nation identity

10

White nationalists are posting “Imagine a Muslim-Free America” fliers on college campuses

  • Anti-Muslim fliers affiliated with the American Vanguard, a white nationalist organization, have appeared on college campuses nationwide.
  • Students from the University of Texas at Austin, University of Central Florida and Rutgers University tweeted photos of a flier reading “Imagine A Muslim-Free America." 
  • The flier was in black and white with a silhouette of the Twin Towers depicted in the background. American Vanguard’s Texas group has taken credit for the posters at UT Austin.
  • The University of Texas at Austin released a statement on Tumblr notifying students that the fliers were removed since it was defacing the campus property.
  • Sarah Khan, a senior at the University of Texas, expressed frustration at the university’s response, noting that it did not explicitly condemn the fliers nor did it offer support or resources to students who felt affected by the incident. Read more (2/14/17 12:45 PM)

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It’s as we all thought. Jon just sucks at debate. He was actually trying to point out the hypocrisy of identity politics being anti-white when being white is just as legitimate of an identity. He’s not against immigration, he’s only against mass immigration. He explicitly states he’s not an ethno-nationalist while admitting he understands that, from his wording, people would be mistaken.

There you go. JonTron’s not a Nazi. Case closed.

3

Rise With Standing Rock Native Nations March coming to DC this Friday

  • Though the protestors at Standing Rock may have been forced off the front lines in February, the water protectors aren’t standing down.
  • On Friday, Native American groups and their allies will converge in Washington D.C. to march for tribal rights at the Rise with Standing Rock Native Nations March.
  • The march, as noted on the Stand with Standing Rock website, is being planned by the Native Nations Rise Planning Committee. 
  • The organizers leading the charge, the website notes, are members of “Tribal Nations and grassroots Indigenous communities rising to the call set forth by the Standing Rock Sioux Tribe to defend our inherent rights to protect Unci Maka and our water: Mni Wiconi.
  • Though the protest is born out of the Standing Rock movement and fight against the Dakota Access Pipeline, Friday’s protest is a broader call for the tribal rights. Read more (3/6/17 10:50 AM)

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Something so few people seem to understand regarding the situation in Europe, is how they seem to think the inherent landscape of the place will not be irrecoverably changed by the current, uncontested ‘refugee’ migration. So often I hear ‘Oh well, we’ll disappear but our culture will survive’. Will it? Do you really think a culture heavily dominated by Islam wouldn’t gut the contents of the Louvre for being un-Islamic? Do you think Notre Dame wouldn’t be converted into a mosque? That its windows and sculptures, like that in every old church in Europe, wouldn’t be smashed as idolatry? That the pagan Parthenon wouldn’t be finished off, or that Stonehenge wouldn’t be pulled down? Can this be called impossible, when its already happened in areas controlled by ISIS, whom many of these ‘refugees’ support, or in places like Saudi Arabia where pre-Islamic sites are regularly destroyed? Our culture will not live on, cradled by a new, ‘adopted’ population. It will be wiped away, and replaced by the culture of a new people, and with it will go thousands of years of memory.

National Coming Out Day (or any old day) themed asks!

1. What did you come out as?

2. Who did you come out to first?                                                                         

3. When did you come out?                                                                                 

4. Are you out to everyone?

5. Were there any negative reactions?

6. What made you realise you were [insert sexuality/gender identity/etc]?

7. Did you have any icons of your particular identity that you looked up especially to?
8. Did you have any shows that displayed your identity well?

9. Were there any negative reactions to your first bf/gf/the start of your transition?

10. If so, how did you deal with them?

11. Did you come out to your school?

12. Did coming out to your school go well?

13. What’s your funniest coming out story?

14. What advice do you have for people struggling with their identity?

15. Any absolute dos/don’ts?

16. How did you come out?

17. Do you have any advice on how to come out?

18. If you’re gay/lesbian/bi/pan/etc, who was your first crush of the same sex?

19. What helped you through coming out/realising your identity?

20. If you’re trans*/NB, what made you realise your gender identity?

21. Have you ever had to defend your identity to someone?

22. If you’re trans*/NB, what advice would you give people on dealing with dysphoria?
23. How (if you do at all) do you display your identity?

24. If you’re religious, have you had any conflicts with your religion?

25. If you’re not religious, have you had any conflicts with religion otherwise?

26. What does your identity mean to you?

27. Do you have any friends/SOs that are part of your community

28. If you’re polyamorous, how do you go about that?

29. Are there anyways to find SOs/friends within the community?

30. In whatever terms you like, what is your identity?

ASK AWAY

Transracial adoption first became a controversial issue in the early 1970s. A heated public debate occurred about the transmission of Afri­can American cultural identity to Black children adopted into White middle-class families. The central question in these debates was whether or not White parents were capable of teaching their children African American culture and history, and inculcating them with the skills necessary for Blacks to survive in the racially unequal United States. Con­cerns over the transmission of identity have shaped public opinion and social policies regarding racial matching between children and parents since the 1970s. Transracial adoption became a contentious public issue after the National Association of Black Social Workers (NABSW) released a position paper in 1972 stating their opposition to the practice, citing their concerns about racial identity and survival skills as the basis of their objections (NABSW 1972).

