#the article in full

[submariini]

When Finland’s Käärijä took the stage at this year’s Eurovision, a star was instantly, explosively born. With an outrageous energy, infectious presence and that oh-so-catchy hook, the Vantaa-based rapper may not have won the contest but he certainly snatched the hearts of those in his home country and beyond. We ask Käärijä the million dollar question: what next?

[full article under the cut]

Last May, a peculiar frenzy engulfed Finland. Virtually all green foods – cucumbers, especially – were sold out from stores. Buildings across the land were bathed in vivid green lights. Social media brimmed with green-themed parties, while data obtained by Swedish fintech company Klarna showed a 570 per cent increase in the online sales of neon green shirts.

This phenomenon was all thanks to Käärijä, the rapper who represented Finland in the 2023 Eurovision Song Contest. His now-infamous, blazing green puff sleeve bolero – dreamt up by Finnish broadcasting company Yle’s costume design team and which he dons when performing the smash hit track ‘Cha Cha Cha’ – had taken on a life of its own, the lush hue uniting the entire nation amid the competition. “It was incredible to see it happen and so cool being part of it,” Käärijä says. “It wasn’t planned at all – it was the people who created the commotion. I’ll definitely never forget it.”

When we speak over Zoom, Käärijä, whose real name is Jere Pöyhönen, is lounging in his minimal apartment in Vantaa, a city just outside Helsinki. He appears on my screen shirtless, a chunky gold chain dangling on his neck. On his head sits a pastel turquoise cap adorned with little cat ears. As he gestures with his hands, I spot flashes of poison green nail varnish. Pöyhönen’s chosen attire, or lack thereof, is extremely fitting – he typically performs bare-chested (“It gets so hot during my gigs”) and his Instagram handle is @paidatonriehuja, or ‘shirtless rascal’.

Hot off a performance in western Finland, the 29-year-old is enjoying his first days off in a while. It’s been a sweltering summer of non-stop touring, with fans flocking to festivals and concerts nationwide to see his explosive live show. Things are not winding down either, with Käärijä heading off on his first-ever European tour this month. Some of these shows sold out in mere minutes, an indication of his immense international following. “It’s so exciting; I’m definitely jumping into a new territory with that tour,” Pöyhönen says. “But I don’t have any expectations – I’m just going to let everything happen organically rather than stressing about it.”

Although he created one of this year’s buzziest songs, the guy on my screen is humble and, save for his look, almost un assuming. I remark on the stark contrast to his fiery and flamboyant stage presence. “Through Käärijä, I get to channel all the craziness, quirkiness and hyperactivity I’ve had since I was a child,” Pöyhönen says, describing himself offstage as “just this ordinary dude”. Without delving into further details, he tells me that the name Käärijä (translating roughly to moneymaker) stems from a history with gambling. Despite the darkness of its origin, he notes that the moniker is to be taken with a grain of salt.

While it might seem like Käärijä exploded into the public consciousness from obscurity, Pöyhönen has a long journey in music behind him. Born in Helsinki but having spent most of his youth in Vantaa, he started dabbling in the medium at just three years old. Coming from a musical family (“My dad and big brother both play the guitar”), jamming sessions were commonplace in the Pöyhönen household, his instrument of choice being the drums. “I was playing with pots and spoons before I got a set of those plastic kids’ drums,” he says. “When we moved to a bigger house, we built a band room downstairs where me and my brother spent a lot of time practising.”

At that time, rap music hadn’t yet entered Pöyhönen’s life; he was strictly a self-described “metal guy”. His older brother had instilled in him a love for the genre, particularly metal icons Rammstein. Upon starting high school, his musical taste broadened and he began listening to Eminem and popular Finnish rap groups Fintelligens and JVG. “Me and my friends were filming our own music videos to old rap songs, learning the words by heart,” Pöyhönen says. “It [making rap music] pretty much started as this humour thing I did with my mates.”

Encouraged by his loved ones, Pöyhönen began writing his own songs, still playing it for laughs. Turned out he had a knack for it. “Since I was little, I’ve been an avid storyteller – my imagination ran a little wilder than the rest of the kids’ at my school,” he says. “So when I started making music, I didn’t even need inspiration; I was able to whip up the lyrics from my head.”

But then, at 15, an unexpected turning point came by way of a severe sudden illness. Rushed to the hospital with ulcerative colitis, a chronic inflammatory bowel disease, Pöyhönen underwent emergency surgery to remove his colon. Had he not been treated immediately, the complications could have been fatal. “I was writing songs in the hospital – music became a source of strength for me,” he says. “I decided that if I make it through this, I’m going to give my all to music and be serious about it.”

After over a decade of hard work and countless hours in the studio, Käärijä released his first album, Fantastista (Fantastic), in 2020, but it would take three years for him to become a household name in Finland. After snapping up the top prize in Uuden Musiikin Kilpailu (the Finnish contest for new music) with his party anthem ‘Cha Cha Cha’, a song dedicated to a hedonistic night out fusing rap, electronic music and metal, he secured the coveted spot as his country’s entrant for the 2023 Eurovision, held in Liverpool. One of Pöyhönen’s craziest dreams had come true.

For Pöyhönen, Eurovision was “an amazing but immensely tough experience”. The event’s intense schedule and the little time carved out for practising surprised the artist. There was no room for errors or retakes once it was time for rehearsals. “They didn’t give much mercy,” he says. On the bright side, the long days filled with “lots of press conferences and waiting around” gave Pöyhönen a chance to get to know the other artists. “The group we had there was wonderful – there wasn’t a competitive atmosphere at all,” he says. One of the contestants he became especially close with was Sweden’s Loreen, with whom he exchanged numbers and promised to “meet up and talk about everything else but music”.

