 15-year-old boy (Juana Espinosa; shot), Samiee Farzan (Imad Sharaf; fire), Andre Webb and Lavelle "Frog" Williams (Charles Orebo; shot), most others no charges were ever brought against, because they were either unrelated to the riot (one person died with a cigarette in his mouth while he slept that burned the house down) or no arrests were made because, as according to the Chief Spokesman Bob Dambacher, "Would this person have died at that particular time and that particular place if riots had not occurred?" Was the criteria for his office. Also because some of them were by police/self-defense, were accidents or because the crimes were unsolved (22 - 23+ cases still remain unsolved to this day). Or at least I couldn’t find any articles naming the suspects for many of them. Sources: https://en.m.wikipedia.org/wiki/1992_Los_Angeles_riots http://spreadsheets.latimes.com/la-riots-deaths/? https://www.google.com/amp/s/www.dailymail.co.uk/news/article-4467960/amp/25-years-Rodney-King-riots-deaths-unsolved.html https://www.google.com/amp/s/www.latimes.com/archives/la-xpm-1992-06-02-mn-452-story,amp.html https://www.newspapers.com/image/?clipping_id=10535592&fcfToken=eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJmcmVlLXZpZXctaWQiOjE3NzMwNDkxMSwiaWF0IjoxNTYwNjUxMDc3LCJleHAiOjE1NjA3Mzc0Nzd9.v_ihgb5EJErbv_zhntFDlBoLNScn2i9cPCV2IVmR_DA https://www.google.com/amp/s/www.latimes.com/archives/la-xpm-1993-04-24-me-26740-story,amp.html https://www.google.com/amp/s/patch.com/california/venice/amp/4135193/22-riot-related-homicides-unsolved-including-venice-killing http://www.abovetopsecret.com/forum/thread851974/pg2 http://www.sfweekly.com/news/dead-heat/amp/

[n0thingiscool]

May 4th - When Nationalists Killed Students in Ohio...

Today was the day four people were shot to death by a fascist gang in Ohio some 40 years ago.

The [White] National[ist] Guard of Ohio killed four young kids/students for having the audacity to exercise their First Amendment in protest of the Cambodian war.

In a nightmarish constantly repeating history the fucking eight fascists who shot and killed the unarmed students were acquitted by 25 spineless jurors, a team of defense lawyers, some bitch ass judges, and what is most likely a total cover up.

To add insult to injury the garbage cans in the jury indicted the students who didn’t die.

Some of these fascist assholes are still alive. Some have unfortunately even had children.  

1. Judges from both a civil and state trial - a. Frank J. Battisti - luckily died with no children b. Don John Young - unfortunately had four kids… odds are that at least one of them are a bootlicker like their dad.

“To Mr. and Mrs. Young were born four children: 1. Celestina, a graduate of Norwalk High School and WardBelmont College, Nashville, Tenn., now a student at the Cleveland School of Art. 2. Don John, Jr., a graduate of Norwalk High School, attends Western Reserve University. 3. Britton D., a graduate of Norwalk High School, attends Western Reserve University. 4. Margaret, attends Norwalk High School.”

http://www.onlinebiographies.info/oh/nco/young-dj.htm

“Judge Don J. Young, who presided over the civil damage suit in United States District Court, praised the jury for its work.

“Never has a jury been given a task so hard as the task given to you,” he said.

“You have done the task no other body in government could. You have been asked to plumb the depths of our civil government, and by your verdicts you have plumbed those depths.

“You are owed the gratitude of everyone in the courtroom, as well as all the people of this free land.”

Judge Young's comments brought another outburst from Mr. Grace. who yelled, “What freedom? This trial has been a sham in every way.””

https://www.nytimes.com/1975/08/28/archives/kent-state-jury-acquits-all-102-panel-in-46million-action-holds-29.html

2. Defense Attorneys

a. Ohio Attorney General William J. Brown

Ohio Attorney General William J. Brown, whose office served as counsel for the National Guard, said the monetary settlement and statement were the moslt practical way to end the litigation and to put the university back on a positive course.

"We've spent thousands of dollars on this litigation over the past 8 1/2 years, and I'm glad it's over," Brown said. "It would have gone on for the next generation, and the damage to Kent State University can now be reversed."

He added: "From a monetary point of view, the state of Ohio did the right thing." https://www.washingtonpost.com/archive/politics/1979/01/05/ohio-agrees-to-pay-750000-to-settle-with-victims-and-parents-of-dead-in-kent-state-shootings/14483367-3c73-4ce3-96c5-acded36b609c/?utm_term=.8a3b2833ad6d

b. Burt Fulton - this scar on humanity served a life that was way to long and luxurious for a person like him. And he had kids… which really sucks.

“ Burt is survived by his loving and devoted wife of 67 years, Barbara Joy (Anderson); loving children, Robin (Allen) Schmidt of Westerville, Bradley (Eileen) Fulton of Westerville, and Joseph (Lisa) Fulton of Findlay, Ohio; adoring grandchildren, Erik, Matthew, Sarah, Brooke, Erin, Abby, Hannah, and Parker; 19 great grandchild” https://www.legacy.com/obituaries/dispatch/obituary.aspx?n=burt-james-fulton&pid=180671007&fhid=5981

One defense lawyer, Burt Fulton, praised the guardsmen as “very fine American young men.” https://www.nytimes.com/1975/08/28/archives/kent-state-jury-acquits-all-102-panel-in-46million-action-holds-29.html

“Fulton (Colonel) Burt James Fulton, adored husband and father, went to be with his Lord and Savior Jesus Christ July 13, 2016 in Delaware, Ohio. “

https://www.legacy.com/obituaries/dispatch/obituary.aspx?n=burt-james-fulton&pid=180671007&fhid=5981

He didn’t go to heaven you dipshits. He’s rotting in hell where he belongs and where whoever wrote that trash obit will also meet him.

