A Gay-Oriented Collection of Wolves of Nature and Myth, Art Works, Tattoos, Songs, Films, Cubs, Otters, and Other Guys. Please be aware thet there is mature content on this blog. Available worldwide to all above the age of eighteen. Information and links to sources will be provided unless unknown. The Index provides searching by categories. Enjoy your visit.
“A man lives not only his personal life, as an individual, but also, consciously or unconsciously, the life of his epoch and his contemporaries. He may regard the general, impersonal foundations of his existence as definitely settled and taken for granted, and be as far from assuming a critical attitude towards them as our good Hans Castorp really was; yet it is quite conceivable that he may none the less be vaguely conscious of the deficiencies of his epoch and find them prejudicial to his own moral well-being. All sorts of personal aims, hopes, ends, prospects, hover before the eyes of the individual, and out of these he derives the impulse to ambition and achievement. Now, if the life about him, if his own time seems, however outwardly stimulating, to be at bottom empty of such food for his aspirations; if he privately recognises it to be hopeless, viewless, helpless, opposing only a hollow silence to all the questions man puts, consciously or unconsciously, yet somehow puts, as to the final, absolute, and abstract meaning in all his efforts and activities; then, in such a case, a certain laming of the personality is bound to occur, the more inevitably the more upright the character in question; a sort of palsy, as it were, which may extend from his spiritual and moral over into his physical and organic part. In an age that affords no satisfying answer to the eternal question of ‘Why?’ ‘To what end?’ a man who is capable of achievement over and above the expected modicum must be equipped either with a moral remoteness and single-mindedness which is rare indeed and of heroic mould, or else with an exceptionally robust vitality. ”
― Thomas Mann, The Magic Mountain
Christopher Marrs is a Chicago based fashion, portraiture, and conceptual photographer. His video “Introducing Tristin Johnson” contains scenes of the photo shoot with a short excerpt of “Haunting” from Halsey’s 2015 album “Badlands”.
Konstantinos Rigasby Vangelis Kyris, “Greeks Come True”, 2019
“Greeks Come True” is a movie filmed by Vangelis Kyris in conjunction with a photo shooting for the Greeks Come True annual print calendar which is available every December. Filmed entirely on a Greek mountain farm, the eighty minute film follows the fifteen men and athletes involved in the calendar shoot. The film’s multi-genre sooundtrack features some of Greece’s promising musical artists.
“As happens sometimes, a moment settled and hovered and remained for much more than a moment. And sound stopped and movement stopped for much, much more than a moment.”
― John Steinbeck, Of Mice and Men
Artist Unknown, (Walking Towards the Storm), Computer Graphics, Animation Gif
“By early evening all the sky to the north had darkened and the spare terrain they trod had turned a neuter gray as far as the eye could see. They grouped in the road at the top of a rise and looked back. The storm front towered above them and the wind was cool on their sweating faces. They slumped bleary-eyed in their saddles and looked at one another. Shrouded in the black thunderheads the distant lightning glowed mutely like welding seen through foundry smoke. As if repairs were under way at some flawed place n the iron dark of the world.”
― Cormac McCarthy, All the Pretty Horses
“When drawing a face, any face, it is as if a curtain after curtain, mask after mask, falls away.. until a final mask remains, one that can no longer be removed, reduced. By the time the drawing is finished, I know a great deal about that face, for no face can hide itself for long. But although nothing escapes the eye, all is forgiven beforehand. The eye does not judge, moralize, criticize. It accepts the masks in gratitude as it does the long bamboos being long, the goldenrod being being yellow.”
― Frederick Franck, The Zen of Seeing
“I want to fulfill myself in one of the rarest of destinies. I have only a dim notion of what it
will be. I want it to have not a graceful curve slightly bent toward evening but a hitherto unseen beauty
lovely because of the danger which works away at it overwhelms it undermines it. Oh let me be only utter
beauty I shall go quickly or slowly but I shall dare what must be dared. I shall destroy appearances the
casings will burn away and one evening I shall appear there in the palm of your hand quiet and pure like a
glass statuette. You will see me. Round about me there will be nothing left.”
“All errour is prejudicial: it is by deceiving himself that man is plunged in misery. He neglected Nature; he understood not her laws; he formed gods of the most preposterous kinds: these became the sole objects of his hope, the creatures of his fear, and he trembled under these visionary deities; under the supposed influence of imaginary beings created by himself; under the terrour inspired by blocks of stone; by logs of wood; by flying fish; or else under the frowns of men, mortal as himself, whom his distempered fancy had elevated above that Nature of which alone he is capable of forming any idea.”
― Baron d’Holbach
My thanks to a great blog: https://doctordee.tumblr.com
The color green is evoked by light which has a dominant wavelength of 495 to 570 nanometers, appearing in the visual spectrum between the colors blue and yellow. It is created in painting by the combinations of yellow and blue, or yellow and cyan. The shades of the color green range from yellow-greens, such as lime and avocado, to those with a blue tinge, such as emerald and turquoise.
