FATMF. Feminism, fandoms, fashion, art, whatever I feeel like posting.
Liberally SFW.
I am a genderqueer feminist. White, neuroatypical, butchy, vegetarian, writer, pagan, currently studying childcare. Ze/zir pronouns.
Everyone is welcome on my blog except relatives and exes.

 

A great many people familiar with the trans* community may have heard of hijras, a concept of gender that exists within South Asia. A great many usually white trans* people have called hijra’s “trans*” or put them under the trans* label. Regardless of their intention, to take the epistemology of “trans*” and apply it to something like the hijra can be seen as an oppressive or colonising act. The hijra are hijra. That is their name. Unless a hijra specifically identifies as transgender or trans*, applying our own concepts of gender and sexuality constructed within white supremacist cultures to people outside of our epistemological framework is redefining them on our own terms for our own benefit. Another instance of where this occurs is within the American/Canadian indigenous or native concept of two spirit, which is in and of itself an umbrella term for multiple tribal concepts of third or mixed gender roles. The definition not only differs from tribe to tribe, but in many cases applying the white concept of gender toward two spirit people, again, becomes an act of oppression and colonisation. Especially when, without any indigenous or native background, white people adopt the identification mantle of “two spirit”.

Patient Presents as Academic and Upset: Know Your Tropes re: Miss Mills

allerasarcophagus:

Although Abbie Mills is an individualistic character and has been treated as such by the narrative and fans alike, I’m still seeing some phrases, arguments and fanworks that reduce her and marginalise her (it doesn’t matter if it’s unintentional, the impact is still the…

I learned something today.

(Source: allerasphinx)

Seeing Naomi Campbell As We Do Not Usually See Her

tobia:

image

1. Seeing the darker skin at Naomi Campbell’s joints is the reason for this post. 

2. Here Naomi Campbell communicates some feeling / atmosphere / affect that fabulous and fierce Naomi Campbell is not usually invited to communicate.

3. This is skin usually evened out for editorials to create smooth lengths of mahogany and ebony. Here we’re confronted by the skin’s life and history.

4. We read Wole Soyinka’s ‘Telephone Conversation’ in English Lit. The words “has turned / My bottom raven black” prompt one of my classmates to ask me if I too have a black arse, like the man in the poem.

5. Cambridge, a decent chunk of the country’s elite is at this party, on MDMA, watching interracial porn. A friend screams ‘YUCK!’, swivels her head towards me and demands to know if my labia are also black like the woman’s in the film.

6. Here, Naomi Campbell’s body is not what black women’s bodies often are in these editorial contexts. Which is:

7. Naomi Campbell’s body does not tell the viewer anything at all about whiteness - which is to say, she is not an instrument

8. Naomi Campbell’s skin is not mahogany or ebony - which is to say, she is not an ornament.

Though [interracial] relationships don’t bother me, I am often dismayed by how little non-black women with black partners care to know about the realities of life as a Black person in the world. Their Black significant others never seem to get around to that, particular, discussion, and it emboldens them in their claims to post-racialism.

Far too often non-black women with a Black significant other proudly claim “they don’t see race” or “race doesn’t matter.” Worse yet they’ll claim expertise on the Black experience because they birthed a child of color much the way Ellen Pompeo of “Grey’s Anatomy” did on The View a couple of years back. Pompeo went on to rail against “segregated” black instituions like the NAACP and HBCUs. Ironically, these comments only reveal the combined ignorance and privilege of the woman saying them.

Black people didn’t build institutions centered around our blackness for fun. We don’t press racial conversations for attention. We do it because they’re imperative to addressing systemic discrimination. I’ve found that those who profess the greatest “color-blindness” are often the first to take advantage of the spoils of whiteness.

Kimberly N. Foster, Your Children Will See Color and There’s Nothing You Can Do About It for For Harriet. Check out this blog/site — you won’t regret it. Really excellent writing. (via kasuchi)

Misandry Mermaid: The young black mind.

theyoungsocialist:

image

Little kids believe the darnedest things. For example, that a fat man in a red suit flies through the air on a sleigh pulled by reindeer. A new study on three-year-olds, published in Psychological Science, a journal of the Association for Psychological Science, finds…

quads-for-the-gods:

bellecs:

winningthebattleloosingthewar:

On the morning of September 4, 1957, fifteen-year-old Dorothy Counts set out on a harrowing path toward Harding High, where-as the first African American to attend the all-white school – she was greeted by a jeering swarm of boys who spat, threw trash, and yelled epithets at her as she entered the building.

Charlotte Observer photographer Don Sturkey captured the ugly incident on film, and in the days that followed, the searing image appeared not just in the local paper but in newspapers around the world.

People everywhere were transfixed by the girl in the photograph who stood tall, her five-foot-ten-inch frame towering nobly above the mob that trailed her. There, in black and white, was evidence of the brutality of racism, a sinister force that had led children to torment another child while adults stood by. While the images display a lot of evils: prejudice, ignorance, racism, sexism, inequality, it also captures true strength, determination, courage and inspiration.

Here she is, age 70, still absolutely elegant and poised.

she deserves to be re-blogged. 

(Source: cloudyskiesandcatharsis)

Even Though It’s Legal, I Still Can’t Marry My Girlfriend

crackerhell:

navigatethestream:

BY JASMYNE A CANNICK} JULY 08 2013 

Last week the Supreme Court of the United States of America cleared the way for same-sex marriages to resume in the state of California. Unfortunately, for my girlfriend and I, we still can’t get married.

