sugajimin:

pretty


the-bibrarian:

drst:

need-a-new-reality:

katy-l-wood:

sandersgrey:

smashasaurus-rex:

saint-batrick:

rneadowsoprano-deactivated20211:

hiscarissima:

rneadowsoprano-deactivated20211:

Hanging out with old people rules because after a while they trust you enough to confess to murder totally unprompted

Wait what.

Sometimes old ladies had to kick the ladder out from under their stepfathers when they were girls and that’s valid

oh, my little old lady murder story was her replacing the medication in her abusive husband’s capsules with rat poison.

“back in the day, our grandmothers worked on their marriages and didn’t get divorced!” nah, friend, they COULDN’T get a divorce so sometimes they killed their fuckin husbands. ¯\_(ツ)_/¯

My grandma murdered her first husband the first time he beat their daughter.

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My college was next to an assisted living facility and one time we went over there to draw people’s portraits so we could get practice drawing older people. The lady I was drawing idly told me that she “dealt quite handily with her first husband” while making a stabbing gesture. Five minutes later she requested I make sure not to draw her double chin. I honored that request.

So when I was a child my grandmother told all these great stories about growing up in the Alaskan wilderness. Amazing bad ass stories about her and my great-grandmother. I recently asked my mom why my great-grandmother moved from Texas to Alaska in the first place. Turns out my Great-grandfather was abusive to my great grandmother for years and she lived with that until the first time he hit my grandmother, who was like three at the time, my great-grandmother got him very drunk and beat him to death then moved to Alaska to hide from the cops.

Men don’t realize their life expectancy went up thanks to divorce.

Figure 9.3 shows that the number of males killed by intimate partners dropped by 71.4% between 1976 and 2002. Researchers and advocates for battered women attribute this dramatic decline to the widespread availability of support services for women, including shelters, crisis counseling, hotlines, and legal measures such as protection and restraining orders. These services offer abused women options for escaping violence and abuse other than taking their partners’ lives. Other factors that may have contributed to the decline are the increased ease of obtaining divorce and the generally improved economic conditions for women.

Source

:))))))))

(via hey-marlie)


dzckling:

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like or reblog if you save or use.


jung-koook:

SLEEVELESS JUNGKOOK I’M SCREAMING

(via jung-koook)


writing-prompt-s:

threefeline:

corancoranthemagicalman:

stu-pot:

ciiriianan:

sadoeuphemist:

writing-prompt-s:

Temples are built for gods. Knowing this a farmer builds a small temple to see what kind of god turns up.

Arepo built a temple in his field, a humble thing, some stones stacked up to make a cairn, and two days later a god moved in.

“Hope you’re a harvest god,” Arepo said, and set up an altar and burnt two stalks of wheat. “It’d be nice, you know.” He looked down at the ash smeared on the stone, the rocks all laid askew, and coughed and scratched his head. “I know it’s not much,” he said, his straw hat in his hands. “But - I’ll do what I can. It’d be nice to think there’s a god looking after me.”

The next day he left a pair of figs, the day after that he spent ten minutes of his morning seated by the temple in prayer. On the third day, the god spoke up.

“You should go to a temple in the city,” the god said. Its voice was like the rustling of the wheat, like the squeaks of fieldmice running through the grass. “A real temple. A good one. Get some real gods to bless you. I’m no one much myself, but I might be able to put in a good word?” It plucked a leaf from a tree and sighed. “I mean, not to be rude. I like this temple. It’s cozy enough. The worship’s been nice. But you can’t honestly believe that any of this is going to bring you anything.”

“This is more than I was expecting when I built it,” Arepo said, laying down his scythe and lowering himself to the ground. “Tell me, what sort of god are you anyway?”

“I’m of the fallen leaves,” it said. “The worms that churn beneath the earth. The boundary of forest and of field. The first hint of frost before the first snow falls. The skin of an apple as it yields beneath your teeth. I’m a god of a dozen different nothings, scraps that lead to rot, momentary glimpses. A change in the air, and then it’s gone.”

The god heaved another sigh. “There’s no point in worship in that, not like War, or the Harvest, or the Storm. Save your prayers for the things beyond your control, good farmer. You’re so tiny in the world. So vulnerable. Best to pray to a greater thing than me.”

Arepo plucked a stalk of wheat and flattened it between his teeth. “I like this sort of worship fine,” he said. “So if you don’t mind, I think I’ll continue.”

“Do what you will,” said the god, and withdrew deeper into the stones. “But don’t say I never warned you otherwise.”

Arepo would say a prayer before the morning’s work, and he and the god contemplated the trees in silence. Days passed like that, and weeks, and then the Storm rolled in, black and bold and blustering. It flooded Arepo’s fields, shook the tiles from his roof, smote his olive tree and set it to cinder. The next day, Arepo and his sons walked among the wheat, salvaging what they could. The little temple had been strewn across the field, and so when the work was done for the day, Arepo gathered the stones and pieced them back together.

