3
" Death is a personal matter, arousing sorrow, despair, fervor, or dry-hearted philosophy. Funerals, on the other hand, are social functions. Imagine going to a funeral without first polishing the automobile. Imagine standing at a graveside not dressed in your best dark suit and your best black shoes, polished delightfully. Imagine sending flowers to a funeral with no attached card to prove you had done the correct thing. In no social institution is the codified ritual of behavior more rigid than in funerals. Imagine the indignation if the minister altered his sermon or experimented with facial expression. Consider the shock if, at the funeral parlors, any chairs were used but those little folding yellow torture chairs with the hard seats. No, dying, a man may be loved, hated, mourned, missed; but once dead he becomes the chief ornament of a complicated and formal social celebration. "
― John Steinbeck , Tortilla Flat
12
" It was certainly true that I had “no sense of humour” in that I found nothing funny. I didn’t know, and perhaps would never know, the feeling of compulsion to exhale and convulse in the very specific way that humans evolved to do. Nor did I know the specific emotion of relief that is bound to it. But it would be wrong, I think, to say that I was incapable of using humour as a tool.
As I understood it, humour was a social reflex. The ancestors of humans had been ape-animals living in small groups in Africa. Groups that worked together were more likely to survive and have offspring, so certain reflexes and perceptions naturally emerged to signal between members of the group. Yawning evolved to signal wake-rest cycles. Absence of facial hair and the dilation of blood vessels in the face evolved to signal embarrassment, anger, shame and fear. And laughter evolved to signal an absence of danger.
If a human is out with a friend and they are approached by a dangerous-looking stranger, having that stranger revealed as benign might trigger laughter. I saw humour as the same reflex turned inward, serving to undo the effects of stress on the body by activating the parasympathetic nervous system. Interestingly, it also seemed to me that humour had extended, like many things, beyond its initial evolutionary context. It must have been very quickly adopted by human ancestor social systems. If a large human picks on a small human there’s a kind of tension that emerges where the tribe wonders if a broader violence will emerge. If a bystander watches and laughs they are non-verbally signaling to the bully that there’s no need for concern, much like what had occurred minutes before with my comments about Myrodyn, albeit in a somewhat different context.
But humour didn’t stop there. Just as a human might feel amusement at things which seem bad but then actually aren’t, they might feel amusement at something which merely has the possibility of being bad, but doesn’t necessarily go through the intermediate step of being consciously evaluated as such: a sudden realization. Sudden realizations that don’t incur any regret were, in my opinion, the most alien form of humour, even if I could understand how they linked back to the evolutionary mechanism. A part of me suspected that this kind of surprise-based or absurdity-based humour had been refined by sexual selection as a signal of intelligence. If your prospective mate is able to offer you regular benign surprises it would (if you were human) not only feel good, but show that they were at least in some sense smarter or wittier than you, making them a good choice for a mate.
The role of surprise and non-verbal signalling explained, by my thinking, why explaining humour was so hard for humans. If one explained a joke it usually ceased to be a surprise, and in situations where the laughter served as an all-clear-no-danger signal, explaining that verbally would crush the impulse to do it non-verbally. "
― Max Harms , Crystal Society (Crystal Trilogy, #1)
15
" a brief history of art
Cave paintings. Clay then bronze statues. Then for about 1,400 years, people painted nothing except bold but rudimentary pictures of either the Virgin Mary and Child or the Crucifixion. Some bright spark realised that things in the distance looked smaller and the pictures of the Virgin Mary and the Crucifixion improved hugely. Suddenly everyone was good at hands and facial expression and now the statues were in marble. Fat cherubs started appearing, while elsewhere there was a craze for domestic interiors and women standing by windows doing needlework. Dead pheasants and bunches of grapes and lots of detail. Cherubs disappeared and instead there were fanciful, idealised landscapes, then portraits of aristocrats on horseback, then huge canvasses of battles and shipwrecks. Then it was back to women lying on sofas or getting out of the bath, murkier this time, less detailed then a great many wine bottles and apples, then ballet dancers. Paintings developed a certain splodginess - critical term - so that they barely resembled what they were meant to be. Someone signed a urinal, and it all went mad. Neat squares of primary colour were followed by great blocks of emulsion, then soup cans, then someone picked up a video camera, someone else poured concrete, and the whole thing became hopelessly fractured into a kind of confusing, anything-goes free for all. "
― David Nicholls
16
" Words didn’t come. I couldn’t formulate a thought. I was too startled. These three figures lying in the sand in front of me weren’t surfers at all.
