- September 24, 2026
-
mute
ʿAjam (Arabic: عجم, IPA: [ʕædʒæm], lit. 'mute') is an Arabic word for a non-Arab, especially a Persian. It was historically used as a pejorative—figuratively ascribing muteness to those whose native language is not Arabic—during and after the Muslim conquest of Iran. Since the early Muslim conquests, it has been adopted in various non-Arabic languages, such as Turkish, Azerbaijani, Chechen, Kurdish, Malay, Sindhi, Urdu, Hindi, Bengali, Punjabi, Kashmiri, and Swahili. Today, the terms ʿAjam and ʿAjamī continue to be used to refer to anyone or anything Iranian, particularly in the Arab countries of the Persian Gulf. Communities speaking the Persian language in the Arab world exist among the Iraqis, the Kuwaitis, and the Bahrainis, in addition to others. A number of Arabs with Iranian heritage may have the surname ʿAjamī (عجمي), which has the same meaning as the original word.
Aljamiado (Spanish: [alxaˈmjaðo]; Portuguese: [alʒɐmiˈaðu])[b] or Aljamía texts are manuscripts that use the Arabic script for transcribing European languages, especially Romance languages such as Old Spanish or Aragonese. This alphabet is also called the Morisco alphabet.
Wikipedia via Hajer Khader on Institution(ing)s
Hajer's piece: https://glossary.institutionings.eu/glossary/submissions/hajer-khader.html
^ Also in relation to "mutisme", autism, and Monoblet/Ce gamin-là - September 22, 2026
-
Юра, прости, мы все проебали.
= Yuri [Gagarin], I am sorry, we fucked everything up.
- September 7, 2026
-
Rivette on Kapò
Voyez cependant, dans Kapò, le plan où Riva se suicide, en se jetant sur les barbelés électrifiés : l’homme qui décide, à ce moment-là, de faire un travelling avant pour recadrer le cadavre en contre-plongée, en prenant soin d’inscrire exactement la main levée dans un angle de son cadrage final, cet homme n'a droit qu'au plus profond mépris.
Cahiers du cinéma 120 (juin 1961)
- August 27, 2026
-
maronnage and heights
Prononc. et Orth.: [maʀ ɔ ̃], [mɑ-], fém. [-ɔn]. Att. ds Ac. dep. 1835. Étymol. et Hist. 1. a) 1640 «échappé et redevenu sauvage (d'un animal domestique)» (Bouton, Relation de l'establissement des François en l'isle de la Martinique, p.69 ds Arv., p.334: pourceau maron); b) 1658 N-- Maron (Rochefort, Histoire naturelle et morale des Isles Antilles de l'Amérique, p.322, ibid., p.335); 2. 1762 subst. masc. «personne qui exerce une profession sans titre» (Chevrier, L'Observateur des Spectacles, noI [I, 21] ds Fr. mod. t.37, 1969, p.127). Mot à l'orig. en usage dans les Antilles françaises, empr. au caraïbe mar(r)on «sauvage (animal, plante)», issu par aphérèse de l'esp. cimarron, proprement «élevé, montagnard» d'où, p. ext., «animal domestique échappé et redevenu sauvage» et «indien fugitif» (1535, Oviedo ds Cor.-Pasc.; cf. aussi Cimaroni en 1579 dans une trad. fr. d'un texte ital., v. König, p.145). Le sens d'«esclave n-- fugitif» semble être une création des colons, née aux Antilles, due à une compar. des Noirs échappés avec les animaux domestiques devenus sauvages après s'être enfuis dans les montagnes». Voir Arv., pp.334-336. Bbg.Arv. 1963, pp.334-336. _ Boulan 1934, p.79. _ Henschel (B.). Qq. dat. nouv. du 18es. Fr. mod. 1969, t.37, p.127. _ Monnot (R.). Dat. nouv. Fr. mod. 1952, t. 20, p.225. _ Quem. DDL t.1, 6.
cf. Im Gebirge ist der nächste Weg von Gipfel zu Gipfel: aber dazu musst du lange Beine haben. Sprüche sollen Gipfel sein: und Die, zu denen gesprochen wird, Grosse und Hochwüchsige.
(Nietzsche, Zarathustra I, "On Reading and Writing")
On the night of the 22nd a tropical storm raged, with lightning and gusts of wind and heavy showers of rain. Carrying torches to light their way, the leaders of the revolt met in an open space in the thick forests of the Morne Rouge, a mountain overlooking Le Cap. There Boukman gave the last instructions, and, after Voodoo incantations and the sucking of the blood of a stuck pig, he stimulated his fathers by a prayer spoken in creole, which, like so much spoken on such occasions, has remained.