“Useless work,” the god whispered, but came creeping back inside the temple regardless. “There wasn’t a thing I could do to spare you this.”

“We’ll be fine,” Arepo said. “The storm’s blown over. We’ll rebuild. Don’t have much of an offering for today,” he said, and laid down some ruined wheat, “but I think I’ll shore up this thing’s foundations tomorrow, how about that?” 

The god rattled around in the temple and sighed.

A year passed, and then another. The temple had layered walls of stones, a roof of woven twigs. Arepo’s neighbors chuckled as they passed it. Some of their children left fruit and flowers. And then the Harvest failed, the gods withdrew their bounty. In Arepo’s field the wheat sprouted thin and brittle. People wailed and tore their robes, slaughtered lambs and spilled their blood, looked upon the ground with haunted eyes and went to bed hungry. Arepo came and sat by the temple, the flowers wilted now, the fruit shriveled nubs, Arepo’s ribs showing through his chest, his hands still shaking, and murmured out a prayer. 

“There is nothing here for you,” said the god, hudding in the dark. “There is nothing I can do. There is nothing to be done.” It shivered, and spat out its words. “What is this temple but another burden to you?”

“We -” Arepo said, and his voice wavered. “So it’s a lean year,” he said. “We’ve gone through this before, we’ll get through this again. So we’re hungry,” he said. “We’ve still got each other, don’t we? And a lot of people prayed to other gods, but it didn’t protect them from this. No,” he said, and shook his head, and laid down some shriveled weeds on the altar. “No, I think I like our arrangement fine.”

“There will come worse,” said the god, from the hollows of the stone. “And there will be nothing I can do to save you.”

The years passed. Arepo rested a wrinkled hand upon the temple of stone and some days spent an hour there, lost in contemplation with the god.

And one fateful day, from across the wine-dark seas, came War.

Arepo came stumbling to his temple now, his hand pressed against his gut, anointing the holy site with his blood. Behind him, his wheat fields burned, and the bones burned black in them. He came crawling on his knees to a temple of hewed stone, and the god rushed out to meet him.

“I could not save them,” said the god, its voice a low wail. “I am sorry. I am sorry. I am so so sorry.” The leaves fell burning from the trees, a soft slow rain of ash. “I have done nothing! All these years, and I have done nothing for you!”

“Shush,” Arepo said, tasting his own blood, his vision blurring. He propped himself up against the temple, forehead pressed against the stone in prayer. “Tell me,” he mumbled. “Tell me again. What sort of god are you?”

“I -” said the god, and reached out, cradling Arepo’s head, and closed its eyes and spoke.

“I’m of the fallen leaves,” it said, and conjured up the image of them. “The worms that churn beneath the earth. The boundary of forest and of field. The first hint of frost before the first snow falls. The skin of an apple as it yields beneath your teeth.” Arepo’s lips parted in a smile.

“I am the god of a dozen different nothings,” it said. “The petals in bloom that lead to rot, the momentary glimpses. A change in the air -” Its voice broke, and it wept. “Before it’s gone.”

“Beautiful,” Arepo said, his blood staining the stones, seeping into the earth. “All of them. They were all so beautiful.”

And as the fields burned and the smoke blotted out the sun, as men were trodden in the press and bloody War raged on, as the heavens let loose their wrath upon the earth, Arepo the sower lay down in his humble temple, his head sheltered by the stones, and returned home to his god.

Sora found the temple with the bones within it, the roof falling in upon them.

“Oh, poor god,” she said, “With no-one to bury your last priest.” Then she paused, because she was from far away. “Or is this how the dead are honored here?” The god roused from its contemplation.

“His name was Arepo,” it said, “He was a sower.”

Sora startled, a little, because she had never before heard the voice of a god. “How can I honor him?” She asked.

“Bury him,” the god said, “Beneath my altar.”

“All right,” Sora said, and went to fetch her shovel.

“Wait,” the god said when she got back and began collecting the bones from among the broken twigs and fallen leaves. She laid them out on a roll of undyed wool, the only cloth she had. “Wait,” the god said, “I cannot do anything for you. I am not a god of anything useful.”

Sora sat back on her heels and looked at the altar to listen to the god.

“When the Storm came and destroyed his wheat, I could not save it,” the god said, “When the Harvest failed and he was hungry, I could not feed him. When War came,” the god’s voice faltered. “When War came, I could not protect him. He came bleeding from the battle to die in my arms.” Sora looked down again at the bones.

“I think you are the god of something very useful,” she said.

“What?” the god asked.