By the time the grand finale came, Käärijä’s explosive performance and infectious song had made him one of the favourites to win. Ultimately he came second, while Loreen nabbed first place. How did Pöyhönen handle the letdown? “It was a huge disappointment, but in the end, the feeling didn’t last long,” he says. “When I thought about how far I’d gotten, the incredible journey it was and all the new friends I made, I realised that these things are far more meaningful than winning.” Plus, he still achieved something major: ‘Cha Cha Cha’ made history as the first ever Finnish song to reach Spotify’s global most-listened charts. The track’s reach proved to Pöyhönen that language doesn’t matter; it’s all about creating a singular, infectious sound: “The mouth is just as much of an instrument as the piano or the guitar is,” he says.

Having made history, I ask Pöyhönen if he felt any pressure after the Eurovision bubble had burst. “Of course there are the thoughts of ‘what now?’ and ‘is this going to be it, will anyone be interested anymore next year?’ – I’m aware that the hype won’t last forever,” he says. “But I’m onto creating the next thing, trying not to feel any pressure for future releases. I haven’t done that before, so why would I do that now?”

Pöyhönen hints at a new album dropping sometime next year, but in the meantime, he’s enjoying the attention – including his Vogue Scandinavia debut. Shot at the extraordinary home of the late interior architect Antti Nurmesniemi and his wife, textile artist Vuokko Nurmesniemi, we find the space where Pöyhönen and Käärijä meet, the quiet confidence mingling with that more-is-more persona.

And while Käärijä might develop as a character (“I want to show that he’s more than just a bolero chap”), he’s adamant that he will stay true to his music and keep singing in Finnish, despite the sudden international attention. “In the end, I’m doing this for myself,” he says. “Also, why change something that works?”

Photographer: Karoliina Bärlund Stylist: Sanna Silander Talent: Käärijä Hair Stylist and Makeup Artist: Neea Kuurne Photographer Assistant: Milja Laakso Stylist Assistant: Nelli Korhonen

#käärijä #jere pöyhönen #eurovision #the article in full

[ibtisams]

The UN passed a humanitarian pause resolution- 12 in favour, 0 against and 3 abstained (Russia, US, UK). This will allow fuel, aid and evacuations into Gaza for the first time since October 7th.

This is binding international law, but Israel has already stated that they will defy this resolution.

#the full article is very interesting about the specifics of the deal #I hope and hope and hope that this works out #palestine #🦢

[akajustmerry]

READ THE FULL ARTICLE HERE

‘Killers Of The Flower Moon’ Can’t Escape Its Own White Gaze by Merryana Salem / Killers Of The Flower Moon (2023). Dir. Martin Scorsese

#killers of the flower moon #martin scorsese #lily gladstone #indigenous #media representation #writing #read the full article if you can guys my editors are looking for any excuse to claim i am not good at my job rn #/

[ink-the-artist]

Paleolithic humans

Been meaning to make art of early humans for a while and these in particular were greatly inspired by this article:

#ask to tag #these are just bits of the article go to the link to read the full thing #the look of the dogs is prob not very accurate lol i tried to go for something wolf-like but clearly not a wolf #i imagine there were prehistoric dogs that would be patient with children back then. hence the second illustration :) #art #illustration #colored pencil #paleolithic #dogs #animal death

[nashaalya]

♥️

#recommend reading the full article

[hisui-dreamer]

imagine being a stay-at-home spouse with jade, and every time you're bored and want to surprise your husband, you embroider tiny, different mushrooms into different articles of clothing. a little mushroom at the end of his sleeve, a mushroom on his pockets on his jeans, a mushroom over his heart of his cardigan...

by the time he comes home, you shower him in affection, staying still and letting him lean his weight on you as he recharges. and when he asks you what you've been up to for the day, you giddily pull out the article of clothing and show him your artwork, and the gentle smile that curls his lips is more than enough for you to believe all the accidental needle pricks weren't in vain.

he wears that article of clothing as often as possible, showing off to his friends and colleagues about what an endearing and talented his spouse is, and from the way his eyes sparkle when he's talking about you, every one knows how devoted and down bad he is for you

#also he looks forward to the day where he'll have a full outfit of embroidered items #it doesn't matter if the outfit looks ridiculous and clashes #he'll parade around town and show everyone how special the outfit is #and if you're embarrassed by how ridiculous his outfit is #you better start embroidering more articles of clothing so vil will stop spamming your inboxes hahaha #twstnexus #rinnade #twisted wonderland #twisted wonderland x reader #twisted wonderland jade #twisted wonderland jade leech #jade leech #jade leech x reader

[hotvampireadjacent]

Police kill another black man via suffocation.

#antiblackness #I haven’t had time to read the full article bc I’m at work still

[adobe-outdesign]

was reading this article on ToughPigs about a trans puppeteer/performer and honestly shoutout both to Morgana Ignis for being brave enough to ask for her name to be changed and Brian Henson for insta-killing her deadname

bonus comment from the author:

#muppets #the muppets #trans #queer #outdesign posts things #can't recommend the full article enough #toughpigs always does great pride articles this time of year #greatest hits

[sailor-rowling]

Beira’s Place: Thousands helped by Edinburgh rape centre set up by JK Rowling

A year on from the opening of JK Rowling’s women-only rape centre, thousands of victims have reached out for help.

A veteran of more than four ­decades protecting and sheltering women suffering sexual violence and domestic abuse, Isabelle Kerr was so passionate about supporting JK Rowling’s decision to fund a women-only centre that she came out of retirement to help set it up.

