radically-kind

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Just learned that Caster Semenya lost her legal battle and I’m so fucking sad. this is such a huge loss for intersex people in sports and sets a real fucking dangerous precedent that essentially excludes all intersex people from participating in sports unless they go through (unconsensual) HRT. the blatent racism and intersexism that the court is showing is fucking despicable and I’m so fucking upset. 

i’m also really fucking suspicious that the ONLY people talking about intersexism in the context of this legal descision are intersex people. even when this is BLATENTLY and obviously intersexist like, perisex people refuse to recognize it. and that’s fucking disappointing. i know there isn’t much awareness or solidairty with us, but still. it’s not a big ask to ask y’all to do the bare minimum of explicitly calling intersexism out for what it is.  perisex people fucking do better. 

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It’s easier to think of someone as “lazy” than to face the fact that school costs too much, that better jobs are inaccessible, that childcare is unaffordable, that people are forced to work so hard for so little that there’s no way they could have enough energy to attempt schooling or finding better work, and that what we give to people who can’t work is insufficient to the point of being shameful. I could say that calling people lazy is, in itself, lazy, but it’s not just an intellectual shortcut. It’s a defense mechanism.

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Help the Pataxó people fight for the right for their land

I’ve made a few posts about this but they may have been a bit confusing, so after a few days of tourmoil of emotions and stress, I’ve decided to take some time to talk a little more in-depth about what’s been going on with the Pataxó people in Brazil and how we can help them prevent an immense injustice that’s just about to unfold

First off, an introduction!

The Pataxó inhabit the areas of the Brazilian states of Bahia and Minas Gerais, and nowadays have a population of about 13.000 people. The Pataxó were one of the first peoples in Brazil to come in contact with the Portuguese settlers, along with the Tupinaky’ia, Poti’wara, Tupinambá, Tabajara and others, and have been resisting colonization and genocide for over 500 years.

in the picture above, you can see a picture of the Awe ritual at the Coroa Vermelha reservation, 2006 taken from the website https://img.socioambiental.org/v/publico/pataxo/foto+20_+AWE+SARAH+MIRANDA.JPG.html

After centuries of colonization, the Pataxó, like many of the other first contact nations previously mentioned, have suffered many losses to their culture, including land sovereignty, language fluency, the right to practice their religion, the right to name their babies with traditional names, and many others. 

But like the aforementioned nations, the Pataxó have been doing an amazing job going back their traditional lands, getting to teach their children their traditional language, the Patxohã (pah- tsho-han) language, strengthening their ties to their spirituality, culture and land.

this a video of the IX Pataxó games, featuring competitions of traditional sports and practices

The most difficult part about fighting for their land when you’re a first contact nation in Brazil though, is that, as you can see torwards the end of the video, our traditional land is the coast, the beaches and the forests that sorround them (Mata Atlântica). And the thing with the Brazilian coast, is that it is heavilly disputed by multimilionaire hotel companies and construction companies, gringos and rich Brazilians wanting to build summer houses and buy private beaches, basically EVERYONE has their eyes on this land. Because having a hotel in the brazilian tropical coast, or building summer houses by the beach to rent is pretty much guaranteed to bring in a LOT of money. It’s all about money.

this is a traditional build (kijeme) destroyed last year in results of a conflict with white land owners. many other builds were destroyed in the occasion. The criminals destroyed them in the middle of the night and no one even saw them. Picture posted on the village leadership Thyara Pataxó’s twitter account

So there are enormous and lengthy legal conflicts between the Pataxó people and the big business owners and private land owners (because of course the Brazilian government doesn’t give a shit) over the land. And of course, like all indigenous people, the land is SACRED and fundamental for the Pataxó’s lives. But sometimes the Pataxó are able to kick out invaders and rebuild villages* on their regained land. 

in this video, Pataxó youtuber Tukumã Pataxó shows us traditional body paint done by artist Janarô Nuhay 

SO HERE’S WHAT HAPPENED A FEW DAYS AGO

An aviation club owner (we still dont know his name) claimed that the entirety of the Pataxó village Novos Guerreiros, which is a part of the Red Crown reservation to be his, somehow arguing that he owned the land before the Pataxó reoccupied the area. This process is called Land Repossession.

The village were notified out of the blue that there had been an judicial ruling against them and that they will be FORCED TO LEGALLY AGREE LEAVE THEIR LAND IN FIVE DAYS. So of course everyone is absolutely angered and has started a big campain to fight against this judicial ruling.

Today (27/08/2020) was the deadline the federal police gave them to peacefully leave the land. But of course they resisted and said they weren’t going anywhere. After an entire day of arguments between the caciques (chiefs) and village leaderships and the police, the Pataxó were given a week to leave their land, under the threat to face police brutality. But obviously they still aren’t going anywhere.

