September 3, 2014

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September 3, 2014
"A long time ago I learned not to explain things to people. It misleads them into thinking they’re entitled to know everything I do."

Lisa Kleypas (via wewerenevertragedies)

And if you haven’t lived it yourself, you’ll never understand, no matter how many words I use.

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September 3, 2014


In honor of back-to-school.




In honor of back-to-school.


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September 3, 2014


one of the worst things about becoming educated on social issues is when people are like ‘you used to have a sense of humor’

no i used to have internalized prejudices which i’ve worked really hard to overcome and i realize now that your jokes are shitty


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September 3, 2014












I want whatever he’s on

LMAO I can’t breathe

"YEAHHH BABY" lmfaooooo fuckin snoop tho

snoop dogg is a national fucking treasure

this is so beautiful.


Snoop is a national treasure.

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September 3, 2014


*skips tutorial* how the fuck do you play this game

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September 3, 2014
privileged people: the problem isnt the actual problem!! the problem is that youre not reacting to the problem the way i feel you should be reacting to the problem!! even though im not experiencing the problem in any way therefore i really shouldnt dictate the way the problem should be solved but--- HEY LISTEN TO ME YOU HAVE TO LISTEN TO ME THATS EQUALITY!!!
September 1, 2014

Cultural appropriation is the misrepresentation, decontextualization or exploitation of traditions from marginalized cultures by individuals in relatively privileged groups. It’s a concept from the social sciences, particularly anthropology, is researched quite extensively and specifically describes the involvement of a harmful/exploitative colonialist/imperialist/racist power imbalance. It reinforces stereotypes, Eurocentric beauty standards, racist colonial/imperial power dynamics, and in many cases can be a form of visual/symbolic dehumanization and is a step in committing genocide against a group of people.
“Two ways in which cultural appropriation can be harmful are easily identified. The first sort of harm is violation of a property right … The second sort of harm is an attack on the viability or identity of the cultures or their members.Appropriation that undermines a culture in these ways would certainly cause devastating and clearly wrongful harm to members of the culture … Other acts of appropriation potentially leave members of a culture exposed to discrimination, poverty and lack of opportunity.”
- from The Ethics of Cultural Appropriation
“Taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else’s culture without permission. This can include unauthorized use of another culture’s dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc. It’s most likely to be harmful when the source community is a minority group that has been oppressed or exploited in other ways or when the object of appropriation is particularly sensitive, e.g. sacred objects.” - from Who Owns Culture?: Appropriation and Authenticity in American Law
”[“]At least they are evincing an interest in music and food that are different from their own; at least they are trying something new. Surely their increasing openness…has the potential for producing a parallel openness… a new-found respect for other ethnic groups[“].
This set of arguments raises, however, a very dangerous aspect of the mainstream society’s tendency to “Americanize” unfamiliar cultural forms. The danger is that, by conflating a one-dimensional, homogenized representation of a culture’s music or food with its actual music or food, white Americans will convince themselves that they have actually understood and appreciated some aspect of that culture.” - from Nancy Ehrenreich’s “Confessions of a White Salsa Dancer: Appropriation, Identity, and the ‘Latin Music Craze’”
“This isn’t a matter of telling people what to wear. It’s a matter of telling people that they don’t wear things in a vacuum and there are many social and historical implications to treating marginalized cultures like costumes. […] Cultural appropriation is itself a real issue because it demonstrates the imbalance of power that still remains between cultures that have been colonized and the ex-colonizers.” - from “The Difference Between Cultural Exchange and Cultural Appropriation”
“What I witnessed, and called out, along with my friends, was a blatant act of unchecked White supremacy. In this case, it’s an act that perpetuated the kind of Orientalism that constructs South Asia as an exotic place, where the people and culture are more magic than human and therefore appropriate targets of material and military domination–a place where the United States can play imaginary war games with its drones, for example. Calling out the appropriation is not about me, or any of my friends being sad or offended. I want to hold space for acts of appropriation that generate emotional damage and/or trauma, but in this case, I’m not sad or offended or victimized: I just think it’s fucked up.” - from “It’s Not All About Feelings”
“…the process of cultural appropriation as it relates to Black music involves not so much a ‘borrowing’ as a virtual ‘strip mining’ of Black musical genius and aesthetic innovation. Although this analogy might appear extreme, it accurately depicts a process in which the essential, social, aesthetic, and economic value of a form or instance of cultural innovation is fundamentally extracted and separated from the collective human host that cultivated it. And arguably this analogy exemplifies the more general manner in which people of color have given their lands, labor, culture, and much of their humanity to the enrichment of Western life.” - from Borrowed Power: Essays on Cultural Appropriation

