On punching Nazis: if you advocate violent suppression of opposing viewpoints you might be a fascist.
On liberals that misunderstand fascism so severely that they ignore every other characteristic of fascism (e.g. hostility to socialism/liberal democracy; perceptions of community/national decline/obsessions with myths of nationalist rebirth & greatness; an emphasis with racial or national “purity;” the scapegoating of “others,” often racist in nature; the fetishization of violence as a political tool to purge or “cleanse” the nation of “corrupting” or “alien” elements; prioritization of military might and national security; seeking to replace the current ruling elite with their own idealized class; the imposition of their brand of “order” on the rest of the population; an obsession with nationalism/ultra-nationalism; wanton disregard for human rights, intellectuals, and the arts; rampant cronyism and corruption coalescing around the ownership or control of government by one person or a tiny group of people) in their ahistorical attempt to paint anti-fascists as fascists using false equivalence: if you believe that fascism is an “opposing view point” and not a completely discredited, potentially lethal, utterly illegitimate belief system; if you think fascists can be prevented from murdering people with your liberal witty repartée or hugging it out; if you’re completely oblivious to the use of physical force smashing fascism during world war two or beating back the fascists of Daesh in our times; if you sit on your fucking hands and do sweet FA when fascists are openly organizing in your community but rush to condemn those brave enough to stand up to them before they start shooting up mosques or calling bomb threats into Jewish centers or setting immigrant-owned businesses on fire or randomly shooting racialized people or stabbing black men to death in the streets or attempting to beat refugees to death; then you’re just as bad as the fascists are.
As Joy Kogawa put it, “if there’s just one thing that history teaches us, just one thing, it’s that bystanders and perpetrators are both on the same side.“
We’re don’t need to hear your tired, old, liberal-ass nonsense, flonde. Give your head a shake and do something fucking useful for once in your life or GTFO of our way - we have important, life-saving work to do.
Black Consciousness presupposes self-love; self-love presupposes reflecting on being passed over in relationships
Note from BW of Brazil:
Well I must say that it is now getting interesting! What I’m speaking on is an increasing number of Afro-Brazilians, normally women, but increasingly men, who are questioning how romantic choices are made, what certain choices say about the black community as a whole and the effect on how Afro-Brazilians relate to each other. The issue goes far beyond the common question of how it seems some black men and women choose partners of another race and enters into the sphere of simply love, support and unity among black people. Is there a problem here or are people simply making a bigger deal out of this than is necessary? I ask this question as I am increasingly reading material online suggesting that there is a peaking fissure between black men and women in both Brazil and the United States. I’ve been thinking about this for many years and today I read a post by my friend Daniela whose shared a recent personal incident that touched on another angle of the lack of unity between black men and women.
Daniela is a black Brazilian woman but the incident took place in Austin, Texas, in the United States. Having grown up in the US, I can honestly say that just 10 years ago, most black men wouldn’t have sided with a white man over a black woman who felt offended by the actions of that white man. The incident has nothing to do with a romantic relationship but it does fit into the ongoing discussion because it approaches the issue of how black men see black women and begs some basic questions. Do we have each other’s backs? Are we in this together? Do we have any unity? Or are we slowly being conquered by a discourse that says “we’re all equal” in terms of race, color and solidarity? As I’ve argued before, Brazil has been there for years, but we are increasingly seeing this idea becoming stronger in the US. With that said written, I must again ask, in what direction are we going black people?
Black Consciousness presupposes self-love; self-love presupposes reflecting on being passed over in relationships
Among so many themes we could write together, and they’re not few, we decided to revisit a thorny subject. Every time a new text appears on the issue of the black woman’s affective loneliness, the black side of the internet goes into a rampage. Black men, in their vast majority, run to say that black women are also palmiteiras, or else to reinforce that they are not palmiteiros. Not to mention the discourse that love has no color. But if it does not, if the diagnosis that black women experience loneliness in a brutal way is a fallacy, how could Ana Clara Pacheco even write a doctoral thesis addressing this topic?
By Winnie Bueno and Caio César
The social passing over of which black women are targets is not restricted to the labor market alone, they expand to all spheres of society, including in the affective sphere. We have already written about these issues relentlessly. But it’s little. The narratives about the deep feeling of loneliness among black women don’t diminish, on the contrary, it seems, although we are increasing our possibilities to recognize ourselves as subjects, distancing ourselves from the logic that Frantz Fanon explains in Pele Negra, Máscaras Brancas (Black Skin, White Masks) that approaches the connection of citizenship with the performances of whiteness on the part of the black population, even with the strengthening of the black racial identities, nevertheless, black women continue dealing with the feeling of insufficiency.
