i am paige connors and i live in rva.
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queerblackbuddhist:

white queers never want to talk about gentrification because they be the first on scene to turn a poor neighborhood into a “transitional neighborhood” and start creating and patronizing vegan dog spas and shit 

(via glitterlion)

After 40 years of impoverished black men getting prison time for selling weed, white men are planning to get rich doing the same things. So that’s why I think we have to start talking about reparations for the war on drugs. How do we repair the harms caused?

Michelle Alexander  (via lugardepiedras)

Always reblog, because I’ve noticed the media salivating over all these *white* weed entrepreneurs for being so “ingenious” and “savvy businessmen”, while ignoring the the mostly Black, Brown and poor victims and survivors of Amerikkka’s “War On Drugs”, and the ongoing racist and classist injustices that keep locking away Black, Brown and poor people in masses while giving white people who commit the same offenses less or no jail time at all.

(via the-uncensored-she)

(via chicken-snack)

This article expresses the author’s real lived experiences on tour, which is important to share and document. Unfortunately, it then takes these experiences and makes wide sweeping generalizations that come off as misogynistic, limiting and enabling of oppressive behavior. These generalizations create ‘the cool girl’ and ‘the other.’ This article describes ‘the cool girl’ as someone who ‘can hang’ and should feel lucky to be in a band. Hanging amounts to condoning oppressive or questionable behavior, overlooking uncomfortable sexual, misogynistic, racist, homophobic, etc. jokes and generally ‘being down.’ This is her payment for the ‘luck’ of being chosen by her male bandmates to be in the band.

We all know ‘the cool girl,’ a stereotype we all grew up with in high school and anyone outside is considered whiny, ‘bitchy,’ too PC and Other. As a female musician I don’t think I owe my ‘luck’ of being in a band to anyone but myself for my talent and hard work. For me, tour has meant creating intentionally safe spaces where people of a variety of identities can feel like they can be exactly who they are, NOT alter themselves to be able to survive in an oppressive industry.

— Sandra Alayon of Crabapple & Dear Marje in Allison Crutchfield’s article “Not All Women: A Reflection on Being A Musician and Female,” written in response to Mariel Loveland’s article “How to Survive Being the Only Girl in a Band

That HR 40 has never—under either Democrats or Republicans—made it to the House floor suggests our concerns are rooted not in the impracticality of reparations but in something more existential. If we conclude that the conditions in North Lawndale and black America are not inexplicable but are instead precisely what you’d expect of a community that for centuries has lived in America’s crosshairs, then what are we to make of the world’s oldest democracy?

One cannot escape the question by hand-waving at the past, disavowing the acts of one’s ancestors, nor by citing a recent date of ancestral immigration. The last slaveholder has been dead for a very long time. The last soldier to endure Valley Forge has been dead much longer. To proudly claim the veteran and disown the slaveholder is patriotism à la carte. A nation outlives its generations. We were not there when Washington crossed the Delaware, but Emanuel Gottlieb Leutze’s rendering has meaning to us. We were not there when Woodrow Wilson took us into World War I, but we are still paying out the pensions. If Thomas Jefferson’s genius matters, then so does his taking of Sally Hemings’s body. If George Washington crossing the Delaware matters, so must his ruthless pursuit of the runagate Oney Judge.

In 1909, President William Howard Taft told the country that ‘intelligent’ white southerners were ready to see blacks as ‘useful members of the community.’ A week later Joseph Gordon, a black man, was lynched outside Greenwood, Mississippi. The high point of the lynching era has passed. But the memories of those robbed of their lives still live on in the lingering effects. Indeed, in America there is a strange and powerful belief that if you stab a black person 10 times, the bleeding stops and the healing begins the moment the assailant drops the knife. We believe white dominance to be a fact of the inert past, a delinquent debt that can be made to disappear if only we don’t look.

There has always been another way. ‘It is in vain to alledge, that our ancestors brought them hither, and not we,’ Yale President Timothy Dwight said in 1810.

'We inherit our ample patrimony with all its incumbrances; and are bound to pay the debts of our ancestors. This debt, particularly, we are bound to discharge: and, when the righteous Judge of the Universe comes to reckon with his servants, he will rigidly exact the payment at our hands. To give them liberty, and stop here, is to entail upon them a curse.'

