i haven’t seen anything on tumblr so I’ll say it. We lost another sister in a senseless attack, Cashay Henderson, at only 31 years old.
She was gorgeous, funny and described by her cousin in a gofundme set up for the funeral expenses as being “a bubbly spirit with a down to earth, tell it like it is personality.”
Unfortunately, we have seen an uptick in violence against transgender women, and many of the victims at the forefront of the issue (yet are rarely acknowledged) are women of color, especially black women and girls. In Milwaukee alone, there has been such an alarming trend of targeted violence. The horrible treatment and continued violence against people so integral to our community cannot go unchallenged. We have to keep the fight going.
Cashay, like many others, was a person who was full of light and ready to give, with many ready to receive. Rest In Power Dear Friend ❤️✊🏽✊🏾✊🏿❤️
Hmm very interesting oh hey why is the x axis like that ?
Ahhh okay that’s why we’re doing this whole thing
I thought the issue was with the Y-axis being stretched out to make the increase seem larger… Didn’t realize the fucking X-axis is literally backwards first time seeing this
Friendly reminder that the US violent crimehasdecreased for 30 yearswhile most americans delusionally thought it rose
“It hardly needs saying that the term “decolonize” once meant something wholly different than it does now. To put it not a little too bluntly, in the heyday of the anticolonial movement it was the colonies and the colonized that needed decolonizing, not the colonizers, but now even that need, as we like to say, has been “colonized.” Of course we understand that the “decolonize” in the slogan “decolonize your syllabus” is metaphorical, that it means diversify or “decenter” (as we also like to say), but that does little to allay the fact that, formally, rhetorically, it collapses the distinction between colonizer and colonized. Sometimes, decentering oneself and one’s syllabi means little more than absolving oneself of accountability for the colonial past. Just to give it a name, we might call this phenomenon “colonial narcissism.” Early symptomatic expressions of this introjection of otherness to let oneself off the hook can be found in various sources, but if we were to pick one it might as well be Michel Foucault when he said “A whole series of colonial models was brought back to the West, and the result was that the West could practice something resembling colonization, or an internal colonialism, on itself.”1 It is not that Foucault was wrong—innovations in exploitation are portable, forced and free migration complicate the geography of colonialism, domestic police occupations are not all that different from foreign military occupations, the consequences of colonialism are as much psychosocial as they are political and economic, etc.—but that is not really the issue. The “you” in the slogan “decolonize your syllabus” is not addressed to those existentially threatened by police violence and the like but instead to those—the professional managerial class, we might call us—who are its beneficiaries. This misunderstanding, it seems, stems from a kind of primal scene: a foundational misrecognition of the new shape of violent expropriation that emerged with the historical turn from colonialism to neocolonialism. Colloquially, in other words, we consistently elide the difference between the terms colonialism and neocolonialism, but “neocolonialism” was never intended to stand merely for the continuation of the old European system of colonial rule by an indigenous comprador class, now with its European overseers working remotely. When Jean-Paul Sartre coined the term in 1956, for example, the neocolonialist he had in mind was not a cunning European banker or conspiring African finance minister, but instead the sort of do-gooder that we now associate most strongly with NGOs—“a fool who still believes that the colonial system can be overhauled,”2 or, as he had it in 1961, an “enlightened, liberal and sensitive soul” imagining that there were third-way solutions to the otherwise seemingly incontestable revelation that “Europeans have only been able to make themselves human beings by creating slaves and monsters” (84). It didn’t matter whether the reformer was earnest or cynical, colonialist or colonized, indigenist or évolué. It was simply the structure of reform that was the overarching ideological problem. As Sartre put it, “independence granted”—or the colonizer’s recognition of the political, economic and cultural autonomy of the colonized—“is merely a variation on servitude” (102) exacted by “the power and the ferocity of neocolonial trickery” (113). Neocolonialism grasped with new purpose and weaponized what, in 1960, he called “the contradiction of racism, colonialism and all forms of tyranny”—that “in order to treat a man like a dog, one must first recognise him as a man.”3”
remember when percy jackson turned down becoming a god in favor of making the gods claim their children before they turn 13?? percy is camp half-blood’s union representative
INFORMATION ON WHATS HAPPENING WITH THE MI’KMAQ IN NOVA SCOTIA !
this is going on right now (oct 16 2020). racist settlers have already torched a boat and there is video of them making spike traps for mi’gmaq vehicles. they have also destroyed and removed lobster traps and buoys and they are only going to keep doing worse. this is ecofascism and it needs to stop. @agentndn on twitter has a great list of info and how to help.
this is the official navajo covid relief fund, please donate, it’ll go towards desperately needed medical supplies, as well as daily necessities for the community like canned food, drinkable water, disinfectants, and baby formula
