Ateii nu simt nevoia sa aduca ofrande nimanui’ Tuesday, Jun 2 2009 

“Mihai-G [utilizator] i-a raspuns lui moroes Exista foarte multe comentarii pro-ateiste aici pentru ca ateii sunt o minoritate ascunsa si dispretuita in tara asta. Cuvantul ateu pentru foarte multi oameni din tara asta e totuna cu imoral, ciudat, pagan, satanist si mai stiu eu ce alte lucruri. Oamenii reactioneaza pentru ca religia si modul ei de manifestare in viata publica romaneasca sufoca, reactioneaza pentru ca statul se contopeste cu biserica si politicienii din populism nu respecta separatie dintre biserica si stat. Internetul este un debuseu si un mod de a se face auziti. Dar e interesant ca tocmai tu, un crestin, ii acuzi pe atei de exhibitionism. Ei bine, cei mai multi atei nu participa nu se intalnesc in fiecare duminica dimineata sa faca diverse ritualuri si nu participa la reuniuni cu lumanari pe timp de noapte. Ateii nu bat clopote mari, nu difuzeaza ‘muzica atee’ sa auda tot orasul, nu cer bani pentru a ridica cele mai masive cladiri din sate/orase si nu ii imbraca pe cei mai importanti dintre ei in straie sclipicioase aurite. Ateii nu viziteaza oamenii acasa pentru a-i stropi cu apa si nu simt nevoia sa aprinda rasini exotice atunci cand se intalnesc. Ateii nu isi pun simboluri la intersectia de drumuri si nu au pretentia sa fie prezenti si sa isi dea binecuvantarea la orice inaugurare de institutie sau obiectiv important. Si as putea continua mult si bine. E interesant ca ai observat exhibitionismul ateilor din cateva mesaje de sub un articol de pe una din milioanele de pagini de pe net dar nu ai observat exhibitionismul crestin continuu de care vorbesc mai sus [..]Daca ateismul e o religie, atunci sanatatea este o boala si chelia este o culoare a parului, iar ignoranta si bigotismul sunt forme de ratiune”(Luni, 1 iunie 2009, 21:45).

Sfarsitul orelor Tuesday, Jun 2 2009 

“As vrea, in acest moment al povestirii, sa lamuresc un echivoc prezicand ca sentimentul meru despre singuratate nu a cochetat niciodata cu mizerabilismul postmodern asociat deseori cu moartea. Aceasta conditie nu reprezenta, dupa parerea mea, o stare durereroasa caci ma adusese adesea in situatia de a fi mai putin distant fata de suferintele celorlalti. Puteam foarte bine sa raman in camera mea pana la moarte, dar, in masura posibilului, evitasem intotdeauna acest mod de a gandi negativ si pornit din esecuri, din zadarnicie si disperare. Uneori mi se intampla sa cedez, sa-mi imaginez o existenta solitara la varsta adulta, mese luate de pe o tava in fata televizorului intr-o sufragerie in care duhneste a sosete murdare si a carpe imbibate cu sperma si intarite. Dar inca mai voiam sa vorbesc cu oamenii” (Christophe Dufosse, 2002,  Sfarsitul orelor).

That’s why Monday, Jun 1 2009 

Relatie de 8 mm, dublu click Monday, Jun 1 2009 

Scena in He’s just not that  into you – Janine Gunders (Jennifer Connelly) are de ales intre parchet masiv si parchet laminat pentru noua casa in care se va muta cu sotul ei.  Decizie banala aparent, insa comparatia pe care o face este excelenta – parchetul laminat, doar o imitatie estetica a celui masiv este ca o relatie intre doi oameni lipsita de esenta si de trainicie.  Parchetul laminat reprezinta decizia de a alege ceva temporar, care sa arate bine la exterior, dar care despre care stii ca nu va rezista mult.

Cine ar putea spune daca nu cumva mobilierul pe care il alegem nu  reflecta cumva  modul in care ne comportam in relatiile noastre? Care sunt implicatiile pe care facilitatea de a beneficia de un mobilier ieftin, usor de transportat, de montat, aruncat si schimbat le are?

Ne  mutam cu chirie, ne cumparam mobilier, ne schimbam din nou locuinta, plimbam mobilierul dupa noi si il  mai schimbam inca o data si in tot procesul asta incepem sa apreciem mobilierul usor, care nu ne incurca, care nu ne trage in urma si nici nu ne ancoreaza in timp.

O legatura exista si a existat dintotdeauna intre casa in care locuim si relatia pe care o avem. Nu degeaba, unii se refera la casnicie ca fiind casa – casa de piatra (casnicie solida), a da din casa,  amanta le-a spart casa etc. Asadar, oamenilor le place sa identifice casnicia pe care o au cu locuinta in care traiesc. De aceea Janine uraste parchetul laminat, pentru ca stie ce semnificatie are si, poate, ce influenta poate avea asupra casniciei ei. Relatia pe care personajul o are are neaparata nevoie de parchet masiv, nu isi permite sa se mai joace cu suprafetele superficiale.

