freececemcdonald:

Minneapolis Street Art for CeCe McDonald. No idea who’s doing it all, but it’s beautiful!

If you see any street Art for CeCe please send us pictures and locations!

(via queerasinfuckyou)

1:52 am  •  24 April 2012  •  649 notes

“Prisons are a profitable business. They are a way of legally perpetuating slavery. In every state more and more prisons are being built and even more are on the reading board. Who are they for? They certainly aren’t planning to put white people in them. Prisons are part of this government’s genocidal war against black and third world people.”

— Assata Shakur (via blackmanplusknowledge)

(via queerandpresentdanger)

7:55 pm  •  23 April 2012  •  155 notes

::OPERA OPERAISMO::

una opera voladora // a flying opera

<><><><><><><><><>

UNA OPERA VOLADORA es una mezcla entre una opera y un piquete volador, con un serpenteo por medio de la ciudad, nos moveremos de escena a escena usando la Huelga General como escenografia.
A FLYING OPERA is a cross between an opera and a flying picket, meandering throughout the city from scene to scene, using the General Strike as a set.

<><><>

PRIMERA ESCENA: Parque Macarthur
LOCATION OF FIRST SCENE: Macarthur Park

PRIMER TELON : MEDIO DIA (Si no llegas a tiempo, sigue @Cakeand_Eatit para información actual)
FIRST CURTAIN: NOON (if you are late, follow @Cakeand_Eatit for locations of subsequent acts)

TRAER: Bebidas, meriendas, tacones para caminar/correr, bacchanalia
TO BRING: Beverages, snacks, walking/running heels, bacchanalia

ATUENDO: Glamour, Extravaganza. ¡DECADENCIA TOTAL!
DRESS CODE: Glamour. Extravagance. Total Decadence.  […]

7:14 pm  •  23 April 2012  •  2 notes

That’s a funny comment.

unobject:

shoulders:

Plan B - ill Manors [OFFICIAL VIDEO] OUT NOW (by planbuk)

Breaking my rule about not posting any cis-men b/c fuck rich ppl

10:52 pm  •  2 April 2012  •  15 notes

Attn. criticallyqueer I found this picture of us.

realneon:

chloerayneee:

Sea otters hold paws when they sleep so they don’t drift away and lose each other. 

♥

10:42 pm  •  2 April 2012  •  284 notes

“When I interviewed Jay-Z last year, I asked him if he felt creeped out by how many white people seemed to like “N***** in Paris,” and if he’d ever had white people use the word to his face in the course of talking to him about the song, and if he thought maybe the reason white people liked it so much was that they liked having an excuse to say “n****.” This was one of several questions he answered by chuckling and suddenly seeming super-interested in the flavor profile of what he was eating — which in this case was fine, because I was just trying to orchestrate an amusing-postracial-yuks moment I could use in a story and he could tell and wasn’t going to make it that easy for me. But then after a second he told me white people should just call it “Paris.” Then he ate some fish.”

— Ninja: A Short History of a Less-Troublesome Word - Hollywood Prospectus Blog - Grantland (via criticallyqueer)

(via criticallyqueer)

10:38 pm  •  2 April 2012  •  941 notes

criticallyqueer:

for Tuff Charm

(Source: thewesleychan)

5:36 pm  •  20 March 2012  •  21,782 notes

“It is, of course indispensable for women to conduct a molar politics, with a view to winning back their own organism, their own history, their own subjectivity…but it is dangerous to confine oneself to such a subject, which does not function without drying up a spring or stopping a flow…it is no more adequate to say that each sex contains the other and must develop the opposite pole in itself. Bisexuality is no better a concept than the separateness of the sexes. It is as deplorable to miniaturize, internalize the binary machine as it is to exacerbate it; it does not extricate us from it…the question is not, or not only, that of the organism, history and subject enunciation that oppose masculine to feminine in the great dualism machines. The question is fundamentally that of the body—the body they steal from us in order to fabricate opposable organisms. This body is stolen first from the girl: stop behaving like that, you’re not a little girl anymore, you’re not a tomboy, etc. The girl’s becoming is stolen first, in order to impose a history, or prehistory, upon her…That is why, conversely, the reconstruction of the body as a Body without Organs, the anorganism of the body, is inseparable from a becoming-woman…thus girls do not belong to an age group, sex, order, or kingdom: they slip in everywhere, between orders, acts, ages, sexes; they produce n molecular sexes on the line of flight in relation to the dualism machines they cross right through. The only way to get outside the dualisms is to be-between, to pass between, the intermezzo…”

—

Rhizombie: Deleuze and Guattari get it. 

Reblogging because this is so so good. I almost don’t want to love it so much because it’s like two straight cis white dudes talking about becoming woman, but it’s just so perfect. (via rhizombie)

**Someday I will write something about political language, theory, ideology, identity and privilege. Today I will just reblog this, with a raised eyebrow of skepticism towards speaking about destroying coercive subjectivities and recognizing privilege…

(via poopsmoothie-deactivated2012032)

8:27 pm  •  15 March 2012  •  48 notes

oisinnow:

A zine made by students of color at UC Santa Cruz. decolonizing education

8:16 pm  •  15 March 2012  •  6 notes

[A picture of two people wearing black, they are holding a banner that says “F T(upside down cross symbol) P” on it.]