— Ta-Nehisi Coates in his article “The Case for Reparations" in The Atlantic

The income gap between black and white households is roughly the same today as it was in 1970. Patrick Sharkey, a sociologist at New York University, studied children born from 1955 through 1970 and found that 4 percent of whites and 62 percent of blacks across America had been raised in poor neighborhoods. A generation later, the same study showed, virtually nothing had changed. And whereas whites born into affluent neighborhoods tended to remain in affluent neighborhoods, blacks tended to fall out of them. This is not surprising. Black families, regardless of income, are significantly less wealthy than white families. The Pew Research Center estimates that white households are worth roughly 20 times as much as black households, and that whereas only 15 percent of whites have zero or negative wealth, more than a third of blacks do. Effectively, the black family in America is working without a safety net. When financial calamity strikes—a medical emergency, divorce, job loss—the fall is precipitous. […]

Black people with upper-middle-class incomes do not generally live in upper-middle-class neighborhoods. Sharkey’s research shows that black families making $100,000 typically live in the kinds of neighborhoods inhabited by white families making $30,000. ‘Blacks and whites inhabit such different neighborhoods,’ Sharkey writes, ‘that it is not possible to compare the economic outcomes of black and white children.’

— Ta-Nehisi Coates in his article “The Case for Reparations" in The Atlantic

My GPA shouldn’t have to suffer for “diversity” in literature.

White woman in my class, who had difficulty reading literature by people of color because of their “uneducated sounding writing” and “difficult to relate to life experiences”  (via sinidentidades)

Please tell me you are making this up! 

(via knowledgeequalsblackpower)

I remember someone saying something similar about reading Toni Morrison when I was in school.

(via masteradept)

and what about my gpa suffering because of boring ass racist sexist  white folk lit being shoved down my throat?

(via talesofthestarshipregeneration)

Please tell me somebody kicked that ho in her face. 

(via tashabilities)

"motherfuckers will read a book that is 1/3 elvish, but put two sentences in Spanish and they think we’re taking over" - Junot Diaz to the interview question "do you think using spanish in your writing alienates some of your readers?"

applicable, I think

(via pasiwate)

if your GPA suffers because you can’t wrap your mind around a point of view or style different than yours/what you’re used to, then you don’t deserve that degree

(via fem-mew-nist)

(via samanticshift)

then again tbh christina fallin isn’t worth the media coverage; she is not worth being curious about and i think she’s been called out enough so we can all just dump her as artistically worthless at this point.  it seems clear that she did this for publicity and she got it, but it’s not really going to boost her career the way she presumably wanted it to. the two people i think are actually worth pestering and writing about are wayne coyne and sarah barthel—again, because of the influence they wield.

okay, i am done writing about this for tonight, probably.

i understand that it’s okay to like the works of problematic people, or even to like problematic works as long as you address them and work with them, but jezebel hasn’t even mentioned this new shit with wayne coyne at all.  not just the author of this article but like at all, in any article.

they addressed the issue with the erykah badu/flaming lips music video, which is important, especially, i think, considering amanda palmer’s role as erykah’s replacement.  that was two years ago.  also, the article introducing this miley cyrus/flaming lips video has no disclaimers like, “so i know wayne coyne is racist and sexist and sups problematic and miley cyrus is too, but check out this video; you may be wary but it’s worth watching.”  it would be so easy.  although i think the quality of the song is impossible to determine because of all the screaming in the two bootleg videos posted on the page, i won’t even fight the writer’s use of “kinda perfect” as description.  you can have that.  i will let you have that.

can i also add that it was not a good move on jezebel’s part to embed the original problematic/nonconsensual video with erykah badu’s sister (who is supposed to be mistaken for a naked erykah) at the end of that (the most recent erykah badu) article.  like, instead, you can link to it and say, “here’s the original if you’re curious—btw massive heap of trigger warnings,” not, “and here, for your gross-out pleasure, is the original.”  this last sentence suggests that we’re supposed to see this massive violation of trust resulting in a rift between two artists as a titillating source of “gross-out pleasure.”  that’s an extremely dismissive way to describe the connotations of the original video.

but i suspect jezebel may just not know what even to do with the wayne coyne/kliph scurlock/christina fallin ordeal because they don’t know how to link it to feminism, maybe?  but there are lots of things you can do, the first step being addressing it (it being wayne coyne’s racism) at all, because a feminism that is not intersectional is not something that i want to read.

