bisexualsaregreat:

Bisexual as attraction to men and women is a heteronormative definition. 

Bisexual as attraction to same and different genders is the bisexual communities definition. 

When queer people say that bisexual reinforces a gender binary, tell them they sound like straight people. 

(via brunomarsvolta)

20,131 notes

heavymuffintop:

stingyqueens:

heavymuffintop:

tangledupinlace:

Everyone, my sweet sweet lover is in A LOT of pain and it doesn’t seem any of our accessible remedies are going to work. I am beyond worried and at a loss of what to do next. There is a lot of shame in asking for help. So please know we wouldn’t be doing this if we had another way out. Knowing we have had the support of our community far and wide during this process has been a truly beautiful experience. Thank you everyone for all of the love and support!
I know there is so much going on in the world and so much need. If you can and you’re giving with an open heart, we’d really be so appreciate of any help you can give. 
THIS IS THE LINK TO OUR GO FUND ME PAGE
thank you again <3 <3

guh I H8 that we have to do this and I’m having a lot of class shame but I’m also in so much pain and just want this fixed so whatever! I got some shotty dental care a few years ago and its left me a with a lot of dental problems. Our natural remedies are no longer working.  Please donate if you can, or signal boost. Thank you so much loves. I really appreciate it. 

I’ve been following these two folks for a good long while. I have never met them and probably never will, but I love seeing posts from either of them pop up on my dashboard — they are both insightful, sweet, powerful, delightful and they fill me with hope and inspiration that has more than once carried me through a bad day.
Consider giving a little, if you can.

oh my goddess this is so incredibly sweet. I am fully blown away by deep love and support that is happening. we are almost half way there! I am so excited to no longer be in pain! 

heavymuffintop:

stingyqueens:

heavymuffintop:

tangledupinlace:

Everyone, my sweet sweet lover is in A LOT of pain and it doesn’t seem any of our accessible remedies are going to work. I am beyond worried and at a loss of what to do next. There is a lot of shame in asking for help. So please know we wouldn’t be doing this if we had another way out. Knowing we have had the support of our community far and wide during this process has been a truly beautiful experience. Thank you everyone for all of the love and support!

I know there is so much going on in the world and so much need. If you can and you’re giving with an open heart, we’d really be so appreciate of any help you can give. 

THIS IS THE LINK TO OUR GO FUND ME PAGE

thank you again <3 <3

guh I H8 that we have to do this and I’m having a lot of class shame but I’m also in so much pain and just want this fixed so whatever! I got some shotty dental care a few years ago and its left me a with a lot of dental problems. Our natural remedies are no longer working.  Please donate if you can, or signal boost. Thank you so much loves. I really appreciate it. 

I’ve been following these two folks for a good long while. I have never met them and probably never will, but I love seeing posts from either of them pop up on my dashboard — they are both insightful, sweet, powerful, delightful and they fill me with hope and inspiration that has more than once carried me through a bad day.

Consider giving a little, if you can.

oh my goddess this is so incredibly sweet. I am fully blown away by deep love and support that is happening. we are almost half way there! I am so excited to no longer be in pain! 

(via burdenedwithgloriousbooty)

234 notes

Diverse beauty

aztec-princesss:

Hey guys I made a blog to show the diversity and beauty of Mexican people. If you’re brown/black Mexican submit please!! or reblog this so more people know about it. 

(via viforcontrol)

256 notes

celestialdeth said: Top five scenes in Pacific Rim

brianxeller:

  1. that one part where the whole movie
4,612 notes

"Justice is not a quantitative question. If you steal something for long enough it doesn’t become yours"

Kwame Ture (formerly Stokely Carmichael) on settler colonialism (via decolonizehistory)

(via halfhauntings)

2,773 notes

larespuestamedia:

The #YoungLords, a militant community-based group in the 1960s &amp; ’70s, honored with a street naming today in #ElBarrio, #NYC. Photo: Andrew Padilla

larespuestamedia:

The #YoungLords, a militant community-based group in the 1960s & ’70s, honored with a street naming today in #ElBarrio, #NYC. Photo: Andrew Padilla

(via bottomofcolor)

869 notes

mangoestho:

Uses of the Erotic:The Erotic as Power, Audre Lorde Reading

listen to audre talk to you in her own words it’s so much more powerful to me this way.

