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I remember driving to church that Sunday, September 16, 2001. My church, at the time, was 24 miles from my front door... that drive took me through part of Durham, onto I-85, and into the countryside through to Cedar Grove. I passed many other churches along the way... one thing they had in common this day was that each church appeared to be experiencing an overflow condition known as SRO... Standing Room Only. Americans were responding to events of the previous week, now known as 9/11. They were looking for answers.
I know without doubt that some of those churches had little to no answer to 9-11, other than to make poor attempts to sooth and console those in attendance. I know because that also occurred at my church. In the ensuing weeks, those SRO numbers tapered back to 'normal' conditions... the crowds obviously didn't find the answer they were hoping for. With their 'repentance' taken care of, they might return at Christmas, or Easter... or not.
The 2nd chapter of Revelation opens with a description of the Church of Ephesus, a church not unlike many others, even today, busy about the things that Christians do, which is a good thing, right? Jesus took issue with that in verse 4: "Yet I hold this against you: You have forsaken the love you had at first." Just exactly who is that first love? Why does it matter? There's a whole lot to be said for that statement, especially concerning the condition of this world 17 years after 9/11... it also means the answer so many were looking for then is the same as it is now. If folks understood the depth of that answer, Sundays would still see SRO conditions at every church.
On September 11, 2001, 19 Islamic terrorists gave their lives in Jihad as they turned four large commercial aircraft into guided missiles. 2977 innocent people became victims that day in their unholy war... to have the world bow to their vision of what is just before their god. Around 33 AD, another man gave His life so that all may be justified through Him and live. There's an answer in there somewhere.
John 3:12 - When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”
This is the 1000-watt light shining through the restored Fresnel lens of the Bodie Island Lighthouse on North Carolina's Outer banks... historically, its light has reached out over the Atlantic as a navigational aid, and has saved lives, which seems more than analogous to Jesus' statement concerning Himself. It's just beginning to rain as this shot was made, just the dynamic conditions that made this light necessary.
Gray ghost surprise!!
It's always good to wash your fruit in the morning. You may ask...."But why?".....The answer...because it means you're facing your big sliding glass doors and might spot something wonderful out in the open space behind your house. That's exactly what happened. I saw a hawk come swooping in and land right behind my fence. I assumed it was our resident red-tailed hawk.....but when I went over to look...it was flying away from me and I could see it had a white patch on top of it's tail which could only mean a Northern Harrier. However, what I didn't expect was that it was a MALE harrier or as many call it a Grey ghost!!! We have never seen a male harrier hunting behind our house. I made some inaudible sounds with my excitement.....grabbed my camera and bolted out of the back door. I really didn't expect it to hang around very long, and it didn't. It flew out of sight, but then back in sight, and then repeated this numerous times. Finally he started making some circles and made a few passes right in front of me. He also managed to fly with some very nice fall colors behind him in the distance. I will have a few more to share, but here are some of my favorites.
Nikon Z9 with Nikkor 180-600mm F5.6-6.3 lens at 600mm, 1/1600sec, F8, various ISO's from 360 to 720, handheld and cropped. (Please view images large for best details) Nov 16 2024 Northern Colorado
>> Q: Why do your destinations only last 2 weeks?
- A: Because after 2 weeks doing destinations the way me and my staff do, we all need a change, specially me! After 2 weeks I barelly can look at the destination nor be in it anymore, I cannot explain why, its just how I feel and its a deep feeling lol. I have a nomad / gypsy spirit, guesst developped by my late dad, because when it came to trips, one day were here and the next day, there.
>> Q: Why do your destinations only open on week-ends?
- A: Because most of my guests work during the week and I am also extremelly busy with my businesses (RL & SL) during the week, I can barely stop too long in one spot.
Plus, on week-ends, staff and guests are normally home so we can all make sure to have a blast with our guests! They have our full attention for 9am to 6-7pm slt.
>> Q: Why do you do full service destinations?