The Black social workers’ critique of the ways Black children were treated in the child welfare system was a contestation of state-sanctioned regulations determining which families African American children would become part of, and thus be socialized by. Their protests against transra­cial adoption were largely motivated by a concern for the futures of African American children and a desire to strengthen Black families, and were often politically grounded in Black nationalism. Policy changes re­flecting these concerns gradually occurred at the state, county, and agency levels. While standards varied in different regions, in most areas of the country adoption agencies became committed to the goal of racial matching whenever possible. Many states drew up regulations governing how long agencies could spend searching for same-race placements.


Transracial adoption receded from public debate later in the 1970s, and received very little media attention until the early 1990s when it once again became the subject of fierce public discussion. While argu­ments against this practice continued to focus on racial identity, the political context of the 1990s had changed. Whereas in the earlier debate attention was focused on the importance of racial matching between children and parents, in the current political climate the debate has led to new federal policies promoting “color-blind” adoptions by prohibiting the consideration of race in the adoptive placement of a child. The public discourse concerning this issue goes beyond the specificity of transracial adoptees’ lives. Indeed, this policy dialogue has implications for political struggles over teenage pregnancy, “ille­gitimacy,” and welfare reform.


While the current public dialogue is explicitly concerned with issues of race, the linkage of transracial adoption with welfare reform, tax credits to adoptive parents, and the termination of (birth) parental rights reveals a more implicit agenda focusing on women. In fact, the 1996 law was explicitly designed to combat “illegitimacy” among wel­fare recipients. In a political context dominated by proponents of tra­ditional “family values” as the solution to the supposed “breakdown of the family,” celebrations of adoption as a panacea to the “epidemic of illegitimacy” among “underclass” women and the misfortune of infertility among primarily middle-class heterosexual couples must be viewed critically. This political dialogue sounds disturbingly similar to early-twentieth-century eugenic prescriptions for strengthening the White race by limiting the reproductive capacities of “undesirables”— namely, Black women, immigrant women, “imbeciles,” and “im­moral” women. In the shifting political alliances and commitments of the 1990s and beyond, adoption has become a curious battleground on which the social meanings of race and identity, gender and family, work and poverty, culture and nation are being constructed, contested, and enforced.

—  Sandra Patton, Birthmarks: Transracial Adoption in Contemporary America (2000).
10

Sight Sacralization: (Re)framing Switzerland by Simon Roberts

In the words of the artist Simon Roberts:

When the wealthy English set off on their European Grand Tours in the 1800s, they expected that Switzerland would inspire them with vistas of sublime grandeur. The landscape’s untamed romanticism was a crucial component of Switzerland’s national identity and cultural prestige.

These large-format tableaux photographs are taken of viewing platforms at some of the most photographed places in Switzerland. Together, these photographs explore how we use, manipulate, remember, and experience tourist sites. The series considers tourists’ creation and interpretation of their own photographs, both at the time of taking them and afterwards. The work raises questions relating to aesthetics, performance, and individual and collective identities within our “culture of instantaneity” 

Follow the Source Link for images sources and more information.

2

US Soccer introduces new rules mandating players stand during the national anthem

  • The country’s national soccer league is putting a stop to the widespread protest sparked by Colin Kaepernick back in August.
  • In response to 2016’s spate of protests by athletes, U.S. Soccer rolled out new behavioral requirements Saturday — namely, that athletes can’t sit or take a knee during the national anthem.
  • According to a tweet from Fox Soccer analyst and host Stuart Holden, the new policy states all members of the national soccer team must “stand respectfully during the playing of national anthems at any event in which the Federation is represented.”
  • U.S. Women’s Soccer player Megan Rapinoe made a show of solidarity with Kaepernick during two September games. Read more (3/7/17 10:38 AM)

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Nissrine, a Moroccan girl, reads an application for a Dutch citizenship course. An alternative version of Johannes Vermeer’s painting Girl Reading a Letter at an Open Window. Photo by Jan Banning.

“Xenophobia, especially Islamophobia, is rising in many European countries…I feel it is necessary to mobilize against such intolerance. My ‘National Identities’ series gives immigrants the main role, using them as models in my photographic variations on classic paintings.”

Gentle reminder that all men are beautiful and valid.

Transgender men? Beautiful.

Gay men? Beautiful.

Cishet men? Beautiful.

Aromantic men? Beautiful.

Asexual men? Beautiful.

