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blsphmr.bsky.social
partisan of hate
@blsphmr.bsky.social
140 followers 110 following 1.6K posts
defiled, beaten, molested; tranquil without light.

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blsphmr.bsky.social
we should all just kill ourselves.
November 18, 2025 at 1:27 AM
blsphmr.bsky.social
oq eu acho engraçado da situação do xiu xiu eh que eh um viado branco turista sexual que usou um prostituto vietnamita em extrema pobreza pra posar pra foto de capa do álbum dele pagando de bom moço vinte anos depois e denunciando a apropriação racista de outro artista branco.
dreampvnk.bsky.social alberto balsalm da silva @dreampvnk.bsky.social · 18h
tão comentando a situ do xiu xiu com o AIW na outra rede e eu preciso que alguém traga isso pra cá (que não seja eu to com preguiça
November 17, 2025 at 10:51 PM
blsphmr.bsky.social
ce n’est pas une image juste, c’est juste une image.
November 17, 2025 at 9:27 PM
blsphmr.bsky.social
de maneira resumida eu só não acho que essas relações possam existir não-coercitivamente: a força coercitiva *ultrapassa* qualquer disposição, intenção ou vontade particular dos envolvidos e define os limites daquilo que a relação pode vir a ser. a sexualidade enquanto…
blsphmr.bsky.social partisan of hate @blsphmr.bsky.social · 23h
eh eu já esperava que as *disposições* delu não se alinhariam com as minhas, como comentei esses dias. sinto um certo desgosto lendo essas expressões (“rewarding”, “reversal”, “reciprocity”, “drawn to each”, “coalition”, “not-fully-­overdetermined negotiator of social power”) nesse contexto.
As Alan Sinfield points out, we lack a critical and theoretical vocabulary for thinking the multiple ways in which sexual relations based in age differences are at once inseparable from social power and at the same time potentially rewarding, not exclusively oppressive, and open to both reversals of power and modes of asymmetrical reciprocity. I concede that two people of notably different ages may be drawn to each despite, rather than because of this age difference. Since chronological age need not reflect developmental age, an age gap can also be bridged by similar levels of maturity and development. Though the critical dimension of the concept of pederastic modernity is perhaps the most portable, I do not wield it only or even primarily as a critique of modern power. Instead, I understand pederastic modernity as the overarching condition of an erotic landscape riven with power within which intimate relationships, queer worlds, and politicized coalitions are made and unmade. […] burdening same-­sex sexuality with such expectations of queer exceptionality wishfully positions sexuality as autonomous from social power. Pederastic modernity, on the other hand, requires conceptualizing sexuality as at once an analytic and as a not-­fully-­overdetermined negotiator of social power. Pederasty is well suited to engender such an analytic because, unlike homosexuality, it remains constitutively and ostentatiously bound, to this day, to power. As an erotics, it is sparked by differentials of social power; as a reproved practice, it is the object of disciplinary, pathologizing, and stigmatizing power. Pederasty might therefore constitute a surprising, if difficult, object for a politicized scholarship eager to think disability, a critique of the prison industrial complex, commercial sex, and sexual justice together. As Sinfield points out, pederasty is a curiously reversible form. Though older men tend to control more wealth and institutional power, “notoriously, an older man can make a fool of himself over a young man, or a young woman,” and the beautiful and desired young man or woman may come to wield considerable power over the infatuated elder partner. Such relationships may not be egalitarian or mutual, but they also are not necessarily as much of a one-­way street as the social positions of each partner would suggest.
November 17, 2025 at 6:14 PM
blsphmr.bsky.social
“troubling”, “sanitized society”, “unforeseen lines of force”.
[…] Second, Foucault claims that the sexual pickup of two young men “cancels everything that can be troubling in affection, tenderness, friendship, fidelity, camaraderie, and companionship, things that our rather sanitized society can’t allow a place for without fearing the formation of new alliances and the tying together of unforeseen lines of force.” Foucault’s emphasis on “new alliances” and “unforeseen lines of force” in this quote suggests that the kinds of relations he values as having the potential to disturb the social order have more to do with the differences, inequalities, and dissymmetries of pederasty than with a friendship between two young, white, gay men of the same class status.
November 17, 2025 at 11:37 AM
blsphmr.bsky.social
underscores — Do It (Choreo Ver.)