Sora carefully lifted the skull onto the cloth. “You are the god of Arepo.”

Generations passed. The village recovered from its tragedies—homes rebuilt, gardens re-planted, wounds healed. The old man who once lived on the hill and spoke to stone and rubble had long since been forgotten, but the temple stood in his name. Most believed it to empty, as the god who resided there long ago had fallen silent. Yet, any who passed the decaying shrine felt an ache in their hearts, as though mourning for a lost friend. The cold that seeped from the temple entrance laid their spirits low, and warded off any potential visitors, save for the rare and especially oblivious children who would leave tiny clusters of pink and white flowers that they picked from the surrounding meadow.

The god sat in his peaceful home, staring out at the distant road, to pedestrians, workhorses, and carriages, raining leaves that swirled around bustling feet. How long had it been? The world had progressed without him, for he knew there was no help to be given. The world must be a cruel place, that even the useful gods have abandoned, if farms can flood, harvests can run barren, and homes can burn, he thought.

He had come to understand that humans are senseless creatures, who would pray to a god that cannot grant wishes or bless upon them good fortune. Who would maintain a temple and bring offerings with nothing in return. Who would share their company and meditate with such a fruitless deity. Who would bury a stranger without the hope for profit. What bizarre, futile kindness they had wasted on him. What wonderful, foolish, virtuous, hopeless creatures, humans were.

So he painted the sunset with yellow leaves, enticed the worms to dance in their soil, flourished the boundary between forest and field with blossoms and berries, christened the air with a biting cold before winter came, ripened the apples with crisp, red freckles to break under sinking teeth, and a dozen other nothings, in memory of the man who once praised the god’s work on his dying breath.

“Hello, God of Every Humble Beauty in the World,” called a familiar voice.

The squinting corners of the god’s eyes wept down onto curled lips. “Arepo,” he whispered, for his voice was hoarse from its hundred-year mutism.

“I am the god of devotion, of small kindnesses, of unbreakable bonds. I am the god of selfless, unconditional love, of everlasting friendships, and trust,” Arepo avowed, soothing the other with every word.

“That’s wonderful, Arepo,” he responded between tears, “I’m so happy for you—such a powerful figure will certainly need a grand temple. Will you leave to the city to gather more worshippers? You’ll be adored by all.”

“No,” Arepo smiled.

“Farther than that, to the capitol, then? Thank you for visiting here before your departure.”

“No, I will not go there, either,” Arepo shook his head and chuckled.

“Farther still? What ambitious goals, you must have. There is no doubt in my mind that you will succeed, though,” the elder god continued.

“Actually,” interrupted Arepo, “I’d like to stay here, if you’ll have me.”

The other god was struck speechless. “…. Why would you want to live here?”

“I am the god of unbreakable bonds and everlasting friendships. And you are the god of Arepo.”

I reblogged this once with the first story. Now the story has grown and I’m crying. This is gorgeous, guys. This is what dreams are made of.

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This is amazing!

(via writing-prompt-s)


bangwoolofbangtan:

Jungkook’s “lost” Instagram posts

(the dance collection)

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evileldestdaughter:

evileldestdaughter:

every eldest daughter deserves to be evil

honestly this should be the most popular post on tumblr but younger siblings won’t reblog this

(via mdemontespan1667)


elfwreck:

gemsofgreece:

beatrice-otter:

savvysergeant:

elizabethanism:

“The entire British museum is an active crime scene” - John Oliver

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[image description: two pictures, one above the other. The first image shows a statue originally from the Acropolis in Athens, now in the British Museum. The statue is a column shaped like a woman. It is labelled London. The bottom image is from the Acropolis Museum in Athens, showing the other five matching column/statues, with a space for the missing statue pointedly left open. This picture is shot from above and is labelled Athens.

image in savvysergeant’s reblog: screencap of tags from two people. Feeblekazoo’s tags read: the degree to which the Acropolis museum is designed to shame the British Museum is spectactular. butherlipsarenotmoving’s tags read: the acropolis museum is the most passive aggressive museum i’ve ever been to and i love it

/end id]

For those of you who don’t know museum drama, one of the largest and most famous parts of the British Museum’s collection is the so-called Elgin Marbles, which were looted from the Acropolis by Lord Elgin in the 18th Century. (The Acropolis is the hill in Athens, Greece which has some of the most amazing Greek ruins anywhere, the most famous of which is the Parthenon.) Elgin had (or at least claims to have had) permission from the Ottoman Empire to take stuff home with him, but a) this is one empire asking another empire if they can loot stuff from the other empire’s subjugated people, so, not exactly any moral high ground there Elgin, and b) he took a lot more stuff than the Ottomans said he could have.