3. The [white] Ohio National[ist] Guards Murderers

Lawrence A. Shafer,. 28, of Ravenna, Ohio, a former member of G Troop, 107th Cavalry.

James D. McGee, 27, of Ravenna, Ohio, a former member of G Troop, 107th Cavalry.

William E. Perkins, 28, of Canton, Ohio, a former member of G Troop, 107th Cavalry.

James E. Pierce, 29, of Amelia Island, Fla., a former member

James D. McGee  27. of Ra

Ralph W. Zoller, 27, of Mantua, Ohio, a former member of A Company, 145th Infantry.

Barry W. Norris, 29, of Kent, Ohio, former member of G Troop, 107th Cavalry.

Mathew J. McManus, 28, of West Salem, Ohio, a present member of A Company, 145th Infantry.

Leon H. Smith, 27, of Bay City, Ohio, a former member of A Company, 145th Infantry. https://www.nytimes.com/1974/03/30/archives/us-jury-indicts-8-in-campus-deaths-at-kent-state-u-one-present-and.html

ALSO - “Sanford Rosen, the plaintiffs' chief lawyer, said he considered the statement an apology.

But Sylvester DelCorso, who was Ohio's adjutant general and head of the National Guard in 1970, reacted otherwise.

"No, there was no apology," he said. "We expressed sorrow and regret, the same way you express condolences to a friend.”” https://www.washingtonpost.com/archive/politics/1979/01/05/ohio-agrees-to-pay-750000-to-settle-with-victims-and-parents-of-dead-in-kent-state-shootings/14483367-3c73-4ce3-96c5-acded36b609c/?utm_term=.8a3b2833ad6d

Nothing ever changes ----

“But some officers, other witnesses and photographs contradicted these assertions. A Federal Bureau of Investigation report of 8,000 pages that was used extensively by the present grand jury said that the assertion by the National Guard “that their lives were endangered by the students was fabricated subsequent to the event.”” https://www.nytimes.com/1974/03/30/archives/us-jury-indicts-8-in-campus-deaths-at-kent-state-u-one-present-and.html

“Since the deaths at Kent State there have been at various times, conflicting statements about what actually took place there. It has been reported that the guardsmen began firing without any orders and it has also been reported that orders were issued for them to begin firing. Today's grand jury report did not address itself to this questions.” https://www.nytimes.com/1974/03/30/archives/us-jury-indicts-8-in-campus-deaths-at-kent-state-u-one-present-and.html

“Exactly why the guardsmen fired on the students remains a mystery, but based on a recording of the shootings that Canfora unearthed recently from a Yale University archive, he is now convinced the guardsmen were given an order to fire.

"Right before the gunfire, I was shocked, I was absolutely stunned, to hear what sounded like a militaristic verbal command: "Right here, get set, point, fire,"he said, about hearing the recording.

Although he has called for the investigation to be reopened, he rejects the notion that any guardsmen should be prosecuted at this late date, saying he's only seeking healing and the truth.” https://www.aarp.org/politics-society/history/info-05-2010/where_are_they_now_kent_state_shootings.html

“James Rhodes--Ohio governor in 1970, he sent the guardsmen to restore order on the campus. He died in 2001 at the age of 91. "It was a terrible thing," he said on the 30th anniversary of the shootings. "But no one plans a train wreck, either. It just happened. And life goes on.”” https://www.aarp.org/politics-society/history/info-05-2010/where_are_they_now_kent_state_shootings.html

“The final part reveals the verdict of the jury which acquitted Governor Rhodes, the Ohio National Guard, and the former President of Kent State University of charges brought against them. It is suggested that there was a payoff and cover-up to prevent the truth from surfacing about the killings. Provided are a chronology of the events and a list of all characters involved in the incident. “ https://eric.ed.gov/?id=ED187214

[streetsofsalem]

A Neighborhood Besieged

A dynamic, healthy city is composed of neighborhoods: this is a time-honored, universal observation, so much so that I believe it is a truism. It follows that municipal leaders should prioritize the protection of neighborhoods, but too many times, far too many times in my opinion, the City of Salem has pitted residents against developmental entities which seek to alter the composition and…

[clampart]

Frances F. Denny | Major Arcana: Witches in America

October 4 – November 24, 2018

Opening reception: Thursday, October 4, 2018 6:00 – 8:00 p.m.

ClampArt is pleased to present “Frances F. Denny | Major Arcana: Witches in America,” the artist’s second solo show at the gallery.

“Major Arcana: Witches in America” is a collection of portraits of women from across the United States who identify as witches. Each woman photographed for “Major Arcana” pursues a form of witchcraft, whether aligned with a religion (like Wicca or Voudou) or a self-defined practice. Many consider themselves pagan and engage in a diversity of traditions, including: mysticism, engagement with the occult, politically-oriented activism, polytheism, ritualized “spell-craft,” and plant-based healing.

Denny’s interest in modern-day witches began when she discovered during the course of research for a prior body of work that her 8th great-grandmother was accused of witchcraft in 1674 in Northampton, Massachusetts, and that nearly twenty years later, in 1692, her 10th great-grandfather presided as a judge in the Salem Witch Trials. She states: “[T]his ancestral coincidence stayed with me. What is a witch? Who does that word belong to—now?” In pursuit of her answer, Denny traveled coast-to-coast, meeting and photographing witches of diverse backgrounds with varying connections to the practice of witchcraft.

