axx re passy!
ma pu embnevstikes gia to “peasants”?
na’tan o marx?
na’tan o lennon(working class hero)?
na’tan o tsiakkas(“vura me o xwrkatos”translated)?
I didn’t get your basic assumption. Why are peasants bad? Allow me to doubt it. Did it ever occur to you that without them you wouldn’t be able – wouldn’t have the luxury if you prefer – to make promises? That’s the cool thing about the “unpromising people”; what they lack in the personal sphere they give to the collective one. And it all comes down to morfeas’ comment “Pseudo-anti-peasants are more peasants than the peasants themselves.”.
Peasants are bad because they create loops. Peasants are those who do not explore, either themselves or their fellow people, or the world around them in general.They stop things moving. When things stop moving they become stagnant and when something becomes stagnant sooner or later it will start to stink.
As for your statement, give examples because that didn’t make any sense to me.
I don’t see anything coming down with morfeas’ comment. Hypocricy is a trait that can exist within anyone, regardless of mentality and worldview and as such it cannot be used as a comparison tool.
Actually, according to Princeton dictionary a peasant is either: (a) a country person; (b) done of a (chiefly European) class of agricultural laborers; (b) a crude uncouth ill-bred person lacking culture or refinement
My guess is that you mean the third one, coming from the Sigma series of course. Without them creating the “stagnant retro-loop” hundreds of people wouldn’t have the stimuli to explore themselves (in their attempt to escape the – infinite as it seems – loop you are talking about)
What really bothers me, is that this attitude towards the “peasants” is typical of a self-hating Cypriot. The peasant mentality is embedded in our culture, and i absolutely love it. I’m sick of the pseudo-intellectuals looking for recognition. Embrace the souvla for god’s sake. Nothing is plain “bad” or “unpromising”. This mentality (meaning the peasant mentality of course), keeps us moving. I’m greatful for it. I sometimes enjoy it to be honest. Its refusal to adjust to the modern west-enforced era it’s romantic. It’s east. It’s us.
As far as your last paragraph is concerned: hypocricy? really? comparison to what and of what? Mumblings are mumblings, even in eglezika.
I don’t care about dictionary definitions. I have my own definition of the word, which I explained. And no, I don’t mean the Sigma kind of person. That actually seems to fit the second dictionary definition.
I understand now what you are saying but I don’t think the same way. I don’t see the existence of negative energy as the stimulus for creating a positive one. I don’t think that one decides to question things because his next-door neighbour thinks that Tsiakkas should get a nobel-prize or something. I believe that people decide to advance because something is generated within them out of synnergistic processes around them; in other words the stimulus is anything that is good, not anything that is bad.
You might think that it is an obligation for anyone who cares about his country, who wants a collective of people bound by some common threads and by geography to advance to not speak out against parts of that collective who are bad. I disagree. If your leg gets gagrene you chop it off to save yourself, you don’t say “I love my body so I won’t chop it off because chopping it off will mean I hate my body”.
Your ending argument is “embrace souvla”. If you concluded that my whole line of thought boils down to whether I like or hate the souvla then I believed that you have missed the spot entirely.
As for the West – East comment, I think that this too is a simplistic way of dividing things. What is the West? Is it the culture of the US? Of the UK? Of Scandinavia? Of France? Every single one of these countries has a different culture. Even parts of the same countries have a different culture. The same applies to the concept of the “East”. I believe that the only manner in which such terminology can be appplied is in the broadest of terms. A “West” defined by its model of government, by its endorsement of Science and by the right to express yourself freely without repercussions. All these are present and quite in good shape in Cyprus so how exactly have we kept the “West” out?
I could not comprehend your last question so I cannot answer it. You can rephrase it you wish. Do you label something that you don’t understand as a mumbling?