Speaking for the first time since Beira’s Place opened, Isabelle, 67, said: “The whole ethos of the place took me back to the grassroots of the women’s movement in Scotland, when women helped other women stay safe in an act of basic feminism.

“It was how women dealt with the practicalities brought about by the age-old problem of domestic abuse and sexual violence. I’m saddened to say very little has changed through the decades, which is why Beira’s Place has been busy from the moment we opened our doors.”

Isabelle said: “Men’s violence towards women continues unabated around the world. Justice systems continue to fail women with sentencing that rarely reflects the damage and trauma inflicted, despite these crimes carrying the possibility of a life sentence.

“We still have a culture where ­victims are blamed because of what they wear, where they went or what they did rather than holding the perpetrator to blame. It’s soul destroying.”

“Our phones started ringing the day we opened. They haven’t stopped. We’ve helped almost 2,000 callers looking for support. Over 250 survivors have used our safe space. Many told us they would not want to use the service if men were on the premises, either because they have been so traumatised or for cultural reasons.

Isabelle warns that much more needs to be done about identifying the escalating cycle of violence towards women. She said: “We don’t live in the kind of society where women and girls are safe from predators, stalkers, rapists and men who use coercive control to trap the vulnerable. We live in a society where women and girls have lost so much trust and hope in our criminal justice system that only 10% of violence and sex crimes are ever reported.

“Until we take these crimes more seriously, very little will change.”

#j.k. rowling #jk rowling #jkr #pro jkr #archived #full article at link

[wellsbering]

the one aspect of american culture that i will defend to my last breath is the recent high school tradition of taking the practice SAT, signing the page that says "you're not allowed to tell ANYONE what's on this test even when it's over", and then immediately flooding tumblr with highly specific memes about the content of said test

#...typed this all out and had a horrifying thought. HIGH SCHOOLERS STILL DO THIS RIGHT? #tag what year you took the psat mine was 2015 or 2016 and i still remember the 'artisanal bread' article i think about it often #just checked it was 2016 #my posts #high school #psat #psat memes #thank goodness. psat 2022 is chock full of memes i dont understand. God bless you all the kids are alright #oh holy shit this blew up #1k #2k

[fawnforevergone]

what absolutely floors me is the way "Unknown (Nth)" is the song for Treachery, and yet is more about betraying ourselves rather than being betrayed. hozier says that, when the break-up happened, it felt as though his lover was chewing on his heart while it still beats, but he can only blame himself because entering a relationship is acknowledging the chance it may fail and still going through with it. AND THEN HE SAYS "i'd walk so far just to take the injury of finally knowing you" - meaning he would do it all again with the knowledge of failure because isn't that what he risked in the first place anyway? ,,,"Unknown (Nth)", the weapon that you are-

#if u guys want i will go full dante mode on how this relates to the most DEVASTATING part of inferno #btw ik i posted the article on this ages ago but im back to talk on it again #and how unknown links to eat your young because of it #the unknown > count ugolino > eat your young pipeline goes crazy #if his ( apparent ) new music in march is about inferno... #u guys will have to suffer so much ramblings from me im sorry in advance #hozier's inferno #unreal unearth #unknown/nth #lyric analysis #hozier

[texasbama]

Black women are often tasked with boxing up their expressiveness and expansiveness to make space for others. For the sake of others’ comforts and perceived social order Black women are asked to pack away our joy, our anger, our sadness, our tiredness, our bodies, our political convictions, our ideas, our creativity, our truths and our achievements. Watching Beyoncé and her team perform at the Renaissance tour is an exercise in ripping open and throwing aside the boxes of ourselves and leaving them strewn behind legions of fans and silver sequins. Celebrating getting to see Beyoncé live on her birthday meant getting to celebrate the wide range of being we do not always get to openly sit with like unapologetic displays of self-love, self-worth and self-belief, sexuality and sexual prowess and grief over lost time and lost love. (x)

#renaissance world tour #rwt #beyonce #Beyoncé #if you have the time I would recommend reading the full article. i teared up a bit because yes…just. YES.

[ohgaylor]

In 2006, the year Taylor Swift released her first single, a closeted country singer named Chely Wright, then 35, held a 9-millimeter pistol to her mouth. Queer identity was still taboo enough in mainstream America that speaking about her love for another woman would have spelled the end of a country music career. But in suppressing her identity, Ms. Wright had risked her life.

In 2010, she came out to the public, releasing a confessional memoir, “Like Me,” in which she wrote that country music was characterized by culturally enforced closeting, where queer stars would be seen as unworthy of investment unless they lied about their lives. “Country music,” she wrote, “is like the military — don’t ask, don’t tell.”

The culture in which Ms. Wright picked up that gun — the same one in which Ms. Swift first became a star — was stunningly different from today’s. It’s dizzying to think about the strides that have been made in Americans’ acceptance of the L.G.B.T.Q. community over the past decade: marriage equality, queer themes dominating teen entertainment, anti-discrimination laws in housing and, for now, in the workplace. But in recent years, a steady drip of now-out stars — Cara Delevingne, Colton Haynes, Elliot Page, Kristen Stewart, Raven-Symoné and Sam Smith among them — have disclosed that they had been encouraged to suppress their queerness in order to market projects or remain bankable.

The culture of country music hasn’t changed so much that homophobia is gone. Just this past summer, Adam Mac, an openly gay country artist, was shamed out of playing at a festival in his hometown because of his sexual orientation. In September, the singer Maren Morris stepped away from country music; she said she did so in part because of the industry’s lingering anti-queerness. If country music hasn’t changed enough, what’s to say that the larger entertainment industry — and, by extension, our broader culture — has?

