Sexist on the beach presents: Deep Sexist Shit

‘The picture promotes women’s submissiveness not just in sexual life but also is social life since the event is purely social and I don’t think any act of sexual behavior is accepted once you’re in there. The picture demeans all women and helps to promote the image of the sexual woman, who’s no more than a toy, for the man to grab how many he can and play with. It undermines the woman entity when Lebanese women are currently working very hard to fix their image as complete human beings, and are calling for their full rights. This is not the first time women’s bodies are objectified in order to promote a product or event. Event organizers are using this method in a rather constant way to gain men goers. Some events offer free entrance for women. Some wouldn’t let you in if you don’t bring a woman with you. Their “souk” is based on undermining women’s existence. They only see her as a dancing dollar bill no more.’

See Full Article Here :

Behold The Bunny.

Every Summer Behind The Green Door; a prominent group of events organizers in Beirut, organizes a set of parties under the name of Decks on The Beach. They claim to have “simple setting by the sea, open minded crowd and bouncy feel-good tunes”, they also claim to promote freedom, hedonism, sun, sweat and weird dance moves.”

This Friday 29 May, Decks will be organizing an event under the name of Deep Shit, presenting Jack from Friendly Fires and Ed from Foals.

So far so good. The event sounds fun and pretty much interesting if you’re into deep house music and a little bit of alcohol abuse. Until the event planners decide to promote their event with a 50’s/60’s image that is obviously violating women’s rights and image. 10647209_646131985503590_6621081569539194101_n

A semi naked white blond guy is grabbing two white girls by the waist. The two girls…

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Call for Submissions.Anarchist Developments in Cultural Studies (ACDS) – Special issue on “Modernity”

(Please Share on Your Walls)
Call for Submissions

Anarchist Developments in Cultural Studies (ACDS) – Special issue on “Modernity”

“There are a million different ways to define ‘modernity.’ According to some it mainly has to do with science and technology, for others it’s a matter of individualism; others, capitalism, or bureaucratic rationality, or alienation, or an ideal of freedom of one sort or another. However they define it, almost everyone agrees that at somewhere in the sixteenth, or seventeenth, or eighteenth centuries, a Great Transformation occurred, that it occurred in Western Europe and its settler colonies, and that because of it, we became ‘modern.’ And that once we did, we became a fundamentally different sort of creature than anything that had come before.
“But what if we kicked this whole apparatus away? What if we
blew up the wall?”
— David Graeber, Fragments of an Anarchist Anthropology

“Postmodernism […] senses that something has gone awry in the modern critique, but it is not able to do anything but prolong that critique, though without believing in its foundations […] ‘No future’: this is the slogan added to the moderns’ motto, ‘No past.’ What remains? […] No one has ever been modern. Modernity has never begun. There has never been a modern world. […] Hence the hint of the ludicrous that always accompanies postmodern thinkers; they claim to come after a time that has not even started!”
— Bruno Latour, We Have Never Been Modern

The study of what is called “modernity,” in the academic humanities and social sciences, has underscored the relative strangeness and novelty of institutions that have taken on the appearance of universal and eternal givens. Hierarchy, exchange, and empire all predate modernity, but the State, capitalism, and imperialism can be seen as distinctly modern phenomena. This has provided another conceptual lever for anarchists seeking to dislodge status-quo ideology. However, other voices have raised new questions about just how distinctively modern these phenomena are. In a world where religious movements increasingly enter the void left by “failed States” – even in the supposedly enlightened precincts of the deindustrializing “industrialized world” – Bruno Latour’s suggestion that “we have never been modern” assumes a fresh relevance and perhaps raises problems both for advocates of a “postmodern anarchism” and their modernist critics. For David Graeber, Latour’s offer to blur the sharp distinctions between modern and premodern opens up possibilities for insight and action. But to what extent has anarchism, for better or worse, been “modern” in its commitment to Enlightenment ideals such as emancipation through science, progress, and rationality? In what respects might anarchism, for better or worse, have “never been modern”? Might a re-exploration of modernity open the way to a rethinking of religious anarchisms and “political theology” (a term which, significantly, Carl Schmitt violently appropriates from Mikhail Bakunin)? These and other questions are on our minds as we invite contributions to a special issue of Anarchist Developments in Cultural Studies on “Anarchism and Modernity.”

