Ask me anything   Photos of the lovely LisawithaBee   Listen to some jamz.   

Bïsa. 23. Queer, Poly, non-binary person. Feminine pronouns. Chi-City is my home. I enjoy cooking and talking shit about white people.

Get At Me.

"People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don’t even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child — our own two eyes. All is a miracle."
— 2 hours ago with 202 notes
geekmehard:

Now I remember why I wasn’t going to see Divergent. 

geekmehard:

Now I remember why I wasn’t going to see Divergent. 

(via ronny1009)

— 2 days ago with 122 notes
heterogeneoushomosexual:

burymyart:
Indigenous Feminism Without Apologyby Andrea Smith
We often hear the mantra in indigenous communities that Native women aren’t feminists. Supposedly, feminism is not needed because Native women were treated with respect prior to colonization. Thus, any Native woman who calls herself a feminist is often condemned as being “white.”
However, when I started interviewing Native women organizers as part of a research project, I was surprised by how many community-based activists were describing themselves as “feminists without apology.” They were arguing that feminism is actually an indigenous concept that has been co-opted by white women.
The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, “We can’t worry about domestic violence; we must worry about survival issues first.” But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?
These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, they’re challenging why it is that white women get to define what feminism is.
DECENTERING WHITE FEMINISM
The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.
This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.
Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).
CHALLENGING THE STATE
Indigenous feminists are also challenging how we conceptualize indigenous sovereignty - it is not an add-on to the heteronormative and patriarchal nationstate. Rather it challenges the nationstate system itself. Charles Colson, prominent Christian Right activist and founder of Prison Fellowship, explains quite clearly the relationship between heteronormativity and the nation-state. In his view, samesex marriage leads directly to terrorism; the attack on the “natural moral order” of the heterosexual family “is like handing moral weapons of mass destruction to those who use America’s decadence to recruit more snipers and hijackers and suicide bombers.”
Similarly, the Christian Right World magazine opined that feminism contributed to the Abu Ghraib scandal by promoting women in the military. When women do not know their assigned role in the gender hierarchy, they become disoriented and abuse prisoners.
Implicit in this is analysis the understanding that heteropatriarchy is essential for the building of US empire. Patriarchy is the logic that naturalizes social hierarchy. Just as men are supposed to naturally dominate women on the basis of biology, so too should the social elites of a society naturally rule everyone else through a nation-state form of governance that is constructed through domination, violence, and control.
As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the US. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle-class) to create a “Christian America.” She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection.
For example, more investment in the suburban private family means less funding for urban areas and Native reservations. The resulting social decay is then construed to be caused by deviance from the Christian family ideal rather than political and economic forces. As former head of the Christian Coalition Ralph Reed states: “The only true solution to crime is to restore the family,” and “Family break-up causes poverty.”
Unfortunately, as Navajo feminist scholar Jennifer Denetdale points out, the Native response to a heteronormative white, Christian America has often been an equally heteronormative Native nationalism. In her critique of the Navajo tribal council’s passage of a ban on same-sex marriage, Denetdale argues that Native nations are furthering a Christian Right agenda in the name of “Indian tradition.”
This trend is equally apparent within racial justice struggles in other communities of colour. As Cathy Cohen contends, heteronormative sovereignty or racial justice struggles will effectively maintain rather than challenge colonialism and white supremacy because they are premised on a politics of secondary marginalization. The most elite class will further their aspirations on the backs of those most marginalized within the community.
Through this process of secondary marginalization, the national or racial justice struggle either implicitly or explicitly takes on a nation-state model as the end point of its struggle - a model in which the elites govern the rest through violence and domination, and exclude those who are not members of “the nation.”
NATIONAL LIBERATION
Grassroots Native women, along with Native scholars such as Taiaiake Alfred and Craig Womack, are developing other models of nationhood. These articulations counter the frequent accusations that nation-building projects necessarily lead to a narrow identity politics based on ethnic cleansing and intolerance. This requires that a clear distinction be drawn between the project of national liberation, and that of nation-state building.
Progressive activists and scholars, while prepared to make critiques of the US and Canadian governments, are often not prepared to question their legitimacy. A case in point is the strategy of many racial justice organizations in the US or Canada, who have rallied against the increase in hate crimes since 9/11 under the banner, “We’re American [or Canadian] too.”
This allegiance to “America” or “Canada” legitimizes the genocide and colonization of Native peoples upon which these nation-states are founded. By making anti-colonial struggle central to feminist politics, Native women place in question the appropriate form of governance for the world in general. In questioning the nation-state, we can begin to imagine a world that we would actually want to live in. Such a political project is particularly important for colonized peoples seeking national liberation outside the nation-state.
Whereas nation-states are governed through domination and coercion, indigenous sovereignty and nationhood is predicated on interrelatedness and responsibility.
As Sharon Venne explains, “Our spirituality and our responsibilities define our duties. We understand the concept of sovereignty as woven through a fabric that encompasses our spirituality and responsibility. This is a cyclical view of sovereignty, incorporating it into our traditional philosophy and view of our responsibilities. It differs greatly from the concept of Western sovereignty which is based upon absolute power. For us absolute power is in the Creator and the natural order of all living things; not only in human beings… Our sovereignty is related to our connections to the earth and is inherent.”
REVOLUTION
A Native feminist politics seeks to do more than simply elevate Native women’s status - it seeks to transform the world through indigenous forms of governance that can be beneficial to everyone.
At the 2005 World Liberation Theology Forum held in Porto Alegre, Brazil, indigenous peoples from Bolivia stated that they know another world is possible because they see that world whenever they do their ceremonies. Native ceremonies can be a place where the present, past and future become copresent. This is what Native Hawaiian scholar Manu Meyer calls a racial remembering of the future.
Prior to colonization, Native communities were not structured on the basis of hierarchy, oppression or patriarchy. We will not recreate these communities as they existed prior to colonization. Our understanding that a society without structures of oppression was possible in the past tells us that our current political and economic system is anything but natural and inevitable. If we lived differently before, we can live differently in the future.
Native feminism is not simply an insular or exclusivist “identity politics” as it is often accused of being. Rather, it is framework that understands indigenous women’s struggle as part of a global movement for liberation. As one activist stated: “You can’t win a revolution on your own. And we are about nothing short of a revolution. Anything else is simply not worth our time.”
Andrea Smith is Cherokee and a professor of Native American Studies at the University of Michigan, Ann Arbor, and co-founder of Incite! Women of Color Against Violence and the Boarding School Healing Project.
_____________________________
R.I.S.E.:RadicalIndigenousSurvivance &Empowermenthttps://www.facebook.com/RISEIndigenous___________________________________________.

