Hi! Here are some things that I like doing in Paris:
- Paperboy Paris for lunch
137 Rue Amelot- Babylone Bis for Jamaican food (thank me later - this is a secret spot tbh so bring someone who really deserves 10/10 food)
34 Rue Tiquetonne- Fondation Cartier pour l'art contemporain for modern art and sick architecture!
261 Boulevard Raspail- Atelier des Lumières for art & an experience™️
38 Rue Saint-Maur- MAC/VAL Musée d'Art Contemporain du Val-de-Marne for modern art
Place de la Libération- Pigalle shop for high quality clothes
7 Rue Henry Monnier- Le Carmen for drinks/clubbing
34 Rue Duperré- Le Rouge for clubbing
77 Rue Jean-Baptiste Pigalle- Le Comptoir Général for drinks & nice interior design
80 Quai de Jemmapes- Studio 28 Paris’ first avant garde cinema
10 Rue TholozéMay you never stop exploring!!!! xxxx
thank u sm
“I don’t know anything anymore. Is that normal? Is it normal to notice the enormity of everything and just go blank?”— A. M. Homes, This Book Will Save Your Life (via quotespile)
(via podencos)
Drinking from a water fountain is such an act of humility and I don’t know why but whenever I see someone doing so it really takes me outside myself, maybe because its such a direct expression of need that is being so publicly met. I’m not sure. But it touches me in some kind of way.
Federici’s latest, Witches, Witch-Hunting and Women, updates and expands the core thesis of Caliban, in which she argued that “witch hunts” were a way to alienate women from the means of reproduction. In the transition from feudalism to capitalism, Federici argues, there was an intervening revolutionary push toward communalism. Communalist groups often embraced “free love” and sexual egalitarianism—unmarried men and women lived together, and some communes were all-women—and even the Catholic church only punished abortion with a few years’ penance.
For serfs, who tilled the land in exchange for a share of its crops, home was work, and vice versa; men and women grew the potatoes together. But in capitalism, waged laborers have to work outside the home all the time, which means someone else needs to be at home all the time, doing the domestic work. Gender roles, and the subjugation of women, became newly necessary.
Early feudal elites in rural Europe enclosed public land, rendering it private and controllable, and patriarchy enclosed women in “private” marriages, imposing on them the reproductive servitude of bearing men’s children and the emotional labor of caring for men’s every need. Pregnancy and childbirth, once a natural function, became a job that women did for their male husband-bosses—that is to say, childbirth became alienated labor. “Witches,” according to witch-hunting texts like the Malleus Maleficarum, were women who kept childbirth and pregnancy in female hands: midwives, abortionists, herbalists who provided contraception. They were killed to cement patriarchal power and create the subjugated, domestic labor class necessary for capitalism.
“The body has been for women in capitalist society what the factory has been for male waged workers,” Federici writes in Caliban, “the primary ground of their exploitation and resistance.”
The elegance of this argument, the neat way it knots together public and private, is thrilling. There are moments when Federici makes sense like no one else. In this passage, she explains how sexuality—once demonized “to protect the cohesiveness of the Church as a patriarchal, masculine clan”—became subjugated within capitalism: “Once exorcised, denied its subversive potential through the witch hunt, female sexuality could be recuperated in a matrimonial context and for procreative ends. …In capitalism, sex can exist but only as a productive force at the service of procreation and the regeneration of the waged/male worker and as a means of social appeasement and compensation for the misery of everyday existence.”
In other words: A man can fuck his wife to produce a son and heir, and he can fuck a sex worker to blow off steam, but it serves him well to keep the sex worker criminalized and the wife dependent; both are workers, and he, as the boss, does not want them to start making demands. See: the Stormy Daniels-Donald Trump saga, or men’s panicked reaction to #MeToo when the women they’ve treated as luxury goods start talking back.
