why aren’t there friend pick up lines
pick up lines to make friends
“hey thats a cute dress you know where it would look better? on nobody else
because you’re a beautiful individual”
i would friend the fuck out of you for that one
Wouldn’t it be great if cops in real life were like this?
YES IT WOULD!!!
Here are 10 photos (out of 22) from my series Racial Microaggressions. I have asked my friends on the Fordham University Lincoln Center campus to write down an instance of racial microaggression they have faced on a poster for me to take a picture of them.
The keffiyeh is another highly appropriated item that we should really talk about more. It’s cultural appropriation, but it’s also a religious item, which makes it even more sacred to the culture. It differs from a regular scarf (read the description in the picture) so I’m not saying never wear a scarf again. But don’t wear a keffiyeh if you’re not Jewish.
countdown to ten thousand commenters saying “lol…these SJWs have gone too far…now your saying i cant wear SCARVES?! what next???”
holy goddamn shit
What In The FUCK
uuuuuuuuuuuuuuuhhhhhhhhhhhhhhhhhhh……….. (bolding mine)
This person is maybe thinking of tallit, the Jewish prayer shawl? Keffiyeh are connected to Palestinian nationalism. It is the Star of David one that is appropriative
Well, no, Jewish people do wear them though, and is a symbol for the diaspora too. Palestinians also use it, so do Kurds. It’s more of a regional scarf than anything else.
I’m more annoyed at the appropriative use of the Magen David for profit (especially since it seems like they’re selling to an audience that is wearing it for fashion and nothing else), especially since its a symbol that get associated with some pretty shitty stuff (like being the symbol that the state of Israel hides behind).
They purport that the keffiyeh is of “ancient semitic” origin. It’s not. The keffiyeh as we know it is not actually that old - maybe a few centuries. Ancient Jews DID wear something that could be mistaken for a keffiyeh, but that doesn’t actually make it one (they are known as Sudra).
The keffiyeh originates as a utilitarian piece of clothing and was originally spread throughout the Arab world as such, as well as neighboring cultures and societies. (Note, the Arab world includes Muslims, Christians, Jews, Druze, etc.)
The keffiyeh, following the naqba, became a symbol of Palestinian resistance and solidarity and it is that symbol that became internationally known. The keffiyeh is both a utilitarian headscarf worn by many who are not Palestinian or active in that struggle, possibly even including many who are Zionist, but it is also an internationally known symbol of Palestinian resistance.
It is in that context that it should be evaluated as a Zionist appropriation of Palestinian identity. Israel and Zionists and apologists have long been appropriating Palestinian identities, from music to architecture to food, not to mention land, economic resources, access to human rights, etc. This is not a piece of clothing that has ever been associated with Jews in particular and certainly never with the State of Israel or Zionism in general.
Additionally, since the keffiyeh has become appropriated as a fashion accessory, its popularity has actually undermined a significant part of the Palestinian economy since they’re now being produced in places like China in exploitative near-slavery working conditions.
This ‘product’ is almost certainly not being made in Palestine by Palestinians for the economic benefit of Palestinians. It is certainly not presenting itself in solidarity with Palestinians, rather it is the opposite. The design of the product is neither primarily utilitarian nor a symbol of Palestinian resistance. It’s pretty clear from the demonstrative use by the models and from the description of the ‘product’ that it is intended dually as a fashion accessory and a Zionist political point.
The only verdict would be that this is definitely appropriation and, because it occurs in the context of a coordinated and long-standing genocide against Palestinians that involves routine and casual appropriation of Palestinian identity, it is fundamentally ANTI-PALESTINIAN.
Others in this thread pointed out that it is also a representation of appropriation of Jewish identity for capitalist benefit. That is accurate as well. Zionism, as an orientalist colonial-settler project, is a product of and boon to capitalism and relies on the appropriation of and corruption of Jewish identity for the benefit of international capital and a local (Israeli) ruling class.
As a final note, anyone who buys this ‘product’ is contributing to the genocide against Palestinians and the orientalist appropriation of Middle Eastern cultural identity. I urge anyone interested in keffiyeh to avoid wearing it as anything but an informed political statement that can be backed up with serious and articulate arguments for the Intifada unless it is a fundamental part of your own culture.
And if you must have a keffiyeh, BUY IT FROM PALESTINE!
To be honest I haven’t come across many books talking about colonialism in the Philippines that is written by a Filipin@ and not someone who is a white American.
There most likely are several but I haven’t heard of them. The only books I can think of at the top of my head is Brown Skin, White Minds: Filipino -/ American Postcolonial Psychology by E.J.R. David which has some chapters dedicated to talking about the Spanish and American colonization and colonial mentality in general, and The Forbidden Book: The Philippine-American War in Political Cartoons by Abe Ignacio, Enrique de la Cruz, Jorge Emmanuel.
If anyone else knows any good books to recommend feel free to comment.