heterogeneoushomosexual:

burymyart:

Indigenous Feminism Without Apology
by Andrea Smith

We often hear the mantra in indigenous communities that Native women aren’t feminists. Supposedly, feminism is not needed because Native women were treated with respect prior to colonization. Thus, any Native woman who calls herself a feminist is often condemned as being “white.”

However, when I started interviewing Native women organizers as part of a research project, I was surprised by how many community-based activists were describing themselves as “feminists without apology.” They were arguing that feminism is actually an indigenous concept that has been co-opted by white women.

The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, “We can’t worry about domestic violence; we must worry about survival issues first.” But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?

These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, they’re challenging why it is that white women get to define what feminism is.

DECENTERING WHITE FEMINISM

The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.

This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.

Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).

CHALLENGING THE STATE

Indigenous feminists are also challenging how we conceptualize indigenous sovereignty - it is not an add-on to the heteronormative and patriarchal nationstate. Rather it challenges the nationstate system itself. Charles Colson, prominent Christian Right activist and founder of Prison Fellowship, explains quite clearly the relationship between heteronormativity and the nation-state. In his view, samesex marriage leads directly to terrorism; the attack on the “natural moral order” of the heterosexual family “is like handing moral weapons of mass destruction to those who use America’s decadence to recruit more snipers and hijackers and suicide bombers.”

