wOOOO a collab with my fav taryn, @tweekay; she did the most amazing sketch of ladybug (bless. her. work.) and I coloured and linearted! i just,,,,t drew so beaut lemme take a moment to cry; always happy to be collabing with such a fav ಥ_ಥ
He y arqui! Tienes algunas bibliotecas que te gusten en particular? Estoy buscando referentes. Gracias!
Las bibliotecas son de mis edificios favoritos, tengo demasiadas en mente. Para esta lista voy a ignorar bibliotecas clásicas como Trinity College en Irlanda o El Escorial en España y me enfocare en algunas mas recientes.
You can see previous posts about libraries following this link. Here is a very small selection of my favorite contemporary libraries:
I've seen a few terms on this site (ableist, terf, and swerf) almost everywhere, and I was hoping if you could explain what it means. Thanks!
Hi anon! I’m technically taking a break from this blog, but I actually really wanted to answer this question in particular because it’s really important. I hope you don’t mind!
Content note: violence, transphobia, whorephobia, sex shaming, use of slurs, rape mention, death mention, murder mention, genitalia mention, pedophilia mention
Ableism is hate, oppression, harassment, disdain, disrespect, erasure, etc related to disabled people. It can go from openly hating and mocking disabled people, to normalized ableism in the language (the use of ableist slurs like “dm*b”, “l*me”, “st*pid”, etc). It can also be not taking disabled people into account when stating things (for example “just go and walk every day to be healthier!” when a lot of people CAN’T walk).
To quote Urban Dictionary:
Ableism is the discrimination or prejudice against people who have disabilities. Ableism can take the form of ideas and assumptions, stereotypes, attitudes and practices, physical barriers in the environment, or larger scale oppression. It is oftentimes unintentional and most people are completely unaware of the impact of their words or actions.
The thought that people with disabilities are dependent and require the care and support of someone else is an example of ableism. Sometimes this comes out in the form of people helping people with disabilities without asking them if they need assistance (and of course waiting the affirmative response).
Another example would be in designing spaces, places, events, information, communication, and technology without considering the variety of needs of people with disabilities. For example, a building that is built to code can still be technically inaccessible if the ramp is around the back of the building or if there is no automatic door opener installed.
Another quote from Urban Dictionary explains it this way:
Ableism is a form of discrimination toward people with disabilities either physical or mental. Generally, ableism prevents disabled persons from having the same access to rights and services that average people have no problems obtaining.
In ableist societies, able-bodiedness is viewed as the norm; people with disabilities are understood as those that deviate from that norm. Disability is seen as something to overcome or to fix, for example, through medical intervention. The ableist worldview holds that disability is an error or a failing rather than a consequence of human diversity, akin to race, ethnicity, sexual orientation, or gender. One common type of ableist behavior denies others’ autonomy by speaking for or about them rather than allowing them to speak for themselves. An example of this behavior occurs when a waiter speaks to an aid or a companion instead of directly to the person with a disability.
Other definitions of ableism include those of Chouinard, who defines it as “ideas, practices, institutions, and social relations that presume able-bodiedness, and by so doing, construct persons with disabilities as marginalized […] and largely invisible ‘others,’” and of Amundson and Taira, who define ableism as “a doctrine that falsely treats impairments as inherently and naturally horrible and blames the impairments themselves for the problems experienced by the people who have them.”
Ableism is also related to mental disabilities and mental illnesses as well. Discrimination against someone for things like having a low IQ, being “cr*zy,” not processing information or emotions in a way deemed “normal,” and other similar acts are all ableism. Other words for this specific form of ableism include “mentalism” and “sanism,” although I personally dislike those terms.
Like other “isms” such as sexism and racism, mentalism involves multiple intersecting oppressions and complex social inequalities and imbalances of power. It can result in covert discrimination by multiple, small insults and indignities. It is characterized by judgments of another person’s perceived mental health status. These judgments are followed by actions such as blatant, overt discrimination (refusal of service, denying of human rights). Mentalism impacts how individuals are treated by the general public, by mental health professionals, and by institutions, including the legal system. The negative attitudes may also be internalized.
The terms mentalism (from mental) and sanism (from sane) have some widespread use, though concepts such as social stigma, and in some cases ableism, may be used in similar but not identical ways.