Ridiculously talented dog Thursday, May 28 2009 

Vreti democratie? Luati demokratie! Friday, May 1 2009 

Commenturi la un articol pe reportervirtual.ro
“doar kum konsidera majoritatea traim intro tara demokratika deci oricine are dreptul sa-si spuna parerea”. Bine punktat.
“cui nu-i convine sa schimbe dracu pagina, care-i problema”.

Vînătorii de « cool » Thursday, Apr 30 2009 

Tema: Vînătorii de « cool »: o scurtă incursiune (bibliografică) în istoria dungii (în vestimentaţie) şi o discuţie despre fetişizarea fibrelor şi fetişizarea brandurilor; « industria » second-hand-urilor şi cea a fake-urilor; resemnficarea articolelor vestimentare şi modul în care hainele construiesc şi modelează identităţi.

Oscar Wilde’s claim that only a fool would not judge a person by their appearances gains its satirical force by countering the popular wisdom that one should not judge a person by their clothes.
It cannot be denied that clothing and fashion may be used to “reflect, reinforce, disguise or create mood”(Roarch and Eicher, 1979, 8). The wearing of what are perceived as happy, joyous lines and colours mau be used in the attempt to change a person’s mood (Malcom Barnard, 1996).

It seems that more and more people are becoming “addicted” to the feelings they get when they do wear someting new.Those feelings may be of increased or reinforced uniqueness or of pleasure in presenting a different appearance to the world, and it is not difficult to understand the appeal of those feelings to certain people. Clothes that are rare, either because they are very old or very new mai be userd to create and express an individual uniqueness(Malcom Barnard, 1996).
Fabrics:

In order to achieve the effect of ephemeral delicacy and transparency in chemise dress, various thin, especially finely tabby woven fabrics, otherwise used for kerchiefs, cuffs and collars as well as hankerchiefs and ever curtains, were chosen. Mousseline, or, anglicised, muslin (the name derives from the city or Mosul in what is now nothern Iraq) is most frequenlty encountered. Made almost entirely of cotton, loosely woven, in different degrees of finess. Mull, imported from East Indies, was a type of muslin which was notable for its softness. Another widely used fabric was  batiste or cambric. Originally made with a high linen content, it looks thicker and feels stiffer than muslin. It is notable for a very fine, also semitransparent yet firm and even weave. Finer and lighter than batiste according tu linguistic usage of the periode was lawn, or linen, woven so losely of much thinner thread that it feels almost like a veil.  A cotton fabric also available then was organdy, which was woven from thread that was just as fine as that used for muslin but more tightly spun, resulting in fabric stiffer, although more light-weight than batiste. The demand for delicate fabrics ultimately led to muslin even being replaced by tulle, cotton or silk net named after the city of Tulle in France and of unsurpassable translucency.  The striving for airiness and translucency led to the making of lcotes weighing only 250 grammes.

Since all  these fabrics were extremely thin, they could not provide warmth. In addition, shawls, preferably costly cashmere shawls from Kashmir. The upshot was that many ladies caught heavy colds, often followed by pneumonia, aptly apostrophised at the time as the “muslin disease”.

Kegadoru Bandage Fashion Thursday, Feb 12 2009 

With the recent trends you may even see an increased number of girls that appear injured. Heads wrapped in bandages and eyes covered in patches, these girls have not been on the losing end of a fight, but rather the youth of Kegadoru, translated as “injured idols,” and a fetish for scantily clad women to dress up in bandages.

“Many of the men who come to Akihabara often compliment us on how good our bandages look, or how cute they are. For girls hanging out in Akihabara, bandages and eye patches have become a must-have fashion item.”

This takes attention seeking to the next level – it seems that these girls feel like bandages and fake injuries are the only way to a man’s heart.

“When you’re covered in bandages, everybody pays attention to you and worries about you. They also provide a chance to start talking to guys, who’ll ask you how you hurt yourself, so the bandages are really, really good,”

Apparently the color of the bandages also plays a role in the fashion with White symbolizing chastity and virginity and Black symbolizing an even darker side to the trend. We believe Red probably symbolizes they are really hurt and need to go to the hospital.

Source: WeirdAsiaNews

The Suicide Forest Tuesday, Feb 10 2009 

Aokigahara, also known as the Sea of Trees, lies at the base of Mount Fuji in Japan. It is one of the most common sites in the world for suicides, second only to San Francisco’s Golden Gate Bridge.

Suicide Forest via (Studio 360)

This Is Their Youth Monday, Feb 9 2009 

Young adults in Japan are unemployed, disenchanted, and depressed. Roland Kelts talks to poet Misumi Mizuki, novelist Ryu Murakami, and other artists to understand why. And he finds that Japan’s troubled youth might be changing the country for the better.

This is Their Youth

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