“One day there was an anonymous present sitting on my doorstep—Volume One of Capital by Karl Marx, in a brown paper bag. A joke? Serious? And who had sent it? I never found out. Late that night, naked in bed, I leafed through it. The beginning was impenetrable, I couldn’t understand it, but when I came to the part about the lives of the workers—the coal miners, the child laborers—I could feel myself suddenly breathing more slowly. How angry he was. Page after page. Then I turned back to an earlier section, and I came to a phrase that I’d heard before, a strange, upsetting, sort of ugly phrase: this was the section on “commodity fetishism,” “the fetishism of commodities.” I wanted to understand that weird-sounding phrase, but I could tell that, to understand it, your whole life would probably have to change. His explanation was very elusive. He used the example that people say, “Twenty yards of linen are worth two pounds.” People say that about every thing that it has a certain value. This is worth that. This coat, this sweater, this cup of coffee: each thing worth some quantity of money, or some number of other things—one coat, worth three sweaters, or so much money—as if that coat, suddenly appearing on the earth, contained somewhere inside itself an amount of value, like an inner soul, as if the coat were a fetish, a physical object that contains a living spirit. But what really determines the value of a coat? The coat’s price comes from its history, the history of all the people involved in making it and selling it and all the particular relationships they had. And if we buy the coat, we, too, form relationships with all those people, and yet we hide those relationships from our own awareness by pretending we live in a world where coats have no history but just fall down from heaven with prices marked inside. “I like this coat,” we say, “It’s not expensive,” as if that were a fact about the coat and not the end of a story about all the people who made it and sold it, “I like the pictures in this magazine.” A naked woman leans over a fence. A man buys a magazine and stares at her picture. The destinies of these two are linked. The man has paid the woman to take off her clothes, to lean over the fence. The photograph contains its history—the moment the woman unbuttoned her shirt, how she felt, what the photographer said. The price of the magazine is a code that describes the relationships between all these people—the woman, the man, the publisher, the photographer—who commanded, who obeyed. The cup of coffee contains the history of the peasants who picked the beans, how some of them fainted in the heat of the sun, some were beaten, some were kicked. For two days I could see the fetishism of commodities everywhere around me. It was a strange feeling. Then on the third day I lost it, it was gone, I couldn’t see it anymore.”
I Sexually Identify as an Attack Helicopter was one of the best works of sci-fi of our generation and one of the best works of transgender fiction ever written, and there are world renowned authors who still have successful careers after they publicly assassinated the nascent woman who wrote it. I don’t think they should ever know peace.
Isabel Fall is the patron saint of works unwritten and art unmade by a culture that cannot tolerate trans women
I think this constantly and then I get angry for thinking it, because trans women should not have to be martyrs or saints to animate our politics and our art. that work should have been her debut, not her epitaph. I should be moved by her career, not her absence. I could spit.
eSims are still needed, especially Nomad brand (as of January 2025). Use discount code NOMADCNG.
Do NOT activate the eSim. Find the QR code in the email. Screenshot the QR code. Take a clear screenshot of the QR code and send it to gazaesims@gmail.com. Make sure to send 1 email for each esim you donate. Helps to have the expiration date in the email subject line.
my family is lucky enough to own a 26 acre mountain property, log cabin and all. Most people would go up there and think that it is fairly pristine nature. There’s the cabin, and a few dirt roads for 4-wheelers, but the surrounding woods look untouched.
But we actually carefully maintain that nature. We cut down the deadfall. We pull invasive plants. We trim the elderberry bushes. We get more animals than almost anywhere else on the mountain because we put up salt licks and water troughs.
some of these same things are true of national parks. A lot of places that you think of as “untouched wilderness” are influenced heavily by human care and maintenance. And this isn’t a bad thing. We are animals too. In many ways, our ecosystems depend on us to keep them healthy. Many “wild” plants that are useful for food or building materials are actually semi-domesticated because indigenous groups cared for them and encouraged their growth so they do better with human care.
we have a place in nature. We just need to be conscious of our actions.