The historical oppression of those who practiced (or were merely accused of practicing) witchcraft is widely known; as early as 15th-century Europe, those condemned as witches faced torture and even death. However, recent decades have seen a reclaiming of the word “witch.” In the mid-20th century, emerging pagan communities in the United States and Europe began embracing the term, and since then, “witch” has been adopted by a diverse group of people. “Major Arcana” reflects that spectrum, re-framing the witch as a feminist archetype as well as the contemporary embodiment of a defiant, unsanctioned femininity. Today, as the current wave of feminism crests, one characterized by political activism, #metoo, and intersectionality—not to mention a certain cultural trendiness—witchcraft is suddenly relevant again to the mainstream.

Frances F. Denny (b. 1984) is an artist based in Brooklyn, New York, whose work investigates the development of female selfhood and identity. Her monograph Let Virtue Be Your Guide was published by Radius Books in 2015. She holds an MFA from the Rhode Island School of Design and a BA from the Gallatin School at New York University.

For more information and images, please contact info@clampart.com, or visit the gallery website.

© Frances F. Denny, Judika (Brooklyn, NY), 2017, Archival pigment print (Edition of 5), 26 x 20 inches

© Frances F. Denny, Street altar (Brooklyn, NY), 2017, Archival pigment print (Edition of 5), 16 x 12 inches

© Frances F. Denny, Shine (New York, NY), 2017, Archival pigment print (Edition of 5), 26 x 20 inches

© Frances F. Denny, Deborah (Nyack, NY), 2017, Archival pigment print (Edition of 5), 26 x 20 inches

[artandfeminism]

2019 WIKIPEDIA EDIT-A-THON SATURDAY, MARCH 2 AT THE MUSEUM OF MODERN ART WITH HUNDREDS OF EVENTS INTERNATIONALLY THROUGHOUT THE MONTH OF MARCH

FEBRUARY 14, 2019 FOR IMMEDIATE RELEASE PRESS CONTACT: MOLLY KURZIUS, molly_kurzius@moma.org

New York City -- Art+Feminism’s sixth-annual Wikipedia Edit-a-thon, an all-day event designed to generate coverage of gender, feminism, and the arts on Wikipedia, will take place at the Dorothy and Lewis B. Cullman Education and Research Building, The Museum of Modern Art, New York, 4 West 54 Street, on Saturday, March 2, 2019 from 10 a.m. to 5 p.m. The much-anticipated event features panel discussions, workshops, tutorials for the beginner Wikipedian, ongoing editing support, reference materials, childcare, and refreshments. People of all gender identities and expressions are encouraged to attend.

“This year we focused on growth, both in people and in focus,” said Art+Feminism lead co-organizers Siân Evans, Jacqueline Mabey, McKensie Mack, Michael Mandiberg, and Melissa Tamani Becerra. “We welcomed Melissa Tamani Becerra as lead co-organizer, we now boast thirteen of Art+Feminism regional organizers from Accra to Taiwan, and we’ve brought on Community and Communication Fellows with the goal of training the next generation of activists in the arts. And, in focusing our 2019 campaign on editing about non-binary topics, we made public our personal commitment to an expansive understanding of gender. This way, we can better represent the gender identities of Art+Feminism organizers and participants."

The Edit-a-thon at The Museum of Modern Art will feature a series of programs throughout the day. This year’s event kicks off with a conversation exploring visibility and vulnerability, featuring writer and archivist Che Gossett; performance artist, writer, and educator Alok Vaid-Menon; and Simone Browne, an Associate Professor in the Department of African and African Diaspora Studies at the University of Texas at Austin. The discussion is moderated by Danielle A. Jackson, Curatorial Assistant, Department of Media and Performance Art, The Museum of Modern Art.

The Edit-a-thon will also feature Gallery Sessions on feminist art; a discussion of the forward-thinking teaching artists who shaped the development of the Department of Education via materials in the library archives; a workshop on creating boundaries to combat implicit and explicit bias; and a teach-in on deleting and defending articles on Wikipedia. With the intention of making women artists and photographers of the African Diaspora more visible, The Black Lunch Table hosts their Wikimedia Photo Booth. Professional photographers Laylah Amatullah Barrayn, Andrea Cauthen, and Adama Delphine Fawundu will be on hand taking portraits for upload to Wikimedia Commons. Communal editing tables will be hosted by AfroCROWD, an organization that increases awareness of free culture movements among people of African descent, and POWarts, which champions the professional lives of women in the art world. Across the street, New York Public Library’s 53rd Street Branch will host Drag Queen Story Hour and offer a zine-making workshop.

In addition to the Edit-a-thon at The Museum of Modern Art, New York City will play host to events at a wide range of institutions, including The Jewish Museum (March 3); Kickstarter (March 3); International Center of Photography (March 9); Interference Archive (March 10); Bard Graduate Center (March 16); Columbia University (March 16); Pratt Institute (March 19); The School of Visual Arts Library (March 21); Hauser & Wirth (March 27). Internationally, edit-a-thons will take place during the month of March at hundreds of institutions such as Impact Hub, Accra; Kunstmuseum Basel; The Wexner Center for the Arts, Columbus; Buni Innovation Hub, Dar es Salaam; Pand P, Eindhoven; Università degli studi di Salerno, Fisciano; MAMCO, Geneva; Asia Art Archive, Hong Kong; Cornell University, Ithaca; Musée d’art de Joliette; ICA, Los Angeles; Initiative for Indigenous Futures, Montreal; University of Nigeria, Nsukka; Mills College Art Museum, Oakland; Centre Culturel Suisse, Paris; Le Musée national des beaux-arts du Québec, Quebec City; University of Nevada, Reno; Museo Nacional de Bellas Artes, Santiago; Womany Wonderland, Taipei City; Morris and Helen Belkin Art Gallery, The University of British Columbia, Vancouver; Winston-Salem State University; Material Zürich; and online in a month-long Edit-a-thon led by Women in Red.  An updating list of venues can be found on the Art+Feminism’s website: http://www.artandfeminism.org/find-an-event/