Actually if anyone knows any good books in general about Filipin@ culture, history, & colonization, feel free to message me some suggestions. I plan to make a post as a reference with a list of books that fellow Filipin@’s in the diaspora can read up on as I know many are eager to read books written by and for Filipin@’s on those types of topics, not only as a source of decolonization but also on learning about ourselves as a people.
Here’s a few books that I mentioned in my Filipino literature tag.
One that I would highly recommend is E. San Juan Jr. (See: Carlos Bulosan, Filipino Writer-Activist: Between a Time of Terror and the Time of Revolution and his Academia.edu profile).
- History of the Philippines: From Indios Bravos to Filipinos by Luis Francia
- Philippine Society and Revolution by Amado Guerrero
- The Decolonized Eye: Filipino American Art and Performance by Sarita Echavez See
- Toward Filipino Self-Determination: Beyond Transnational Globalization by E. San Juan Jr.
- Suspended Apocalypse: White Supremacy, Genocide, and the Filipino Condition by Dylan Rodríguez
- Transpacific Femininities: The Making of the Modern Filipina by Denise Cruz
- Pin@y Educational Partnerships Volume I and Volume II by Allyson Tintiangco-Cubales
- Filipino American Psychology: A Handbook of Theory, Research, and Clinical Practice by Kevin Nadal
- Pinay Power: Peminist Critical Theory by Melinda de Jesus [Note: Will be reprinted next year.]
- On Becoming Filipino: Selected Writings of Carlos Bulosan by E. San Juan Jr.
- Vestiges of War: The Philippine-American War and the Aftermath of An Imperial Dream 1899-1999 by Angel Velasco Shaw and Luis H. Francia
- Back from the Crocodile’s Belly: Philippine Babaylan Studies and the Struggle for Indigenous Memory by Lily Mendoza and Leny Mendoza Strobel
- Coming Full Circle: The Process of Decolonization Among Post-1965 Filipino Americans by Leny Mendoza Strobel
On pinoy-culture’s inquiry I would recommend checking out
Barbara Jane Reyes posts from her blog
some more off the top of my head:
- creating masculinity in los angeles’s little manila: working-class filipinos and popular culture in the united states by linda espana-maram
- the day the dancers stayed: performing in the filipino/american diaspora by theodore gonzalves
- american tropics: articulating filipino america by allan isaac
- beyond the nation: diasporic filipino literature and queer reading by martin joseph ponce
- white love and other events in filipino history by vicente rafael
- migrants for export: how the philippine state brokers labor to the world by robyn rodriguez
- fantasy-production: sexual economies and other philippine consequences for the new world order by neferti tadiar
- things fall away: philippine historical experience and the makings of globalization by neferti tadiar
- positively no filipinos allowed: building communities and discourse ed. by antonio tiongson, ricardo gutierrez, and edgardo gutierrez
- america’s experts: race and the fictions of sociology by cynthia tolentino
i would also direct you to the amazing digital project, centerforartandthought!
Oh this list is wonderful. For those of you interested in reading books written by fellow Filipin@s for fellow Filipin@s here is a good list for you to browse throug and add to your library.
Raaawr | via Facebook on We Heart It
cutest fuckin dinosaurs i’ve seen all day.
en ingles: baby dino - RAWR, I’m Godzilla! And you are the Empire State [building]. daddy dino - I think you’re referring to King Kong. baby dino - Buildings don’t talk, papa.
♥ DEAD MEN DON’T CATCALL ♥
Nor do genuinely decent men, or classy men, or men with wives/girlfriends, or in fact MOST living breathing men. The few that do? Find where their mother, sister, girlfriend and/or wives live and rebuke them over teaching their barbarian some manners. End of story
♥ DEAD MEN DON’T ADD BORING, UNNECESSARY “BUT WAH WAH WAH NOT ALL MEN” COMMENTARY TO PEOPLE’S ARTWORK ♥
A man feeding swans and ducks from a snowy river bank in Krakow
the contrast is insane
relevant to my interests
I don’t know if rape jokes encourage rape culture. I don’t care. You still shouldn’t tell them.
Statistically, if you have told a rape joke to a group of more than five people, one of the people you told it to was a rape survivor, possibly of multiple rapes. They will not necessarily disclose this to you; rape apologism is endemic in society and most rape survivors are cautious about whom they tell. Some may even be too ashamed of their rape to admit it to anyone, or because of rape-minimizing narratives like “men can’t be raped” and “I consented to oral, so I couldn’t have been raped” may not admit it even to themselves. The fact remains: if you’ve told dozens of rape jokes in your life, then you have almost certainly told a joke that minimizes or trivializes rape in front of a survivor.
And if you put as your Facebook status “I totally raped at Halo today” for your two hundred Facebook friends to see, statistically, you have just reminded thirty-three people of one of the worst experiences of their entire lives.
To describe how well you did at a video game.