Pansexual/romantic men? Beautiful.

Polysexual/romantic  men? Beautiful.

Bisexual/romantic men? Beautiful.

Hypersexual men? Beautiful.

Sex-repulsed men? Beautiful.

Chubby men? Beautiful.

Tall men? Beautiful.

Thin men? Beautiful.

Short men? Beautiful. 

Men of color? Beautiful.

Men who enjoy being drag queens? Beautiful.

Men who like wearing makeup? Beautiful.

Feminine men? Beautiful.

Men with long hair? Beautiful.

Do not let anyone tear you down for your body type, interests, looks, sexuality, gender identity, height, nationality, race, etc.

 YOU ARE BEAUTIFUL AND VALID AND DESERVE TO BE RESPECTED.

9

#NoIWontJustMoveOn explains why Native Americans won’t ever forget

In response to constantly hearing “Why don’t you just get over it,” or “Why don’t you just move on?,” Native American editor Vincent Schilling has created #NoIWontJustMoveOn. And other indigenous people have answered his call. One tweet that evokes ISIS was especially poignant.

anonymous asked:

Question about white people born in Africa: if they've been born there, and their parents were born there, and their parents, going back 6 generations, why can't they be African? If a black person is considered American in one generation, why can't a white person be African after 6 generations? Or can they only claim national identity (like Kenyan or Botswanan) but not continental identity?

They’re descendants of colonizers, not descendants of slaves or descendants of immigrants.

Eon

anonymous asked:

do u know any lgbt arab movies u can recommend ?

This list is of queer middle eastern films that include queer arab films

Circumstance (2011) - film explores love and sexual rebellion between two women under the watchful eye of the government and through family dynamics in modern day Iran.

Caramel (2007) - “a beauty salon in Beirut is a safe haven for five women in this Lebanese romantic comedy. Follows the love lives of five Lebanese women, one of them is the stylist Rima who does not know how to handle her attraction to a female client.

Mondial 2010 (2014) - “is a film on love and place. A Lebanese gay couple decides to take a road trip to Ramallah. The film is recorded with their camera as they chronicle their journey. The viewers are invited through the couple’s conversations into the universe of a fading city.” In reality Lebanese cannot drive to Ramallah as they are forbidden into Israel and this plays with the significance of a same-sex relationship in the Middle East and what it means to be a queer Middle Eastern.

Lola and Billy the Kid (1999) - “Murat, the youngest son of a conservative Turkish family, is struggling with his sexuality as well as with the demands of his patriarchal older brother. When Murat meets with Lola – his estranged brother who now is a drag queen – and her macho Turkish lover, Billy the Kid, he finds himself drawn into a dangerous new world. 

Oriented (2015) - feature documentary that follows the lives of three gay Palestinian friends confronting their national and sexual identity in Tel Aviv.

Fifi Howls From Happiness (2014) - “I will tell you my life story so that no idiot will write my biography the way it suits them,” says legendary gay Iranian artist Bahman Mohassess in this documentary about his life. 

A Jihad For Love (2007) - feature documentary to explore the complex global intersections between Islam and homosexuality. This movie focuses on Islam in multiple regions of the world rather than just the Middle East.

Mixed Kebab (2012) - centers around a TurkisH character and talks about the struggles of being a gay poc in a conservative Muslim household in a western country and having to defy middle eastern expectations of you. Best of all, the ending is a happy one!

I Say Dust (2015) - “Two Arab-American women in New York City fall in love, argue home and identity, engage in a chess battle, and express themselves through the power of the spoken word. 'I Say Dust’ explores poetry in cinema through the story of Hal, a poet belonging to the Palestinian diaspora in NYC, who meets Moun, a free-spirited chess boards sales girl. Their brief love affair challenges their understanding of what makes home.”

Note: There are more LGBT films produced and directed by Israelis but I don’t recommend them. They pinkwash Israel’s violent acts towards Palestinians by diverting your attention and targeting the queer audience, in specific, to claims that Israel supports LGBTQ (lesbian, gay, bisexual, trans and queer) rights. 

The films usually depict a Palestinian struggling with their sexuality and their community’s rejection of their identity and a “free” Israeli that fall in love and Tel Aviv is the safe haven for their love. Basically using representation that Arabs are savage and Israelis are here to free us. 

Truth is there is no rainbow bedazzled hole in the Israeli West Bank Wall that allows you a free access to ‘freedom’ if your ass is queer. When they bomb Gaza they are bombing Palestinian including queers one. Besides the fact that they are killing us, this just shows their LGBTQ rights  (all their human rights) are just a show to divert your attention and this is effectively done through media including movies. This is why I do not recommend Israeli queer films depicting the Middle East.

This sign was placed on the edge of the main stage at Outside the Frame: Queers for Palestine Film Festival in San Francisco