Greece has been asking for those statues and sculptures to be returned since they won independence in 1832. That’s right, 1832, 190 years ago. The British Museum has had a number of excuses over the years, one of the biggies of the late 20th Century being “we couldn’t possibly give them back because Athens doesn’t have a nice enough museum to display them” and ignoring Greece’s response of “we will BUILD a museum just for them if you will just give us our damn stuff back!“

Finally, Greece said “fuck you” and built a museum at the bottom of the Acropolis called the Acropolis museum. It is huge, it is gorgeous, the collection of objects is amazing and the educational bits (“this is what it is and why it matters”) are really well done. It’s probably one of the best archaeological museums in the world; it definitely is the best collection of ancient Greek artifacts in the world, both for the size of the collection and the way it’s displayed.

Oh. And it is amazingly passive-aggressive. Every single piece of the Elgin Marbles in the British Museum has an empty spot on display waiting for the piece to be returned to Greece. For example, there are a lot of pieces where Elgin took, say, the nicest (or easiest to remove) one of a set. The column/statue in the OP’s image is one of these. Friezes from the roof of the Parthenon are another example. The Acropolis Museum displays each one of these sets with space for the stolen pieces, along with a picture of what the stolen piece looks like and where it is. It is a giant middle finger at the British Museum, disguised as helpful information.

There’s no chance that the British Museum will return any of this in the next generation. It’s not up to the curators at the British Museum; they don’t get any say in this. The board of governors of the British Museum is made up of old posh English people who genuinely believe that the Empire was awesome and England has a perfect right to everything in the British Museum. They have set policies about what can and can’t be removed from the collection, and according to those policies nothing of any historical or monetary value can be given away or sold. And they actively promote the idea that their predecessors had a perfect right to loot the cultural heritage of the world, and that the museum has a perfect right to keep it forever. The only way to get anything out of the British Museum and back to its rightful place would be to completely replace the entire board of the museum with new people who think completely differently. And that’s not happening any time soon, alas.

By the way, the British argument that Greeks wouldn’t know how to care for the antiquities……. Greece has 206 archaeological museums. It’s not only incredibly demeaning as an argument, it’s also straight out false and misleading.

I want the Acropolis Museum to surreptitiously hire the Leverage team to go steal their historical artifacts.

Because what’s the British Museum going to do if those items just vanish one day, and reappear partway across the world, in their historical homeland?

“How the fuck did you get those?”

“I’m sure we have no idea. They just showed up here one day. Maybe the gods of Greece wanted their art in their homeland.”

“Give those back!”

“No.”

“You don’t own those!”

“Actually we do. They’re part of our national history.”

“They’re part of our national history too, for the last several hundred years! They were given to us by a treaty!”

“The European Union does not acknowledge your treaty with the Ottoman Empire. Neither the UK nor the Ottoman Empire is part of the EU, so… good luck getting a court to verify your claim.”


diapordias:

jadagul:

sigmaleph:

jadagul:

kurloz38:

annabellioncourt:

daddynietzsche:

throwback to that time in my existentialism class where the professor asked ‘who thinks hell is other people’ and half the class slowly and meekly put their hand up

then the prof was like ‘…i mean who originally said it’

there are some posts that sound utterly made up for the joke or for the notes, but this one I whole heartedly believe 

Sounds right to me…

That quote is amazing to me in that it’s quoted completely accurately and yet in a way that means something completely different from what it meant in context.

(Sartre was claiming that Hell was other people. He was not claiming that other people were hell.)

…I can’t actually tell what distinction you’re drawing there. Can you expand?

The line comes from No Exit, which is set in Hell. Spoilers for No Exit follow

In particular, three people who have been condemned to hell are trapped eternally in a room together. And at first they think they got off easy without any pitchforks or fiery lakes or anything. But over the course of the play they discover that they have been chosen very specifically to have neuroses and character flaws that interact with and torment each other.

Each one needs the approval of a second in an unstable RPS cycle so that any time one of them might be satisfied by a second, the third swoops in and ruins it.

And when they figure this out, one of the characters expresses his understanding, that hell isn’t physical torture. “Hell is just—other people.”

So the point isn’t that other people, generically, are hellish; it’s rather that you can build a hell out of other people.

But when I hear people quote it, it’s usually sort of an introvert-pride thing. “Other people are hell; you should spend time alone.” And that’s not the point at all. It’s a statement about how bad unhealthy relationships can be, not a statement about how all relationships are unhealthy!

See also Sartre’s own comment here:

“hell is other people” has always been misunderstood. It has been thought that what I meant by that was that our relations with other people are always poisoned, that they are invariably hellish relations. But what I really mean is something totally different. I mean that if relations with someone else are twisted, vitiated, then that other person can only be hell.

Reblogging for the original post which was hilarious and also for that explanation which is beautiful

(via unendingshade)