The English word ‘green’ comes from the Old English and Middle English word ‘grene, which like the German word ‘grün’, has the same root as the words ‘grass’ and ‘grow’, The first recorded use of the word as a term for a color in Old English is dated to about 700 AD. Although many languages, such as Germanic, Romance, Slavic and Greek, have old terms for “green’ which derived from words for vegetation, there is no identifiable single Proto-Indo-European source word for the word “green”. Linguistics studies indicate that all these terms were developed independently over time.
In ancient Egypt, the color green was the symbol of rebirth and regeneration. Egyptian artists used the mineral malachite, finely ground, for painting on walls and on papyrus; this mineral was mined in the west Sinai and the eastern desert. Green had very positive associations for the Egyptians. A growing papyrus sprout represented the hieroglyph for the word green, linking the color to vegetation, vigor and growth. Osiris, the Egyptian God of the Underworld, was usually portrayed as having a green face, as seen in the tomb of Nefertari who reigned from 1295 to 1253 BC. Malachite amulets were worn for protection from evil and given to the dead to promote vigor in the deceased.
The green pigment verdigris is made by placing a copper, brass or bronze plate, slightly warmed, into a vat of fermenting wine for several weeks. The green powder that forms on the metal is scraped off and dried. This pigment was used by the Romans in murals, and in Celtic manuscripts. It produced a blue-green color; but it was unstable and toxic. Verdigris was used in Persian and European paintings util the late 19th century, when it was replaced by the pigment chrome green. Vincent van Gogh used viridian, a more stable green patented in 1859, in a mixture of Prussian blue to create the green tinted sky in his 1888 painting “Cafe Terrace at Night”.
The use of the color green in painting plays an important role in the creation of naturalistic flesh tones, as seen in Duccio di Buoninsegna’s altarpiece “Maestà” at the Museo deli’Opera Metropolitana del Duomo in Siena, Italy. Its use in underpainting and glazing is seen in Jan van Eyck’s oil paintings and Paolo Uccello’s murals. Helen Frankenthaler used the color green almost exclusively in her 1992 “Overture”, one of her freest works, swirling green paint into vortices and and then dissolving it into rich patterns.
Another example of the use of green was the installation work “Green Light Corridor” by Indiana-born artist Bruce Nauman which enforced the contrast between the perceptual and physical experience of space. He constructed two high walls spaced twelve inches apart, lit by green fluorescent bulbs hanging above the created corridor. Spectators walked through the tight space, the eyes adjusting to the green light. Upon exiting, their eyes adjusted again, causing them to see an optical illusion of the color pink, the opposite end of the color spectrum.
Featured image” Helen Frankenthaler, “Overture”, 1992, Acrylic on Canvas, 70 x 94 Inches, The Helen Frankenthaler Foundation, New York
“But that’s life. One long tunnel. There are lights along the way. Sometimes they feel spread farther apart than others, but they’re there. And when you find one, it’s okay to stand under it for a while to catch your breath before marching back into the dark.”
― Shaun David Hutchinson, The Apocalypse of Elena Mendoza
Julián Merlo, Photo Shoot of Hassan, October 2018, Berlin, Germany
Julián Merlo is a photographer from Buenos Aires, Argentina, who does portraiture photography world wide. These images are from a photo shoot of Lebanese actor, dancer, and drag performer Hassan Dib who is currently based in Berlin.
“In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or the propaganda might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies – the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man’s almost infinite appetite for distractions.
In the past most people never got a chance of fully satisfying this appetite. They might long for distractions, but the distractions were not provided. Christmas came but once a year, feasts were “solemn and rare,” there were few readers and very little to read, and the nearest approach to a neighborhood movie theater was the parish church, where the performances though frequent, were somewhat monotonous.
For conditions even remotely comparable to those now prevailing we must return to imperial Rome, where the populace was kept in good humor by frequent, gratuitous doses of many kinds of entertainment – from poetical dramas to gladiatorial fights, from recitations of Virgil to all-out boxing, from concerts to military reviews and public executions. But even in Rome there was nothing like the non-stop distractions now provided by newspapers and magazines, by radio, television and the cinema.
In “Brave New World” non-stop distractions of the most fascinating nature are deliberately used as instruments of policy, for the purpose of preventing people from paying too much attention to the realities of the social and political situation. The other world of religion is different from the other world of entertainment; but they resemble one another in being most decidedly “not of this world.” Both are distractions and, if lived in too continuously, both can become, in Marx’s phrase “the opium of the people” and so a threat to freedom.
Only the vigilant can maintain their liberties, and only those who are constantly and intelligently on the spot can hope to govern themselves effectively by democratic procedures. A society, most of whose members spend a great part of their time, not on the spot, not here and now and in their calculable future, but somewhere else, in the irrelevant other worlds of sport and soap opera, of mythology and metaphysical fantasy, will find it hard to resist the encroachments of those who would manipulate and control it.”