Pictures of federal police on Pataxó land earlier today

OVER 2.500 FAMILIES LIVE IN THAT AREA. CHILDREN, ELDERS, PREGNANT WOMEN, PEOPLE WHO WERE BACK TO THRIVING ON THEIR TRADITIONAL LAND. THEY’RE ALL GOING TO BE HOMELESS AND HAVING TO BEG FOR FOOD BECAUSE THEY WON’T BE ABLE TO HUNT FOR FOOD OR HAVE ACCESS TO THE FOOD THEY CULTIVATE. LAND LOSS IS AN IMMENSE LOSS FOR INDIGENOUS PEOPLE.

“Pataxó people againt land repossesion! Land Sovereignty NOW“ picture taken today, posted on Thyara Pataxó’s twitter account

AND WHAT CAN YOU DO TO HELP??

There are a few things that the caciques and village leaderships have asked us (who are not Pataxó) to do:

First, spread the news so that everyone knows what’s going on, cause the traditional Brazilian media doesn’t care to notify this

Second, SIGN THIS PETITION: https://t.co/0fqeoifqIs?amp=1

Third, send this e-mail to the judge who ruled the order against the Pataxó land sovereignty (all info is in the google document): https://docs.google.com/document/d/1sygR9_utO214UneqYCxHcjyCBTbW4fXuf5SWk2YmXI0/edit

Fourth, and this is optional, you can donate to their gofundme (originally created to help fight covid-19 related issues). Keep in mind that dollars and euro are worth A LOT in Brazil, so donating 2 dollars is SOMETHING lol: https://gogetfunding.com/pataxoyouth/ . 

You can keep up with the news through the twitter account https://twitter.com/PataxoYouth/

THANK YOU FOR YOUR HELP AND TIME! PLEASE HELP US SPREAD THIS!

*village is a rough translation of the portuguese “aldeia”, which is pretty much our equivalent to what you call in North America a “tribe”. But the direct translation of tribe (tribo) is considered offensive to us. Anyway, just clarifying.

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Starbucks funded the police in Atlanta so here’s their recipes

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Alternatives to ‘Sioux’

As you may know, the word ‘Sioux’ is considered to be a slur amongst members of the Oceti Sakowin. It is not our word for ourselves, but rather a name given to us by another nation and perpetuated by the Europeans / Euro-Americans.

You also may have noticed that our official tribe names often contain the word ‘Sioux’ (‘Oglala Lakota Sioux Tribe’ for example.) The reason for this is entirely legal. When our treaties were drafted, they were written as an agreement between the US Government and the ‘Sioux Nation.’ For this reason, we cannot fully abandon the name. However, when we’ve had opportunities, we’ve dropped the name in places we can (’Oglala Lakota County,’ for example, a name chosen by the rezidents.)

Simply put, members of the Oceti Sakowin generally don’t refer to themselves as ‘Sioux’ and, if we can’t change it legally, at least we can continue to assert our identity on our terms. So, if you choose to respect that, here’s a quick Oceti Sakowin education guide:

Oceti Sakowin (Seven Council Fires) 

Oceti Sakowin (encompasses all language dialects) is the simplest and broadest replacement for ‘Sioux.’ You can use this term if you aren’t aware of the specific language group to which ‘Sioux’ refers. Within the Oceti Sakowin are three main groups, which are further divided into seven subgroups:

Isanti Oyate (Santee — Dakota Dialect)

Ble Wakantunwan (Mdewakanton*) - Spirit Lake

Wahpetunwan (Wahpeton) - Leaf Village

Wahpe Kute Tunwan (Wahpekute) - Leaf Archers

Sinsin Tunwan (Sisseton) - Swamp Village

Wiciyela Oyate (Yankton/Yanktonais — Dakota Dialect ; commonly mislabeled as Nakota* Dialect)

Ihanktunwan - End of Horn Village

Ihanktunwanna - Little End of Horn Village

Tinte Oyate (Tetons — Lakota Dialect)

Tinte Ta Tunwan (Tintatunwan Oceti Sakowin) - Plains Nation

Within the Tinte Ta Tunwan / Tintatunwan Oceti Sakown (#7), there are another seven subdivisions:

Tintatunwan Oceti Sakowin - Lakota

Oglala - Scatters Their Own (Pine Ridge Indian Reservation)

Sicangu - Burnt Thighs (Rosebud Reservation, Lower Brule Reservation)

Hwohwoju (Mnikiwoju/Mniconjou) - Swamp Plant  (Cheyenne River Reservation)

Itazipcola (Itazipco) - No Bow  (Cheyenne River Reservation)

Owohe Nunpa (Oohenunpa) - Two Paunch Boiler (Cheyenne River Reservation)

Sihasapa - Black Feet (Cheyenne River Reservation, Standing Rock Reservation)

Hunkpapa - End of Horn (Standing Rock Reservation)

*modern terminology *In the past, the term Nakota has been applied to the Yankton, but this is a mistake. The Yankton speak Dakota. Nakota speakers are Assiniboine / Hohe and Stoney, who broke off from the Yankton at a time so long ago their language is now nearly unrecognizable to Lakota and Dakota speakers.