- A: In 2011, I noticed most people I was encountering in SL had not travelled ever in real life. I have been very fortunate when it comes to traveling, i have always done it my all life and I wanted to show people in SL who had never travelled, how amazing it can be and this is why I opened my first destination in 2011 and each year and as time goes by I always try to find way to improve this virtual traveling! Another reason its because I LOVE roleplay, during 5 years of my life I was addicted to roleplay in SL, in roleplay world such as Gor or Crack Den, I am what many call in the roleplay world, a paragraph roleplayer, I will create stories, weave stories and make full paragraphs that will make you travel in your mind. This side of the grid, there is no such, so I wanted to join both, experience of traveling with roleplay. Thurd reason is because I believe destinations can be a spot of meeting new people and its why in my full service destinations, our guests eat all at same table so they can interact, I have seen beautiful friendships start this way and it makes my heart sing of joy!
>> Q: Why do you do AirBnB destinations?
- A: Because I also have guests who don't liek to interact, which is why I don't have staff in these destinations and guests can enjoy their vacations the way they see fit, since and when there is respect to the destinations rules and other guests so all can enjoy! I always try to see ways to have something for everybody.
>> Q: Weren't BADU destinations supposed to be public ones with vacation rentals only?
- A: Don't worry, they will come back as well, I have so many projects to be done starting this year for the traveling world in Second Life and as usual I will do my best to cover all sides and have a bit for everyone! Keep an eye open!
If you have more questions, please ask them in the comment section below, I will reply each one. Much Love Always!! <3 <3 <3
"I'm re-reading the letters you wrote me
I'm searching and scanning for answers
In every line
For some kind of sign"
Yes, this is a quote from the same song as the one which inspired the photo where I was burning a letter (it wasn't an actual private letter though, rather a public post addressed to me, but I think it counts, and anyway I was going to burn that particular "letter" because it's author was wrong on so many levels and doing it I was basically replying "go to hell"). The song is about a different story, but I think that one quote fits here as well, because, yeah, I do know really well what it's like to re-reading letters like a detective trying to solve a mystery when this is almost the only option left to connect (and this option IS NOT ENOUGH to understand the reason behind, because it's one-sided).
Those tiles I bought for a totally different photo a long time ago (and still didn't take it). Never have I ever thought I will use it in a context like this but I think it's much better than an original intention. Though it's still sad...
Jeremiah 33:3
"Call to Me, and I will answer you, and show you great and mighty things, which you do not know."
God answers prayers ....
"The effectual fervent prayer of a righteous man availeth much." ~ James 5:16
I could have shared one of my experiences back in 2011 when in Spain ( where this picture was taken from ), God does answer prayers and I noticed it's when I am on desperate need or in the last minute when all means has been used up. However, I am feeling tired writing it down at this moment of posting , just my day . If I put it in writing , perhaps I hardly put it well together as I needed to refuel / charge - up . Perhaps I'll do it on my next posting. But I assure you, God does answers requests . The reason I can't stop talking about Him. He has humour too.
=================================================================
SIGNS OF THE TIMES
*Can A Christian Take The Mark Of The Beast And Still Go To Heaven? Part 2
This gets so creepy --- wake up people !
*NANOTECHNOLOGY 2013: Google Nanobots to Borg Humans
This reminds me of the passage of the book of Revelation , when people would like to die but they can NOT die... is this due to taking in the nanobots - nanotech in the body which could trigger DNA changes woooo .
*NANOPARTICLES in YOU - NWO on the DOWNLOW
*Three Days of Darkness by Augusto Perez onTribulation-Now Radio, 20th Nov 2013
*Fallen Angels And Their Role In The Last Days
*A Deathblow To WitchCraft with Russ Dizdar on OmegaMan Radio
If you're suspecting of being oppressed by witchcraft , spells ,
hexes, curses, even some demonic presence in your surroundings
or your house fells haunted, don't shiver or be frightened.
Curses , hexes can affect your finances, your job , your relationships.
Have faith in Christ , take the name of Jesus and by
the blood of Jesus use the given authority using His name -
you can cast out demonic presence , or even stare a demon in the
eye and never be scared of those dark critters, even principalities
in dark places neither be afraid of them.
When you take on to confront a witch or a warlock
be strong as you have the authority to cast them away even
bring judgement into them through the blood of Christ !
I do exercise this authority with the blood of Jesus
as Christians should all do, casting out demonic
presence, sanctification of the place etc through
declaration with Jesus Blood. But don't play around
with name of Christ and if you're not ready ...as it may backfire
on you especially when dealing with demonic entities.
You need to be born-again and and have the spirit of God in you
and much better if you have gained the Holy Spirit's
anointing in you. Your anointing isn't evidenced
by a paper certificate from your pastor or priest.