otherwise, you can talk about how scurlock is trying to be a good ally but decided to fold over and cover his butt in saying coyne is “not a racist” or you can talk about scurlock throwing heavily gendered, highly problematic insults at fallin (this is problematic because scurlock is a cis man and thus lacks the position to reclaim/use the word “cunt”), or sarah barthel’s participation in fallin’s and coyne’s racism and what that means for the burgeoning indie music scene.  you could talk about fallin’s upbringing as a white girl in oklahoma, daughter of a republican governor mom, and how she feels entitled to trying on generic “native american” culture once in a while, presumably to be edgy, because she knew what she was doing when she posted that photo with that caption.  you should probably talk about all of these things.

idk i could write about this for a long time.  i’m just angry that it’s not getting more coverage in feminist circles, i guess.  i’m angry that people who like the flaming lips don’t know about this, or that they don’t feel the need to take the time to examine coyne’s behavior and address it and ask that he take accountability.

nice, jezebel

you’ll write an article praising the piss out of some beatles cover the flaming lips did with miley cyrus yet in the time since it first cropped up (probably about a month, maybe longer tbh), you have mentioned NOTHING about wayne coyne’s racism re: christina fallin’s headdress.

great job jezebel at sucking at your fucking job

I just read “The Origins of ‘Privilege,’” an interview in The New Yorker with Peggy McIntosh, the woman who wrote “White Privilege: Unpacking the Invisible Knapsack.”

I’m reading the comments right now and I just came across one that I find stunning.  It’s by RThomas357, a man who is immensely insightful as to why the aforementioned essay is pretty problematic.  While I agree with most of what he says, I disagree with the fact that “[t]oday, terms like racial empathy gap, micro aggression, micro assault, micro validation, and or micro offense have transformed a once colorblind society into a society that is elusively race conscious” (my italics); I disagree with the fact that our society was ever colorblind—only that for the period between the post-Civil War Reconstruction era and today, it has pretended to try to be colorblind.  Needless to say it has failed, and needless to say this failure was necessary.  I also think that these terms that RThomas357 disdains are useful (even he addresses this when he writes, “Micro validation is a micro-aggression that nullif[ies] or negate[s] the thoughts, feelings, and history of people of color. I understand that it is beneficial to a point, but like bell hooks once said about slave movies, [‘]I don’t need to know my life is crap repeatedly if I already li[v]e it.[‘]”)—though I could see where they have little place outside of academia, which is one problematic element to their existence.

Also, his assertion that we live in “[a] multicultural society where people of all colors are welcomed to walk across color line” is, I think, somewhat inaccurate, unless I am misreading.  Assimilation encourages people of color to assimilate with white “culture” but frowns upon people of color who choose not to cross that line; it similarly embraces racist [read: all, tbh] white people who choose to appropriate sacred or otherwise important facets of other cultures.

Anyway, to get to my point, the really crucial moment in his argument is this:

In a sense with the aforementioned evidence [the list of privileges in “White Privilege], Peggy McIntosh boasts about her privileges, which I will never possess because I have black skin.  […]  Although […] I appreciate Peggy McIntosh’s piece’s effort […], I believe it is written intended for [‘]whites only.[‘] As a result I think it indirectly highlights people of color’s disadvantages and that only lead to dubious questions that challenge their power to change a society [in which] covert racism and institutionalized racism exist. As a result the racial empathy gap widens and black folks continue to be assumed able to sustain more pain than any other race.

Like.  Wow.  Also sorry for all the brackets and such; I really just did that to make those parts a tiny bit more readable for me~.  I feel like kind of an asshole for doing that but I just want to throw it out there that I’m not doing that because I love being an asshole about grammar or trying to prove that I’m smarter than this brilliant man (I’m not.  Look at his ideas).  His evaluations of the problematics of McIntosh’s essay, too, have a lot to do with why simply addressing privilege and taking accountability for privilege are genuinely not enough—they keep the privileged in a bubble of privilege.  While McIntosh’s essay may have been assertion for many people of color back in 1988 that “You showed me I’m not crazy,” today it needs expansion and serious revamping if it’s going to be used in a serious, intersectional academic environment that really strives to examine privilege and its dynamics.