YouTube video by underscores
youtu.be
November 17, 2025 at 12:31 AM
blsphmr.bsky.social
vou fazer três meses sem ver filme pqp um dia se deus quiser voltamos aí…
November 16, 2025 at 11:00 PM
blsphmr.bsky.social
discordo de algumas coisas na thread. eu não acho que a questão do desejo deva ser ignorada ou tratada como irrelevante mas sim que ela deva ser situada adequadamente: se eh queerfóbico dizer que esses caras são bis/homos (e eu concordo que seja) não eh *só* pq isso (inconscientemente) os exonera…
cyberstalin.bsky.social MPREGMAFIA @cyberstalin.bsky.social · 3d
maybe its like anti queer theory or w/e to make this perfect line in the sand between queer and not but to me, the actions of these powerful men are less about *desire* or internal feeling and more about external displays of power and submission
November 16, 2025 at 9:31 PM
blsphmr.bsky.social
wilderson.
My mother was at the kitchen table making flash cards of French verbs. Dad stood at the stove making roux for gumbo. With the reverence of a choirboy I entered the kitchen. “Mommy, I want to go to Vietnam,” I said as piously as I knew how at the age of twelve. “Whatever for?” she asked. My father, who had not a cunning bone in his body, didn’t know that I saw the don’t-look-a-gift-horse-in-the-mouth glance he exchanged with her. “I want to do my part,” I said. She was pleased and worried, at once. She didn’t like war, but she was a patriot and she wanted me to be one too. It was too good to be true. Her darling boy had returned to her without the help of an exorcist. She touched my cheek the way she used to do when I lay on the living room floor in Minneapolis imbibing her choir’s Gregorian chants. She said the war could be over when I turned sixteen. But you can join the Coast Guard, Dad offered, as the roux thickened. Or the Peace Corps, she added. Then she told me how before I was born her bags were packed and her plane ticket was in hand; she was going to Guam to live and teach English for a program not unlike the Peace Corps, when my father asked her to marry him. “The rest,” Mom said with a chuckle, “is history—the rest is you, son.” I let the two of them bask in the glow of our reconciliation. Then I said, “You don’t understand me. I didn’t mean the White man’s army, I meant the Viet Cong.” And so it began, our decades of strike and counterstrike, a mother-child dyad that took no prisoners. “Have you voted for Obama?” she said forty years later. “You know, the polls are closing in California.” “I voted for Mandela in 1994. One milquetoast Negro is enough.” “How will you explain it to your daughter, my granddaughter, if you miss this historic moment?” “ ‘Your daddy wasn’t no fool.’ ” “Sarcasm is the last refuge of the weak, son.” “Would you hold a ticker-tape parade for the first Black man to drop an atomic bomb?” “Your point being?” “What’s a U.S. president? That’s my point.” “Frank, when will you say something good about this country instead of tearing it down?” “When it’s no longer this country.” “Where’s your Christian forgiveness?” “I’m a communist, Jesus sends me hate mail.”
November 16, 2025 at 1:36 PM
blsphmr.bsky.social
:( essa eh a música mais linda do mundo…
Jojo (feat. Tony Bontana) by Nourished by Time on Apple Music
Song · 2025 · Duration 3:36
music.apple.com
November 15, 2025 at 10:25 PM
blsphmr.bsky.social
we're corporatizing polyamory by Emma Goldman on Apple Music
Song · 2025 · Duration 2:21
music.apple.com
November 15, 2025 at 7:51 PM
Reposted by partisan of hate
thrasherxy.bsky.social
“Don’t let the bastards grind you down. I love you all.”
Black text on a yellow background - This is Alice's friend Sandy Ho, posting. Per Alice's wishes, this message is being shared at the time of her passing. Hi everyone, it looks like I ran out of time. I have so many dreams that I wanted to fulfill and plans to create new stories for you. There are a few in progress that might come to fruition in a few years if things work out. I did not ever imagine I would live to this age and end up a writer, editor, activist, and more. As a kid riddled with insecurity and internalized ableism, I could not see a path forward. It was thanks to friendships and some great teachers who believed in me that I was able to fight my way out of miserable situations into a place where I finally felt comfortable in my skin. We need more stories about us and our culture. You all, we all, deserve the everything and more in such a hostile, ableist environment. Our wisdom is incisive and unflinching. I'm honored to be your ancestor and believe disabled oracles like us will light the way to the future. Don't let the bastards grind you down. I love you all.
November 15, 2025 at 6:15 AM
blsphmr.bsky.social
acho bom elu dizer isso pq pelo que parece elu vai endossar no próximo capítulo (e tudo a partir daqui eh especulação minha; ainda não cheguei lá) uma certa possibilidade de inversão na relação pederasta, em que, ainda que a hierarquia de poder permaneça intacta,
Deidealization may not immediately enable a muscular and decisive politics, but it does have consequences for politicized thought. On the most basic level, it calls for an acknowledgment of the “complex personhood” of queer, racialized, and subaltern persons too often assigned the psychically flat role of righting the ills of an unjust social order and denied the right to be damaged, psychically complex, or merely otherwise occupied. Deidealization does, however, require scholars to acknowledge a break between scholarly and political practice. Whereas politicized fields of scholarship too often seek to make scholarship the scene of political practice by critiquing all that is bad and idealizing all that might be good, deidealization acknowledges that the politics of scholarship are only a small part, rather than the full realization, of political activism in a complex world.
