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I Must Become a Menace to My Enemies - June Jordan

Dedicated to the Poet Agostinho Neto, President of The People’s Republic of Angola: 1976

1 I will no longer lightly walk behind a one of you who fear me:                                     Be afraid. I plan to give you reasons for your jumpy fits and facial tics I will not walk politely on the pavements anymore and this is dedicated in particular to those who hear my footsteps or the insubstantial rattling of my grocery cart then turn around see me and hurry on away from this impressive terror I must be: I plan to blossom bloody on an afternoon surrounded by my comrades singing terrible revenge in merciless accelerating rhythms But I have watched a blind man studying his face. I have set the table in the evening and sat down to eat the news. Regularly I have gone to sleep. There is no one to forgive me. The dead do not give a damn. I live like a lover who drops her dime into the phone just as the subway shakes into the station wasting her message canceling the question of her call: fulminating or forgetful but late and always after the fact that could save or condemn me

I must become the action of my fate.

2 How many of my brothers and my sisters will they kill before I teach myself retaliation? Shall we pick a number? South Africa for instance: do we agree that more than ten thousand in less than a year but that less than five thousand slaughtered in more than six months will WHAT IS THE MATTER WITH ME?

I must become a menace to my enemies.

3 And if I if I ever let you slide who should be extirpated from my universe who should be cauterized from earth completely (lawandorder jerkoffs of the first the                   terrorist degree) then let my body fail my soul in its bedeviled lecheries

And if I if I ever let love go because the hatred and the whisperings become a phantom dictate I o- bey in lieu of impulse and realities (the blossoming flamingos of my                   wild mimosa trees) then let love freeze me out. I must become I must become a menace to my enemies.

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diversity loss this trans man is just as much of an emotionally unavailable avoidantly attached brick as any cis guy

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‘DON’T TALK TO THE MEDIA ABOUT DIY HRT’

prints available here

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Skinny Puppy

Mind: The Perpetual Intercourse (1986)

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Anon doesn't enjoy clubbing at all, but wants to hear about the other side, if that side exists on the introvert website.

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We ask your questions so you don’t have to! Submit your questions to have them posted anonymously as polls.

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if ur a trans man or transmasc fucking read this

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get me to oakland NOW

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TransSisters: Transsexual Feminist Journal | misc. covers

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ID: A screenshot of a 4chan post of a picture of David Lynch with text reading: In my attempt to make David Lynch sick by thinking mean thoughts about him landed me in the hospital due to a fairly damaging seizure. I was in the hospital for 3 days only thinking a happy thoughts about me and stealing any sort of medical equiptment I could find and I have about two bags full of hospital equiptment now. Tonight I am back home and I will hook up all of the hospital tools and start thinking negative thoughts about David Lynch again. The 3 days should have rested me and tonight I will use these heartbeat monitors and toilet things to have extreme negative energy. ED.

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spongebob would swear celibacy if he ever found out what sex is cause if he got prgnant he wouldnt have time to cook crabby patties

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From the 1927 stage play DRACULA.

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St. Xenia of Petersburg, by Alexander Prostev

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leopard seal sona experiment....

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When I refer to zionists as textbook genocide denialists, btw, I'm talking about literal textbooks I was assigned in my genocide studies classes. Here's an excerpt from one, Genocide: A Comprehensive Introduction by Adam Jones, detailing common genocide denialist arguments. I've bolded arguments that I've personally heard from zionists (including ‘neutral’ fence-sitters, who are on the side of the oppressor by default) — during the current Gaza genocide, but also in reference to the entire history of the genocidal zionist occupation. It's important to learn to recognize these arguments and call them what they are, genocide denial, rather than excusing denialists as simply misinformed or misguided.

"Among the most common discourses of genocide denial are the following: 'Hardly anybody died.' Reports of atrocities and mass killings are depicted as exaggerated and self-serving. ... Photographic and video evidence is dismissed as fake or staged. Gaps in physical evidence are exploited, particularly an absence of corpses. Where are the bodies of the Jews killed by the Nazis? (Incinerated, conveniently for the deniers.) Where are the bodies of the thousands of Kosovars supposedly killed by Serbs in 1999? (Buried on military and police bases, or dumped in rivers and down mineshafts, as it transpired.) When the genocides lie far in the past, obfuscation is easier. Genocides of indigenous peoples are especially subject to this form of denial. In many cases, the groups in question suffered near-total extermination, leaving few descendants and advocates to press the case for truth. 'It was self-defense.' 'The onset of [genocidal] killing,' wrote Jacques Sémelin, 'almost always seems to involve this astounding sleight of hand that assimilates the destruction of civilians with a perfectly legitimate act of war. From that moment on, massacre becomes an act of self-defense.' Murdered civilians - especially adult males – are depicted as 'rebels,' 'brigands,' 'partisans,' 'terrorists.' The state and its allies are justified in eliminating them, though unfortunate 'excesses' may occur. Deniers of the Armenian genocide, for example, play up the presence of armed elements and resistance among the Armenian population – even clearly defensive resistance. ... Genocide may also be depicted as an act of pre-emptive self-defense, based on atrocities, actual or alleged, inflicted on the perpetrator group in the past – sometimes the very distant past. Sémelin, for example, has explained Serbs’ 'insensitivit[y] to the suffering they caused' in the Balkan genocide of the 1990s in terms of their inability to perceive any but 'their own woes' ... A substrategy of this discourse is the claim that 'the violence was mutual.' Where genocides occur in a context of civil or international war, they can be depicted as part of generalized warfare, perhaps featuring atrocities on all sides. This strategy is standard among the deniers of genocides by Turks, Japanese, Serbs, Hutus, and West Pakistanis – to name just a few. In Australia, Keith Windschuttle used killings of whites by Aboriginals to denounce 'The Myths of Frontier Massacres in Australian History.' ... Sometimes the deniers seem oblivious to the content of their claims, reflecting deeply embedded stereotypes and genuine ignorance, rather than malicious intent – as with the CNN reporter who blithely referred to the world standing by and 'watch[ing] Hutus and Tutsis kill each other' during the Rwandan genocide of 1994.

