A Quote by Asia Kate Dillon
I'm really interested in going back in to the history of non-binary people and seeing how many people in history were non-binary but that didn't know it themselves or because we didn't have the language, couldn't talk about it. I know how that felt being a young person not having that language.
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Trust me, people that know me know I ain't perfect, but I do try to live my life in a way that hopefully can be pleasing to my maker because I know I'm going to meet Him one day, and He's not going to pat me on the back and talk about how many wins I had or how many Coach of the Year trophies we got or how much money I made.
I think that we're starting to allow ourselves to imagine that gender doesn't have to be binary, sexuality doesn't have to be binary, and you are allowed to choose who you love, how you behave, and how you dress.
Oral history is a research method. It is a way of conducting long, highly detailed interviews with people about their life experiences, often in multiple interview sessions. Oral history allows the person being interviewed to use their own language to talk about events in their life and the method is used by researchers in different fields like history, anthropology and sociology.
When people talk to me about the digital divide, I think of it not so much about who has access to what technology as about who knows how to create and express themselves in the new language of the screen. If students aren't taught the language of sound and images, shouldn't they be considered as illiterate as if they left college without being able to read and write?
There's this belief sometimes from people who haven't lived the trans experience that's just like, 'You should tell everyone. You owe it to them.' But the truth is, you don't know how people are going to respond. And many people don't even have the language to talk about what their trans experience is, or what it could be.
My obsessions stay the same - historical memory and historical erasure. I am particularly interested in the Americas and how a history that is rooted in colonialism, the language and iconography of empire, disenfranchisement, the enslavement of peoples, and the way that people were sectioned off because of blood.
Honestly, from a very young age, before I had the language, really - anywhere that I encountered binary, whether it was in clothing or in toys or in media, it always made me uncomfortable.
Many people do not know that Jesus did not speak Latin or English or Hebrew; he spoke Aramaic. But nobody knows that language. So we're talking about the Bible itself being a translation of a translation of a translation. And, in reality, it has affected people's lives in history.
I think people crave those meaningful situations, stuff about faith, identity, dilemmas of live paradoxes in our souls. It's going back to a time where lives were really defined by history, and also how you behave in the face of history. It's kind of interesting to go back to that simpler humanity, simpler but deeper.
Language is such a powerful thing. After the earthquake, I went to Haiti and people were talking about how [they] described this feeling of going through an earthquake. People really didn't have the vocabulary - before we had hurricanes. I'd talk with people and they'd say, "We have to name it; it has to have a name."
I mean, what's thematic? How to put it? Going back to, like, 1980, when I started writing poetry. Language itself became an issue. I'd even think about font as an aspect of text, you know, how something looks on a page. A lot of this is the product of a very solitary existence, it's like, language, I mean, you know. A lot of time spent alone in the creation of all of this stuff.
That so many binary or quasi-binary KBOs exist came as a real surprise to the research community.
The virtue of binary is that it's the simplest possible way of representing numbers. Anything else is more complicated. You can catch errors with it, it's unambiguous in its reading, there are lots of good things about binary. So it is very, very simple once you learn how to read it.
It's so self-evident that I have to live my own history, to remind people the fact that I got into radio back in the early '80s was because of AIDS and HIV. It was what motivated me - that was the topic that I felt was so important that I had to talk about it, educating young people about it.
The history of mathematics is a history of horrendously difficult
problems being solved by young people too ignorant to know that they were
impossible.
I think it's important to understand Shari'a to be rooted in history - what we know about the history and what we don't know about the history. So then, if people want to argue, at least they're arguing from the same point and we know what we know, and we know what we don't know.
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