"the erotic offers a well of replenishing and provocative force to any woman who does not fear its revelation, nor succumb to the belief that sensation is enough"

(via lepoisonedchocolates)

129 notes

nativeamericannews:

Did you know the Sign Language of the Great Plains Indians is one of the first known sign language systems of North America? http://bit.ly/18PeMkc

nativeamericannews:

Did you know the Sign Language of the Great Plains Indians is one of the first known sign language systems of North America? http://bit.ly/18PeMkc

(via kaaanoa)

286 notes

"And how hard is it to land even a minimum-wage job? This year, the Ivy League college admissions acceptance rate was 8.9%. Last year, when Walmart opened its first store in Washington, D.C., there were more than 23,000 applications for 600 jobs, which resulted in an acceptance rate of 2.6%, making the big box store about twice as selective as Harvard and five times as choosy as Cornell. Telling unemployed people to get off their couches (or out of the cars they live in or the shelters where they sleep) and get a job makes as much sense as telling them to go study at Harvard."

"Why Don’t the Unemployed Get Off Their Couches?" and Eight Other Critical Questions for Americans (via seriouslyamerica)

(via dirtygem)

39,592 notes

"The “skinny bitch” backlash, it’s important to understand, comes from a position of profound privilege. And, yes, I do mean “privilege” in the most classical sense of the word; skinny people materially benefit from social bias against fat people. Recent studies have shown that overweight students, particularly girls, are less likely to be admitted to university. Obese employees are thirty-seven times more likely to report employment discrimination than their “normal weight” colleagues. The vast majority of health care professionals stereotype heavy patients and chalk up any and all health problems to their weight gain, leading to widespread misdiagnosis."

"Meghan Trainor and the Skinny Bitch Backlash"

(Source: disabilityhistory)

441 notes

50,869 Plays

(Source: huddlefence, via bottomofcolor)

5,644 notes

(Source: amberrileynews, via lazhuntiez)

437 notes

mgann-morzz:

McDonald’s worker arrested after telling company president she can’t afford shoes.

"A woman who has been employed by the McDonald’s Corporation for over 10 years says she was arrested last week after she confronted the company president at a meeting and told him she couldn’t afford to buy shoes or food for her children.

Nancy Salgado, 26, told The Real News that she felt like she had to speak out during McDonald’s USA President Jeff Stratton’s speech at the Union League Club of Chicago on Friday for the sake of her children.

“It’s really hard for me to feed my two kids and struggle day to day,” she shouted as Stratton was speaking. “Do you think this is fair, that I have to be making $8.25 when I’ve worked for McDonald’s for ten years?”

“I’ve been there for forty years,” Stratton replied from the podium.

“The thing is that I need a raise. But you’re not helping your employees. How is this possible?” Salgado asked.

At that point, someone approached Salgado and informed her that she was going to be arrested.

She later recalled the encounter to The Real News’ Jessica Desvarieux.

“The strength was very powerful, like, just remembering the face of my kids, like I say, you know, just simple things like I can’t provide a pair of shoes like everybody else does, sometimes every month, or anything like that,” she said. “And he needs to know we are what all the employees at McDonald’s are going through. We’re struggling day to day to provide our needs in our houses, things for our kids. And it’s just–it gets harder and harder with just the poverty wage they have us living in.”

“They just told me, you know, well, you’re being under arrest because you just interrupted, you trespassed the property. You’re just going to go to jail,” Salgado added. “And what I remember just telling them, ‘well, like, so, because I have to speak out my mind and I had to tell the president the poverty wage I’m living in, that’s just against the law?’ You know, just be able to speak up your mind and say, you know what, I can’t survive with $8.25? It’s just — it’s ridiculous that I’m going to get arrested. You know.”

Salgado, who is still working at McDonald’s, said she had her hours cut following the arrest and feared further retaliation.