(CLR James, The Black Jacobins, 2nd ed., p. 87
- July 31, 2026
-
p. 16 op cit
A packed audience enjoyed the grand dedication celebration of the new location of the Son of Man Temple and Intercommunal Youth Institute at 6118 East 14th Street, in the heart of East Oakland, California, on October 21, 1973. An array of talented children, entertainers, and noted community leaders partici pated in the ceremonies, described by one excited mother as "a look into the future."
-
re: Sundays
Our belief is that every human being has the right to be free. We can all agree that we are not. Therefore, we come together to express our agreement on that belief every Sunday at the Son of Man Temple.
The Black Panther Party: Service to the People (p. 14)
- July 28, 2026
-
console (n.)
1706, "a cabinet; an ornamental base structure," from French console "a bracket" (16c.), which is of uncertain origin, possibly from consolateur, literally "one who consoles" (see console (v.)), being used somehow for carved human figures supporting cornices, shelves or rails in choir stalls. Another guess connects it to Latin consolidare "to make solid" (see consolidate).
The sense evolved to "body of a musical organ" (1881), "radio cabinet" (1925), then "cabinet for a TV, stereo, etc." (1944). Console-table is attested from 1813.
- July 11, 2026
-
(no subject)
But a bill can become law even without the president's signature, and the clock had already started ticking on June 29, when House Speaker Mike Johnson delivered the legislation to Trump for either a signature or veto. That 10-day clock was set to expire at 11:59 p.m. ET Friday. Without action from the president, the bill would become law automatically.
That's how, at the stroke of midnight, the bill became law without Trump's signature.
- July 9, 2026
-
passage from Kanafi's Letter from Gaza (1980) - colors
Later the Ministry of Education in Kuwait gave me a contract. There's no need to repeat to you how my life there went in detail. I always wrote to you about everything. My life there had a gluey, vacuous quality as though I were a small oyster, lost in oppressive loneliness, slowly struggling with a future as dark as the beginning of the night, caught in a rotten routine, a spewed-out combat with time. Everything was hot and sticky. There was a slipperiness to my whole life, it was all a hankering for the end of the month.
In the middle of the year, that year, the Jews bombarded the central district of Sabha and attacked Gaza, our Gaza, with bombs and flame-throwers. That event might have made some change in my routine, but there was nothing for me to take much notice of; I was going to leave. this Gaza behind me and go to California where I would live for myself, my own self which had suffered so long. I hated Gaza and its inhabitants. Everything in the amputated town reminded me of failed pictures painted in grey by a sick man. Yes, I would send my mother and my brother's widow and her children a meagre sum to help them to live, but I would liberate myself from this last tie too, there in green California, far from the reek of defeat which for seven years had filled my nostrils. The sympathy which bound me to my brother's children, their mother and mine would never be enough to justify my tragedy in taking this perpendicular dive. It mustn't drag me any further down than it already had. I must flee!
⚘
- July 8, 2026
-
Adeline Grand‐Clément, "Poikilia"
Characterized by a radiance that is composite and multiple, artifacts described as poikiloi resemble the prodigious daidalea (Frontisi‐Ducroux 2000, esp. 52–55 for the parallel bet- ween daidaleon and poikilon). But there are at least two noteworthy differences. First, poikilia is not exclusive to artifacts. Indeed, the Greeks use the term poikilos for living beings, in particular for three types of animals: snakes whose bodies are covered with rings and scales, birds with a variegated plumage, and animals with a mottled coat, such as the fawn or the panther.3 Their bodies display a variety of shapes and colors and composite surfaces that con- trast with the smooth and homogeneous surface of human skin (khrōs).4 Poikilia can also characterize certain men, heroes or divinities, such as Prometheus or Odysseus (e.g. Hes. Th. 510–511; Eur. IA. 526). What these have in common is less a “multicolored” or “versicolor” physical appearance, than specific aptitudes that characterize mētis, the crafty and cunning intelligence that plays a crucial role in Greek imagination. Detienne and Vernant have brought to light the close connection that originally existed between poikilia and mētis (1974, 25–31). The connection endures into the Classical period, to the point that applying the term poikilos to an individual is in itself sufficient to suggest the type of clever intelligence that, by then, could be denigrated (A. Equ. 758–759; Villacèque 2010, 144–145). Poikilia thus evokes a non‐dialectic kind of thought, which proceeds by circumvention and follows indirect and somewhat labyrinthine routes, like a maze.
⚘