molotovs and megaphones

racialized, queer, cisgender, settler - unceded and unsurrendered algonquin territory

tendentious and overwritten; highly delinquent individual; rainbow revolutionary

HBA Human Rights and Political Science: International Relations, minor in Sexuality Studies

Bhabha Chomsky Fanon Foucault Freire Gramsci hooks Lorde Marcuse Puar Quijano Roy Said Spivak Zizek

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  • Jonathan Groff Channels His Inner Sutton Foster to Perform “Anything Goes”

    "Assimilationism means the gay quarterback gets to be homecoming king, but the freshman who likes wearing make-up and listening to showtunes is still a faggot.".

    lixvseverything:

    A friend of mine asked me to what ‘gay assimilationism’ means, and that’s the most accurate definition I could come up with.

    You might also recognize it as the “we’re just like you” doctrine promoted by groups like the Human Rights Campaign and people like Dan Savage.

    (Source: athenaday)

    Emperor’s New College

    tokyodoll13:

    English Majors:

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    Latin American Studies Majors:

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    Law Students:

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    Chemistry Majors:

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    Women & Gender Studies Majors:

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    Anthropology Majors:

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    Philosophy Majors:

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    (via simulatedfloridiansnow)

    We believe that the argument for gay marriage obscures the many structural, social, and economic forces that break families apart and take people away from their loved ones. Just for starters, there’s the explosion in incarceration levels, national and international migration for economic survival, deportation, unaffordable housing, and lack of access to drug rehabilitation services. The argument for gay marriage also ignores the economic changes and cuts to social services that make it nearly impossible for families to stay together and survive: welfare cuts, fewer after school programs, less public housing, worse medical care, not enough social workers, failing schools, the economic crisis in general.

    We choose solidarity with immigrant families whom the state denies legal recognition and families targeted by prisons, wars, and horrible jobs. We reject the state violence that separates children from parents and decides where families begin and end, drawing lines of illegality through relationships. We see this as part of a larger effort on the part of the state to control our families and relationships in order to preserve a system that relies on creating an underclass deprived of security in order to ensure power for a few. We know that everyone has a complex identity, and that many queer families face separation due to one or more of the causes mentioned here, now or in the future. We would like to see our queer community recognize marriage rights as a short-term solution to the larger problem of the government’s disregard for the many family structures that exist. As queers, we need to take an active role in exposing and fighting the deeper sources of this problem. We won’t let the government decide what does and does not constitute a family.

    —    Queer Kids of Queer Parents Against Gay Marriage!, “Resist the Gay Marriage Agenda!” (via riseabovethemadness)

    (via queeradical)

    “ Gay liberationists in the 1970s attempted to differentiate themselves from gender-transgressive identities and presentations out of fear of being equated with transsexual individuals and activists. …

    The class implications of drag and gender transgression—particularly surrounding the role of working-class ‘street queens’ in the early gay liberation movement—complicated these debates on drag even further, challenging notions of class as well as gender respectability. The analytical separation of gender and sexuality that dominates our understanding of gay, lesbian, and transgender identities today, [David] Valentine thus argues, was produced in a particular historical moment in which disentangling homosexual and gender-transgressive identities became crucial to the political goals of gay activism—to delineate between gay and transgender identities, to draw class lines of ‘respectable’ and abnormal gender presentation, and to separate feminist critiques of gender systems from the political project of gay rights. ”

    —    

    Betty Luther Hillman, “‘The most profoundly revolutionary act a homosexual can engage in’: Drag and the Politics of Gender Presentation in the San Francisco Gay Liberation Movement, 1964–1972” from Journal of the History of Sexuality 20.1, 2011

    [ pdf on bayfiles / original article link if you have academic access ]

    (via notesonresistance)

    (via markusbones)

    lookatthewords:

    myintrovertedmind:

    « The Real Africa : Fight The Stereotype » by Thiri Mariah Boucher

    P.R.E.A.C.H.

    Facts (from above):

    Africa is a continent made up of [59] countries[, including British and French overseas colonial possessions, Western Sahara, and Somaliland.]

    There are an estimated 2,000 languages spoken in Africa.

    Africans are more genetically diverse than the inhabitants of the rest of world combined.

    Africa is made up of beach-side, grassy mountainous and urban landscapes

    Africa’s economy is growing faster than any other continent in the world.

    (via crazedboar)

    “ In a class I taught, we discussed the issue of spiritual appropriation. The white students told me how beneficial Native spirituality was to them and that they had to take part in these New Age movements because they find no other substitute. So I asked, even if the New Age movement is as beneficial to you as you say, do you have any responsibility to Native communities when you take part in these practices? What struck me was that no one had even considered this question before. This practice of taking without asking, the assumption that the needs of the taker are paramount whereas the needs of the one being taken from are irrelevant, mirrors the rape culture of the dominant society.

    Thus, it is particularly ironic that this colonial practice, structured by sexual violence, is often perpetuated by white feminists in their efforts to heal from the wounds of patriarchal violence. Sadly, they do not consider how such practices may hinder Native women from healing as well. Native counselors generally agree that a strong cultural identity is essential if Native people are to heal from abuse because a Native woman’s healing entails not only healing from any personal abuse she has suffered but also from the patterned history of abuse against her family, her nation, and her environment. When white women appropriate Indian spirituality for their own benefit, for whatever reason, they continue this pattern of abuse against Indian peoples’ cultures. This exploitation has a specific negative impact on Native peoples’ ability to heal from abuse. Shelley McIntyre, formerly of the Minneapolis Indian Women’s Resource Center, complains that Native women who are trying to heal from abuse have difficulty finding their rootedness in Native culture because all they can find is Lynn Andrews or other ‘plastic medicine wo/men’ who masquerade as Indians for profit. It is unfortunate that, as many white women attempt to heal themselves from the damage brought on by Christian patriarchy, they are unable to do so in a way that is not parasitic on Native women. They continue the practice of their colonial fathers who sought paradise in Native lands without regard for the peoples of these lands. ”

    —    

    Andrea Smith (via reiminister)

    actually queuing this because it’s too heavy a brick of truth for me to handle right now, but holy shit

    this is so. spot. ON.

    (via girljanitor)

    read. this.

    (via deuxencore)

    (Source: majorreisman, via markusbones)

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