November 15, 2025 at 4:16 PM
blsphmr.bsky.social
kadji amin.
[…] even as the social formations claimable as queer are multiplied, the fundamental problem of idealization persists and, indeed, grows ever more acute. For if the subjects of queer culture are no longer out-­and-proud gay and lesbian activists fighting to destigmatize and diversify sexual practices and intimate forms, but rather nineteenth-­century Chinese immigrants forced to live in residentially segregated, crowded, and insalubrious conditions, refugees and undocumented migrants struggling under conditions of debility and “slow death,” and drug addicts, then to what extent can scholars ethically celebrate the alternatives they innovate? This dilemma is a function not only of focusing on ever more marginalized populations with fewer resources for collective and self reinvention, but also, in some cases, of accounting for prepolitical forms of agency that have not yet and might never articulate a coherent ethical and political platform. Queer Studies has become the name of an effort to amplify the ethics, politics, and inventiveness of marginalized cultures. In setting it this task, however, we risk subscribing to a romance of the alternative whereby even as we refuse to silence the transgressive aspects of marginalized cultures in the name of respectability or assimilation, we may be tempted to idealize their political and cultural effects. Genet is well positioned to illuminate the methodological dilemmas at the heart of Queer Studies specifically and left criticism in general. As a paradigmatic figure for the romance of the alternative, Genet virtually demands idealization as a saint or antihero, adeptly setting the trap that criticism will fall into. Eventually, however, he spoils every ideal. When we want to claim him as a precursor for today’s queer and transgender prison abolition movement, he insists that the penal colony of Mettray was a “paradise,” when we want to cele­brate his transnational coalitions with the Panthers and the Palestinians, he confesses that a sexual desire for Arab and black men drew him toward these movements, and when we want to honor his queer bonds, we are confronted with their pederastic inegalitarianism. Genet has the virtue of making critics feel uneasy about the ideals we make him represent. I understand attachment as a diagnostic that looks beneath relation to the affective and imaginary processes of identification, attraction, and belonging that structure and bind any given relation. As Lauren Berlant proposes, “Attachment is a structure of relationality. But the experience of affect and emotion that attaches to those relations is as extremely varied as the contexts of life in which they emerge.”36 Attachment’s analytical purchase inheres in its capacity to mark all that is passive, needy, historically overdetermined, compulsive, phantasmatic, and nonvolitional about interpersonal relations. While, in some strains of Queer Studies, the injunction that queer collectivities, kinship, coalitions, and counterpublics operate as a utopian model of more just, egalitarian, and caring social forms implicitly poses queer relations as a practice of justice, the analytic of attachment critically interrogates the unstated assumption that a heroic and even ascetic agency animates queer relations—that is, that autonomous queer subjects can and do choose to participate in just ways of relating and to refrain from dominating, racist, and coercive ones. The reliance of certain models of queer relation on such assumptions of autonomous choice minimizes the nonrational, socially constituted, and historically contingent aspects of queer subjectivity, as well the ways in which feelings of attraction, belonging, identification, and affinity prove resistant to conscious manipulation.
November 15, 2025 at 1:56 PM
Reposted by partisan of hate
scumbelievable.bsky.social
this is fucking ghoulish
November 14, 2025 at 11:51 PM
blsphmr.bsky.social
semana.
November 15, 2025 at 1:01 AM
Reposted by partisan of hate
moiradonegan.bsky.social
Important to understand that sexual violence is political violence, enacted specifically to enforce class, race, and, yes, gender hierarchies.
jakemgrumbach.bsky.social Jake Grumbach @jakemgrumbach.bsky.social · 3d
I sometimes feel like they don’t want to end poverty or reduce inequality because they believe they’re entitled to a class of people they can prey upon
The girl later told congressional investigators that she saw Mr. Gaetz use cocaine that night. For having sex with him twice, the girl was paid $400, according to testimony she gave to the Ethics Committee. That fall, the girl moved to live with a family member in Texas, according to Ms. Wolf. She did not complete her senior year in high school. She continued to work for minimum wage in the food services industry. Ultimately, between the money she made from her interactions with men and in the food services industry she was able to save up enough money to get braces.
November 14, 2025 at 5:02 PM
blsphmr.bsky.social
“we should pause for at least a moment on the fact of a slave ship named Care.”