You will know for sure if you have the anointing of the Lord.
No one will tell you but the spirit of God in you.
Everyone who have accepted Christ Jesus with all
their hearts should have the Spirit of God in them.
This interview with Ruzz Dizdar is
helpful of those who are new and of those taking interest
in this subject .
Be a spiritual warrior for Christ . This is the time
to even more push forward to witness the world the
revelation of the power of God as this world will
be soon swallowed into all out darkness ... spiritual
darkness abound , the portals of hell are opened !
If you don't know , just watch your TV, and if you can't even tell
and distinguish then you have the problem, you can't see.
What is good is perceived wrong, and what is dark is
considered amiable .
Have a nice weekend everyone and God bless.
talk, it's only talk
arguments, agreements, advice, answers,
ariculate announcements
it's only talk
talk, it's only talk
babble, burble, banter, bicker bicker
brouhaha, boulderdash, ballyhoo
it's only talk, back talk
talk talk talk, its only talk
comments, cliches, commentary, controversy
chatter, chit-chat, chit-chat, chit-chat,
conversation, contradiction, criticism
it's only talk, cheap talk
talk, talk, it's only talk
debates, discussions
these are words with a D this time
dialogue, dualogue, diatribe,
dissention, declamation
double talk, double talk
talk, talk, it's all talk
too much talk
small talk
talk that trash
expressions, editorials, expugnations,
exclamations, enfadulations
it's all talk
elephant talk, elephant talk, elephant talk
Often when I see people pitch X-men reboots, they do one of two things: A) Do the original Uncanny X-men roster of Cyclops, Jean Grey, Beast, Angel and Iceman or B) Just plugs in every popular X-men right off the bat. I don't like either of these. The uncanny X-men roster is kinda bland, while having every popular X-man in one movie would obviously not work.
My ideal line up would comprise of Cyclops, Jean Grey, Nightcrawler, Storm and Angel. Professor X and Beast would also be present but as mentors to the team, not actual X-men.
This is what I used as my prop for yesterday's mystery photo. Although I took this photo from much higher than I did for the original.
The mystery
www.flickr.com/photos/44506883@N04/33665879548/in/datepos...
Better viewed large and thank you for your favourites. :O)
pienw.blogspot.com/2024/05/de-haagse-school-in-een-ander-...
The Hague School in a Different Light, an exposition at the Kunstmuseum, The Hague
Sometimes I find it hard to put it into words what I feel when I see how I've changed recently and especially as in many respects I feel I'm still the same me. I imagine the time it has taken me to reach this point must be the reason but in a way I feel I've done very little to transititon I just became Jojo by getting up each morning and looking in the mirror and of course getting a constant trace or two of hormones from herbs I take every day. I shouldn't grumble about any of that as that is how how it should be. No I didn't even say a little prayer every night before I went to bed saying "Dear Lord please let me be a girl, I promise not to be naughty." Having said that I'm sure wouldn't have believed me as he knows what I'm like.
Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies
The single word ”border” conceals a multiplicity and implies a constancy where genealogical investigation uncovers mutation and descent. Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies and heterogeneous administrative practices, ranging from maps of the territory, the creation of specialized border officials, and architectures of fortification to today’s experimentation with bio- digitalized forms of surveillance. This chapter argues that we are witnessing a novel development within this history of borders and border-making, what I want to call the emergence of the humanitarian border. While a great deal has been written about the militarization, securitization and fortification of borders today, there is far less consideration of the humanitarianization of borders. But if the investment of border regimes by biometric technologies rightly warrants being treated as an event within the history of the making and remaking of borders (Amoore 2006), then arguably so too does the reinvention of the border as a space of humanitarian government.