“But the very question of whether photography is or is not an art is essentially a misleading one. Although photography generates works that can be called art –it requires subjectivity, it can lie, it gives aesthetic pleasure– photography is not, to begin with, an art form at all. Like language, it is a medium in which works of art (among other things) are made. Out of language, one can make scientific discourse, bureaucratic memoranda, love letters, grocery lists, and Balzac’s Paris. Out of photography, one can make passport pictures, weather photographs, pornographic pictures, X-rays, wedding pictures, and Atget’s Paris.
Photography is not an art like, say, painting and poetry. Although the activities of some photographers conform to the traditional notion of a fine art, the activity of exceptionally talented individuals producing discrete objects that have value in themselves, from the beginning photography has also lent itself to that notion of art which says that art is obsolete. The power of photography –and its centrality in present aesthetic concerns– is that it confirms both ideas of art. But the way in which photography renders art obsolete is, in the long run, stronger.”
― Susan Sontag, On Photography
All images reblogged with many thanks to Synopsibility located at: http://jimbo1126.tumblr.com
“One Thousand and One Nights” , a collection of Mid-Eastern folk tales, was compiled during the Islamic Golden Age, a period of culture, economic and scientific flourishing in the history of Islam.This period is traditionally dated from the reign of Caliph Harun al-Rashid in 786 to 809 and extended, by some scholars’ estimate, as late as the end of the 15th to 16th centuries. The tales have their roots in Arabic, Persian, Indian, Greek, Jewish and Turkish folklore and literature. Collected by various authors and scholars, the stories have been presented in many editions; some contained a few hundred tales and others included a thousand in poem or prose form.
There are two main Arabic manuscript traditions of the “One Thousand and One Nights”. The Syrian tradition includes the oldest manuscripts, with shorter and fewer tales. Believed the purest expression of the style of the medieval “Arabian Nights”, it has been republished most recently in 1984 and is known as the Leiden Edition. The Egyptian tradition emerged after the Syrian tradition and contains more tales of more varied content, collected over the centuries, including up to the 19th century. This tradition includes 1001 tales and is known as the “Calcutta II” or the “Macnaghten” edition, published between 1839 to 1842.
The first European version, translated into French by Antoine Galland from the Syrian tradition and other sources, was a twelve-volume work entitled “Les Mille et Une Nuits, Contes Arabes Traduits en Francais”. This work included stories not found in the original Arabic manuscripts but which later became traditionally associated with “Nights”, such as the well-known “Aladdin’s Lamp” and “Ali Baba and the Forty Thieves”. Since this first European version published from 1704 to 1717, many other editions have appeared through the years. In 2008, a translation of the Calcutta II edition was made by Malcolm and Ursula Lyons and published in three volumes by Penguin Classics. Although not a complete translation, it contains the standard text of the “1001 Nights”, includes the Ali Baba and Aladdin tales, and all the poetry.
The genre of the “One Thousand and One Nights” tales varies widely. They include tragedies, comedies, poems, historical tales, tales of love, and tales of erotica. Mixed with real people and geographic locations are sorcerers, jinns, apes, magicians, and places of legend. Probably the best known translation to English is Sir Richard Francis Burton’s “The Book of the Thousand Nights and a Night”, a ten-volume version published in 1885. Printed during the Victorian era in England, it contained all the erotic nuances of the original material, complete with sexual imagery and gay allusions added as appendices. Sir Richard Burton avoided the strict obscenity laws of the Victorian era by printing an edition for subscribers only instead of a formal publishing.
The exotic atmosphere of “One Thousand and One Nights” lent itself easily to film, influencing Fritz Lang’s “Der müde Tod”, a parable fantasy of love and death with the figure of Death transporting the heroine to Persia, Venice of the 15th century, and China. In 1924, Raoul Walsh’s “The Thief of Bagdad” starred Douglas Fairbanks on a magical journey to win the hand of the Caliph of Bagdad’s daughter. The collection of tales also influenced the 1926 feature-length animated film “The Adventures fo Prince Achmed” by Lotte Reiniger The oldest surviving animation feature film, it contained exotic lands, magical adventures, flying horses, and a handsome prince meeting Aladdin.
The gif images of Nyle DiMarco are from Ariana Grand’s “7 Rings”, the ASL Version, located at this site: https://www.youtube.com/watch?v=GTkIsqdBCtk. This production was directed by Jake Wilson with cinematography by Matthew Tompkins. The ASL Version’s translation is by Nyle DiMarco, co-produced by Nyle DiMarco and Sami Housman.
“Chingachgook grasped the hand that, in the warmth of feeling, the scout had stretched across the fresh earth, and in that attitude of friendship these intrepid woodsmen bowed their heads together, while scalding tears fell to their feet, watering the grave of Uncas like drops of falling rain.”
― James Fenimore Cooper, The Last of the Mohicans
“I did not care for the things that most people care about– making money, having a comfortable home, high military or civil rank, and all the other activities, political appointments, secret societies, party organizations, which go on in our city . . . I set myself to do you– each one of you, individually and in private– what I hold to be the greatest possible service. I tried to persuade each one of you to concern himself less with what he has than with what he is, so as to render himself as excellent and as rational as possible.”