Βαρκούμαι να συνεχίσω, ή για να το επαναδιατυπώσω εν θωρώ το πόιντ να συνεχίσω. Όσον αφορά τον διαχωρισμό δύσης τζιαι ανατολής λυπούμαι που σου το λαλώ όμως υπάρχει τζιαι εν ευρέως διαδεδομένος ιδιαίτερα σε πολιτικές επιστήμες/διεθνείς σχέσεις/κοινωνιολογία/bla bla. Αναφέρεται αναλόγως περιεχομενου σε νοοτροπία, κουλτούρα, μερικές φορές γεωγραφία, αντίληψη της δημοκρατίας, αντίληψη των θεσμών, εκτίμηση των θεσμών, ανθρώπινες σχέσεις, intimacy. Ενεν simplistic, εν documented ακαδημαϊκά τζιαι αποτελεί αναγνωρισμένη ορολογία. Τζιαι όπως υπάρχει east and west, υπάρχει τζιαι “global east” κτλ κτλ.
Ε όσον αφορά την αρνητική ενέργεια σαν κινητήριο δύναμη για θετικήν αντίληψην τζιαι τρόπο ζωής, εν όπως το δει κανένας. Εν θεωρώ ότι η νοοτροπία που λαλούμεν εν απαραίτητα αρνητική όμως. Μέσα της εμπεριέχει τζιαι θετικά τζιαι αρνητικά κομμάθκια. Τζίνο που μάχουμαι να πω τόσην ώρα εν ότι χωρίς τα αρνητικά εν θα υπήρχαν τα θετικά, το ένα κάμνει shape το άλλο. Τούτο εν το ωραίο της υπόθεσης. Τζιαι έκαμα τον διαχωρισμό ανατολής δύσης, επειδή θεωρώ ότι τζίνα που πιστεύκω ότι εν “καλά” (“θετικά”) απορρέουν που την ανατολή (χωρίς να σημαίνει ότι τα αρνητικά που τη δύση).
Όσον αφορά την τελευταία ερώτηση, να την ξαναπώ σιόρ αν δεν την έγραψα καλά. Είπες για υποκρισία. Τζιαι ερώτησα σε, υποκρισία ποιου; (εμένα; του μορφέα; της μαρίας;) τζιαι σε σχέση με τί;
Just a small comment… the West/East terminology is widely aknowledged and used in academic texts but as I’ve seen in my uni, they are attempting nowadays to extinguish it. They’re going for a much less generic nation-clustering division, but they hesitate to replace it with another term or concept.
Οπως ακριβώς κάμνουν οι διάφοροι ακαδημαικοί τζιαι ορίζουν τον αναλόγως του περιεχομένου του έτσι έκαμα τζιαι εγώ, “in the broadest of terms” όπως έγραψα συγκεκριμένα.
Εγώ πιστεύκω πως ναι, σε θέματα που έχουν σχέση με κουλτούρα τζιαι πολιτισμό εν πρέπει να απλοποιούμε τα πράματα τόσο όσο να μπορούμε να τα βάλουμε σε θκυό καλάθκια γιατί μετά η τελική εντύπωση που μεινίσκει εν μια στρεβλωμένη εικόνα της πραγματικότητας η οποία πολλές φορές χρησιμοποιείται τζιαι σε σκοπιμότητες. Το γνωστό “Good vs Evil” που εχρησιμοποιήσαν κατα κόρον οι αθρώποι του Bush εν ένα παράδειγμα – τζιαι ενεν τυχαία που το εχρησιμοποιήσαν, εκάμαν το επειδή είχαν σαν backup επιστήμονες τζιαι αναλυτές που ακολουθήσαν το ίδιο σκεπτικό διαχωρισμού στα συγγράματα τους. Ας τα βάλουμε σε πέντε η δέκα καλάθκια, εν μπορεί ο αθρώπινος νους να σκεφτεί όταν του δώκεις παραπάνω που 2 πράματα; Επομένως, αν οι ακαδημαικοί τζιαι οι επιστήμονες θέλουν πάντα να καταλήγουν σε μιαν διχοτομία τότε ενεν κάτι που είμαι υποχρεωμένος να ακολουθήσω γιατί δεν με βρίσκει σύμφωνο.
Ούτε εγώ πιστεύκω ότι μπορείς να πεις ότι ούλλα τα κακά έρκουνται που την μιαν ομάδα memes (εν μου αρέσκει τούτος ο όρος αλλά εν μπορώ να σκεφτώ κάτι που να το περιγράφει πιο καλά) τζιαι ότι ούλλα τα καλά έρκουνται που την άλλην. Γι’αυτό άλλωστε τζιαι δεν εχρησιμοποίησα πολιτισμικά κριτήρια στα προηγούμενα μου σχόλια.