Similarly, the Christian Right World magazine opined that feminism contributed to the Abu Ghraib scandal by promoting women in the military. When women do not know their assigned role in the gender hierarchy, they become disoriented and abuse prisoners.

Implicit in this is analysis the understanding that heteropatriarchy is essential for the building of US empire. Patriarchy is the logic that naturalizes social hierarchy. Just as men are supposed to naturally dominate women on the basis of biology, so too should the social elites of a society naturally rule everyone else through a nation-state form of governance that is constructed through domination, violence, and control.

As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the US. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle-class) to create a “Christian America.” She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection.

For example, more investment in the suburban private family means less funding for urban areas and Native reservations. The resulting social decay is then construed to be caused by deviance from the Christian family ideal rather than political and economic forces. As former head of the Christian Coalition Ralph Reed states: “The only true solution to crime is to restore the family,” and “Family break-up causes poverty.”

Unfortunately, as Navajo feminist scholar Jennifer Denetdale points out, the Native response to a heteronormative white, Christian America has often been an equally heteronormative Native nationalism. In her critique of the Navajo tribal council’s passage of a ban on same-sex marriage, Denetdale argues that Native nations are furthering a Christian Right agenda in the name of “Indian tradition.”

This trend is equally apparent within racial justice struggles in other communities of colour. As Cathy Cohen contends, heteronormative sovereignty or racial justice struggles will effectively maintain rather than challenge colonialism and white supremacy because they are premised on a politics of secondary marginalization. The most elite class will further their aspirations on the backs of those most marginalized within the community.

Through this process of secondary marginalization, the national or racial justice struggle either implicitly or explicitly takes on a nation-state model as the end point of its struggle - a model in which the elites govern the rest through violence and domination, and exclude those who are not members of “the nation.”

NATIONAL LIBERATION

Grassroots Native women, along with Native scholars such as Taiaiake Alfred and Craig Womack, are developing other models of nationhood. These articulations counter the frequent accusations that nation-building projects necessarily lead to a narrow identity politics based on ethnic cleansing and intolerance. This requires that a clear distinction be drawn between the project of national liberation, and that of nation-state building.

Progressive activists and scholars, while prepared to make critiques of the US and Canadian governments, are often not prepared to question their legitimacy. A case in point is the strategy of many racial justice organizations in the US or Canada, who have rallied against the increase in hate crimes since 9/11 under the banner, “We’re American [or Canadian] too.”

This allegiance to “America” or “Canada” legitimizes the genocide and colonization of Native peoples upon which these nation-states are founded. By making anti-colonial struggle central to feminist politics, Native women place in question the appropriate form of governance for the world in general. In questioning the nation-state, we can begin to imagine a world that we would actually want to live in. Such a political project is particularly important for colonized peoples seeking national liberation outside the nation-state.

Whereas nation-states are governed through domination and coercion, indigenous sovereignty and nationhood is predicated on interrelatedness and responsibility.

As Sharon Venne explains, “Our spirituality and our responsibilities define our duties. We understand the concept of sovereignty as woven through a fabric that encompasses our spirituality and responsibility. This is a cyclical view of sovereignty, incorporating it into our traditional philosophy and view of our responsibilities. It differs greatly from the concept of Western sovereignty which is based upon absolute power. For us absolute power is in the Creator and the natural order of all living things; not only in human beings… Our sovereignty is related to our connections to the earth and is inherent.”

REVOLUTION

A Native feminist politics seeks to do more than simply elevate Native women’s status - it seeks to transform the world through indigenous forms of governance that can be beneficial to everyone.

At the 2005 World Liberation Theology Forum held in Porto Alegre, Brazil, indigenous peoples from Bolivia stated that they know another world is possible because they see that world whenever they do their ceremonies. Native ceremonies can be a place where the present, past and future become copresent. This is what Native Hawaiian scholar Manu Meyer calls a racial remembering of the future.