Periodically, I return to a video, recorded by a shaky hand more than a decade ago, of Ms. Wright answering questions at a Borders bookstore about her coming out. She likens closeted stardom to a blender, an “insane” and “inhumane” heteronormative machine in which queer artists are chewed to bits.

“It’s going to keep going,” Ms. Wright says, “until someone who has something to lose stands up and just says ‘I’m gay.’ Somebody big.” She continues: “We need our heroes.”

What if someone had already tried, at least once, to change the culture by becoming such a hero? What if, because our culture had yet to come to terms with homophobia, it wasn’t ready for her?

What if that hero’s name was Taylor Alison Swift?

In the world of Taylor Swift, the start of a new “era” means the release of new art (an album and the paratexts — music videos, promotional ephemera, narratives — that supplement it) and a wholesale remaking of the aesthetics that will accompany its promotion, release and memorializing. In recent years, Ms. Swift has dominated pop culture to such a degree that these transformations often end up altering American culture in the process.

In 2019, she was set to release a new album, “Lover,” the first since she left Big Machine Records, her old Nashville-based label, which she has since said limited her creative freedom. The aesthetic of what would be known as the “Lover Era” emerged as rainbows, butterflies and pastel shades of blue, purple and pink, colors that subtly evoke the bisexual pride flag.

On April 26, Lesbian Visibility Day, Ms. Swift released the album’s lead single, “ME!,” in which she sings about self-love and self-acceptance. She co-directed a campy music video to accompany it, which she would later describe as depicting “everything that makes me, me.” It features Ms. Swift dancing at a pride parade, dripping in rainbow paint and turning down a man’s marriage proposal in exchange for a … pussy cat.

At the end of June, the L.G.B.T.Q. community would celebrate the 50th anniversary of the Stonewall Riots. On June 14, Ms. Swift released the video for her attempt at a pride anthem, “You Need to Calm Down,” in which she and an army of queer celebrities from across generations — the “Queer Eye” hosts, Ellen DeGeneres, Billy Porter, Hayley Kiyoko, to name a few — resist homophobia by living openly. Ms. Swift sings that outrage against queer visibility is a waste of time and energy: “Why are you mad, when you could be GLAAD?”

The video ends with a plea: “Let’s show our pride by demanding that, on a national level, our laws truly treat all of our citizens equally.” Many, in the press and otherwise, saw the video as, at best, a misguided attempt at allyship and, at worst, a straight woman co-opting queer aesthetics and narratives to promote a commercial product.

Then, Ms. Swift performed “Shake It Off” as a surprise for patrons at the Stonewall Inn. Rumors — that were, perhaps, little more than fantasies — swirled in the queerer corners of her fandom, stoked by a suggestive post by the fashion designer Christian Siriano. Would Ms. Swift attend New York City’s WorldPride march on June 30? Would she wear a dress spun from a rainbow? Would she give a speech? If she did, what would she declare about herself?

The Sunday of the march, those fantasies stopped. She announced that the music executive Scooter Braun, who she described as an “incessant, manipulative” bully, had purchased her masters, the lucrative original recordings of her work.

Ms. Swift’s “Lover” was the first record that she created with nearly unchecked creative freedom. Lacking her old label’s constraints, she specifically chose to feature activism for and the aesthetics of the L.G.B.T.Q. community in her confessional, self-expressive art. Even before the sale of her masters, she appeared to be stepping into a new identity — not just an aesthetic — that was distinct from that associated with her past six albums.

When looking back on the artifacts of the months before that album’s release, any close reader of Ms. Swift has a choice. We can consider the album’s aesthetics and activism as performative allyship, as they were largely considered to be at the time. Or we can ask a question, knowing full well that we may never learn the answer: What if the “Lover Era” was merely Ms. Swift’s attempt to douse her work — and herself — in rainbows, as so many baby queers feel compelled to do as they come out to the world?

There’s no way of knowing what could have happened if Ms. Swift’s masters hadn’t been sold. All we know is what happened next. In early August, Ms. Swift posted a rainbow-glazed photo of a series of friendship bracelets, one of which says “PROUD” with beads in the color of the bisexual pride flag. Queer people recognize that this word, deployed this way, typically means that someone is proud of their own identity. But the public did not widely view this as Ms. Swift’s coming out.

Then, Vogue released an interview with Ms. Swift that had been conducted in early June. When discussing her motivations for releasing “You Need to Calm Down,” Ms. Swift said, “Rights are being stripped from basically everyone who isn’t a straight white cisgender male.” She continued: “I didn’t realize until recently that I could advocate for a community that I’m not a part of.” That statement suggests that Ms. Swift did not, in early June, consider herself part of the L.G.B.T.Q. community; it does not illuminate whether that is because she was a straight, cis ally or because she was stuck in the shadowy, solitary recesses of the closet.

On Aug. 22, Ms. Swift publicly committed herself to the as-of-then-unproven project of rerecording and rereleasing her first six albums. The next day, she finally released “Lover,” which raises more questions than it answers. Why does she have to keep secrets just to keep her muse, as all her fans still sing-scream on “Cruel Summer”? About what are the “hundred thrown-out speeches I almost said to you,” in her chronicle of self-doubt, “The Archer,” if not her identity? And what could the album’s closing words, which come at the conclusion of “Daylight,” a song about stepping out of a 20-year darkness and choosing to “let it go,” possibly signal?

I want to be defined by the things that I love,

Not the things I hate,

Not the things that I’m afraid of, I’m afraid of,

Not the things that haunt me in the middle of the night,

I just think that,

You are what you love.