PS I don’t have an account with The New Yorker, but 110% RThomas357 if you read this and want it taken down get at me and I will do it in a heartbeat.

sorry kliph scurlock i know you’re trying to cover your own ass but i still think wayne coyne is racist and i am not ready to give that up

christina fallin definitely is racist

and by extension, in his defense of her, especially that instagram photo, wayne coyne is racist too

i would be inclined to call their actions racist and leave it at that (that is the “good” way to call someone out as it makes them “more likely to admit it and take accountability for their actions”) but by now they’ve been called out enough times that i think their subsequent actions and non-apologies reflect on who they are as people.  they may not be overtly racist in the same way in which, say, donald sterling is, eating up and then shitting out negative racial stereotypes, but cultural appropriation is still overt racism, and it is an infantilizing brand of racism.

seeing that instagram photo, esp the dog in the headdress, made me and probably others feel physically ill

christina fallin is, as i established earlier, a shitstain on the music industry, but wayne coyne’s participation in this racism is super-problematic because of his large standing within said industry.  to a lesser extent, the same could be said of sarah barthel’s tacit agreement with cultural appropriation in her presence in that instagram photo; phantogram is not a huge band but unlike chrome pony/pink pony whatever the fuck her “musical act” is called, phantogram does wield some small but growing influence as evidenced by their presence in advertisements, at least

also i keep forgetting to mention: christina fallin, if you’re out there, i know you tagged your racist photo with “appropriate culturation”—the word you’re looking for is “acculturation”; “culturation” is not a word.  i know you were trying to be fancy and shit but it didn’t work out well so maybe you should just drop off the face of the earth plz kthx.

yzma:

she’s turning 30 this year

yzma:

she’s turning 30 this year

(via davallia)

i love how pink pony/chrome pony/whatever the fuck their shitty band is called used the “but we had innocent intent!” argument

which is a really poor excuse for racism because “we intended well” does not minimize the hurt you caused people with your actions

but also because this most basic of bitches did not have good intentions as evidenced by the caption of “appropriate culturation”

this indicates that she fucking knew what she was doing, likely to create an uproar to gain publicity for her stupid band

not to mention that their band is from fucking oklahoma, a population with a huge population of native americans.  really, this is representative of the “but i have a [insert race here] friend” excuse for racism, but it’s even weaker because it’s “i live in a state that i guess has a lot of native americans?  so i’m allowed to do this because it’s ‘part of my culture’ as in my ancestors came in and raped, killed, and stole from these people and then shackled them to a system of oppression that is alive and well today.  so i’m entitled to this ‘beautiful’ headdress even though i clearly don’t know what it stands for and don’t care otherwise i wouldn’t fucking wear it!”

and wayne coyne jesus man

while i genuinely like the flaming lips as music-makers, i’ve kind of been looking for a reason not to like him for years because i have seldom encountered someone so into their own fucking self; he puts on this air of seeking a profound connection with other people but clearly he embodies a disturbing disconnect from everything around him

honestly though the satisfaction will come for those of us willing to call her out when everyone realizes that their band actually sucks because they are more image than substance

like all shitstains, christina fallin will soon fade out, leaving not a trace behind

what is a more grammatically correct way of saying “butt buddies”?

as in,

"i want to write an essay on pitchfork’s poorly-argued, thinly veiled defense of wayne coyne’s racism, ‘kliph scurlock accuses wayne coyne of racism and abuse in detailed account of firing from flaming lips,’ obviously written only to display pitchfork’s ass-kissing butt-buddy support for coyne, arguably one of the most popular and therefore most powerful men in independent music today."

also can i just say it would be v easy to examine the privilege dynamics of the usa cycling collegiate road national championships in the heart of the city

so like lots of classism

you could take a look at who these road blocks prevent from working or getting to work: people who live in the actual city, as in not the richest people in the metro area

i mean there’s also obvious racism and ableism in addition to classism:

look at who is competing in these things (white men with powerful bodies and a lot of money)

look at the people for whom the government will shut down the whole fucking city while it leaves its own (poor, often black) bicyclists to fend for themselves as far as infrastructure

also going to throw ableism in there because look at the dynamics of classism and ableism here:  trying to drive home, i had to waste gas money and/or toll money, and to suggest that i park and walk would be unacceptable because i am dealing with a chronic illness/disorder/disease (i am not sure of the dynamics of using this terminology but i have chronic SOMETHING that affects my ability to function physically) here that induces major fatigue

i can’t really do a full analysis here because i lack the time, energy, and motivation and i am supposed to be doing other scholarly brain-things rn and i would need cold hard facts to do it but seriously look around u

also, unpopular opinion that almost no one is willing to voice: racism and classism (and also sexism and cissexism but also some heterosexism or at the very least not creating a welcoming space for people affected by these things) are elements with which i have been mighty uncomfortable for a long time in the bike community but also, interacting with folks with physical disabilities and also experiencing several events recently that have made it much more difficult to be physically active i feel ableism too (a lot less so than would be expected, and probably also a lot less so than elements of racism and classism, but it has caused a great distance between me and lots of people with whom i was once on much better terms) and i’m not about it