While mentalism and sanism are used interchangeably, sanism is becoming predominant in certain circles, such as academics, those who identify as mad and mad advocates and in a socio-political context where sanism is gaining ground as a movement. The movement of sanism is an act of resistance among those who identify as mad, consumer survivors, and mental health advocates. In academia evidence of this movement can be found in the number of recent publications about sanism and social work practice.
When someone says something is “ableist,” they are saying it contributes to ableism (or mentalism/sanism, if you choose to use such terms). In other words, they are saying it is discriminatory to people with mental illness, mental disability, or physical disability.
2. TERF or TWERF
I’m sure you already know to some extent what feminism is, but just in case, let me share with you a quote:
Feminism comprises a number of egalitarian social, cultural and political movements, theories and moral philosophies concerned with gender inequalities and equal rights for women. It is the doctrine advocating social, political and all other rights for women which are equal to those of men.
Feminist political activists have been concerned with issues such as a woman’s right of contract and property; a woman’s right to bodily integrity and autonomy (e.g. on matters such as reproductive rights, abortion rights, access to contraception and quality prenatal care); women’s rights to protection from domestic violence, sexual harassment and rape; women’s workplace rights (e.g. maternity leave, equal pay, glass ceiling practices, etc); and opposition to all other forms of discrimination.
Feminist Theory is an extension of Feminism into theoretical or philosophical fields, such as anthropology, sociology, economics, women’s studies, literary criticism, art history, psychoanalysis and philosophy. It aims to understand gender inequality and focuses on gender politics, power relations and sexuality, as well as the promotion of women’s rights and interests.
Feminist campaigns are generally considered to be a main force behind major historical societal changes for women’s rights, particularly in the West, where they are near-universally credited with achieving women’s suffrage, gender neutrality in English, reproductive rights for women (including access to contraceptives and abortion), and the right to enter into contracts and own property. Although feminist advocacy is, and has been, mainly focused on women’s rights, some feminists, including bell hooks, argue for the inclusion of men’s liberation within its aims because men are also harmed by traditional gender roles. Feminist theory, which emerged from feminist movements, aims to understand the nature of gender inequality by examining women’s social roles and lived experience; it has developed theories in a variety of disciplines in order to respond to issues concerning gender.
Numerous feminist movements and ideologies have developed over the years and represent different viewpoints and aims. Some forms of feminism have been criticized for taking into account only white, middle class, and educated perspectives. This criticism led to the creation of ethnically specific or multicultural forms of feminism, including black feminism and intersectional feminism.
When you see someone being called a TERF, it is a warning to others that this is a feminist who is dangerous, bigoted, and hateful towards transgender individuals. Calling someone a TERF means you are calling them a feminist who is transphobic and promoting hateful, antitrans ideologies.
TERF is an acronym for Trans-Exclusionary Radical Feminist. Sometimes, “exclusionary” is expanded as “eliminationist” or “exterminationist” instead to more accurately convey the degree to which TERFs advocate for harm towards trans people, specifically trans people who were coercively assigned male at birth.
Some TERFs call themselves “gender-critical feminists”, a term which is synonymous with “TERF”.
Their position (which is not shared by this wiki) denies that trans people’s self-affirmed genders and sexes are equally valid as cis people’s self-affirmed genders and sexes. It has a decades-long history of allying with anti-feminist causes in denying trans people access to health care, and other human rights.
Unsurprisingly, many TERFs complain that “TERF” should be regarded as a slur.
Early radical feminism, arising within second-wave feminism in the 1960s, typically viewed patriarchy as a “transhistorical phenomenon" prior to or deeper than other sources of oppression, “not only the oldest and most universal form of domination but the primary form" and the model for all others. Later politics derived from radical feminism ranged from cultural feminism to more syncretic politics that placed issues of class, economics, etc. on a par with patriarchy as sources of oppression.
In other words, radical feminism doesn’t relate to being “extremist,” as the word radical implies, but rather to eliminating the root of misogyny and the oppression of women.
Many radical feminists are TERFS, but not all are. I was always told that radical feminists coined the word TERF to separate them from the movement, because transgender exclusion was, in their minds, not part of their movement. I can’t verify this for sure.
Many people do not seem to know this, but there are many branches of feminism. Radical feminism is one of hundreds of schools of thought within feminism.
Radical Feminism considers the capitalist hierarchy of society, which it describes as sexist and male-based, as the defining feature of women’s oppression. Most Radical Feminists see no alternatives other than the total uprooting and reconstruction of society in order to overthrow patriarchy and achieve their goals.