“The CEOs make millions and billions a year and why can’t they provide enough for their employees?” she wondered.”

I think that this is beyond awful for many reasons. People can’t afford to live off of the wages that they are given currently, and can’t even speak out against it. I know tumblr is great for spreading important news like this, so please help me get the word out to support this woman.

(via pearlsnapbutton)

50,664 notes

mightyfemme:

I’ve been out of sorts with selfies but all the cutiepoc babes tagged me so here are some favorites via instagram.

Coming Home: Queer (South) Asians and the Politics of Family

returnthegayze:

The first time I went to a gay club the only other South Asian in the room came up to me and asked, “Do your parents know?” I didn’t need to ask, “About what?” I knew the answer — he way I know people. The way I knew who I was but didn’t know the language to explain it to my family. The way I know that there are so many of us who find ourselves lost in translation. We proceeded to have a skill share right there at the bar about the best ways to explain our queerness to our parents.

This is not an isolated instance.

When queer South Asians together chances are we’re going to start speaking about our blood families. We will talk about that disconnect: the queer communities we have built on our own and the…well…complete opposite we experience when we go back home. As activists we find ourselves in an even thornier place: navigating how to have conversations about our life work with families who would rather we just be making money. It’s really quite funny actually: how those known as a loud and unwavering voice at the rally fall back into the passive recipient of food, care, and unsolicited advice when we are back home.

The more that I’ve built community with other queer (South) Asians, the more I’ve begin to think about how these conversations about blood family are actually part of our movement work. That impromptu skillshare at the bar, that discussion potluck (I mean crying session), and those daily phone calls with extended blood family are campaign strategies that we are engaging in. What we are trying to do is create new language and framework that actually make sense for our experiences.

The fixation on blood family in queer (South) Asian politics is not about us romanticizing heteronormative kinship and glossing over the routine violence we experience in these settings. Nor is it about us being duped by a conservative rhetoric of family values and suggesting that our families of origin should be the only site of our political work. This is about developing alternative ways to name that abuse and different ways to heal and build from it on our own terms.

I want to suggest that our attachments to our blood families are not only sentimental, they are political. This sentimentality, this angst, this emotional labor is legitimate political work. Our turn toward our families of origin is part of a strategy of intimate organizing – a type of political work that often gets erased or dismissed by dominant white and masculine standards of queer visibility. In a political climate where radicalism is increasingly being attributed to individual activists developing individual political conscience and finding individual liberation, our turn back to the blood family is a form of critique. It suggests a commitment to a type of collective liberation and a practice of solidarity where we refuse to allow our people to be disposable in our movement work.

* * *
It has taken me years for me to name the depths to which I subscribed to a white narrative of queer liberation. In one sense ‘coming out’ could signify the expression of my queerness. But on whose terms? Visibility for whom?

For me coming out was more about a physical act of departure – leaving South Asian spaces that I found to be too ‘traditional’ or too ‘conservative’ and becoming one of the only South Asians in queer community. Coming out meant judging my family of origin for just not understanding me. So, I sought validation from non-South Asians and found my political ‘home’ elsewhere.

In one telling of the story I ‘found’ my queerness and became an activist outside of my people. However, to subscribe to this story would be to relegate my family – and by extension, my people – into a space chiefly defined by its apathy and conservatism. White supremacy has long relied on such a trope: that immigrants and people of color are too ‘conservative’ and ‘too traditional.’

I bought into the story and defined my queerness and my politics always in contrast to my family of origin.

But what I soon learned is that as queer South Asians we navigate a complicated cultural landscape where we often are not afforded control of our own narratives. Our telling of personal violence often gets swallowed by white supremacy in the service of its racist and imperialist agenda. This is because the cultural logics that help maintain structural racism are stronger than our individual stories.

When my white peers would hear about the queerphobia I experienced from my people it would give power to a larger imperialist narrative that immigrants and people of color are traditional and conservative and therefore need to be educated or saved (read: occupied and exploited). My white peers would ask irrelevant questions like when my parents immigrated to this country and what access to education they had as if Western education and citizenship are necessary for queer politics. My white peers would ask me how fluent in English they were – as if access to English is at all correlated with queer violence. They would ask if my family’s lack of acceptance come from a desire to get me arranged married. They would ask me why I was still in contact with them, why I didn’t just cut my connections.

