it was the land

But now we fear movement
and now we dread stillness; we suspect it was the land
that always moved, not our ships;


The Portage  
Reblogged from fralusans-ana-marein

fralusans-ana-marein:

fralusans-ana-marein:

"J’t’écris une chanson d’amour" — Lisa LeBlanc

ouch

juste

je t’écris une chanson d’amour
mais tu ne sauras jamais

pis

c’est pire qu’une adolescente en pleine crise
qui écrit des poèmes

Okay, how great is this song? So great. 

Reblogged from bisexual-books

bisexual-books:

HAPPY BIRTHDAY TO US!!!   We can’t believe it’s been a year here at Bisexual Books!   So help us celebrate our first blogiversary by winning free stuff!   

First prize is a package of four queer books (Different Slopes, Bi Lives, The Mermaid of Chelsea Creek, and Jimmy’s Blues and Other Poems), an awesome Danial Anzola t-shirt (XL), an Excluded card autographed by Julia Serano, plus a bunch of bookmarks, stickers, and buttons!

Second prize is a bisexual ebook of your choice from Amazon.com (up to $10)!

Third prize is a queer comics pack with Fake and Lavender Menace, a neato comic book-sized bag from Northwest Press, plus a bunch of bookmarks, stickers, and buttons!   This includes a button that says “Superheros Do It With Capes” hehe

Now for the rules part:

  • You can reblog as many times as you’d like! 
  • This is a reblog contest (so likes don’t count)
  • You must be following us
  • This giveaway is open to our international friends!
  • The contest ends April 13th at 5pm CST

Yay! I like books AND bisexuality! 

(via bisexual-books)

Reblogged from katsenhakeron
katsenhakeron:

Done. The gorgeous Kawennáhere Jacobs in Rhymes For Young Ghouls. Watercolour, marker, ink and graphite on watercolour paper.

How amazing was this film? So amazing. 

katsenhakeron:

Done. The gorgeous Kawennáhere Jacobs in Rhymes For Young Ghouls. Watercolour, marker, ink and graphite on watercolour paper.

How amazing was this film? So amazing. 

(via lastrealindians)

Gregory Scofield - Prayer Song

(if you want to skip the talk, the poems start at about 4:58). 

(I’d read his book but it’s so much better read aloud. Listen! Listen!)

Reblogged from igniting-sparks
fralusans-ana-marein:

igniting-sparks:

Saw this on campus. Let’s see how long it takes before someone rips it down or vandalizes it.
Introducing the Settler Treaty Card!
Small print reads:
†Settler Treaty membership entitles the card-holder to: share this territory (except reserves) with First Nations people and move freely throughout it; freedom of religion; freedom to engage in economic activities and to use the land for the purposes of agriculture; the right to self-government (including trade and taxation, determination of citizenship, social services such as child welfare, health and education); and peace and goodwill.
Card holders are required to recognize the reciprocal treaty rights of First Nations, including: freedom of movement throughout this shared land as well as those territories reserved for the exclusive use of First Nations; freedom of religion; freedom to engage in economic activities and assurance to a right to a livelihood as well as assistance in times of need; self-government (including trade and taxation, determination of citizenship, and social services); and peace and goodwill. All rights of both settlers and First Nations are further delimited by our shared responsibilities to maintain good relations and to be good stewards of the land.
*Some restrictions apply. The Settler Treaty Card is not valid in most areas of British Columbia. Treaties entitle settlers to use the land for agricultural purposes to the depth of a plow. The underlying title to subsurface resources, forests, and waters remains with First Nations. The information presented here is based upon an oral understanding of the settler/First Nations relationships defined through the numbered treaties of the Prairies, and some local variance in the treaty relationship may apply. Settlers and settler-descendents are advised to consult with local First Nations treaty elders regarding the oral understanding of treaties in your area, as well as any unresolved land claims requiring restitution. For more information, please see Settler Treaty Rights by Tyler McCreary, Briarpatch Magazine, August 2005.

the article this links to is interesting, also.

Yes! Love/d this so much! 

fralusans-ana-marein:

igniting-sparks:

Saw this on campus. Let’s see how long it takes before someone rips it down or vandalizes it.

Introducing the Settler Treaty Card!

Small print reads:

†Settler Treaty membership entitles the card-holder to: share this territory (except reserves) with First Nations people and move freely throughout it; freedom of religion; freedom to engage in economic activities and to use the land for the purposes of agriculture; the right to self-government (including trade and taxation, determination of citizenship, social services such as child welfare, health and education); and peace and goodwill.

Card holders are required to recognize the reciprocal treaty rights of First Nations, including: freedom of movement throughout this shared land as well as those territories reserved for the exclusive use of First Nations; freedom of religion; freedom to engage in economic activities and assurance to a right to a livelihood as well as assistance in times of need; self-government (including trade and taxation, determination of citizenship, and social services); and peace and goodwill. All rights of both settlers and First Nations are further delimited by our shared responsibilities to maintain good relations and to be good stewards of the land.

*Some restrictions apply. The Settler Treaty Card is not valid in most areas of British Columbia. Treaties entitle settlers to use the land for agricultural purposes to the depth of a plow. The underlying title to subsurface resources, forests, and waters remains with First Nations. The information presented here is based upon an oral understanding of the settler/First Nations relationships defined through the numbered treaties of the Prairies, and some local variance in the treaty relationship may apply. Settlers and settler-descendents are advised to consult with local First Nations treaty elders regarding the oral understanding of treaties in your area, as well as any unresolved land claims requiring restitution. For more information, please see Settler Treaty Rights by Tyler McCreary, Briarpatch Magazine, August 2005.

the article this links to is interesting, also.

Yes! Love/d this so much! 

That moment when you’ve borrowed a library copy of a book you own, because you lent your copy to a friend, and you forget that it’s not your copy and wonder, “Why on earth did I underline *that*?!?”

I wish I could get a babysitter for my kitten so she wouldn’t feel so neglected when I have to work. She’s playing by herself (adorably) but also demanding attention and I feel like such an asshole for not being able to give her that. 

What I want is a present wherein childhood is freed from its moral
strictures, where queer kids are not stifled by the confines of a policed family, where queer grown-ups can write childhood, live childhood, in whatever order we wish, where we can happily bring up children if we so desire, where images of childhood slowly brush up against other images, where the past quickens a lust for the present and for the possible. As a modest proposal, I would suggest that we suspend childhood, that we formulate a point of departure for theorizing queer beginnings in the very suspension of childhood. Then may we conceive of our beginnings as suspended from the moon, held swaying in place by the thread of a violin, a childhood melody.
Elspeth Probyn, “SUSPENDED BEGINNINGS: OF CHILDHOOD AND NOSTALGIA.” 
The presiding asymmetry of value assignment between hetero and homo goes unchallenged everywhere: advice on how to help your kids turn out gay, not to mention your students, your parishioners, your therapy clients, or your military subordinates, is less ubiquitous than you might think. On the other hand, the scope of institutions whose programmatic undertaking is to prevent the development of gay people is unimaginably large. There is no major institutionalized discourse that offers a firm resistance to that undertaking: in the United States, at any rate, most sites of the state, the military, education, law, penal institutions, the church, medicine, and mass culture enforce it all but unquestioningly, and with little hesitation at the recourse to invasive violence. Eve Kosofsky Sedgwick, “How to Bring Your Kids Up Gay.”