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idk what shit-eating truscum needs to hear this, but your rhetoric directly harms people with culturally-specific genders. i’m native and two-spirit, that label describes my gender and my attraction. i use they/them pronouns and your “nonbinaries and cringey stargender trenders aren’t valid” bullshit is getting old. our languages were demonized and erased, our gender and attraction labels along with them. my experiences with dysphoria exist because of colonialist ideas of gender. we have been forced into arbitrary ‘male’ and ‘female’ categories by colonizers for centuries and truscum rhetoric perpetuates racist colonialist violence against natives.

your experiences are not universal, you’re not forwarding justice for trans people, and you’re definitely not an ally to natives or other people of color. you’re just a fucking colonizer. 

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fine af

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Original post can be found here.

Gentiles are encouraged to read all the way through and reblog.

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I think yall honestly are so desensitized to black pain that yall dont realize how much of what you do actually hurts, like you're so used to the hypervisibilty of black people that you forget that..we are people with the same thoughts and emotions you have.

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Traces of coca and nicotine found in Egyptian mummies - WTF fun facts

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And I also wanna say that it’s totally 100% okay to be like “I agree with the writing on prison abolition but I don’t know how we should deal with these social problems”

That’s where most abolitionists are, to be honest! The first step is acknowledging that the systems we have in place right now are not preventing harm, and then we can work together to figure out what would. The work of abolition involves the creativity of imagining other systems of justice, of imagining what it would be like to live in a world where conditions enabling harm are reduced and where harm is addressed in a holistic sense.

It also involves some trial and error! One book I know I’ve recommended before on here is The Revolution Starts At Home. It’s a collection of essays by activists and organizers in marginalized communities who could not and/or chose not to involve the police when dealing with sexual and interpersonal violence and harm, and explaining what their communities tried to do outside of the carceral system. They talk about what worked, what didn’t, and why, in their personal experiences. This work is vital.

We also must learn from and with criminalized people, especially sex workers and undocumented people, who have always had to create their own safety, accountability, and justice practices outside of the legal system.

There isn’t one answer to look up in a book, there is only a vastly complex world that needs your help in creating cultures of community care and accountability.

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It should go without saying, but if you are white, you are in no position to judge a Black person's activism in relation to Black Lives Matter. Calling a Black person "performative" when they make posts about BLM is absolutely tone deaf when coming from a non-Black person. You don't know more about racism just because you offer readings by donation for BLM. You don't know more about racism even if you've read ead every single academic book and article on the topic. That kind of critique should be kept within our community, and our community only.

And, as an aside, judging a person's activism solely by what they post on their personal blog is ridiculous. When Black people post excessively about their personal involvement in BLM (particularly in protests but other forms of resistance as well), we sometimes end up harassed off this website or even dead. I know I've gotten my fair share of harassment from racists on this site.

If you're white and assume that a Black person is posting about racism to get tumblr clout, you're probably a racist because you have no idea just how much hate you get for supporting BLM. We post about this stuff because it literally impacts us and our families every single day. When you're white, it's seen as cool and woke to support us, but when we speak up, we're literally putting ourselves at risk for the hopeful betterment of our community.

I'm tired of the racist microaggressions in this community, witchblr.

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This website was created by Angelina Ruiz, an artist, writer, and activist. Find her on Instagram here!

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I admit that I do use the like function from my main blog in order to save posts. I do so because I have mental health struggles, and found it to be the easiest method for me to save a post and find it later. I've been rethinking this system, and if there is another I can use that will still accommodate my needs. A lot of groups, such as visual artists and activists, are begging the larger community to stop using the like function exclusively. They have no idea why I'm personally using it, they just see the likes ticking up, and it's demoralizing. That doesn't sit right with me. Open to suggestions from other ADHDers on methods for saving posts!

hey whites liking posts about racism is less than useless either reblog them and actually help uplift voices of color or just don't bother lol. yes this includes this post because i know i'm not the only bipoc who is sick of the performativity

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i remember being like 13/14 and starting to get REALLY pissed about capitalism and social inequality and corruption and all that stuff and the adults would be like “how sweet :) your rebellious phase :) you’ll get over it once you grow up and see how the REAL WORLD works :)” and guess what i did not get over it that WAS the real world and part of growing up is deciding if you’re going to give in and submit to it like all those adults around me did or if you’re going to stay fucking pissed