On the eve of the March Edit-a-thons, Art+Feminism announced the release of new artworks from Wendy Red Star and Tuesday Smillie, created under the auspices of the Call to Action art commissions program. Established in 2017, artists are invited to create Creative Commons licensed works to be hosted on Wikimedia Commons; Divya Mehra’s Dangerous Women (Blaze of Glory) was the inaugural commission. Ashkaamne (matrilineal inheritance) (2019) by Wendy Red Star depicts the artist and her daughter, Beatrice Red Star Fletcher, reclining in matching striped shirts and blankets, with the words, “Apsáalooke feminist,” repeated in the background. Apsáalooke inheritance is based on matrilineal descent, tracing affiliation along with the mother-to-daughter line; the image represents a lineage, female empowerment, and the next generation.  Rage/Sorrow (2018) by Tuesday Smillie is an animated GIF. The text “RAGE” appears large, filling the square format from left to right. “RAGE” is quickly obscured by a cascade of rectangles and the text, “SORROW,” repeated in a smaller font. Rage/Sorrow, a born-digital work, suggests the role of technology and the internet in nurturing and exacerbating pre-existing social divisions. The endless loop of the GIF mimics a cycle of anger and anguish produced by the constant stream of horrifying news.

Founded in 2014 by Siân Evans, Jacqueline Mabey, Michael Mandiberg and Laurel Ptak, Art+Feminism is a do-it-yourself campaign to improve coverage of gender, feminism, and the arts on Wikipedia. Wikipedia’s gender trouble is well-documented; in a 2011 survey, the Wikimedia Foundation found that less than 10% of its contributors identify as women. This lack of participation has led to significant gaps in content on the world’s most popular online research tool. Since 2014, over 10,000 people at more than 800 events around the world have participated in our edit-a-thons, resulting in the creation and improvement of more than 33,000 articles on Wikipedia.

The 2019 Wikipedia Edit-a-thon at The Museum of Modern Art is organized by Art+Feminism, led by Siân Evans, Jacqueline Mabey, McKensie Mack, Michael Mandiberg, and Melissa Tamani Becerra, in collaboration with AfroCROWD, Black Lunch Table, Women in Red, the Professional Organization for Women in the Arts (POWarts) and The Museum of Modern Art, New York and with support from Qubit New Music, Inc. and Wikimedia NYC.

Art+Feminism’s Regional Ambassadors are Mohammed Sadat Abdulai, Accra; Marta Delatte, Barcelona; Daniela Brugger, Basel; Walaa Abdel Manaem, Cairo; Medhavi Gandhi, Chandigarh; Amanda Meeks, Flagstaff; Dominique Eliane, Ivory Coast; Stacey Allan, Los Angeles; Amber Berson, Montreal; Linden How, Portland; Taryn Tomasello, Portland; Juliana Monteiro, São Paulo and Jessie Mi, Taiwan. The 2019 Fellows are Keon Dillon and Nina Yeboah.

The Art + Feminism Wikipedia Edit-a-thon at The Museum of Modern Art is supported by The Modern Women’s Fund.

The Art + Feminism initiative is made possible by the Wikimedia Foundation.

Education at MoMA is made possible by a partnership with Volkswagen of America.

[frantzfanonarchives]

Fanon’s fugitive archive

Christopher J. Lee

A new, massive collection of published and unpublished works by Frantz Fanon, reveals his intellectual and political motivations, but also proves him enigmatic and inscrutable as ever.

Frantz Fanon was born in 1925 on the Caribbean island of Martinique. He died from cancer in 1961 at the age of 36 in a hospital outside of Washington, DC. In between, he lived in France, where he received a medical degree from the University of Lyon; in Algeria, where he worked at a psychiatric hospital in Blida, near Algiers; and Tunisia, where he continued his clinical research and wrote for Algeria’s anti-colonial Front de Libération Nationale (FLN), a cause he joined while in Blida. He spent shorter periods of time in Accra, Bamako, Conakry, Moscow, Paris and Rome. All told, from a biographical standpoint, Fanon’s frequent movements remain a source of fascination. From a research standpoint, however, these movements are something of a disaster.

Alienation and Freedom, a new collection of Fanon’s writings edited by Jean Khalfa and Robert J. C. Young and translated by Steven Corcoran, is an attempt to alleviate this problem of documentation—in essence, to create a posthumous archive of his work which thus far has been scattered across the aforementioned places in state repositories, medical libraries, university collections and private hands. This book is therefore indisputably a gift, a cause for celebration. First published in French by La Découverte in 2015, Alienation and Freedom is the first major collection of new writing by Fanon to be published in more than 50 years, since the 1964 release of Pour la révolution africaine (Toward the African Revolution), translated into English in 1967.

As such, this volume uncovers a wealth of detail and a revised biographical outline of Fanon. Though it naturally conforms to the life of activism that is well known, this book provides firsthand information about his medical interests, confirms past rumor about his decision-making with evidence, and offers a few surprises, especially with regards to his early writing and personal correspondence. Most significantly, Alienation and Freedom shows us the rough edges of Fanon’s thinking, much of which has been worn smooth through decades of scholarship. A fine-grained sense of his views across the fields of psychiatry, philosophy, and politics over a brief, but intense, period of a dozen years is at hand. Indeed, the uneven quality of the collection—a mix of published and unpublished material by Fanon, plus supplementary material by others—imparts an unusual effect that both further explains Fanon’s intellectual and political motivations while also generating new questions that leave Fanon as inscrutable as ever. Fanon is that rare figure who manages to become more enigmatic through further revelation. The wellspring of this elusiveness is undoubtedly due to his personal geography and the contrasting dimensions produced from his unsettled life. This book’s title captures these contrasts. Alienation and Freedom in content and form reflects the peregrinations of a restless man whose experience of racism led to personal self-determination, who chose intellectual commitment over social status, who embraced the risks of political involvement rather than accept a secure middle-class livelihood.