'The deaths weren’t intentional.' The difficulties of demonstrating and documenting genocidal intent are exploited to deny that genocide occurred. The utility of this strategy is enhanced where a longer causal chain underpins mass mortality. Thus, when diverse factors combine to cause death, or when supposedly 'natural' elements such as disease and famine account for many or most deaths, a denialist discourse is especially appealing. It buttresses most denials of indigenous genocides, for example. Deniers of the Armenian and Jewish holocausts also contend that most deaths occurred from privations and afflictions that were inevitable, if regrettable, in a wartime context – in any case, not genocidal.

'There was no central direction.' Frequently, states and their agents establish deniability by running off-duty death squads, or employing freelance forces such as paramilitaries (as in Bosnia-Herzegovina and Darfur), criminal elements (e.g., the chétés in the Armenian genocide), and members of the targeted groups themselves (Jewish kapos in the Nazi death camps; Mayan peasants conscripted for genocide against Mayan populations of the Guatemalan highlands). State attempts to eliminate evidence may mean that documentation of central direction, as of genocidal intent, is scarce. Many deniers of the Jewish Holocaust emphasize the lack of a clear order from Hitler or his top associates to exterminate European Jews. Armenian genocide denial similarly centers on the supposed freelance status of those who carried out whatever atrocities are admitted to have occurred.

'There weren’t that many people to begin with.' [*] Where demographic data provide support for claims of genocide, denialists will gravitate towards the lowest available figures for the targeted population, or invent new ones. The effect is to cast doubt on mortality statistics by downplaying the victims’ demographic weight at the outbreak of genocide. This strategy is especially common in denials of genocide against indigenous peoples, as well as the Ottoman genocide of Christian minorities.

'It wasn’t/isn’t genocide, because ...' Here, the ambiguities of the UN Genocide Convention are exploited, and combined with the denial strategies already cited. Atrocious events do not qualify as 'genocide' … because the victims were not members of one of the Convention’s specified groups; because their deaths were unintended; because they were legitimate targets; because 'only' specific sectors of the target group (e.g., 'battle-age' men) were killed; because 'war is hell;' and so on. 'We would never do that.' Collective pathological narcissism occludes recognition, or even conscious consideration, of genocidal culpability. When the state and its citizens consider themselves pure, peaceful, democratic, and lawabiding, responsibility for atrocity may be literally unthinkable. In Turkey, notes Taner Akçam, anyone 'dar[ing] to speak about the Armenian Genocide ... is aggressively attacked as a traitor, singled out for public condemnation and may even be put in prison.' In Australia, 'the very mention of an Australian genocide is … appalling and galling and must be put aside,' according to Colin Tatz. 'A curious national belief is that simply being Australian, whether by birth or naturalisation, is sufficient inoculation against deviation from moral and righteous behaviour.' Comedian Rob Corddry parodied this mindset in the context of US abuses and atrocities at Abu Ghraib prison near Baghdad. 'There’s no question what took place in that prison was horrible,' Corddry said on The Daily Show. 'But the Arab world has to realize that the US shouldn’t be judged on the actions of a ... well, we shouldn’t be judged on actions. It’s our principles that matter, our inspiring, abstract notions. Remember: just because torturing prisoners is something we did, doesn’t mean it’s something we would do.'

'We are the real victims.' For deniers, the best defense is often a strong offense. With its 'Day of Fallen Diplomats,' Turkey uses Armenian terrorist attacks against Turkish diplomatic staff to pre-empt attention to the Turkish genocide against Armenians. In the case of Germany and the Nazi Holocaust, there is a point at which a victim mentality concentrating on German suffering leads to the horrors that Germans inflicted, on Jews and others, being downgraded or denied. In the Balkans, a discourse of genocide was first deployed by Serb intellectuals promoting a nationalist–xenophobic project; the only 'genocide' admitted was that against Serbs, whether by Croatians in the Second World War (which indeed occurred), or in Kosovo at the hands of the Albanian majority (which was a paranoid fantasy). Notably, this stress on victimhood provided powerful fuel for unleashing the genocides in the first place." * Zionists make two demographic claims to deny genocide, and specifically to deny the Nakba: the first parallels what Jones says here — that there weren't many (or even any) Palestinians ("Arabs") in Palestine to begin with, and/or mass expulsions were actually voluntary migration. The second is a reversal, where zionists point to demographic data and claim that Palestinian population growth must mean genocide never occurred (as if genocide survivors aren't capable of having children). For further reading on Nakba denial specifically, Nur Masalha's work is a good place to start, especially The Palestine Nakba (2012), Politics of Denial (2003), A Land Without A People (1997), and Expulsion of the Palestinians (1992).

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Hey, I hate doing this but tax stuff hit me pretty hard this year. If you like my work consider leaving a tip.