The first time I viewed “Lover” through the prism of queerness, I felt delirious, almost insane. I kept wondering whether what I was perceiving in her work was truly there or if it was merely a mirage, born of earnest projection.

My longtime reading of Ms. Swift’s celebrity — like that of a majority of her fan base — had been stuck in the lingering assumptions left by a period that began more than a decade and a half ago, when a girl with an overexaggerated twang, Shirley Temple curls and Georgia stars in her eyes became famous. Then, she presented as all that was to be expected of a young starlet: attractive yet virginal, knowing yet naïve, not talented enough to be formidable, not commanding enough to be threatening, confessional, eager to please. Her songs earnestly depicted the fantasies of a girl raised in a traditional culture: high school crushes and backwoods drives, princelings and wedding rings, declarations of love that climax only in a kiss — ideally in the pouring rain.

When Ms. Swift was trying to sell albums in that late-2000s media environment, her songwriting didn’t match the image of a sex object, the usual role reserved for female celebrities in our culture. Instead, the story the public told about her was that she laundered her affection to a litter of promising grown men, in exchange for songwriting inspiration. A young Ms. Swift contributed to this narrative by hiding easy-to-decode clues in liner notes that suggested a certain someone was her songs’ inspiration (“SAM SAM SAM SAM SAM SAM,” “ADAM,” “TAY”) or calling out an ex-boyfriend on the “Ellen” show and “Saturday Night Live.” Despite the expansive storytelling in Ms. Swift’s early records, her public image often cast a man’s interest as her greatest ambition.

As Ms. Swift’s career progressed, she began to remake that image: changing her style and presentation, leaving country music for pop and moving from Nashville to New York. By 2019, her celebrity no longer reflected traditional culture; it had instead become a girlboss-y mirror for another dominant culture — that of white, cosmopolitan, neoliberal America.

But in every incarnation, the public has largely seen those songs — especially those for which she doesn’t directly state her inspiration — as cantos about her most recent heterosexual love, whether that idea is substantiated by evidence or not. A large portion of her base still relishes debating what might have happened with the gentleman caller who supposedly inspired her latest album. Feverish discussions of her escapades with the latest yassified London Boy or mustachioed Mr. Americana fuel the tabloid press — and, embarrassingly, much of traditional media — that courts fan engagement by relentlessly, unquestioningly chronicling Ms. Swift’s love life.

Even in 2023, public discussion about the romantic entanglements of Ms. Swift, 34, presumes that the right man will “finally” mean the end of her persistent husbandlessness and childlessness. Whatever you make of Ms. Swift’s extracurricular activities involving a certain football star (romance for the ages? strategic brand partnership? performance art for entertainment’s sake?), the public’s obsession with the relationship has been attention-grabbing, if not lucrative, for all parties, while reinforcing a story that America has long loved to tell about Ms. Swift, and by extension, itself.

Because Ms. Swift hasn’t undeniably subverted our culture’s traditional expectations, she has managed, in an increasingly fractured cultural environment, to simultaneously capture two dominant cultures — traditional and cosmopolitan. To maintain the stranglehold she has on pop culture, Ms. Swift must continue to tell a story that those audiences expect to consume; she falls in love with a man or she gets revenge. As a result, her confessional songs languish in a place of presumed stasis; even as their meaning has grown deeper and their craft more intricate, a substantial portion of her audience’s understanding of them remains wedded to the same old narratives.

But if interpretations of Ms. Swift’s art often languish in stasis, so do the millions upon millions of people who love to play with the dollhouse she has constructed for them. Her dominance in pop culture and the success of her business have given her the rare ability to influence not only her industry but also the worldview of a substantial portion of America. How might her industry, our culture and we, ourselves, change if we made space for Ms. Swift to burn that dollhouse to the ground?

Anyone considering the whole of Ms. Swift’s artistry — the way that her brilliantly calculated celebrity mixes with her soul-baring art — can find discrepancies between the story that underpins her celebrity and the one captured by her songs. One such gap can be found in her “Lover” era. Others appear alongside “dropped hairpins,” or the covert ways someone can signal queer identity to those in the know while leaving others comfortable in their ignorance. Ms. Swift dropped hairpins before “Lover” and has continued to do so since.

Sometimes, Ms. Swift communicates through explicit sartorial choices — hair the colors of the bisexual pride flag or a recurring motif of rainbow dresses. She frequently depicts herself as trapped in glass closets or, well, in regular closets. She drops hairpins on tour as well, paying tribute to the Serpentine Dance of the lesbian artist Loie Fuller during the Reputation Tour or referencing “The Ladder,” one of the earliest lesbian publications in the United States, in her Eras Tour visuals.

During the Eras Tour, Ms. Swift traps her past selves — including those from her “Lover” era — in glass closets.

Dropped hairpins also appear in Ms. Swift’s songwriting. Sometimes, the description of a muse — the subject of her song, or to whom she sings — seems to fit only a woman, as it does in “It’s Nice to Have a Friend,” “Maroon” or “Hits Different.” Sometimes she suggests a female muse through unfulfilled rhyme schemes, as she does in “The Very First Night,” when she sings “didn’t read the note on the Polaroid picture / they don’t know how much I miss you” (“her,” instead of that pesky little “you,” would rhyme). Her songwriting also noticeably alludes to poets whose muses the historical record incorrectly cast as men — Emily Dickinson chief among them — as if to suggest the same fate awaits her art. Stunningly, she even explicitly refers to dropping hairpins, not once, but twice, on two separate albums.