Under what conditions are we seeing the rise of humanitarian borders? The emergence of the humanitarian border goes hand in hand with the move which has made state frontiers into privileged symbolic and regulatory instruments within strategies of migration control. It is part of a much wider trend that has been dubbed the ”rebordering” of political and territorial space (Andreas and Biersteker 2003). The humanitarian border emerges once it becomes established that border crossing has become, for thousands of migrants seeking, for a variety of reasons, to access the territories of the global North, a matter of life and death. It crystallizes as a way of governing this novel and disturbing situation,and compensating for the social violence embodied in the regime of migration control.The idea of a humanitarian border might sound at first counterintuitive or even oxymoronic. After all, we often think of contemporary humanitarianism as a force that, operating in the name of the universal but endangered subject of humanity, transcends the walled space of the inter-national system. This is, of course, quite valid. Yet it would be a mistake to draw any simple equation between humanitarian projects and what Deleuze and Guattari would call logics of deterritoralization. While humanitarian programmes might unsettle certain norms of statehood, it is important to recognize the ways in which the exercise of humanitarian power is connected to the actualization of new spaces. Whether by its redefinition of certain locales as humanitarian ”zones” and crises as ”emergencies” (Calhoun 2004), the authority it confers on certain experts to move rapidly across networks of aid and intervention, or its will to designate those populating these zones as ”victims,” it seems justified to follow Debrix’s (1998) observation that humanitarianism implies reterritorialization on top of deterritorialization. Humanitarian zones can materialize in various situations – in conflict zones, amidst the relief of famine, and against the backdrop of state failure. But the case that interests me in what follows is a specific one: a situation where the actual borders of states and gateways to the territory become themselves zones of humanitarian government. Understanding the consequences of this is paramount, since it has an important bearing on what is often termed the securitization of borders and citizenship.
Foucault and Frontiers
It is probably fair to say that the theme of frontiers is largely absent from the two courses that are today read together as Foucault’s lectures on ”governmentality” (Foucault 1991; 2007; 2008). This is not to suggest that frontiers receive no mention at all. Within these lectures we certainly encounter passing remarks on the theme. For instance, Foucault speaks at one point of ”the administrative state, born in the territoriality of national boundaries in the fifteenth and sixteenth centuries and corresponding to a society of regulation and discipline” (Foucault 1991: 104).1 Elsewhere, he notes how the calculation and demarcation of new frontiers served as one of the practical elements of military-diplomatic technology, a machine he associates with the government of Europe in the image of a balance of power and according to the governmental logic of raison d’état. ”When the diplomats, the ambassadors who negotiated the treaty of Westphalia, received instructions from their government, they were explicitly advised to ensure that the new frontiers, the distribution of states, the new relationships to be established between the German states and the Empire, and the zones of influence of France, Sweden, and Austria be established in terms of a principle: to maintain a balance between the different European states” (Foucault 2007: 297).
But these are only hints of what significance the question of frontiers might have within the different technologies of power which Foucault sought to analyze. They are only fragmentary reflections on the place borders and frontiers might occupy within the genealogy of the modern state which Foucault outlines with his research into governmentality.2
Why was Foucault apparently not particularly interested in borders when he composed these lectures? One possible answer is suggested by Elden’s careful and important work on power-knowledge and territory. Elden takes issue with Foucault for the way in which he discusses territorial rule largely as a foil which allows him to provide a more fully-worked out account of governmentality and its administration of population. Despite the fact that the term appears prominently in the title of Foucault’s lectures, ”the issue of territory continually emerges only to be repeatedly marginalized, eclipsed, and underplayed” (Elden 2007: 1). Because Foucault fails to reckon more fully with the many ways in which the production of territory – and most crucially its demarcation by practices of frontier marking and control – serves as a precondition for the government of population, it is not surprising that the question of frontiers occupies little space in his narrative.But there is another explanation for the relative absence of questions of frontiers in Foucault’s writing on governmentality. And here we have to acknowledge that, framed as it is previously, this is a problematic question. For it risks the kind of retrospective fallacy which projects a set of very contemporary issues and concerns onto Foucault’s time. It is probably fair to speculate that frontiers and border security was not a political issue during the 1970s in the way that it is today in many western states. ”Borders” had yet to be constituted as a sort of meta-issue, capable of condensing a whole complex of political fears and concerns, including globalization, the loss of sovereignty, terrorism, trafficking and unchecked immigration. The question of the welfare state certainly was an issue, perhaps even a meta-issue, when Foucault was lecturing, and it is perhaps not coincidental that he should devote so much space to the examination of pastoralism. But not the border. The point is not to suggest that Foucault’s work evolved in close,
Humanitarian Government
Before I address the question of the humanitarian border, it is necessary to explain what I understand by the humanitarian. Here my thinking has been shaped by recent work that engages the humanitarian not as a set of ideas and ideologies, nor simply as the activity of certain nongovernmental actors and organizations, but as a complex domain possessing specific forms of governmental reason. Fassin’s work on this theme is particularly important. Fassin demonstrates that humanitarianism can be fruitfully connected to the broader field of government which Foucault outlined, where government is not a necessary attribute of states but a rationalized activity than can be carried out by all sorts of agents, in various contexts, and towards multiple ends. At its core, ”Humanitarian government can be defined as the administration of human collectivities in the name of a higher moral principle which sees the preservation of life and the alleviation of suffering as the highest value of action” (Fassin 2007: 151). As he goes on to stress, the value of such a definition is that we do not see a particular state, or a non-state form such as a nongovernmental organization, as the necessary agent of humanitarian action. Instead, it becomes possible to think in terms of a complex assemblage, comprising particular forms of humanitarian.reason, specific forms of authority (medical, legal, spiritual) but also certain technologies of government – such as mechanisms for raising funds and training volunteers, administering aid and shelter, documenting injustice, and publicizing abuse. Seen from this angle humanitarianism appears as a much more supple, protean thing. Crucially, it opens up our ability to perceive ”a broader political and moral logic at work both within and outside state forms” (ibid.).