Για το τελευταίο κομμάτι, εγώ εκατάλαβα ότι ο Μορφέας αναφέρεται σε αθρώπους που ενώ κριτικάρουν κάποιους τρόπους σκέψης δημόσια, όταν εν μόνοι τους εκφράζουν τζιαι κάμνουν τα ίδια πράματα. Ο άθρωπος δηλαδή που όταν εν με φίλους λαλεί ότι η νεολαία αποβλακώνεται με video games τζιαι τηλεόραση αλλά σπίτι του έσιει το κοπελλούι του ούλλη μέρα μπροστά που την τηλεόραση.Τούτο εν υποκρισία. Αλλά εν πιστεύκω ότι το αν εν κάποιος υποκριτής τότε αυτόματα μπορεί να χαρακτηριστεί “χειρότερος που τζείνους που κατακρίνει” γιατί τα θκυό πράματα εν ανόμοια – το ότι κάποιος εν υποκριτής εν κάμνει τους άλλους λιόττερο στενόμυαλους ή τεμπέληδες που τζείνον.
Ουφ. Ελπιζω τζείνοι που θκειβάζουν την συζήτηση μας να εφκάλαν κάτι που μέσα 🙂
“For every Orientalist, quite literally, there is a support system of staggering power, considering the ephemerality of the myths that Orientalism propagates. The system now culminates into the very institutions of the state. To write about the Arab Oriental world, therefore, is to write with the authority of a nation, and not with the affirmation of a strident ideology but with the unquestioning certainty of absolute truth backed by absolute force.”
and that’s why i still prefer good oooolldd lennon boy(“clicheee!” i hear you sayyy?):
no heaven
no countries
no possessions,
imagine.
CACLINI, N., (1994), Remaking Passports: Visual Thought in the Debate on Multiculturalism, In PREZIOSI D., The Art of Art History: A Critical Anthology, Oxford; Oxford University Press, 1998, pp. 498-506.
SAID E., Holding Nations and Traditions at Bay, In Representations of the Intellectual: The 1993 Reith Lectures, Vintage, 1994, pp. 19-33.
SAID E., Orientalism, In HARRISON C. & WOOD P., Art in Theory: 1900-2000, Oxford; Blackwell Publishing, 2005, pp. 1005-1009.
WALLIS B., Selling Nations: International Exhibitions and Cultural Diplomacy, In SHERMAN D. & ROGOFF I., Museum Culture: Histories, Discourses, Spectacles, Routledge, 1994, pp. 265-283.
BHABHA H., Border Lives: The Art of the Present, In HARRISON C. & WOOD P., Art in Theory 1900-2000, Oxford: Blackwell, 2005, pp. 1105-1110.
Heh…. well that year was a bit boring to be honest. En polla anisixitika diskolo na thkievazis ke na grafis gia pramata pu kamnun ipotithete oppose to the self-referential autonomous nature of art or cultural/political notions. Critique for the stereotype.
And then go produce ur own art and be expected to actually represent the same self-oppositional shit ur suppose to work against. I study the stereotype and then i become the stereotype.
Confusing!
If you want an interesting reading list this year is fascinating. U get to make choices!
in your liiife re passs?
oufff, ma sovara?
ishes simmathites!gnwstus!filus!siggenis!filus twn siggenwn!filenades!simfitites!pediatrus!odondiatrus!psychologous!sinergates!filenadus!guest stars!peripterades!even people you’ve met for once.
polliiiiin kosmo fandazume!
in your liiifee?
really?
exw je llion provlima i alithkia eni..alla i can still distiguish reality from the ideal.
ethkiavasa part tu orientalism, oi ullon..
llion-polli to quotation above nomizw ine ena extremely condensed summary.!
[morfeas thinking]
yeahhh…i should really make something about all these comments!…hmmm…i know!i’ll write a post about testicles!yeaahh!that’s what i’ll do!