Contributions on any of these themes – and others not listed below –
would be welcomed:

-Anarchist reconsiderations of classic theories/theorists of modernity:
e.g., Weber, the Frankfurt School, Foucault…
-Have anarchists ever been “modern”?
-Nonsynchrony, “development” theory, and anarchism
-Potentials/problems of alternative theories of modernity for anarchism
(e.g., Zygmunt Bauman’s “Liquid Modernity”)
-Industrial civilization/technology
-The ecological crisis
-Indigenous anarchism(s)/anarchist-indigenous alliances
-Anarchists in/and anticolonial struggles
-Anarchism and “the modern subject”
-“When [and where] was modernity?”
-“Political theology” and anarchism
-Anarchism and ritual/ceremony/traditions
-Anarchist critiques of scientific or aesthetic modernity/postmodernity

Please contact Nathan Jun ( and copy Jesse Cohn ( with queries. Deadline for submissions: December 8, 2014.

Notes about Emirati women’s participation in the bombing on Syria

‘Should not be used for the manufacture of women’s struggle  . Though the real emancipation lies in the dismantling of the masculine and patriarchal system and the caste exploitation and which sets gradually to control in this world, headed by the white man, and build system based on the values ​​of justice, dignity and freedom for all categories.
The war imperialist allied with the reactionary Arab leaders, will not become more correct because the woman bomb by a button from the top of the sky, which of course is not a war that will liberate women and men. “‘

‘لا يجب أن يُستغل نضال النساء لصنع عمليات تجميل للوجه الذكوري. وإن التحرر الحقيقي يكمن في تفكيك منظومة الذكورية والابوية والطبقية والاستغلال والتي تحدد تدريجا للسيطرة في هذا العالم، يترأسه الرجل الابيض، وبناء منظومة مبنية على قيم العدالة والكرامة والحرية لجميع الفئات.
إن حربا إمبريالية يتحالف معها زعماء الرجعية العربية، لن تصبح اكثر صوابا لأن امرأة تستطيع ان تقصف بواسطة زر من أعلى السماء، وهي بالطبع ليست حربا ستحرر المرأة ولا الرجل.”‘

EXPLORING THE DEMAND FOR PROSTITUTION: What male buyers say about their motives, practices, and perceptions-

‘دراسة “استكشاف الطلب على الدعارة: ما يقوله مشترو الجنس حول دوافعهم وممارساتهم وتصوّارتهم”
Exploring the Demand for Prostitution: What Male Buyers Say about their Motives, Practices, and Perceptions. ‪#‎KAFA‬ ‪#‎Study‬
هي محاولة أولى لاستكشاف وفهم أفضل لناحية الطلب على شراء الجنس في لبنان حيث لا تتوفّر دراسات وافية تتناول هذا المكوّن لصناعة الدعارة فيه. وفي حال وُجدت هذه الدراسات، فإنها غالباً ما تُعنى بالجانب الصحّي للموضوع المتعلّق بانتشار مرض نقص المناعة/الإيدز مثلاً، أو استخدام الواقي الذكري، أو استخدام المخدِّرات.
يتميّز هذا البحث بجمعه لبيانات ومعلومات دقيقة تُضيء على واقع مشتري الجنس الذكور في لبنان وتتناول دوافعهم وتسويغاتهم لشراء الأفعال الجنسيّة، بالإضافة إلى سلوكيّاتهم، وممارساتهم، وتفاعلاتهم مع النساء في الدعارة، وتصوّراتهم لهنّ.
وتخلُص الدراسة إلى تقديم توصيات لوضع سياسات تهدف إلى معالجة مسألة الطلب، وبشكل أشمل، مسألة ضحايا الدعارة والاتّجار كنتيجة للطلب’

more on protecting public spaces and livelihoods (Dalia) in Lebanon

Green Resistance (teaching, organizing, and eco-thinking)

There are ongoing battles between protecting what remains of public spaces and poor people’s livelihoods and the ever-increasing encroachment of  privatization for exclusive resorts and hotels.  One such battle is the Dalia.

Back in March, I had posted about it:

Al-Dalia Port, across from the famous pigeon rocks in Raouche, is not the same any more. Some of the fishermen’s kiosks that were built decades ago have been flattened after bulldozers went to work yesterday to remove the rest of their kiosks and houses. Yet most of al-Dalia’s fishermen preferred to remain silent. What Beirut’s notorious contractors failed to do in the courts and through threats and intimidation – that is remove the fishermen from the land which they inherited from their forefathers – money succeeded in doing.

The battle has continued since then

On May 7, Al Akhbar wrote:

Daliyeh, a small peninsula sprouting from the Raouche neighborhood…

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