If the humanitarian can be situated in relation to the analytics of government, it can also be contextualized in relation to the biopolitical. ”Not only did the last century see the emergence of regimes committed to the physical destruction of populations,” observes Redfield, ”but also of entities devoted to monitoring and assisting populations in maintaining their physical existence, even while protesting the necessity of such an action and the failure of anyone to do much more than this bare minimum” (2005: 329). It is this ”minimalist biopolitics,” as Redfield puts it, that will be so characteristic of the humanitarian. And here the accent should be placed on the adjective “minimalist” if we are not to commit the kind of move which I criticized above, namely collapsing everything new into existing Foucauldian categories. It is important to regard contemporary humanitarianism as a novel formation and a site of ambivalence and undecideability, and not just as one more instance of what Hardt and Negri (2000) might call global “biopolitical production.”The Birth of the Humanitarian Border
In a press release issued on June 29, 2007, the International Organization for Migration (IOM) publicized a visit which its then Director General, Brunson McKinley, was about to make to a ”reception centre for migrants” on the Mediterranean island of Lampedusa (IOM 2007). The Director General is quoted as saying: ”Many more boats will probably arrive on Lampedusa over the summer with their desperate human cargo and we have to ensure we can adequately respond to their immediate needs.... This is why IOM will continue to work closely with the Italian government, the Italian Red Cross, UNHCR and other partners to provide appropriate humanitarian responses to irregular migrants and asylum seekers reaching the island.”
The same press release observes that IOM’s work with its ”partners” was part of a wider effort to improve the administration of the ”reception” (the word ”detention” is conspicuously absent) and ”repatriation” of ”irregular migrants” in Italy. Reception centers were being expanded, and problems of overcrowding alleviated. The statement goes on to observe that IOM had opened its office on Lampedusa in April 2006. Since that time ”Forced returns from Lampedusa [had] stopped.”
Lampedusa is a small Italian island located some 200 km south of Sicily and 300 km to the north of Libya. Its geographical location provides a clue as to how it is that in 2004 this Italian outpost first entered the spotlight of European and even world public attention, becoming a potent signifier for anxieties about an international migration crisis (Andrijasevic 2006). For it was then that this Italian holiday destination became the main point of arrival for boats carrying migrants from Libya to Italy. That year more than 10,000 migrants are reported to have passed through the ”temporary stay and assistance centre” (CPTA) the Italian state maintains on the island. The vast majority had arrived in overcrowded, makeshift boats after a perilous sea journey lasting up to several weeks. Usually these boats
are intercepted in Italian waters by the Italian border guards and the migrants transferred to the holding center on the island. Following detention, which can last for more than a month, they are either transferred to other CPTAs in Sicily and southern Italy, or expelled to Libya.Finally, there is a point to be made about humanitarianism, power and order. Those looking to locate contemporary humanitarianism within a bigger picture would perhaps follow the lead of Hardt and Negri. As these theorists of ”Empire” see things, NGOs like Amnesty International and Médecins sans Frontières (MSF) are, contrary to their own best intentions, implicated in global order. As agents of ”moral intervention” who, because they participate in the construction of emergency, ”prefigure the state of exception from below,” these actors serve as the preeminent ”frontline force of imperial intervention.” As such, Hardt and Negri see humanitarianism as ”completely immersed in the biopolitical context of the constitution of Empire” (Hardt and Negri 2000: 36).Humanitarianism, Borders, Politics
Foucauldian writing about borders has mirrored the wider field of governmentality studies in at least one respect. While it has produced some fascinating and insightful accounts of contemporary strategies and technologies of border-making and border policing, it has tended to confine its attention to official and often state-sanctioned projects. Political dynamics and political acts have certainly not been ignored. But little attention has been paid to the possibility that politics and resistance operate not just in an extrinsic relationship to contemporary regimes, but within them.12 To date this literature has largely failed to view politics as something constitutive and productive of border regimes and technologies. That is to say, there is little appreciation of the ways in which movements of opposition, and those particular kinds of resistance which Foucault calls ”counter conduct,” can operate not externally to modes of bordering but by means of ”a series of exchanges” and ”reciprocal supports” (Foucault 2007: 355).