What became evident is that my individual narratives could not pierce through the logics of orientalism which continue to find ways to position brown folks as backwards or less developed than the Western world. What white queers don’t understand is that the entire mandate of racist assimilation in this country is about us being forced to give up our culture, tradition, and families. Assimilation has always been about us hating our and feeling insecure about our bodies and cultures. White folks did not understand how so many of us are not willing to leave our cultures for our queerness – how so many of us carry more complex identities than just our genders and sexualities.

It was only through building community with other queers South Asians and other queer communities of color that I began to find ways to narrate trauma in a way that felt more safe. In these communities we can name the intricacies of familial violence and not be judged for deciding to return. In these spaces I began to learn knowledge about diaspora and the history of South Asia. Collectively we began to recognize that our immigrant families are not just transphobic, they are also ‘colonized.’ I learned the ways in which colonialism in South Asia and white supremacy in the United States has always relied on regulating the genders and sexualities of my people. I learned the ways in which racism operates by enforcing and policing the gender binary and compulsory heterosexuality on communities of color. I recognized that my family is just as broken as I am but they never had the time and space to really process and heal from the violence of colonialism, the terror of Partition, the trauma of diaspora – let alone the English to articulate it to me.

Rather than blaming my own communities for our lack of queer South Asian visibility I began to realize that our diaspora responds to racism with heteronormativity and how external threat is related to intimate violence. In the white telling of the story my family is just prejudiced. But in my telling of the story my people have been so forcibly disconnected from their culture and tradition that they cling desperately onto heteronormativity to maintain some semblance of culture. In the white telling of the story my people are acting from a place of power and violence. In my telling of the story my people are acting from a place of hurt. Trauma seeps through generations.

My experiences returning to South Asian spaces have allowed me to understand the ways in which white queer politics relies on the expression of liberation as an individual and not collective process. The narrative goes that we are supposed to ‘come out’ (read: leave our blood families) and participate in the ‘movement’ (read: public visibility) and join ‘alternative kinships’ (which are necessarily supposed to be more radical and more supportive than our blood families). Both understandings of ‘queerness’ and ‘activism’ often rely on us leaving our cultural homes in order to participate in the ‘movement.’ In queer spaces what becomes read as legitimate resistance is often determined by white supremacy: standards (of visibility, politics, and identity). We often witness a hierarchy of political work – with those who are doing the most ‘public’ (defined by standards of white supremacy) being upheld as leaders while those of us who are doing the slow, intentional, and deliberate work of building within our own immigrant communities have our political labor erased. What white queer politics neglect is that many of us have more complicated relationships with our blood families that make this ‘separation’ not only more difficult, but also contradictory to our anti-racism.

It’s not just that our families are prejudiced, it is that our families are powerful. It is that our families carry long histories of both trauma and resistance in their bones and that we refuse to dispose of them like this racist country.

For those of us who still have access to our families of origin I believe that it is crucial that we do this slow and intimate work of finding ways to translate our queerness to our communities of origin. This work of coming to terms with our ‘queer’ and ‘(South) Asian’ identities cannot be the only site of our movement work (as is often the case). We must continue to mobilize in solidarity with other oppressed peoples and address prejudice within our own. Certainly we are all still trying to figure out the best strategies to do this work and to still remain safe and secure. Certainly we are going to fuck up. Certainly it’s some of the hardest work that we can do because often our validation relies on approval from the very people who deny and abuse us. But I know that doing this work is at its core anti-racist, anti-colonial, and anti-capitalist. But besides that, it feels important. And there is power and politics in that feeling. Like the same way so many of us know that we will invite our mothers to live with us when they get too old to care for themselves (regardless of what our queer communities might think).

Because when I think about the future, when I think about the world that I am fighting for…I know that I am not interested in being part of the revolution unless my mother will be right there beside me.
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280 notes