The idea of this text is to bring a hybrid approach, in which it is possible in a single writing to reflect on the consequences of affective loneliness for blackness in a broad way. It’s necessary to say that affective solitude is not restricted to the passing over of the black women in the affective relationships of the dating and marriage type. The socio-cultural aspect of this question goes beyond the private of the relationships. And that’s where we want to start this dialogue.
I believe that addressing the subject of loneliness is speaking directly, also, to black men. Talking about how much these men can love and be loved. And understand that this passes, first, through loving oneself, your culture, your people. It goes through understanding imposed masculinity, the stigmas and the stereotypes. Every masculinity that the world imposes on men falls even more heavily on black men. The necessity of being strong, hard, rigid all the time. Not showing emotions, or weakness or feelings. And this reflects also in loving relationships. On how treatment is given between men and women, especially black women. Add to this the construction of the black man’s image as a threat by international society.
Homens negros (black men) are the image of the enemy, that that is regarded as a voracious, uncontrollable animal, which, if not controlled by the coercive force of the state, can at any moment unleash their natural violence (see note one). The idea that these men need to be isolated from society so that it is protected is the projection of a discourse that has such an ideological force that even blackness is conditioned to perpetuate these ideas. Therefore, the deconstruction of this ideology between us is fundamental. Branquitude (whiteness), the media, the white social structure will not do this, it maintains itself from these assumptions and draws power from them. Of them there is not much to expect, but among us, it is possible to potentiate these reflections, talk about them and reduce their impacts on our social relations.
The solidão da mulher negra (solitude/loneliness of the black woman inevitably passes through the way men see themselves within society and within relationships. All the imposed roles, the social rules, everything, everything counts on how we act next to a woman. Bringing a racial perspective, I have always observed how romanticism didn’t belong to black men. This was like showing weakness, being less of a man. I remember liking to write letters, I remember the other boys saying that this was not a coisa de homem (man thing). It was as if this was denied to me, love was denied me. I remember hearing countless times that “homens negros não são românticos” (black men are not romantic) and things like that. And that is one of the most rigid molds in the male world. Romanticism, the romantic lyric, is absolutely European. It doesn’t match the patterns of bestiality that these same Western standards relegate to black masculinity.
Caio remembers the letters he liked to write. Winnie remembers the letters she would like to have received and never received. While the meninas brancas (white girls), back in high school, were getting pretty notes, Winnie helped the boys demonstrate their interests. She wrote in the letters that were sent to her colleagues, that which she would like to read. The discovery of sexual and affective interests in school age, the narratives of mulheres negras (black women) about their being passed over in this environment, shows that from an early age we have the construction of an image about black women that fixes their social roles in sexual-affective relations. As servants, to serve in domestic activities, to serve fetishized sexual desires, but never to build solid relationships, after all, they are bodies without minds, in the words of bell hooks.
This idea, of a mindless body, is what underlies a series of patterns about relationships. And it is also what constitutes the phenomenon of palmitagem, these men who are constantly described as threats imprint on their unconscious that the affection of a white woman consensually destroys this paradigm. We know, therefore, that not only does it not eliminate it, it strengthens the contexts that represent black women as bodies-objects whose affection is not necessary. After all, if not even their equals are able to bond with these women, how will others do it?
When you add this to an imposed standard beauty, we may have the least notion of why black women are so abused. Black men taught that demonstrations of feeling are weaknesses; taught that relating to white women brings them a higher status in society, more value and respect among friends. Men, who for not seeing value in black women, deny themselves the demonstrations of feeling. Because loneliness is not only the absence of someone at your side, but also the devaluation of those who say they love us. It is also the one without the use of derogatory jokes, about hair, hips and moodiness. Homens negros que, ao odiarem mulheres negras, odeiam a si mesmos (black men who, hating black women, hate themselves). In this constant is that the social ascension of the black man connects itself with the choice of a white partner, even though of an inferior financial status. Obvious that this phenomenon in Brazil occurs in a mitigated way, the social ascent of black men is insignificant, it occurs almost exclusively from the same means. But to make invisible (the fact) that black men who achieve some social prestige, even if it is hypocritical, since whiteness does not recognize this prestige in a total way, whether in the midst of entertainment or in the academic world, give almost exclusive preference to relating to white women would be, at the least, dishonest.
The affectionate loneliness of the black woman expands. The permanent feeling of solitude is common for black women, to the point of being a constant. We know that we are meant for emotional solitude, yet we are at a time when strategies are being built among black women themselves to overcome the anguish of loneliness. Other forms of affection that are not based on these historical repetitions, but this is a conversation for another text.