Divided into five sections with 55 chapters in total, the vast majority consisting of pieces either authored or co-authored by Fanon, Alienation and Freedom undertakes a chronological approach that ranges from his early, unpublished work during his student days at Lyon to a posthumous cataloguing of his personal library. In between, the bulk of the book is committed to his psychiatric research, with 27 chapters, nearly half of the volume, spent on this dimension of his writing. In addition to the main introduction, a shorter introduction is provided for each part, along with annotations, photographs, illustrations and a chronology of Fanon’s life. In short, Khalfa and Young leave few stones unturned.

It is perhaps entirely appropriate that, given Fanon’s dramatic life, Alienation and Freedom should begin with his attempts at writing drama during his time at university. Part I regards this brief corpus of two plays, The Drowning Eye and Parallel Hands, which both date from 1949. The existence of these plays has been known and written about; their inclusion here exemplifies the public archival nature of this book. Despite their brevity, these plays present a distinctly literary side of Fanon—a rare angle in his library of work. As Young discusses in his thorough and insightful analysis that introduces this section, this work not only bears the imprint of Jean-Paul Sartre and Albert Camus, as often understood, but also Aimé Césaire, Fanon’s former teacher and intellectual predecessor, whom he would later grapple with in the pages of Black Skin, White Masks (1952). These two plays are experimental, philosophical dramas that concern issues of language, recognition, identity and politics. They possess qualities of surrealism and abstraction that foreshadow his later essays.

The Drowning Eye is a one-act play with five scenes (one is missing) with the main character named François—a variation on his own name, Frantz—who struggles with his identity. Young observes that like Fanon in Black Skin, White Masks, François is caught “in an irresolvable dialectical bind between black and white, past and future, body and world, desire and insentience, consciousness and transcendent immanence.” However, despite Césaire’s influence, The Drowning Eye is not a Négritude work per se, with race residing in the background. Parallel Hands is similarly allegorical, a four-act tragedy set on a fictional Greek island that presumably serves as a stand-in for Martinique. Written in a formal, faux classical style, Parallel Hands concerns a situation of regicide that upends the social order leading to chaos and violence. This work is arguably less successful, retaining a sense of overwrought melodrama through its elevated archaic pitch. (“Low down, very low down, I looked for the causes of Worlds! Tenaciously I interrogated crystallized beliefs!”) But like The Drowning Eye, this play also establishes questions, if in rough form, that Fanon would continue to address in his later work, in this instance the antinomies of revolution.

Part II turns to Fanon’s psychiatric writings from 1951 to 1959, including the thesis he submitted to Lyon to graduate—the latter a surprise inclusion. As Jean Khalfa writes in his equally thorough introduction to this section, this body of work has long been ignored due to the availability and stress on Fanon’s political writing, the technical nature of his scientific articles, and the dated nature of his research, with its concern for such treatments as electroshock therapy, as it was then used. Nonetheless, Khalfa insists on the significance of this scholarship due to its fundamental importance to Fanon’s professional life. It also underscores Fanon’s constant attempts to synthesize the social and the scientific, subjective experience with the congenital mechanisms of human psychology. This sociogenic approach, already present in his student thesis, promised a comprehensive understanding of alienation and therefore freedom—not solely in a psychological sense, but in a social and political sense as well.

His research articles, dating from 1953 and his residency at the Saint-Alban Psychiatric Hospital where he worked with François Tosquelles, the famed Catalan psychotherapist, are undoubtedly academic and can make for hard, esoteric reading, depending on one’s level of commitment to descriptions of how patients responded to certain treatments. Of greater interest are the broader ideas at play. What is “treatment”? Should “therapy” focus on the individual, or can it be scaled to the group or the institution? What kind of relationship should there be between medical approaches, such as electroconvulsive therapy, and social approaches, like group therapy? Put differently, how is psychological “health” to be defined in relation to the medical and the social? Fanon’s sociogenic approach to psychiatry was enhanced through his work under Tosquelles, who served as the lead author on their jointly produced work and himself sought to synthesize Freud and Marx. Fanon’s later research papers, both published and unpublished, from his time at the Blida-Joinville Hospital with titles such as “Social Therapy in a Ward of Muslim Men: Methodological Difficulties” and “Daily Life in the Douars” point to the transfer of these methods to the colonial context. These chapters hark back to his classic, first academic article “The ‘North African Syndrome’” (1952), republished in Toward the African Revolution, as well as prefigure the sociological pieces in A Dying Colonialism (L’An Cinq, de la Révolution Algérienne, 1959).  Part II also includes editorials by Fanon from newsletters at Saint-Alban and Blida—casual pieces that nonetheless cast light on Fanon’s day-to-day thinking and routine. Another surprise in this section is the inclusion of a set of lecture notes by Lilia Ben Salem, a former student of Fanon’s, entitled “The Meeting Between Society and Psychiatry” based on a course he gave in 1959 and 1960 at the Institut des Hautes Études in Tunis. These notes provide a tantalizing, if fragmentary, glimpse of Fanon as a teacher on such topics as ego formation, racism in the United States, and colonial labor.