Prior to colonization, Native communities were not structured on the basis of hierarchy, oppression or patriarchy. We will not recreate these communities as they existed prior to colonization. Our understanding that a society without structures of oppression was possible in the past tells us that our current political and economic system is anything but natural and inevitable. If we lived differently before, we can live differently in the future.

Native feminism is not simply an insular or exclusivist “identity politics” as it is often accused of being. Rather, it is framework that understands indigenous women’s struggle as part of a global movement for liberation. As one activist stated: “You can’t win a revolution on your own. And we are about nothing short of a revolution. Anything else is simply not worth our time.”

Andrea Smith is Cherokee and a professor of Native American Studies at the University of Michigan, Ann Arbor, and co-founder of Incite! Women of Color Against Violence and the Boarding School Healing Project.

_____________________________

R.I.S.E.:
Radical
Indigenous
Survivance &
Empowerment


https://www.facebook.com/RISEIndigenous
___________________________________________.

(via america-wakiewakie)

— 2 days ago with 919 notes
#Later use 

burdenedwithgloriousbooty:

feuerbaech:

dagwolf:

Fuck PETA. They’re offering to help ten families in Detroit with their bills if they agree to become vegan.

JUST WOW 

FUCK PETA

Holy shit that is some straight up white saviour missionary style bullshit. Only with quinoa instead of bibles. 

(via covenesque)

— 2 days ago with 8942 notes
homosensationalism:

amazoniakat:

NO.
NO.
NO.
Do you know why this word exists?
Drapetomania is the fictitious disease  that the Southern slave doctor Samuel A. Cartwright created to categorize the tendency for slaves to run away as a mental illness to be cured.  Because white people wholeheartedly believed that enslaving us was a service to us ( saving us from our brutish, lascivious, and lazy ways)  and any right minded individual could see that..The prescribed punishment treatment for drapetomania was torture and hard labor.
Do not put this on your artsy blogs.
Do not erase the deplorable history behind it.
This is a truly heinous word. Whoever originally posted this was an ignorant fuck. And this definition is a crock of shit.
An overwhelming urge to run away. 
Go fuck yourself.

Rule of thumb: Never trust any word that contains “mania”, there is usually historical oppression and destruction behind them.

homosensationalism:

amazoniakat:

NO.

NO.

NO.

Do you know why this word exists?

Drapetomania is the fictitious disease  that the Southern slave doctor Samuel A. Cartwright created to categorize the tendency for slaves to run away as a mental illness to be cured.  Because white people wholeheartedly believed that enslaving us was a service to us ( saving us from our brutish, lascivious, and lazy ways)  and any right minded individual could see that..The prescribed punishment treatment for drapetomania was torture and hard labor.

Do not put this on your artsy blogs.

Do not erase the deplorable history behind it.

This is a truly heinous word. Whoever originally posted this was an ignorant fuck. And this definition is a crock of shit.

An overwhelming urge to run away. 

Go fuck yourself.

Rule of thumb: Never trust any word that contains “mania”, there is usually historical oppression and destruction behind them.

(via afro-dominican)

— 3 days ago with 34565 notes

donutsornonuts:

We are gathered here today because SOMEBODY *glares at coffin* couldn’t stay alive.

(via note-a-bear)

— 6 days ago with 333515 notes
dynastylnoire:

tipsybartender:

▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃
SOUR LIGHTNING  3 oz. (90ml) Malibu Rum  3 oz. (90ml) UV Lemonade Vodka 3 oz. (90ml) Pineapple Sky Vodka  1/2 Cup of Pineapple Fanta  Ice  Sour Patches  Blend All
 #drinkporn #cocktail #foodporn #food #liquor #alcohol #booze #cocktails #bar #sourpatch #maliburum #vodka #uvvodka #rum
 INSTAGRAM PHOTO CREDIT: @YaBoyAlexxx
 TAG ALL YOUR FAVORITE INSTAGRAM DRINK PHOTOS AND VIDEOS WITH: #TIPSYBARTENDER
 We’ll repost the best ones. The person with the most likes wins a free Tipsy Bartender hoodie and the Tipsy Bartender book. (The pic must belong to you. Also remember to include the recipe) We choose a new winner each month!
▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃

O_____O I have a need

dynastylnoire:

tipsybartender:

▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃

SOUR LIGHTNING
3 oz. (90ml) Malibu Rum
3 oz. (90ml) UV Lemonade Vodka
3 oz. (90ml) Pineapple Sky Vodka
1/2 Cup of Pineapple Fanta
Ice
Sour Patches
Blend All


#drinkporn #cocktail #foodporn #food #liquor #alcohol #booze #cocktails #bar #sourpatch #maliburum #vodka #uvvodka #rum


INSTAGRAM PHOTO CREDIT: @YaBoyAlexxx


TAG ALL YOUR FAVORITE INSTAGRAM DRINK PHOTOS AND VIDEOS WITH: #TIPSYBARTENDER


We’ll repost the best ones. The person with the most likes wins a free Tipsy Bartender hoodie and the Tipsy Bartender book. (The pic must belong to you. Also remember to include the recipe) We choose a new winner each month!

▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃▃

O_____O I have a need

— 6 days ago with 305 notes

stereoculturesociety:

CultureSOUL: Harlem Glamour c. 1950-60s

Mid-20th century Black elegance. 

(via dynastylnoire)

— 6 days ago with 3100 notes
PSA: White Guys

sterlingsea:

"I’ve never been with a black girl bef-"

image

"You know I only date black gir-"

image

"Do you fuck white du-"

image

"Caramel hersheys syrup mcdonalds mocha chocolate chip bran muffin nubian african jungle quee-"

image

STOP

(via dynastylnoire)

— 6 days ago with 5051 notes
oncemorearoundtheblog-deactivat asked: Since the natural hair community is exclusively black, should I, as a white woman with extremely curly hair and many years of curly problems behind, unsubsribe from countless natural blogs and never chat about hair with my black friends?


Answer:

dynastylnoire:

tashabilities:

dimwen:

smidgetz:

lennem:

blackgirlsparadise:

lennem:

vineciatanai:

smidgetz:

Yes yes you should and after that you should look yourself in the mirror and come to the conclusion that you cannot have everything especially a sliver in a beauty community that is catered to your white ass. Another thing you should do is grow the fuck up and get out of here with this ‘whoa is me shit’  like your curly hair equals centuries of deriding you & others like you based on hair you cannot help, ostracizing, cutting, relaxing, burning your scalp, getting sores, boils, and being told to take it not to mention being made to feel inferior just because of the way your hair grows out of your head. Being told that the only thing that makes you pretty is your straight hair, being made to fit into a beauty ideal that is the antithesis of who you are as a person and a woman

You will never be denied for a job because of your hair, you will never have the military put specific protocol on your hair. You will never have someone think you’re dirty because of the way your hair grows, never have the silent whispers, the pulling by strangers, made to be exotic, when you just living your goddamn life.  Please miss me with the bullshit.

You are the goddamn prototype in the beauty world and you have the nerve to come to me with the faux victimization shit while little Black girls are being suspended for their hair, harassed, and then told to cut it because it doesn’t fit in the spectrum? Grow the fuck up and realize that everything is not for you, that you aren’t entitled to shit and that being called frizzy franny or whatever the fuck else you were called is a LUXURY, comparatively to the shit Black women have had to endure regarding their hair. So that’s what the fuck you should do, grow the fuck up and look outside of your whiny entitled bullshit, I am not here for it.

Slayed orrrr ? Bahahaha

I guess you guys have your reasons for going off on her but she does have curly hair too. She’s just trying to connect with curly girls. What do y’all need to attack her like that? Honestly that whole response was uncalled for and rude. The girl was just trying to relate. Damn.