I opiadipote omiotita metaksi afton ton dio posts ine entelos simptomatiki. Den iponousa se kamia periptosi oti afti i sizitisi vriksete grammeni sta arxi-di-a mu. Antithetos, vrika akros apolavstiki afti ti long and detailed sizitisi pu efxome sto mellon na ginete akoma pio sixna.
Ine oi fasis pu katalavenume maria mu that were not alone, the truth is out there. Or is it?
“Den iponousa se kamia periptosi oti afti i sizitisi vriksete grammeni sta arxi-di-a mu.” morfeas!en epie tooso makria to train of thought mu!
o logos pu ekama to connection anyhow itan because of the last (live)conversation we had last night concerning a new post=P
prawnkraka 
Τι σκατά; Down syndrome festival?
Stigma… that’s how I choose to describe it.
I don’t think its a festival… more of a panairi maybe, but still having some serious implications bout CY.
You mean other than the fact that the majority are fuckin’ peasants?
Peasants?
What does that make the rest? The minority?
Promising.
eplakwsan oi prwteyousianoi.
Orea!
So the peasants lack promise? Can their condition be reverted?
They lack promise yes. In theory nothing is impossible. In practice I don’t see much chance of it.
axx re passy!
ma pu embnevstikes gia to “peasants”?
na’tan o marx?
na’tan o lennon(working class hero)?
na’tan o tsiakkas(“vura me o xwrkatos”translated)?
You know the answer Maria.
yeah actually!i do!
do i win anythinnnn, or whatt?
O tsiakkas!!
You win something, yes.
But I’m not going to tell you what.
Pseudo-anti-peasants are more peasants than the peasants themselves.
that’s not fair(but “LIIIFEE ISS NOTT FAIIR”lene oloi me mia fwni!)pass!
you’ve got to let me know what i;ve won…or show me or someethin!
The “pseudo anti-peasant”. Haha.
Does he want to be internationally recognised I wonder.
I didn’t get your basic assumption. Why are peasants bad? Allow me to doubt it. Did it ever occur to you that without them you wouldn’t be able – wouldn’t have the luxury if you prefer – to make promises? That’s the cool thing about the “unpromising people”; what they lack in the personal sphere they give to the collective one. And it all comes down to morfeas’ comment “Pseudo-anti-peasants are more peasants than the peasants themselves.”.
Eiva
Peasants are bad because they create loops. Peasants are those who do not explore, either themselves or their fellow people, or the world around them in general.They stop things moving. When things stop moving they become stagnant and when something becomes stagnant sooner or later it will start to stink.
As for your statement, give examples because that didn’t make any sense to me.
I don’t see anything coming down with morfeas’ comment. Hypocricy is a trait that can exist within anyone, regardless of mentality and worldview and as such it cannot be used as a comparison tool.
Actually, according to Princeton dictionary a peasant is either: (a) a country person; (b) done of a (chiefly European) class of agricultural laborers; (b) a crude uncouth ill-bred person lacking culture or refinement
My guess is that you mean the third one, coming from the Sigma series of course. Without them creating the “stagnant retro-loop” hundreds of people wouldn’t have the stimuli to explore themselves (in their attempt to escape the – infinite as it seems – loop you are talking about)
What really bothers me, is that this attitude towards the “peasants” is typical of a self-hating Cypriot. The peasant mentality is embedded in our culture, and i absolutely love it. I’m sick of the pseudo-intellectuals looking for recognition. Embrace the souvla for god’s sake. Nothing is plain “bad” or “unpromising”. This mentality (meaning the peasant mentality of course), keeps us moving. I’m greatful for it. I sometimes enjoy it to be honest. Its refusal to adjust to the modern west-enforced era it’s romantic. It’s east. It’s us.
As far as your last paragraph is concerned: hypocricy? really? comparison to what and of what? Mumblings are mumblings, even in eglezika.
The old “The Dictionary says” routine huh.
I don’t care about dictionary definitions. I have my own definition of the word, which I explained. And no, I don’t mean the Sigma kind of person. That actually seems to fit the second dictionary definition.