Part III returns to more familiar terrain with a collection of chapters consisting primarily of essays drawn from the FLN’s journal El Moudjahid. These writings complement those already collected in Toward the African Revolution with familiar subjects such as Patrice Lumumba, Charles de Gaulle, and what Fanon called “the Bandung-Accra axis.” The writing and editorial process at El Moudjahid was known for being collective and anonymous, and Khalfa carefully explains their selection here. Indeed, along with his co-authored psychiatric articles, more attention should be drawn to the collaborative nature of Fanon’s writing life. Also included in Part III are the speech Fanon gave at the Accra Positive Action Conference in April 1960 (“Why We Use Violence”) and a brief letter sent to the Iranian revolutionary Ali Shariati, in which Fanon expresses a respectful disagreement over the use of Islam (and religion generally) as an ideological source for revolution. Parts IV and V make up the shortest sections of Alienation and Freedom, the former consisting of commentary and correspondence about publishing Fanon’s work in France and Italy and the latter presenting a catalog of Fanon’s personal library. Though cryptic and somewhat predictable—Freud, Sartre, Hegel, et cetera—the listing of books he owned is revelatory in its way. Among Marxist thinkers, Mao predominates—unsurprising given Fanon’s emphasis on the peasantry forming a revolutionary vanguard. But it is also clear that, as a reader, Fanon was firmly situated in a western philosophical tradition.

At almost 800 pages, Alienation and Freedom is a massive text that is difficult to summarize. It is not intended as an introduction to Fanon. It will not displace his classic works, Black Skin, White Masks or The Wretched of the Earth. In fact, one critique that might be leveled is its size. The heft and bagginess of this book does have a certain appeal, conveying in palpable form the sheer weight of Fanon’s writing and the multitude of interests that preoccupied him. I personally like this archival approach. But the publisher might consider breaking this book into separate smaller books—a volume of his plays, his medical writings, and so forth—that could be more focused and easier for reading and teaching. Nigel Gibson, the author and editor of several books on Fanon, has a forthcoming edited work that also collects Fanon’s psychiatric publications. Scheduled for release in early 2019, it can be presumed that there will be overlap between this book and Alienation and Freedom. Gibson has co-authored with Roberto Beneduce a preceding examination of Fanon’s medical research and his role in developing a critical ethno-psychiatry in Fanon, Psychiatry and Politics (2017). This psychiatric approach was also examined more than 30 years ago now in Frantz Fanon and the Psychology of Oppression (1985) by Hussein Abdilahi Bulhan.

Yet it is unclear if this renewed emphasis on Fanon’s psychiatric research will lead to a fundamental revision as to how Fanon is treated and understood. Certainly, it is important to restore this dimension to his life as a matter of historical record and intellectual history. Furthermore, his scholarship should find a permanent place in the history of psychiatry, not just the history of decolonization. However, when read alone, much of Fanon’s psychiatric writing appears more limited in potential elaboration and application for humanists—his main audience today—than, for example, the related ideas of Michel Foucault and Georges Canguilhem. Fanon was a practicing psychiatrist who, in his research findings, wrote for other professional psychiatrists. These academic articles in Alienation and Freedom therefore frequently contrast with his radical innovations at synthesizing different fields of knowledge in Black Skin, White Masks.

Given the magnitude of Alienation and Freedom, it should also be stated that some possible avenues are neglected. Fanon’s wartime service with the Free French forces has often been overlooked, even though the experience marked his first encounter with the effects of violence, the possibility of ending political injustice through armed struggle, and Algeria itself. Documents from this period of his life have been absent.

Similarly, Josie Fanon, whom he married in 1952, remains as enigmatic as ever, despite her vital role in transcribing his work while he was alive and promoting his work after he died. She was famously private, and she is primarily known through a handful of published pieces and secondhand accounts, such as one by Assia Djebar in Algerian White (1995), in addition to indirect reports from various memoirs of Fanon. A project on her life is needed.

These limitations of Alienation and Freedom in the face of its comprehensiveness ultimately point to the ways that Fanon continues to elude scrutiny from critics and admirers alike. This continual evasion should not necessarily be read as a willful choice on his part, but instead as an enduring effect of the conditions of racism and colonialism he confronted and threw himself against. His library of work and the textual fragments of his life outside of his major books constitute a fugitive knowledge, a subterfuge against the conformities of power—state, social, academic and otherwise. These collected writings in Alienation and Freedom are therefore not materials for the reconstruction of a life. They are the life.

[arieltorrance]

file.      headcanon.         ›         regarding.      character   study.         ›         subject   matter.      muse   tracks ,   part   one.

universes   —   hawk        i  can’t  tell  if  it’s  my  heart  or  my  brain.  i’m  manic  and  i  know  it’s  just  a  state.  something  that  i  chose  not  to  sedate.  i  just  think  better  when  it’s  late.  i  made  something  then  i  burned  it ,  did  it  on  purpose.  i  can’t  tell  if  it  was  worth  it  or  if  i  deserve  it.        //        am  i  all  alone  when  i  fall  asleep ?  wish  i  could  save  my  bones  from  my  circuitry.  i’m  a  clone  of  me  with  my  psychology.  there’s  no  room  for  me  in  my  reality.  i  rewind  like  i  got  the  super  8.  then  i  binge  watch  all  my  mistakes.  you’ll  never  get  me  out  of  my  way.      [ 1 ]

30   —   badflower        i  get  drunk  and  i’m  reckless.  stalk  my  twitter ,  stan  my  bullshit.  this  is  thirty ,  something  is  wrong  with  me.        //      so  raise  up  your  glasses  to  going  out  of  fashion.  to  acronyms ,  sex  cams ,  and  social  distractions.  ‘cause  everything’s  changing  and  i  don’t  know  shit  about  shit.        //        ugh ,  so  get  off  your  asses  and  take  down  the  masses.  socialist ,  fascist ,  the  world  is  all  plastic.  ‘cause  everyone  fakes  it ,  but  they  don’t  know  shit  about  shit.

