es šai tumsā jūtos tik maza, ka gandrīz vai liekas - vienalga, celšos vai ne

bļe, es tikko patērēju stundu+, vēlreiz pārrakstot atsauces un uztaisot atsevišķu avotu failu, stulbene, to taču varēja darīt arī pēc tam, šis noteikti ir prokrastinācijas veids ><

bet nu, vismaz produktīvs, jo tāpat kādā brīdī būtu jādara

ja šodien būtu, piemēram, pagājusī piektdiena, es būtu ļoti apmierināta ar savu progresu, haha.

MINI WAY TO HEALTH
ONLY $475.00

Carol Adams also proposes a quintessential relationship between men and meat. In a polemical and emotive account entitled The Sexual Politics of Meat (1990), she suggests that meat-eating is a symbol of patriarchy. ‘Meat-eating’, she says, ‘is the re-inscription of male power at every meal’ (1990:187). For Adams, the fate of women and animals is inextricably linked. They are both tyrannised and violated by men and her analysis equates the physical and sexual subjugation of women to the butchery of animals. Thus, feminism and vegetarianism are similar struggles against a common—male—oppressor.

In analysing vegetarianism then, many social scientists have shared the assumption that meat-eating and vegetarianism are representative of two unique and oppositional world-views (Twigg 1979, 1983, Adams 1990, Fiddes 1992, Spencer 1994, Cox 1994). The apparent barbarity and domination inherent in meat-eating is juxtaposed to the gentle humanity of vegetarianism, and each dietary practice is seen to represent an opposing conceptualisation of the relationship between humans and the natural world. (..) Meat-eating and vegetarianism are thus portrayed as two distinct dietary practices in Britain, each accompanied by its own unique world-view. My own research in South-East London, however, does not support this conclusion because the latter applies a universal meaning to meat that does not stand up to scrutiny. Importantly, my evidence suggests that meat-eating and vegetarianism are not as different as is often suggested. In many instances it is impossible to see a clear distinction between the diets of the two groups. Furthermore, rather than holding exclusive sets of beliefs, meateaters and vegetarians share many similar views on health, animal rights, factory farming and environmental issues. (..) In certain circumstances eating meat was also one outcome of a respect for nature and, for one environmental group in South-East London, was the culmination of a life lived in symbiosis with the environment. In an apparent rewriting of the Enlightenment principle of ‘power over nature’ eating meat can be the ultimate acknowledgement of the power of nature.

beidzot kāds pasaka, ka visi gaļēdāji nav ļaunuma iemiesojumi. un to, ko es domāju, kopš pirmās reizes, kad nokāva teļu, ko biju barojusi no pudelītes - es varu izrādīt cieņu, viņu apēdot.

one of us must hang
one of us must go

"I don’t f***ing care!’ Marginalia and the (textual) negotiation of an academic identity by university students"

"The Cultural and Religious Background of Sexual Vampirism in Ancient China"

utt

kad, pamirkšķinot acis, gudros akadēmiskos tekstos sāk lēkāt rōzā zaķīši

zibens mazliet traucē koncentrēties uz darbīgumu
bet forši, man pa manu milzīgo logu paveras lielisks skats uz to

ai, vispār, kaut kādas dabas stihijas vienmēr mani padara nemierīgu vislabākajā iespējamajā nozīmē, līdzīgi kā tad, kad gaidi, kad pārnāks mājās kāds, ar ko varēsi nodarboties ar seksu, laikam uzvilkšu kaut kādu nelielu lupatu un iešu ārā pastaigāties

es šitā reiz neaizgāju uz mēģinājumu, jo bija kaut kāda mega vētra, un man, protams, vajadzēja iet staigāt parkā un gaidīt, vai dabūšu ar kādu zaru pa galvu; tas gan bija tas supertizlais ansamblis ar vadītāju alkohōliķi, kur es gāju tikai tāpēc, ka nevaru iztikt bez dziedāšanas, bet bērnības ansambļa lielā grupa bija nosprāgusi dabīgā nāvē, tā ka es nemaz nejutos vainīga