I understand now what you are saying but I don’t think the same way. I don’t see the existence of negative energy as the stimulus for creating a positive one. I don’t think that one decides to question things because his next-door neighbour thinks that Tsiakkas should get a nobel-prize or something. I believe that people decide to advance because something is generated within them out of synnergistic processes around them; in other words the stimulus is anything that is good, not anything that is bad.
You might think that it is an obligation for anyone who cares about his country, who wants a collective of people bound by some common threads and by geography to advance to not speak out against parts of that collective who are bad. I disagree. If your leg gets gagrene you chop it off to save yourself, you don’t say “I love my body so I won’t chop it off because chopping it off will mean I hate my body”.
Your ending argument is “embrace souvla”. If you concluded that my whole line of thought boils down to whether I like or hate the souvla then I believed that you have missed the spot entirely.
As for the West – East comment, I think that this too is a simplistic way of dividing things. What is the West? Is it the culture of the US? Of the UK? Of Scandinavia? Of France? Every single one of these countries has a different culture. Even parts of the same countries have a different culture. The same applies to the concept of the “East”. I believe that the only manner in which such terminology can be appplied is in the broadest of terms. A “West” defined by its model of government, by its endorsement of Science and by the right to express yourself freely without repercussions. All these are present and quite in good shape in Cyprus so how exactly have we kept the “West” out?
I could not comprehend your last question so I cannot answer it. You can rephrase it you wish. Do you label something that you don’t understand as a mumbling?
Βαρκούμαι να συνεχίσω, ή για να το επαναδιατυπώσω εν θωρώ το πόιντ να συνεχίσω. Όσον αφορά τον διαχωρισμό δύσης τζιαι ανατολής λυπούμαι που σου το λαλώ όμως υπάρχει τζιαι εν ευρέως διαδεδομένος ιδιαίτερα σε πολιτικές επιστήμες/διεθνείς σχέσεις/κοινωνιολογία/bla bla. Αναφέρεται αναλόγως περιεχομενου σε νοοτροπία, κουλτούρα, μερικές φορές γεωγραφία, αντίληψη της δημοκρατίας, αντίληψη των θεσμών, εκτίμηση των θεσμών, ανθρώπινες σχέσεις, intimacy. Ενεν simplistic, εν documented ακαδημαϊκά τζιαι αποτελεί αναγνωρισμένη ορολογία. Τζιαι όπως υπάρχει east and west, υπάρχει τζιαι “global east” κτλ κτλ.
Ε όσον αφορά την αρνητική ενέργεια σαν κινητήριο δύναμη για θετικήν αντίληψην τζιαι τρόπο ζωής, εν όπως το δει κανένας. Εν θεωρώ ότι η νοοτροπία που λαλούμεν εν απαραίτητα αρνητική όμως. Μέσα της εμπεριέχει τζιαι θετικά τζιαι αρνητικά κομμάθκια. Τζίνο που μάχουμαι να πω τόσην ώρα εν ότι χωρίς τα αρνητικά εν θα υπήρχαν τα θετικά, το ένα κάμνει shape το άλλο. Τούτο εν το ωραίο της υπόθεσης. Τζιαι έκαμα τον διαχωρισμό ανατολής δύσης, επειδή θεωρώ ότι τζίνα που πιστεύκω ότι εν “καλά” (“θετικά”) απορρέουν που την ανατολή (χωρίς να σημαίνει ότι τα αρνητικά που τη δύση).
Όσον αφορά την τελευταία ερώτηση, να την ξαναπώ σιόρ αν δεν την έγραψα καλά. Είπες για υποκρισία. Τζιαι ερώτησα σε, υποκρισία ποιου; (εμένα; του μορφέα; της μαρίας;) τζιαι σε σχέση με τί;
Waaaaay out of prawnkraka’s hand!
Discussion is good anyhow, or maybe not.
Just a small comment… the West/East terminology is widely aknowledged and used in academic texts but as I’ve seen in my uni, they are attempting nowadays to extinguish it. They’re going for a much less generic nation-clustering division, but they hesitate to replace it with another term or concept.
Οπως ακριβώς κάμνουν οι διάφοροι ακαδημαικοί τζιαι ορίζουν τον αναλόγως του περιεχομένου του έτσι έκαμα τζιαι εγώ, “in the broadest of terms” όπως έγραψα συγκεκριμένα.
