“Outside the lab, Piff found that the rich donated a smaller percentage of their wealth than poorer people. In 2011, the wealthiest Americans, those with earnings in the top 20%, contributed 1.3% of their income to charity, while those in the bottom 20% donated 3.2% of their income. The trend to meanness was worst in plush suburbs where everyone had a high income, and never laid eyes on a poor person. Insulation from people in need, Piff concluded, dampened charitable impulses. Poorer people were also more likely to give to those charities servicing the genuinely needy. The rich gave to high-status institutions such as already well-endowed art galleries, museums and universities, while Feeding America, which deals with the nation’s poorest, got nothing.”—'The A**hole Effect': What Wealth Does to the Brain | Alternet (via b-binaohan)
Someone said "Are you really so stupid to think that Africa has the same technological advances as us? If they did they would probably have clean water and not live in houses made of sticks and mud. Get over yourself and stop being so ignorant."..... Below is a tiny collection of images of the Africa they refuse to show you..
Rest stops on highways are liminal spaces where the veil is thin and nobody can tell me differently
The explanation is that liminal spaces are in between places that bridge Here with There, so in fairy tales we often have the Fairy Ring, the Forest Clearing, the Sudden Misty Foggy Forest, the Bridge, the River, graveyards, in some cases
We also have a ton of american urban mythology around famous roadways and sites off the sides of roads
Archetypes like these occur to mark the places in the world where the veil goes thin and humans can have extra-worldly experiences, out of the ordinary way of living
So why wouldn’t transient spaces like rest stops where everyone is just passing through from one place to the next, never stopping for too long, not be a liminal space where spirits frequent, too
Especially since nobody would know if they were real or not
“…the older I get, the more I see how women are described as having gone mad, when what they’ve actually become is knowledgeable and powerful and fucking furious.”—Sophie Heawood (via hereticnarrative)
“The “uncut bond” of black exploitation and trauma under white supremacy meant a folding of black female trauma into the black male frame, from which it receded from common view, typically emerging as spectacle only and not as spectrum. Thus common perceptions of black suffering became embodied in and represented by male trauma—emanating from the lash, shackle, the brand, convict lease, lynch mob, death row, mass imprisonment, and “stop-n-frisk.” With the norm and apex of black suffering centered on violence in the public realm and the public spaces of the private realm (cloistered plantations and prisons), racial rape became subsumed under racial capital.
The official chronology of and narratives about violence and terror that constitute U.S. democracy’s borders—chattel slavery, the convict prison lease system, Jim Crow segregation, mass incarceration, “stop-n-frisk”— crowd out the black matrix, displacing it from philosophical inquiries into subjugation. The interiority of this trauma zone has paltry public record and memory. Racial rape, the dominant threat, appears in black women’s writings, memoirs, fiction, and art, but in these forms may be categorized as emotive performance, mere illustrations for rather than inherently forms of critical philosophy.”—Joy James, “Afrarealism and the Black Matrix: Maroon Philosophy at Democracy’s Border.” The Black Scholar, Vol. 43, No. 4; p. 126 (via so-treu)