(Source: criticallyqueer)

8:00 pm  •  15 March 2012  •  13 notes

queerdesi:

Out of the shadows and into the streets!

On March 14 2012, Tania Chairez and Jessica Hyejin Lee, openly undocumented and unafraid mujeres, blocked traffic in an act of civil disobedience in front of ICE headquarters in Philadelphia. They risked deportation to free Miguel, another undocumented youth who has been in ICE detention for more than 8 months, separated from his wife and U.S. citizen son. 

Photo Credit: Jessica Hyejin Lee

(via queerandpresentdanger)

7:43 pm  •  15 March 2012  •  2,362 notes

“

What settler colonialism does is that it sets a ceiling on what the future can be such that we cannot even imagine a future without genocide. This tendency then leaves us to develop critical visions only within the constraints of the possible and then infects all the work that we do.

For instance if we look at the Academic Industrial Complex. We whine and complain about how racist it is. As if the only problem is a few racist administrators who need to be fired. And if we just convince them how great Ethnic Studies is, they’d just give us more money. But if we were actually to imagine a liberatory educational system would this be it? Professors, do we say, “Tenure was the most fun thing I’ve ever done, I wish I could do it again”? Do students say, “You know, I love it when I work really hard for my finals and then get a bad grade anyway, how empowering was that”? We don’t even try to imagine building an alternative to the Academic Industrial Complex. We act as if the problem is that there is racism in the academy, not that the academy is structured by racism. And here’s where we can learn from the Prison Industrial Complex. Is not that the organizing against the Prison Industrial Complex puts forth a model of abolition that doesn’t just say that it’s about tearing down prison walls now but it’s about building alternatives that squeeze out the current system. Similarly, while we might have day jobs in the academic system, why can’t we start building alternatives to this system, build the educational system that we would actually like to see that could then squeeze out the current system as it develops. So, for instance, when Arizona says something like they’re going to ban Ethnic Studies, we think, “Oh no, there’s not going to be Ethnic Studies because the State says so!” We presume the state owns Ethnic Studies and it actually can ban it. We don’t say, “Uh, whatever, Arizona! Ethnic Studies is not a gift from the Academic Industrial Complex or from the state. It’s a product of social movements for social justice, and as long as they exist there will be Ethnic Studies wherever and whenever we go.” And did we ever really think Ethnic Studies was going to be legitimate in a white supremacist and settler colonialist academy? And if ever did become legitimate, we would know we had failed in our task.

”

— Andrea Smith plenary talk at Critical Ethnic Studies and the Future of Genocide, Thursday, March 10, 2011 (via zombifuntime)

(via garconniere)

7:39 pm  •  15 March 2012  •  251 notes

ardhra:

O hai! I finally finished writing this! After starting it more than two years ago {facepalm}. There is more to come that I’ve worked on & researched. Hopefully responses to this won’t be so faily that I’m unmotivated to finish the rest.

Excerpt:

There are a number of issues around cultural appropriation which I see continuously bog down discussion. I think they revolve around some crucial issues undergirding the whole concept of cultural appropriation, so I think we need to “get back to basics” somewhat.

Before I go on, I’d like to acknowledge the work of Andrea Smith, particularly her article ‘Spiritual Appropriation as Sexual Violence’, printed in her book Conquest: Sexual Violence and American Indian Genocide as being very influential to my thinking about these issues.

I disagree with a lot of the common definitions of cultural appropriation around. Cultural appropriation isn’t simply the “taking or borrowing of some aspects of another culture from someone outside that culture”. Cultures throughout time have traded, adapted, and borrowed artefacts, symbols, technologies and narratives from one another. The issue isn’t the aesthetic and material mingling of cultures, hybridity, or that human creativity crosses cultural boundaries. Those are aesthetic and perhaps moral issues, separate from the real political issue of cultural appropriation.

A lot of the time cultural appropriation is also called ‘cultural theft’. But cultures aren’t tangible things that can only be possessed by one person. Culture is made up of shared ideas, skills, traditions, styles, images, that circulate through a particular society. Cultures are heterogeneous — people who are part of the same society can be part of different cultures, which influence each other — and they change over time.

The problem isn’t that cultures intermingle, it’s the terms on which they do so and the part that plays in the power relations between cultures. The problem isn’t “taking” or “borrowing”, the problem is racism, imperialism, white supremacy, and colonialism. The problem is how elements of culture get taken up in disempowering, unequal ways that deny oppressed people autonomy and dignity. Cultural appropriation only occurs in the context of the domination of one society over another, otherwise known as imperialism. Cultural appropriation is an act of domination, which is distinct from ‘borrowing’, syncretism, hybrid cultures, the cultures of assimilated/integrated populations, and the reappropriation of dominant cultures by oppressed peoples.

What’s being appropriated in *cultural appropriation* isn’t the things themselves — the images, stories, artefacts, themes, etc. — it’s the capacity of people of oppressed groups to determine the meaning, scope, usage, and future of those things. Cultural appropriation involves taking over peoples’ control over representations of themselves. Cultural appropriation is an attack on cultural autonomy and self-determination, backed up by historically constructed domination.

(via criticallyqueer)

5:41 am  •  29 February 2012  •  185 notes