freak   —   doja  cat        freak  like  me.  you  want  a  good  girl  who  does  bad  things  to  you.  you  never  been  with  no  one  as  nasty  as  me.  spice  up  your  life ,  come  get  a  freak.  freak  like  me.        //        call  you  daddy ,  give  me  a  nickname.  i  ain’t  afraid  of  a  little  pain.        //        look ,  i  know  your  position  try  to  squeeze  in  the  full  nelson  though.  beat  on  it ,  beat ,  beat  on  it ,  mercy  like  a  black  belt  give.  daddy  the  grand  master —  daddy ,  i  want  it  faster.

bloody  nose   —   hollywood  undead        i  never  felt  so  low  but  i  love  the  way  i  look ,  yeah  with  this  bloody  nose.  look  how  many  hits  it  took  ya.  i  mix  pain  with  a  little  satisfaction.  they  go  together  all  the  same  to  me.        //        here  i  go  down  this  broken  road.  my  smile  still  shows  through  my  bloody  nose.  still  i  go ,  still  i  go ,  yeah  i  go.

let’s  bury  the  hatchet . . .  in  your  head   —   ice  nine  kills        you  sold  our  souls ,  so  burn  in  hell.  you  fucking  did  this  to  yourself.        //        here’s  a  mirror  so  you  can  see  the  crooked ,  spineless ,  disgusting  man  that’s  become  your  legacy  here  and  now.  i’m  pulling  all  my  strings  i  have  with  god.  i’m  hoping  to  find  a  better  way.  i  pray  the  only  thing  i  need  is  time  to  rid  the  world  of  your  lunacy.  you’re  as  faithful  as  a  false  prophet.  so  here’s  a  prophecy  for  you —  yeah ,  you’ll  remember  me  when  you’re  struggling  to  breathe.      //      can’t  you  see  what  a  monster  you’ve  become ?      couldn’t  watch  the  world  through  your  eyes.  salvation  for  you’s  in  the  hands  of  god.  so  save  your  prayers  and  just  beg  for  life.      [ 2 ]

[ 1 ]   universes  really  references  how  she’s  chosen  sobriety  rather  than  substances  to  quiet  her  mind  and  her  shine.  she  faces  it  head  on  and  she  doesn’t  enjoy  that  at  all ,  but  she’s  hopeful  it  does  good. [ 2 ]   let’s  bury  the  hatchet  is  more  targeted  to  her   no  final  girl   arc.  it’s  entirely  about  her  feelings  toward  sydney  and  how  she’s  got  to  do  this  for  the  sanctity  of  not  only  the  townsfolk  of  ‘salem’s  lot  and  surrounding  towns ,  but  if  he’s  anything  like  his  father  he  could  travel  and  hurt  more  than  just  one  rebuilt  town.

reposted  from  an  archive.

[processproductionsophielindsay]

SUZANNE LACY

Suzanne Lacy, Prostitution Notes (1974)

https://www.suzannelacy.com/prostitution-notes/

Suzanne Lacy, Three Weeks in May (1977)

https://www.suzannelacy.com/three-weeks-in-may-recreation/

Suzanne Lacy, Crystal Quilt (1985-1987)

https://www.tate.org.uk/whats-on/tate-modern-tanks/display/suzanne-lacy-crystal-quilt

Suzanne Lacy, Alterations (1994)

https://www.suzannelacy.com/alterations-1994/

Suzanne Lacy, The Life and Times of Donaldina Cameron (1977)

https://www.suzannelacy.com/the-life-and-times-of-donaldina-cameron-1977/

Childhood

Suzanne Lacy was the first of three children born to Larry and Betty Little Lacy in Wasco, California in 1945. She described her father's heritage as "a very poor Tennessee hillbilly environment," while her mother was white Canadian Scottish. Larry had a military background and flew bombing raids over Germany during the World War II before becoming an insurance salesman. Betty worked as a clerk in a gas company. Suzanne's brother Philip was born in 1947 and sister Jean in 1962.

From a very young age, Lacy had a heightened conscience, stating "I was interested in social issues as a child. At first, it was homeless and hungry cats, but after five I began to understand, in some primitive way, injustice." She read magazines and was interested in the Salem Witch trials. She would come to learn that women were not seen as equals to men and that Jewish people and the black community were badly treated.

In 1963, Lacy became the first in her family to seek further education when she enrolled at Bakersfield Community College. She excelled, winning a scholarship to the University of California in Santa Barbara in 1965. There, she obtained a degree in zoology while also studying art and modern dance. Her initial intent was to train as a medical doctor, specializing in psychiatry, and she went on to study psychology as a postgraduate.

In 1968, she joined Volunteers in Service to America (VISTA) where she started to become politically engaged. She found great inspiration in the Civil Rights Movement dealing with class inequality. She recalls, "We were concerned with how working-class boys were sent to Vietnam and how farmworkers in the Central Valley were being mistreated."

Early Training Lacy's experience as a female growing up amongst the Californian counterculture of the time shaped her beliefs. She would continue on to Fresno State College to further her studies in psychology and while there gained a reputation as "that angry woman." According to her, "I suspect I was quite formulated by that moment in ways that have lasted: my relationship to my body and to physicality, my commitment to social change, equity, my lifelong interest in cross-cultural friendships, understanding difference, my general resistance to tradition. I can't say that I've come to reject much of that at all."

It was at Fresno that she met artist Faith Wilding with whom she felt an instant connection. Lacy says, "She was probably the only other person at Fresno that knew anything about feminism. We proceeded one day to stick up signs all over campus saying, 'Feminist meeting tonight.' There must have been over thirty or forty women who showed up. Faith and I sat there dumbfounded and looked at each other and said, 'What do we do now?' We did what has become, I think, a kind of strategy. We began talking about sex." Together the pair started organizing groups to discuss women's liberation.