They weren’t even people.
From their facial features and upper torsos, they looked kind of like women, but all three of them had silver-colored skin. They were bald, with strange ridges marking their skulls. None of them seemed to have ears, only holes in the sides of their heads. No nose was visible, not even a bone or nostrils filled that space between their eyes and mouths. Although their mouths seemed to be moving, they were actually breathing through what looked like gills in their necks.
And if that wasn’t weird enough, instead of legs, their upper torsos stretched out into long, scale-covered, silver fishtails. If I had to say what these things stranded in front of me, splattered with oil, appeared to be, I’d say mermaids. And no, they didn’t look like they’d start singing songs or granting me wishes. They looked a little bit scary—but fragile too. Most of all, they looked like they were going to die, and no handsome prince was there to kiss them and keep them from turning into sea foam. "
― D.G. Driver , Cry of the Sea (Juniper Sawfeather, #1)
19
" Excuse me while I throw this down, I’m old and cranky and tired of hearing the idiocy repeated by people who ought to know better.
Real women do not have curves. Real women do not look like just one thing.
Real women have curves, and not. They are tall, and not. They are brown-skinned, and olive-skinned, and not. They have small breasts, and big ones, and no breasts whatsoever.
Real women start their lives as baby girls. And as baby boys. And as babies of indeterminate biological sex whose bodies terrify their doctors and families into making all kinds of very sudden decisions.
Real women have big hands and small hands and long elegant fingers and short stubby fingers and manicures and broken nails with dirt under them.
Real women have armpit hair and leg hair and pubic hair and facial hair and chest hair and sexy moustaches and full, luxuriant beards. Real women have none of these things, spontaneously or as the result of intentional change. Real women are bald as eggs, by chance and by choice and by chemo. Real women have hair so long they can sit on it. Real women wear wigs and weaves and extensions and kufi and do-rags and hairnets and hijab and headscarves and hats and yarmulkes and textured rubber swim caps with the plastic flowers on the sides.
Real women wear high heels and skirts. Or not.
Real women are feminine and smell good and they are masculine and smell good and they are androgynous and smell good, except when they don’t smell so good, but that can be changed if desired because real women change stuff when they want to.
Real women have ovaries. Unless they don’t, and sometimes they don’t because they were born that way and sometimes they don’t because they had to have their ovaries removed. Real women have uteruses, unless they don’t, see above. Real women have vaginas and clitorises and XX sex chromosomes and high estrogen levels, they ovulate and menstruate and can get pregnant and have babies. Except sometimes not, for a rather spectacular array of reasons both spontaneous and induced.
Real women are fat. And thin. And both, and neither, and otherwise. Doesn’t make them any less real.
There is a phrase I wish I could engrave upon the hearts of every single person, everywhere in the world, and it is this sentence which comes from the genius lips of the grand and eloquent Mr. Glenn Marla: There is no wrong way to have a body.
I’m going to say it again because it’s important: There is no wrong way to have a body.
And if your moral compass points in any way, shape, or form to equality, you need to get this through your thick skull and stop with the “real women are like such-and-so” crap.
You are not the authority on what “real” human beings are, and who qualifies as “real” and on what basis. All human beings are real.
Yes, I know you’re tired of feeling disenfranchised. It is a tiresome and loathsome thing to be and to feel. But the tit-for-tat disenfranchisement of others is not going to solve that problem. Solidarity has to start somewhere and it might as well be with you and me "
― Hanne Blank