Separatist Feminism is a form of Radical Feminism, which argues that the sexual disparities between men and women are unresolvable, that men cannot make positive contributions to the feminist movement, and that even well-intentioned men replicate patriarchal dynamics.
Sex-Positive Feminism is a response to anti-pornography feminists who argue that heterosexual pornography is a central cause of women’s oppression, and that sexual freedom (which may or may not involve a woman’s ight to participate in heterosexual pornography) is an essential component of women’s freedom.
Anarcha-Feminism (or Anarchist Feminism) is another offshoot of Radical Feminism and combines Feminist and Anarchist beliefs in which patriarchy is viewed as a manifestation of hierarchy so that the fight against patriarchy is an essential part of the class struggle and the Anarchist struggle against the state.
Black Feminism (or Womanism) argues that sexism, class oppression and racism are inextricably bound together. Alice Walker and other Womanists claim that black women experience a different and more intense kind of oppression from that of white women.
Socialist Feminism (or Marxist Feminism) connects the oppression of women to Marxist ideas about exploitation, oppression and labour. Socialist Feminists see the need to work alongside men and all other groups, and to focus their energies on broad change that affects society as a whole, and not just on an individual basis.
Liberal Feminism (or Individualist Feminism) seeks the equality of men and women through political and legal reform. Liberal Feminists see the personal individual interactions between men and women as the place from which to transform society and argue that no major change to the structure of society is needed.
French Feminism (or Post-Structural Feminism) tends to be more philosophical and more literary, than the more pragmatic Anglophone Feminism. It is less concerned with immediate political doctrine and generally focuses on theories of “the body”. The 1949 treatise “The Second Sex” by the French author and philosopher Simone de Beauvoir (1908 - 1986) is a foundational tract of contemporary Feminism, in which she sets out a feminist Existentialism which prescribes a moral revolution and focuses on the concept of Woman as the quintessential Other, which de Beauvoir identifies as fundamental to women’s oppression.
Eco-Feminism links Feminism with ecology, arguing that the domination of women stems from the same patriarchal ideologies that bring about the domination and destruction of the environment.
Christian Feminism is a branch of feminist theology which seeks to interpret and understand Christianity in light of the equality of women and men, which has been largely ignored historically.
Pro-Feminism refers to support of Feminism without implying that the supporter is a member of the feminist movement. It is usually used in reference to men who are actively supportive of Feminism and of efforts to bring about gender equality.
And this is not, by any means, a complete list. There are many other branches of feminist theory and feminist thought, and many different ways that people can engage in feminist activism.
But TERFS often only acknowledge radical feminism (which they consider the only real feminism) and liberal feminism.
I’ve noticed that there seems to be some confusion about what a TERF* is so, here’s a quick guide to help you figure out if you’re a TERF. Chances are that you’re a TERF if you believe that you’re a feminist when you…
30.) Appeal to vaginal odors as being a sexed essence which demarcates an authentic sexed status, so that trans women aren’t actual women because the vaginas of trans women are so smelly that it causes “serious smell issues” while, simultaneously being so non-smelly that a trans woman can never know (as actual women apparently do) what it’s like to have a “big, hairy, smelly vagina.”
Of these sources, The Terfs will be the most helpful, but it contains a lot of violence and disturbing language. Please stay safe!
SWERFS are another subgroup of radical feminists, very similar to TERFS. Often, someone who is a TERF will also be a SWERF, but this is not always the case.
Urban Dictionary defines SWERF this way:
Acronym for “Sex Worker Exclusionary Radical Feminist”. A person who espouses to be a feminist but who does not believe that women engaged in ANY form of voluntary sex work should be included in the fight for equality, especially in employment or salary parity. This rabid exclusion of an entire class of women is usually a belief based on misplaced uptight morality.
Rational Wiki explains further:
Sex worker exclusionary radical feminism (also known as SWERF) is yet another offshoot of feminism, one that opposes women’s participation in pornography and prostitution. The term was coined to match that of TERF, as their memberships overlap. Their ideology also overlaps as both subgroups follow a prescriptive, normative approach to feminism; i.e., telling women what to do — TERFs with their gender, and SWERFs with their sexuality.