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September 1, 2014

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September 1, 2014





Gandhi Spreads Racial Hatred of Africans

Gandhi was passionately prejudiced towards black Africans, as clearly displayed by his own writings over his 21-year stint in Gandhi’s writings during his 20 years in South Africa. He promoted racial hatred, in theory, and campaigned for racial segregation, in practice. In his newspaper, The Indian Opinion, he frequently wrote diatribes against the black community. Of particular concern to him was any contact between Indians and Africans. The following series of quotes, which is but a small selection of his extensive writings on the topic, documents Gandhi’s intense hatred for equal treatment of blacks and Indians, whether in culture or under the law. Indeed, his efforts to improve the status of the Indian community in South Africa were primarily focused on ensuring Africans were treated worse than Indians. His goal, thus was greater social inequality rather than universal equality.

All quotes taken from Collected Works of Mahatma Gandhi (CWMG).

Sept. 26, 1896: “Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir* whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.” — Vol. 1, p. 410

Sept. 24, 1903: “We believe as much in the purity of race as we think they do… We believe also that the white race of South Africa should be the predominating race.” — Vol. 3, p. 256

Feb. 15, 1904: “Under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians, I must confess I feel most strongly. I think it is very unfair to the Indian population.” — Vol. 3, p. 429

Sept. 5, 1905: “The decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given… that the school will be reserved for Indian children only.” — Vol. 4, p. 402

Sept. 2, 1907: “From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” — Vol. 6, p. 276

Feb. 29, 1908: “The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” — Vol. 8, p. 167

Mar. 7, 1908: “We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with.” — Vol. 8, p. 198

Mar. 7, 1908: “Kaffirs are as a rule uncivilised – the convicts even more so…. The reader can easily imagine the plight of the poor Indian thrown into such company!” — Vol. 8, p. 199

Jan. 16, 1909: “I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs…. I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs…. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life.” — Vol. 9, p. 257

Jan. 23, 1909: “I acquainted the Governor with what had happened and told him there was urgent need for separate lavatories for Indians. I also told him that Indian prisoners should never be lodged with Kaffirs. The Governor immediately issued an order for a lavatory for Indians to be sent on from the Central Gaol. Thus, from the next day the difficulty about lavatories disappeared.” — Vol. 9, p. 270

June 5, 1909: “I received from General Smuts two books on religion, and I inferred from this that it was not under his orders that I had been subjected to hardships, but that it was the result of his negligence and that of others, as also a consequence of the fact that we are equated with the Kaffirs.” — Vol. 9, p. 355

Dec. 2, 1910: “Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” — Vol. 10, p. 414

The term “Kaffir” is a pejorative South African term for black people which is equivalent to the ‘n’ word. Use of this term has been a criminal offense in South Africa since 1975. Despite always using it to describe black Africans, Gandhi was fully aware of the offensive nature of the word. This is demonstrated by Gandhi’s comment during a religious conflict in India, when he said: “If ‘Kaffir’ is a term of opprobrium, how much more so is Chandal?” [CWMG, Vol. 28, p. 62] “Chandal” is a racist term for low-caste Hindus.

Up to a couple years ago all I heard was the “good” side of Gandhi.. Good to know though


Fuck him too

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September 1, 2014

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September 1, 2014


I crave intimacy but I get confused and uncomfortable when I’m shown even the slightest bit of attention or affection.

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September 1, 2014

The Simpsons writing room, 1992.


The Simpsons writing room, 1992.

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September 1, 2014

How true, wisdom from a 5 year old


How true, wisdom from a 5 year old

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September 1, 2014
"Until you heal the wounds of your past, you are going to bleed. You can bandage the bleeding with food, with alcohol, with drugs, with work, with cigarettes, with sex; But eventually, it will all ooze through and stain your life. You must find the strength to open the wounds, Stick your hands inside, pull out the core of the pain that is holding you in your past, the memories and make peace with them."

— Iyanla Vanzan (via ohlovequotes)

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