In 1970, the artist Judy Chicago arrived at the school to teach art and sculpture and began to build the seminal Feminist Art Program. But when Lacy tried to join she was rejected because of her lack of artistic background. Lacy recalled, "[Chicago] said, 'You are on the career track for psychology, and I'm only interested in working with women who will become professional artists.' I didn't know what on earth she was talking about, but I did know I really wanted to be in that program. So Faith and I proceeded for the next several months to strategize how to get me into the program, which we eventually succeeded in doing...I love to tease Judy now, because I'm probably one of the most successful of the artists from that time, along with Faith. We've always teased her about what bad judgment of character she has."

When the Feminist Art Program transitioned to the California Institute for the Arts in 1971, Lacy followed. She worked as a teaching assistant to artist Sheila de Bretteville and studied with Performance artist Allan Kaprow. Inspired, she began producing her own unique brand of what she called "new genre public art," utilizing a mixed media smorgasbord of visual art, film, performance, installation, public practice, and writing. As biographer and art historian Sharon Irish said, "This variety indicates her ceaseless experimentation and challenges her critics and audiences both in labeling her art and in knowing what to expect with each new work."

Yet regardless of medium, Lacy's intentions toward affecting real social change would sit forefront in all of her burgeoning art and activist endeavors. For one early effort, which was inspired by the late '70s Hillside Strangler murders and other acts of violence against women, Lacy and Leslie Labowitz set up the woman's network Ariadne, a group that brought together women in the arts, media, and government to promote feminist issues and act as a voice for the underrepresented.

Mature Period

Achieving recognition as a female artist in the 1970s was no simple feat. Lacy met with all the usual gender discrimination, saying, "People don't always recognize what it was like then, particularly given that there are so many women in the art world now. While there's still a lot of discrimination (men's art prices are higher, they are better recognized, etc.), at that time there were very few women at all recognized or exhibited." Much of Lacy's work was produced in collaboration with other female artists, at times attracting aggression. On one occasion, as she performed with Chicago and Wilding, she uttered something so provocative to one of the men in the audience that he jumped up on stage and tried to strangle her.

This devout feminism enhanced by perpetual curiosity, and a mission to exhaustively research, analyze, and present the results of her never-ending lust for aiding activism and social justice efforts within our society dominates Lacy's public persona. Not much is known, or written about, her social or personal life as she has continued to travel widely for her work, both inside the United States and internationally to places as varied as Vancouver, Canada to the United Kingdom to Quito, Equador. She says, "I just go where I am invited, and where I will learn something. I like traveling and working in a place different to the one I grew up in. I am quite curious about new environments and people."

Because the nature of her work is typically performance-based, Lacy's pieces cannot be archived in the traditional sense. This has resulted in a lack of solid documentation representing her oeuvre. But the connections she has fostered and relationships she has built are timeless. Through these associations, she has sought to leave a legacy for Feminist artists such as the work she did in her early role as a cofounder of the Women's Building, the center of study and activism for women artists that grew out of the Feminist Studio Workshop, established in 1973 by Chicago, Arlene Raven and Levrant de Bretteville. For her 1979 work International Dinner Party, a tribute to Chicago's legendary The Dinner Party (1979), Lacy organized more than 200 women to host dinners worldwide, including artists Mary Beth Edelson, Ana Mendieta, and Louise Bourgeois.

Although Lacy has found critical international recognition for her work, it has not been a lucrative career. As Sharon Irish said, "Lacy made substantial sacrifices in terms of opportunities, income and fame." Her works - often expensive and complicated to organize - have been largely funded through foundations and corporations, leaving her without a straight-forward commodity to sell to a collector or gallery per se. As such, she has consistently supplemented her income through teaching, arts administration, and critical theoretical writings on her art, her process, and art's place in social change.

Current Work

Lacy's artistic practice continues to thrive and influence the next generation. A recent project titled "School for Revolutionary Girls" orchestrated at the Irish Museum of Modern Art in Dublin saw Lacy working with twenty teenage girls over a ten-day period. The "workshop" had the young women explore their own relationship to the 1916 rising of the Irish Revolution and its connection to their own lives growing up as females in contemporary times. After the consciousness-raising process, the girls presented their own "manifesto," for some the first endeavor at practicing, and experiencing the power, of their own "public" voices.

The Legacy of Suzanne Lacy

In 2019, the San Francisco Museum of Modern Art and Yerba Buena Center for the Arts simultaneously presented the first full retrospective of the artist's 50-year career. Titled Suzanne Lacy: We Are Here, the exhibition was, in her own words, "reactivated" for a contemporary audience. The curators explained, "Her work resonates very much with our current times - given her focus on issues such as the rights of women, the role of media in criminalizing youth of color, the importance of dialogue across divides of gender, age, race and class - these are of central importance everywhere today, including in museums, and we expect it will continue to resonate for the foreseeable future." As art historian Bridget Quinn pointed out, it is a "somewhat depressing commentary on social progress" that Lacy's work is still so relevant today.

After visiting the retrospective, Quinn described, "Maybe it's coincidence, but the further into the exhibition I went - passing pieces on animal cruelty, aging, plastic surgery, rape, and other forms of violence against women - the fewer people were with me. By the time I reached the back wall, only two other women were still looking. One said, 'Let's change, Joyce. This is dealing with some very heavy subjects,' and they went back the way we came."

The power of Lacy's work has undoubtedly been in its ability to effect real social change. For example, her works focused on sexual violence in the 1970s helped end societal silence toward acknowledging rape and improve police response. The feminist art historian Moira Roth has discussed Lacy's impact in terms of her status as both "witch" - the messenger who highlights taboo subjects which otherwise would not be spoken - and "shaman" - a figure standing at the center of society, observing in order to hold benign healing space.

Lacy's reach can be seen in the work of a new generation of politically engaged artists such as activist artist Eric Millican, performance artist Cindy Rehm, and painter and sculptor Mabel Moore.