November 14, 2025 at 6:41 PM
Reposted by partisan of hate
mumbly-joe.bsky.social
okay here's my most woke opinion: I hate contemporary usage of "woke". Even benign uses -as here- carry the drift from the recent pejoration cycle, and its original meaning was an entreaty within Black America to stay alert to the myriad ways the state conspires with white supremacists to murder us.
taliabhatt.itch.io Talia "Estro Junkies" Bhatt ♀︎♀︎ @taliabhatt.itch.io · 4d
"my least woke opinion is---"

That's enough. We've had enough people indulging in the "thrill of a little conservatism", as a treat. Of considering reactionary thought to be a salacious and taboo in a world descending into reactionary mania.

Give me your MOST woke opinions. We're bringing it back.
November 14, 2025 at 4:13 PM
blsphmr.bsky.social
we can and should note that anti-blackness is a discourse of assholes; the question is, should the matter of black life always act as its permanent laxative?
On Decadence: Bling Bling - Journal #79
…
www.e-flux.com
November 14, 2025 at 10:44 AM
blsphmr.bsky.social
quando douglass, em seu livro, expande o escopo e postula toda violência (antinegra, contra o escravo) como sendo violência sexual ela não faz isso pra tornar obsoleta a especificidade do estupro mas pra, entre outros intuitos, evitar a subordinação da violência sexual à genitália.
What constitutes sexual violence under slavery? Is it produced at the level of penetration, fleshly lacerations, the marking, tearing, or the pulling apart? The morphing of the body into an unseen thing through action or fantasy? Is sexual violence, as Walter Benjamin has argued, law-making, law-preserving, divine, or mythic at its roots? Can some sexual violence rise to a level of obscenity such that it fails to register as violent under the purview of most schematics of suffering? How do some forms of violation suture a paradigmatic order, which, like air, is so pervasive that announcing its presence serves as mere redundancy rather than explanation? […] The obscurity lies in the fact that the assumptive premise of sexual violence renders “the subordination of all the component sexual instincts under the primacy of the genitals.” With respect to the slave/Black, genital phasic focus is too narrow a frame to grasp how death meets their sexual affectability. To be shot in the head then buried in a log-heap and flogged to death indexes something excessive to the gratification of genital pleasures. For “fine-looking” references the scopophilic nature of sex and the sexual. Scopophilia does not purely resonate in the act of violence but also in the context of memory, recollection, and archival gazing. There is pleasure derived in locating oneself, to see one’s subjectification, becoming, and renewal as distinct from the torture imposed upon the slave. […] The archive of slavery (re)presents slaves in an array of violation, disregard, sexual openness, and death. Unlike the torture archive of Europe, which employed similar tactics of discipline to control certain behaviors or subject sensibilities, death carries a prevalence in slavery that is not comparable to the European condition. Flogging, branding, whipping, or any other tactic for the slave do not mold slaves into docile or regulated bodies, but instead mark the sheer deathliness of their entire condition. The slave and the violation are inseparable. Theory can either turn back on or away from the violation but cannot discern the slave as a sentient being for which violation does not void the capacity for bios; unless, however, a considerable amount of force is asserted to conceive the slave otherwise.
November 14, 2025 at 12:26 AM
Reposted by partisan of hate
moiradonegan.bsky.social
"That can't be rape; basically every guy does stuff like that." - Someone who is so close to getting it.
November 13, 2025 at 8:03 PM
Reposted by partisan of hate
moiradonegan.bsky.social
Therefore, nothing that normal men do—or may want to do—can be considered rape by this definition, no matter how the women or girls it is inflicted on may feel about it.
November 13, 2025 at 8:02 PM
Reposted by partisan of hate
moiradonegan.bsky.social
In defining rape in law and public discourse, Catharine MacKinnon wrote, "The level of acceptable force is adjudicated starting just above the level set by what is seen as normal male sexual behavior, including the normal level of force, rather than at the victim's, or women's, point of violation."
November 13, 2025 at 8:02 PM
Reposted by partisan of hate
taniapac.bsky.social
Justificando o apagamento em suas falas e nas negociações para conter a crise climática no mundo, manifestantes driblaram a GLO e a segurança da ONU para fazer o ato na Zona Azul. Lula ficou irritado. A segurança foi reforçada no local e indígenas Munduruku foram barrados
“A COP30 não reconhece a gente”, diz indígena do protesto - Combate Racismo Ambiental
Justificando o apagamento em suas falas e nas negociações para conter a crise climática no mundo, manifestantes driblaram a GLO e a segurança da ONU para fazer o ato na Zona Azul. Lula ficou irritado....
racismoambiental.net.br
November 13, 2025 at 2:37 PM