She was condescending as fuck in that message. Don’t come with that “she just wants to relate” she “had curly hair too”. She was trying to give a read and snatch like a rag doll. The natural hair movement is about so much more than having curly hair. That’s where you whites are coming off foul. You have no idea the roots of the movement yet you want to jump on the bandwagon. You can never relate to black women and out hair history. Do you still have burns on your ears from hot combs? Have you ever had bleeding scabs on your scalp from a relaxer? Many black women have physical scars, all from forcing our hair to be straight to fit European standards of beauty. Now we have created this small community to look to and white girls are running up and begging to be included when 95% of the beauty industry is aimed at them and doesn’t include us. Instead of asking us to include you spaces specifically made for us, ask your self why y’all are so pressed to included.

I understand that it’s much more than that, I’ve been natural my WHOLE LIFE. I know the struggle, but that didn’t sound like she was trying to be rude in my opinion, and of you’re thinking I’m white. I’m not. I’m African. Could’ve been a little more polite. I read it and wasn’t offended in any way. Yes whites are think they’re entitled to a lot of things but why not try to educate her in a polite way. I’m sure she didn’t mean to offend anyone. So don’t come at me for trying to defend someone who’s under attack because some of you guys took it the wrong way.

This will be one of the last times I address this, first point, I am not here to hold anyone’s hand or be their mystical Black guide into the world and nuance of Blackness. I have no time to coddle, hug, or give you things in a sweet package so it appeals to you better, my existence does not hing on me being nice nor does my survival in this world, it hinges on me being honest, concise, and straight to the point. I do not have the fucking time t break shit down to people that can look for the information themselves, I did her a favor by letting her know what the deal is regarding the natural hair community. I am fiercely protective of Black spaces carved out in a white world,I am exclusionary because we only get that sliver, and trust me it’s only a sliver.

It does not matter if she didn’t mean to offend me, she did my her mere entitlement of thinking that she would be accepted if she got snide, or told me about her Black friends condoning her co-opting something built from the Black is beautiful days of past. This is a movement for and by Black people to see themselves in the light of something beautiful, so that we can know and see others in their natural beauty without Eurocentric beauty values attached. White women are the prototype of beauty on a HUGE scale so excuse the fuck out of me for not catering to them like the rest of the world does and wanting a space for ME & other women & men like ME. Her minor inconveniences are not my fucking issue man, and I am not going to make an allowance into spaces that were fought for no matter how small.

It’s not about relating, its about the systematic oppression of Black folks due to their hair, nothing else just their fucking hair, in addition to all the other shit thrown at us, hair, the shit that grows out of our head. It is imperative that you see that it isn’t just about relating, she could never understand the sociological implications, and neither can you apparently. Its a social and political stand when you can see yourself s beautiful when the whole world says otherwise. And I want people to know that these things are happening NOW in 2014 in the goddamn present not years ago, right now. 

This is about so much more than hair.

Original response & last response!

Lord, if you are Black and defending white people, please reevaluate your life.

ughhhh I cannot

— 6 days ago with 3587 notes

The Misty Mermaid

(Source: lvl40, via ruinedchildhood)

— 6 days ago with 15638 notes

dynastylnoire:

queerblackbuddhist:

CALLING ALL:  Black hair stylist, barbers and online store store owners (selling hair care products, custom T’s ,art, etc).

Blackhaireverywhere.com will be the place to find new clients/customers.

We launch on August 15th but you can add a listing now (it’s free!) and everyone can take a sneak peak at the site.

If you don’t do hair you can still reblog and refer your friends who do hair!

The goal is to have 200 listings on the site by August 15th. Everyone who is on it by then will automatically be entered in a drawing for $100!

Also, a very big thank you to everyone who contributed in some way to the indiegogo campaign and to mphoenixxdesign for making such a niceee logo and homepage image :)

BOOOOOOOOOOOOOOOOOOOOOOOOOOOOOST!!!!!

— 6 days ago with 251 notes
idrawonlunchbags asked: Right?? Is there ever a time that you shouldn't dance to that song?


Answer:

Always dance to Bust A Move 5ever! He literally says to get up and dance, so you gotta! lol

— 6 days ago