Εγώ πιστεύκω πως ναι, σε θέματα που έχουν σχέση με κουλτούρα τζιαι πολιτισμό εν πρέπει να απλοποιούμε τα πράματα τόσο όσο να μπορούμε να τα βάλουμε σε θκυό καλάθκια γιατί μετά η τελική εντύπωση που μεινίσκει εν μια στρεβλωμένη εικόνα της πραγματικότητας η οποία πολλές φορές χρησιμοποιείται τζιαι σε σκοπιμότητες. Το γνωστό “Good vs Evil” που εχρησιμοποιήσαν κατα κόρον οι αθρώποι του Bush εν ένα παράδειγμα – τζιαι ενεν τυχαία που το εχρησιμοποιήσαν, εκάμαν το επειδή είχαν σαν backup επιστήμονες τζιαι αναλυτές που ακολουθήσαν το ίδιο σκεπτικό διαχωρισμού στα συγγράματα τους. Ας τα βάλουμε σε πέντε η δέκα καλάθκια, εν μπορεί ο αθρώπινος νους να σκεφτεί όταν του δώκεις παραπάνω που 2 πράματα; Επομένως, αν οι ακαδημαικοί τζιαι οι επιστήμονες θέλουν πάντα να καταλήγουν σε μιαν διχοτομία τότε ενεν κάτι που είμαι υποχρεωμένος να ακολουθήσω γιατί δεν με βρίσκει σύμφωνο.
Ούτε εγώ πιστεύκω ότι μπορείς να πεις ότι ούλλα τα κακά έρκουνται που την μιαν ομάδα memes (εν μου αρέσκει τούτος ο όρος αλλά εν μπορώ να σκεφτώ κάτι που να το περιγράφει πιο καλά) τζιαι ότι ούλλα τα καλά έρκουνται που την άλλην. Γι’αυτό άλλωστε τζιαι δεν εχρησιμοποίησα πολιτισμικά κριτήρια στα προηγούμενα μου σχόλια.
Για το τελευταίο κομμάτι, εγώ εκατάλαβα ότι ο Μορφέας αναφέρεται σε αθρώπους που ενώ κριτικάρουν κάποιους τρόπους σκέψης δημόσια, όταν εν μόνοι τους εκφράζουν τζιαι κάμνουν τα ίδια πράματα. Ο άθρωπος δηλαδή που όταν εν με φίλους λαλεί ότι η νεολαία αποβλακώνεται με video games τζιαι τηλεόραση αλλά σπίτι του έσιει το κοπελλούι του ούλλη μέρα μπροστά που την τηλεόραση.Τούτο εν υποκρισία. Αλλά εν πιστεύκω ότι το αν εν κάποιος υποκριτής τότε αυτόματα μπορεί να χαρακτηριστεί “χειρότερος που τζείνους που κατακρίνει” γιατί τα θκυό πράματα εν ανόμοια – το ότι κάποιος εν υποκριτής εν κάμνει τους άλλους λιόττερο στενόμυαλους ή τεμπέληδες που τζείνον.
Ουφ. Ελπιζω τζείνοι που θκειβάζουν την συζήτηση μας να εφκάλαν κάτι που μέσα 🙂
Jesus, that was a long comment τωρά που το θωρώ.
“For every Orientalist, quite literally, there is a support system of staggering power, considering the ephemerality of the myths that Orientalism propagates. The system now culminates into the very institutions of the state. To write about the Arab Oriental world, therefore, is to write with the authority of a nation, and not with the affirmation of a strident ideology but with the unquestioning certainty of absolute truth backed by absolute force.”
and that’s why i still prefer good oooolldd lennon boy(“clicheee!” i hear you sayyy?):
no heaven
no countries
no possessions,
imagine.
You are by far the most idealist person I have met in my life.
Μαρία, εθκιάβασες το Orientalism του Edward Said?
Fisika ke to ethkievasamen!
Did we have a choice? Last year
it was all bout “THE NATION”.