In isolation, a single dropped hairpin is perhaps meaningless or accidental, but considered together, they’re the unfurling of a ballerina bun after a long performance. Those dropped hairpins began to appear in Ms. Swift’s artistry long before queer identity was undeniably marketable to mainstream America. They suggest to queer people that she is one of us. They also suggest that her art may be far more complex than the eclipsing nature of her celebrity may allow, even now.

Since at least her “Lover” era, Ms. Swift has explicitly encouraged her fans to read into the coded messages (which she calls “Easter eggs”) she leaves in music videos, social media posts and interviews with traditional media outlets, but a majority of those fans largely ignore or discount the dropped hairpins that might hint at queer identity. For them, acknowledging even the possibility that Ms. Swift could be queer would irrevocably alter the way they connect with her celebrity, the true product they’re consuming.

There is such public devotion to the traditional narrative Ms. Swift embodies because American culture enshrines male power. In her sweeping essay, “Compulsory Heterosexuality and Lesbian Existence,” the lesbian feminist poet Adrienne Rich identified the way that male power cramps, hinders or devalues women’s creativity. All of the sexist undertones with which Ms. Swift’s work can be discussed (often, even, by fans) flow from compulsory heterosexuality, or the way patriarchy draws power from the presumption that women naturally desire men. She must write about men she surely loves or be unbankable; she must marry and bear children or remain a child herself; she must look like, in her words, a “sexy baby” or be undesirable, “a monster on the hill.”

A woman who loves women is most certainly a monster to a society that prizes male power. She can fulfill none of the functions that a traditional culture imagines — wife, mother, maid, mistress, whore — so she has few places in the historical record. The Sapphic possibility of her work is ignored, censored or lost to time. If there is queerness earnestly implied in Ms. Swift’s work, then it’s no wonder that it, like that of so many other artists before her, is so often rendered invisible in the public imagination.

While Ms. Swift’s songs, largely written from her own perspective, cannot always conform to the idea of a woman our culture expects, her celebrity can. That separation, between Swift the songwriter and Swift the star, allows Ms. Swift to press against the golden birdcage in which she has found herself. She can write about women’s complexity in her confessional songs, but if ever she chooses not to publicly comply with the dominant culture’s fantasy, she will remain uncategorizable, and therefore, unsellable.

Her star — as bright as it is now — would surely dim.

Whether she is conscious of it or not, Ms. Swift signals to queer people — in the language we use to communicate with one another — that she has some affinity for queer identity. There are some queer people who would say that through this sort of signaling, she has already come out, at least to us. But what about coming out in a language the rest of the public will understand?

The difference between any person coming out and a celebrity doing so is the difference between a toy mallet and a sledgehammer. It’s reasonable for celebrities to be reticent; by coming out, they potentially invite death threats, a dogged tabloid press that will track their lovers instead of their beards, the excavation of their past lives, a torrent of public criticism and the implosion of their careers. In a culture of compulsory heterosexuality, to stop lying — by omission or otherwise — is to risk everything.

American culture still expects that stars are cis and straight until they confess themselves guilty. So, when our culture imagines a celebrity’s coming out, it expects an Ellen-style announcement that will submerge the past life in phoenix fire and rebirth the celebrity in a new image. In an ideal culture, wearing a bracelet that says “PROUD,” waving a pride flag onstage, placing a rainbow in album artwork or suggestively answering fan questions on Instagram would be enough. But our current reality expects a supernova.

Because of that expectation, stars end up trapped behind glass, which is reinforced by the tabloid press’s subtle social control. That press shapes the public’s expectations of others’ identities, even when those identities are chasms away from reality. Celebrities who master this press environment — Ms. Swift included — can bolster their business, but in doing so, they reinforce a heteronormative culture that obsesses over pregnancy, women’s bodies and their relationships with men.

That environment is at odds with the American movement for L.G.B.T.Q. equality, which still has fights to win — most pressingly, enshrining trans rights and squashing nonsensical culture wars. But lately I’ve heard many of my young queer contemporaries — and the occasional star — wonder whether the movement has come far enough to dispense with the often messy, often uncomfortable process of coming out, over and over again.

That questioning speaks to an earnest conundrum that queer people confront regularly: Do we live in this world, or the world to which we ought to aspire?

Living in aspiration means ignoring the convention of coming out in favor of just … existing. This is easier for those who can pass as cis and straight if need be, those who are so wealthy or white that the burden of hiding falls to others and those who live in accepting urban enclaves. This is a queer life without friction; coming out in a way straight people can see is no longer a prerequisite for acceptance, fulfillment and equality.

This aspiration is tremendous, but in our current culture, it is available only to a privileged few. Should such an inequality of access to aspiration become the accepted state of affairs, it would leave those who can’t hide to face society’s cruelest actors without the backing of a vocal, activated community. So every queer person who takes issue with the idea that we must come out ought to ask a simple question — what do we owe one another?

If coming out is primarily supposed to be an act of self-actualization, to form our own identities, then we owe one another nothing. This posture recognizes that the act of coming out implicitly reinforces straight and cis identities as default, which is not worth the rewards of outness.

But if coming out is supposed to be a radical act of resistance that seeks to change the way our society imagines people to be, then undeniable visibility is essential to make space for those without power. In this posture, queer people who can live in aspiration owe those who cannot a real world in which our expansive views of love and gender aren’t merely tolerated but celebrated. We have no choice but to actively, vocally press against the world we’re in, until no one is stuck in it.

And so just for a little while longer, we need our heroes.

But if queer people spend all of our time holding out for a guiding light, we might forgo a more pressing question that if answered, just might inch all of us a bit closer to aspiration. The next time heroes appear, are we ready to receive them?