Even though we’re both natives of California and call the Golden State home, I am in Los Angeles while she lives 2,400 miles away in Whittier, Alaska after giving up all hope of ever finding a job here.

My girlfriend is of African-American and Latino descent and fluent in three languages—English, Spanish, and American Sign Language—but past criminal convictions make it practically impossible for her to find a job in California. For a time she would work sporadically after failing to check the box indicating that she’d been convicted of a felony crime, but in the end after companies completed their background check, she’d always be dismissed for failing to do so. I finally told her to just be truthful, but the job offers stopped altogether. No one was willing to give her a chance to prove that she had changed.

So when she received a call back from a seafood processing company in Whittier, Alaska eager to hire people for labor-intensive jobs that consist of 16 hour days at minimum wage during the state’s busy salmon season, for a woman whose pride is directly connected to her ability to provide for her family, the decision to leave was a no-brainer.

The day I dropped her off at the airport, neither one of us sure when we would see the other again, we could not have predicted how the Supreme Court would rule regarding Proposition 8. Even if we’d had a crystal ball and knew the outcome, it wouldn’t have stopped my girlfriend from leaving.  Her ability to get married doesn’t outweigh her being able to pay her share of the rent and bills while putting food on the table — which is the same mentality for a lot of black and brown same-sex couples.

And that’s what the white gay community has ignored.

The white gay community fighting for same-sex marriage has been banging its head against the glass ceiling of a room called equality, believing that a breakthrough on marriage will bestow on them parity with heterosexuals, because in most other areas — employment, housing, access to education, health care, etc.—they are already equal with their heterosexual counterparts, at least at face value.

The same generalization cannot be made for black and brown people in same-sex relationships, who unlike their white counterparts, are much more affected by issues like unemployment and see the victory around marriage as being half the battle. The other half of that battle is having a home to live in, a job to pay the bills, affordable health care, and the access to the type of education to make all-of-the-above happen.

All of which are issues that traditionally the white gay community has snubbed because it doesn’t affect the majority of them who are working, own their own homes, and have health care for themselves and their spouses.

In fact, I think the white gay community would probably be shocked at the number of black and brown same-sex couples in Los Angeles County alone, where at least one partner is receiving financial assistance from Aid to Families with Dependent Children (AFDC), General Relief, food stamps, or unemployment benefits.

Add to that, white gay men and women don’t get pulled over for driving while black, white gay men and women are not disproportionately affected by California’s criminal justice system, and white gay men and women are not often passed over for jobs for someone of color—in fact it’s the other way around.

So while the festivities commence in West Hollywood and beyond with activists and politicians alike patting themselves on the back for a job well done, for the oftentimes ignored and forgotten section of gay America that intersects with black America, it’s business as usual for the rest of us. This would include my girlfriend being 2,400 miles away in Alaska, one of the 37 states that still doesn’t recognize same-sex relationships. Because getting married is one thing, but for my girlfriend, having a job and being worthy of marrying is another.
 
JASMYNE A. CANNICK is a former press secretary in the House of Representatives, and a Los Angeles native who writes about the intersection of race, class, and politics. She was chosen as one of Essence magazine’s 25 Women Shaping the World. Follow her on Twitter @jasmyne,Facebook, or jasmyneonline.com.

this is a good post for all reasons existing

feelitallaround2987:

comicsbynia:

Here’s a comic I made a long time ago and never published. The text is from the introduction to A New Queer Agenda by Joseph N. DeFilippis.

Don’t forget that when talking about poverty rates and unemployment in regards to transgender people, just as in the LGB community, people who are hispanic and poc are the people most likely to be suffering.

Also, there’s a ridiculously high amount of LGBT youth who are homeless (estimated to be between 20-40% of all homeless youth).

In a white-centric world, putting white women quite literally in the center of the frame while women of color are off to the side is a powerful, disrespectful visual message, and it really must be said: Human beings are not accessories. These women might be her friends, but the general dynamic created is that she is in charge and they are in service to her. Not so far off from Paula Deen’s dream dinner party. Remember when Gwen Stefani surrounded herself with Harajuku girls? Margaret Cho, at the time, labeled it a minstrel show. A really on-the-nose choice of words, since white people have been mimicking black people for fun and profit from Al Jolson to Amos n’ Andy to Elvis. Now we have Ke$ha (seen below) and Miley dressing up like they live in the hood. (Do not forget that thanks to her father being a huge star and her time at Disney, Miley has been wealthy for her entire life.)

So three Black women in maybe two thousand pages of women’s magazines and all of them biracial or racially ambiguous, so they could be Indian or Puerto Rican or something. Not one of them is dark. Not one of them looks like me, so I can’t get clues for makeup from these magazines. Look, this article tells you to pinch your cheeks for color because all their readers are supposed to have cheeks you can pinch for color. This tells you about different hair products for everyone—and everyone means blondes, brunettes, and redheads. I am none of those. And this tells you about the best conditioners—for straight, wavy and curly. No kinky. See what they mean by curly? My hair could never do that. This tells you about matching your eye color and eye shadow—blue, green, and hazel eyes. But my eyes are black so I can’t know what shadow works for me. This says that this pink lipstick is universal, but they mean universal if you are white because I would look like a golliwog if I tried that shade of pink. Oh look, here is some progress. An advertisement for foundation. There are seven different shades for white skin and one generic chocolate shade, but that is progress. Now let’s talk about what is racially skewed. Do you see why a magazine like Essence exists?

-An excerpt from Chimamanda Ngozi Adichie’s Americanah (2013)

I cannot wait to buy this book. 

(via il-tenore-regina)

(Source: bxtchplease)