Ma ti spoydazete? (if i may ask)
CACLINI, N., (1994), Remaking Passports: Visual Thought in the Debate on Multiculturalism, In PREZIOSI D., The Art of Art History: A Critical Anthology, Oxford; Oxford University Press, 1998, pp. 498-506.
SAID E., Holding Nations and Traditions at Bay, In Representations of the Intellectual: The 1993 Reith Lectures, Vintage, 1994, pp. 19-33.
SAID E., Orientalism, In HARRISON C. & WOOD P., Art in Theory: 1900-2000, Oxford; Blackwell Publishing, 2005, pp. 1005-1009.
WALLIS B., Selling Nations: International Exhibitions and Cultural Diplomacy, In SHERMAN D. & ROGOFF I., Museum Culture: Histories, Discourses, Spectacles, Routledge, 1994, pp. 265-283.
BHABHA H., Border Lives: The Art of the Present, In HARRISON C. & WOOD P., Art in Theory 1900-2000, Oxford: Blackwell, 2005, pp. 1105-1110.
Sorry for that boring bibliography comment. Just a reminder to myself concerning what ive been through!
That’s an interesting question:
Last year: Me- Fine Art & History of Art
Maria- History of Art
This year: Me- sinexizo akathektos!
Maria- followed her artistic aspirations and joined the fine art course.
🙂
malista… zileykw.
men zitas sorry gia ta references, eginan saved gia llio extra reading to kalokairi (nai, merikes fores eimai a8kiaseros)
eipa oti zileykw?
Heh…. well that year was a bit boring to be honest. En polla anisixitika diskolo na thkievazis ke na grafis gia pramata pu kamnun ipotithete oppose to the self-referential autonomous nature of art or cultural/political notions. Critique for the stereotype.
And then go produce ur own art and be expected to actually represent the same self-oppositional shit ur suppose to work against. I study the stereotype and then i become the stereotype.
Confusing!
If you want an interesting reading list this year is fascinating. U get to make choices!
what do u do? if i may ask.
in your liiife re passs?
oufff, ma sovara?
ishes simmathites!gnwstus!filus!siggenis!filus twn siggenwn!filenades!simfitites!pediatrus!odondiatrus!psychologous!sinergates!filenadus!guest stars!peripterades!even people you’ve met for once.
polliiiiin kosmo fandazume!
in your liiifee?
really?
exw je llion provlima i alithkia eni..alla i can still distiguish reality from the ideal.
ethkiavasa part tu orientalism, oi ullon..
llion-polli to quotation above nomizw ine ena extremely condensed summary.!
Yes, really.
I wasn’t looking for them and I guess you have to look in order to find them. Of course in the Web things don’t work like that. Heh.
I should make something out of this long commenting staff!
[morfeas thinking]
yeahhh…i should really make something about all these comments!…hmmm…i know!i’ll write a post about testicles!yeaahh!that’s what i’ll do!
?
Είναι πιο εύκολο να διοχετεύει κάποιος το θυμό, την αγανάκτηση τζιαι την απελπισhιά του στο στίχο του J.L. (“Working Class Hero”) που λέει
“but you’re still fuckin’ peasants as far as I can see”
παρά να προσπαθήσει λίγο να καταλάβει σε ποιούς προσπαθούσε να απευθύνει το λόγο του, πράγμα που γίνεται ολοφάνερο στον ακριβώς προηγούμενο στίχο
“You think you’re so clever and classless and free…”
I opiadipote omiotita metaksi afton ton dio posts ine entelos simptomatiki. Den iponousa se kamia periptosi oti afti i sizitisi vriksete grammeni sta arxi-di-a mu. Antithetos, vrika akros apolavstiki afti ti long and detailed sizitisi pu efxome sto mellon na ginete akoma pio sixna.
Ine oi fasis pu katalavenume maria mu that were not alone, the truth is out there. Or is it?
“Den iponousa se kamia periptosi oti afti i sizitisi vriksete grammeni sta arxi-di-a mu.” morfeas!en epie tooso makria to train of thought mu!
o logos pu ekama to connection anyhow itan because of the last (live)conversation we had last night concerning a new post=P
I dont know how to structure that! I mean… hey look at the comments? kati etsi? essay….
…essay…
I am essay!
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