SWERFs typically go completely overboard and dump on sex-workers who chose their profession freely, even in places where it is completely legal and safe, claiming that the sex workers are nothing more than deluded victims (and co-perpetrators) of human trafficking. Much like white supremacists might insist that adoption agencies helping children from the third world find parents in the west are nothing more than deluded extinctionists. This dogmatic hostility to voluntary sex work is known as whorephobia.
Many SWERFS argue that they do not like when men control women’s sexuality. But these same people do exactly the same thing. They attack women for being involved in sex work and/or BDSM/kink, or liking porn. Sometimes they will also police women for what they wear or for having makeup, and will also criticize people for playing dressup with their daughters because the believe this is “sexualizing children” and contributing to “pedophilia culture.”
“The mere fact that SWERFs are not actively antagonizing workers in the garment industry, or the domestic labor industry, or the farming and food production industry, or even going after MALE sex workers to the degree that they speak over and attack female sex workers shows that their their actions aren’t about ending incidents of abuse, discrimination and sexual misconduct in the workforce, but about controlling women’s bodies, specifically women’s sexual agency .”
Interestingly, when I Google “TERF,” many articles about how awful and hateful TERFS are show up. But when I Google “SWERF,” most of the articles that appear are defending TERFS and SWERFS and arguing that these terms are an attack on women and radical feminism.
I think the moral of the story there is that more people are uncomfortable with transphobia than they are whorephobia, which is sad because many many people see nothing wrong with transphobia.
I hope you found this helpful, anon! Let us know if you have more questions!
The Marian Auditorium of Miriam CoIIege could seat one thousand fifty people, apparently, and on that day, it was a full house. Not necessarily by choice, of course. Every student there, aged twelve to probably fourteen at the oldest, had congregated into the air conditioned structure and settled into the smooth, wooden seats of the auditorium because this was a required thing, this talk on sexuality.
And if that isn’t a big, scary word. Sexuality. In a place like an all girls Catholic high school, saying the word “sexuality” was like opening a bag of chips in a dead quiet room. You will be met with winces or sneers or snickers. You might even get in trouble. The metaphor isn’t really foolproof, because on one hand, you’ve got a snack, and on the other, you’ve got an integral aspect of the human experience with endless variations. It’s a lot less “palatable”, for one. Not as tasty. Sexuality was funny. It was dirty. It was something to be whispered about and not spoken of, especially if you were twelve or thirteen or fourteen. Hell, even if you were older, it could still be something taboo. Growing up, or the failure of thereof, was a little peculiar like that.
But here they were for an entire two hour long talk all about sexuality. October of 2016, roughly one thousand fifty students were chucked into an auditorium where they tittered in a classic mixture of teenage curiosity, anticipation, and habitual boredom. On stage, the speaker, a family psychologist, walks out. The voices of the one thousand fifty students hush from a buzz to a hum to silence.
And the thus the talk began.
To say that the talk was a trainwreck would be a fantastic, monumental understatement. It seemed like every high school freshman I spoke to had something to say about the talk.
“Oh,” said A, a bookish girl with glasses who looked quiet and shy right up until I brought up The Talk. She pushed her glasses up in a way one knew meant she was livid. “It was awful.”
B, a student I had spoken to via email correspondence had written “It was terrible. Obscure. Immature.”
“I wanted to cry,” said R, looking like she was about to cry. “That talk made me want to cry.”
In a nutshell, the so-called sexuality talk was a verbal cavalcade of sexist stereotypes only thinly disguised as something educational. The speaker had talked about how men and women were different, how men’s brains were like waffles (boxed and organized) and women’s brains were like spaghetti (“Noodling around,” A told me. “I’m not shitting you. The speaker said, ‘women think like spaghetti, we’re always noodling around.’ What the hell does that mean?”) By the halfway point of the talk, students had resigned themselves to the fact that this was another one of those inane things the school did that they’ll have to forcibly erase from their memory. The talk went on about boys and girls and flirting and relationships and stuff everybody already knew about before always peddling back to “Studies first!” Educational stuff right here.
But the real kicker was this: one brave girl, just one out of roughly one thousand fifty, stood up, walked to the microphone set up in the aisle, and asked a question. She asked the question that was thrumming through the heads of a lot of students in the auditorium. She asked, “What do you think of LGBT?”
In front of one thousand fifty students, the speaker had smiled sweetly—sweet in the way that probably made you feel sick—and said “All the feelings you have for women, project them onto men instead.”