It takes neither a genius nor a radical to see queerness implied by Ms. Swift’s work. But figuring out how to talk about it before the star labels herself is another matter. Right now, those who do so must inject our perceptions with caveats and doubt or pretend we cannot see it (a lie!) — implicitly acquiescing to convention’s constraints in the name of solidarity.

Lying is familiar to queer people; we teach ourselves to do it from an early age, shrouding our identities from others, and ourselves. It’s not without good reason. To maintain the safety (and sometimes the comfort) of the closet, we lie to others, and, most crucially, we allow others to believe lies about us, seeing us as something other than ourselves. Lying is doubly familiar to those of us who are women. To reduce friction, so many of us still shrink life to its barest version in the name of honor or safety, rendering our lives incomplete, our minds lobotomized and our identities unexplored.

By maintaining a culture of lying about what we, uniquely, have the knowledge and experience to see, we commit ourselves to a vow of silence. That vow may protect someone’s safety, but when it is applied to works of culture, it stymies our ability to receive art that has the potential to change or disrupt us. As those with queer identity amass the power of commonplaceness, it’s worth questioning whether the purpose of one of the last great taboos that constrains us befits its cost.

In every case, is the best form of solidarity still silence?

I know that discussing the potential of a star’s queerness before a formal declaration of identity feels, to some, too salacious and gossip-fueled to be worthy of discussion. They might point to the viciousness of the discourse around “queerbaiting” (in which I have participated); to the harm caused by the tabloid press’s dalliances with outing; and, most crucially, to the real material sacrifices that queer stars make to come out, again and again, as reasons to stay silent.

I share many of these reservations. But the stories that dominate our collective imagination shape what our culture permits artists and their audiences to say and be. Every time an artist signals queerness and that transmission falls on deaf ears, that signal dies. Recognizing the possibility of queerness — while being conscious of the difference between possibility and certainty — keeps that signal alive.

So, whatever you make of Ms. Swift’s sexual orientation or gender identity (something that is knowable, perhaps, only to her) or the exact identity of her muses (something better left a mystery), choosing to acknowledge the Sapphic possibility of her work has the potential to cut an audience that is too often constrained by history, expectation and capital loose from the burdens of our culture.

To start, consider what Ms. Swift wrote in the liner notes of her 2017 album, “reputation”: “When this album comes out, gossip blogs will scour the lyrics for the men they can attribute to each song, as if the inspiration for music is as simple and basic as a paternity test.”

Listen to her. At the very least, resist the urge to assume that when Ms. Swift calls the object of her affection “you” in a song, she’s talking about a man with whom she’s been photographed. Just that simple choice opens up a world of Swiftian wordplay. She often plays with pronouns, trading “you” and “him” so that only someone looking for a distinction between two characters might find one. Turns of phrase often contain double or even triple meanings. Her work is a feast laid specifically for the close listener.

Choosing to read closely can also train the mind to resist the image of an unmarried woman that compulsory heterosexuality expects. And even if it is only her audience who points at rainbows, reading Ms. Swift’s work as queer is still worthwhile, for it undermines the assumption that queer identity impedes pop superstardom, paving the way for an out artist to have the success Ms. Swift has.

After all, would it truly be better to wait to talk about any of this for 50, 60, 70 years, until Ms. Swift whispers her life story to a biographer? Or for a century or more, when Ms. Swift’s grandniece donates her diaries to some academic library, for scholars to pore over? To ensure that mea culpas come only when Ms. Swift’s bones have turned to dust and fragments of her songs float away on memory’s summer breeze?

I think not. And so, I must say, as loudly as I can, “I can see you,” even if I risk foolishness for doing so.

I remember the first time I knew I had seen Taylor Alison Swift break free from the trap of stardom. I wasn’t sitting in a crowded stadium in the pouring rain or cuddled up in a movie theater with a bag of popcorn. I was watching a grainy, crackling livestream of the Eras Tour, captured on a fan’s phone.

It’s late at night, the beginning of her acoustic set of surprise songs, this time performed in a yellow dress. She begins playing “Hits Different.” It’s a new song, full of puns, double entendres and wordplay, that toys with the glittering identities in which Ms. Swift indulges.

She’s rushing, as if stopping, even for a second, will cause her to lose her nerve. She stumbles at the bridge, pauses and starts again; the queen of bridges will not mess this up, not tonight.

There it is, at the bridge’s end: “Bet I could still melt your world; argumentative, antithetical dream girl.” An undeniable declaration of love to a woman. As soon as those words leave her lips, she lets out a whoop, pacing around the stage with a grin that cannot be contained.

For a moment, Ms. Swift was out of the woods she had created for herself as a teenager, floating above the trees. The future was within reach; she would, and will, soon take back the rest of her words, her reputation, her name. Maybe the world would see her, maybe it wouldn’t.

But on that stage, she found herself. I was there. Through a fuzzy fancam, I saw it.

And somehow, that was everything.

#ooooh my word this was BREATHTAKING and so well-said #because coming out is in fact a very delicate thing #full article here for the tumblr crowd! #taylor swift #articles #new york times #gaylor swift #gaylor #lover #chely wright

[fatehbaz]

Endangered Indian sandalwood. British war to control the forests. Tallying every single tree in the kingdom. European companies claim the ecosystem. Spices and fragrances. Failure of the plantation. Until the twentieth century, the Empire couldn't figure out how to cultivate sandalwood because they didn't understand that the plant is actually a partial root parasite. French perfumes and the creation of "the Sandalwood City".

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Selling at about $147,000 per metric ton, the aromatic heartwood of Indian sandalwood (S. album) is arguably [among] the most expensive wood in the world. Globally, 90 per cent of the world’s S. album comes from India [...]. And within India, around 70 per cent of S. album comes from the state of Karnataka [...] [and] the erstwhile Kingdom of Mysore. [...] [T]he species came to the brink of extinction. [...] [O]verexploitation led to the sandal tree's critical endangerment in 1974. [...]