There is a certain paradox involved when we speak of Foucault and frontiers. In certain key respects it could be said that Foucault is one of our most eminent and original theorists of bordering. For at the heart of one of his most widely read works – namely Discipline and Punish – what does one
find if not the question of power and how its modalities should be studied by focusing on practices of partitionment, segmentation, division, enclosure; practices that will underpin the ordering and policing of ever more aspects of the life of populations from the nineteenth century onwards. But while Foucault is interested in a range of practices which clearly pertain to the question of bordering understood in a somewhat general sense, one thing the reading of his lectures on security, governmentality and biopolitics reveals is that he had little to say explicitly about the specific forms of bordering associated with the government of the state. To put it differently, Foucault dealt at length with what we might call the microphysics of bordering, but much less with the place of borders considered at the level of tactics and strategies of governmentality.Recent literature has begun to address this imbalance, demonstrating that many of Foucault’s concepts are useful and important for understanding what kinds of power relations and governmental regimes are at stake in contemporary projects which are re-making state borders amidst renewed political concerns over things like terrorism and illegal immigration. However, the overarching theme of this chapter has been the need for caution when linking Foucault’s concepts to the study of borders and frontiers today. While analytics like biopolitics, discipline and neoliberalism offer all manner of insights, we need to avoid the trap which sees Foucault’s toolbox as something ready-made for any given situation. The challenge of understanding the emergent requires the development of new theoretical tools, not to mention the sharpening of older, well-used implements. With this end in mind the chapter has proposed the idea of the humanitarian border as a way of registering an event within the genealogy of the frontier, but also, although I have not developed it here, within the genealogy of citizenship.
What I have presented previously is only a very cursory overview of certain features of the humanitarianization of borders, most notably its inscription within regimes of knowledge, and its constitutive relationship to politics. In future research it would be interesting to undertake a fuller mapping of the humanitarian border in relation to certain trajectories of government. While we saw how themes of biopolitical and neoliberal government are pertinent in understanding the contemporary management of spaces like the detention center, it would seem especially relevant to consider the salience of pastoralism. Pastoral power has received far less attention within studies of governmentality than, say, discipline or liberal government (but see Dean 1999; Golder 2007; Hindess 1996; Lippert 2004). But here again, I suspect, it will be important to revise our concepts in the light of emergent practices and rationalities. For the ways in which NGOs and humanitarians engage in the governance of migrants and refugees today have changed quite significantly from the kinds of networks of care, self-examination and salvation which Foucault identified with pastoralism. For instance, and to take but one example, the pastoral care of migrants, whether in situations of sanctuary or detention, is not organized as a life-encompassing, permanent activity as it was for the church, or later, in a secular version, the welfare state. Instead, it is a temporary and ad hoc intervention. Just as Foucault’s notion of neo-liberalism was intended to register important transformations within the genealogy of liberal government, it may prove useful to think in terms of the neo-pastoral when we try to make better sense of the phenomenon of humanitarian government at/of borders, and of many other situations as well.
williamwalters.net/wp-content/uploads/2012/06/2011-Foucau...
LOL, don't know if this even makes any sense at all but it was fun and that's all that matters!! :))
GhostWorks Texture Competition #62
Texture with thanks to Skeletal Mess. Additional texture thanks to Kerstin Frank Art. Stonehenge photo thanks to Danny Sullivan.