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Francis Buchanan’s 1807 A Journey from Madras through the Countries of Mysore, Canara and Malabar is one of the few European sources to offer insight into pre-colonial forest utilisation in the region. [...] Buchanan records [...] [the] tradition of only harvesting sandalwood once every dozen years may have been an effective local pre-colonial conservation measure. [...] Starting in 1786, Tipu Sultan [ruler of Mysore] stopped trading pepper, sandalwood and cardamom with the British. As a result, trade prospects for the company [East India Company] were looking so bleak that by November 1788, Lord Cornwallis suggested abandoning Tellicherry on the Malabar Coast and reducing Bombay’s status from a presidency to a factory. [...] One way to understand these wars is [...] [that] [t]hey were about economic conquest as much as any other kind of expansion, and sandalwood was one of Mysore’s most prized commodities. In 1799, at the Battle of Srirangapatna, Tipu Sultan was defeated. The kingdom of Mysore became a princely state within British India [...]. [T]he East India Company also immediately started paying the [new rulers] for the right to trade sandalwood.

British control over South Asia’s natural resources was reaching its peak and a sophisticated new imperial forest administration was being developed that sought to solidify state control of the sandalwood trade. In 1864, the extraction and disposal of sandalwood came under the jurisdiction of the Forest Department. [...] Colonial anxiety to maximise profits from sandalwood meant that a government agency was established specifically to oversee the sandalwood trade [...] and so began the government sandalwood depot or koti system. [...]

From the 1860s the [British] government briefly experimented with a survey tallying every sandal tree standing in Mysore [...].

Instead, an intricate system of classification was developed in an effort to maximise profits. By 1898, an 18-tiered sandalwood classification system was instituted, up from a 10-tier system a decade earlier; it seems this led to much confusion and was eventually reduced back to 12 tiers [...].

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Meanwhile, private European companies also made significant inroads into Mysore territory at this time. By convincing the government to classify forests as ‘wastelands’, and arguing that Europeans would improves these tracts from their ‘semi-savage state’, starting in the 1860s vast areas were taken from local inhabitants and converted into private plantations for the ‘production of cardamom, pepper, coffee and sandalwood’.

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Yet attempts to cultivate sandalwood on both forest department and privately owned plantations proved to be a dismal failure. There were [...] major problems facing sandalwood supply in the period before the twentieth century besides overexploitation and European monopoly. [...] Before the first quarter of the twentieth century European foresters simply could not figure out how to grow sandalwood trees effectively.

The main reason for this is that sandal is what is now known as a semi-parasite or root parasite; besides a main taproot that absorbs nutrients from the earth, the sandal tree grows parasitical roots (or haustoria) that derive sustenance from neighbouring brush and trees. [...] Dietrich Brandis, the man often regaled as the father of Indian forestry, reported being unaware of the [sole significant English-language scientific paper on sandalwood root parasitism] when he worked at Kew Gardens in London on South Asian ‘forest flora’ in 1872–73. Thus it was not until 1902 that the issue started to receive attention in the scientific community, when C.A. Barber, a government botanist in Madras [...] himself pointed out, 'no one seems to be at all sure whether the sandalwood is or is not a true parasite'.

Well into the early decades of twentieth century, silviculture of sandal proved a complete failure. The problem was the typical monoculture approach of tree farming in which all other species were removed and so the tree could not survive. [...]

The long wait time until maturity of the tree must also be considered. Only sandal heartwood and roots develop fragrance, and trees only begin developing fragrance in significant quantities after about thirty years. Not only did traders, who were typically just sailing through, not have the botanical know-how to replant the tree, but they almost certainly would not be there to see a return on their investments if they did. [...]

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The main problem facing the sustainable harvest and continued survival of sandalwood in India [...] came from the advent of the sandalwood oil industry at the beginning of the twentieth century. During World War I, vast amounts of sandal were stockpiled in Mysore because perfumeries in France had stopped production and it had become illegal to export to German perfumeries. In 1915, a Government Sandalwood Oil Factory was built in Mysore. In 1917, it began distilling. [...] [S]andalwood production now ramped up immensely. It was at this time that Mysore came to be known as ‘the Sandalwood City’.

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Text above by: Ezra Rashkow. "Perfumed the axe that laid it low: The endangerment of sandalwood in southern India." Indian Economic and Social History Review 51, no. 1, pages 41-70. March 2014. [Bold emphasis and some paragraph breaks/contractions added by me. Italicized first paragraph/heading in this post added by me. Presented here for commentary, teaching, criticism purposes.]

#a lot more in full article specifically about #postindependence indian nationstates industrial extraction continues trend established by british imperial forestry management #and ALSO good stuff looking at infamous local extinctions of other endemic species of sandalwood in south pacific #that compares and contrasts why sandalwood survived in india while going extinct in south pacific almost immediately after european conques #abolition #ecology #imperial #colonial

[valkaryah]

How the Opening Titles of Netflix’s ‘Beef’ Underscore and Undercut Its Characters’ Delusions

Full article:

#beef #netflix beef #beef netflix #david choe #lee sung jin #painting #article #that's also my favourite painting and title card... it's so strong so desperate so full it really touches something

[dickpuncher420]

i shouldve been an animal w a comfortable ~10 year life span. being a human is too complicated and goes on for far too long

#i read that article abt that one wolf who dies of old age at like 9 years old and i was like DAMN. lived a whole full ass life in 9 years #thats the dream baby #dick punches