The key here is to try, once again, insistently, to talk about the need for mutual recognition, for ways of achieving self-love between us and upon us. The full appreciation of your equal, the consolidation of forms of love that establish themselves from the possibility of affection by the feeling of affection, and only for that. An affection in which the appreciation of negritude is possible. Loving not for interest, not for being with someone who gives us, before society, a value that is empowering of our wills as subjects, of all of them. Love for love of ourselves. Love for self-love.
Source: Medium.com / @winniebueno
Note: Examples of this stereotype are numerous in Brazil as well as on a global level. For examples in terms of representations in Brazil’s media
in this dream, i am not a wolf, you are not a hunter, we are not a violence that just keeps happening. my hands are never dry and your fists are never clenched and i don’t have to write poems about you to cope. no one comes hungry and no one leaves hurting. in this dream, we are more than an almost but less than an earthquake, we are something we’ve never imagined; we are happy. my hair is long and your mouth is softer, there is nothing to forgive each other for.
THE POET IMAGINES A BETTER ENDING, sarah kate o.
Today’s excellent character of the day is Kiryu Kazuma from the Yakuza Series!!
Kiryu is a kind and honorable man! He has an idealistic view of the world and is extremely merciful! He’s a wonderful foster father and cares for the wellbeing of all of the kids at Sunshine Orphanage, especially his adoptive daughter Haruka!! Kiryu is naturally inclined towards violence for the sake of justice, but it is tempered by his strong moral code and urge to defend those who cannot defend themselves!! Keep on being excellent, Kiryu!!
This past week since the election has been scary and depressing... and as someone who isn't over 18 I feel absolutely helpless. Do you know of anything that I can do to make a difference?
First, I empathize with you because I too, have been experiencing these feels. I apologize for not replying to this (way) sooner, but I was dealing with it in my own private way as well. Second, you should know that not only are you not alone, but the diagnosis for such emotional turmoil has been outlined distinctly by @robertreich :
1. Normalizer Syndrome. You want to believe Trump is just another president—more conservative than most, but one who will make rational decisions. You’re under a grave delusion. Trump and his ultra-conservative cabinet pose a clear and present danger to America and the world.
2. Outrage Numbness Syndrome. You are no longer outraged by what Trump says or does because you’ve gone numb. You can’t conceive that someone like this is our president so you’ve shut down emotionally. Maybe you’ve even stopped reading the news. Please get back in touch and re-engage with what’s happening.
3. Cynical Syndrome. You’ve become so cynical about the whole system—the Democrats who gave up on the working class, the Republicans who suppressed votes around the country, the media that gave Trump free air time, the establishment that rigged the system—that you say the hell with it. Let Trump do his worst. Well, you need to wake up. It can get a lot worse.
4. Helpless Syndrome. You aren’t in denial. You know that nothing about this is normal and you desperately want to do something to prevent what’s about to occur. But you don’t know what to do. You feel utterly helpless, powerless and immobilized.
Reich urges, “Instead of falling prey to one of these syndromes, I urge you to take action—demonstrate, make a ruckus, join with others, demand your members of congress also resist, commit yourself to changing American politics. Fighting Trump will empower you. And with that power you will not only to minimize the damage, but also get this nation and the world back on the course it must be on. We need you in the peaceful resistance.”
Also read: ‘The Future Is Better Than You Think’ by @peterdiamandis; ‘The Better Angels of Our Nature: Why Violence Has Declined’ by Steven Pinker; ‘Tomorrowland’ by Steven Kotler; ‘The Demon-Haunted World: Science As A Candle In The Dark’ by Carl Sagan; and just generally familiarize yourself with Diamandis and those of his forward-thinking-future-doing ilk. Read ‘Peter Diamandis Is The Author Of Technology’s Future’ from @forbesmagazineonline to get you started.
Above all, as Reich said, get involved. On the side of politics, simply engage with others so that you put yourself in a more inclusive mindset where ideas can foster into tangible alternatives or concepts for change and social action. Sign petitions, write to Congress, join Facebook groups and find out what’s going on in your area. On the forward-thinking, science side of things, stay informed on technology trends, economic reports on emerging industry, and frame your daily perspective with the future in mind, not the bleak picture being painted by the artists formally known as the party of Lincoln.
Stay curious, my friend. March and Stand Up for Science.
One of my MC was brainwashed and forced to be the "villain" of the story, forgetting all about his real identity and past. Everyday he wakes up decided to accomplish his revenge towards whom he considers his enemies, powerful and sure on his beliefs. But due to a conversation with another MC (an enemy), he starts to remember traces of his real life and became more and more anxious; unsure. I'm not sure how to introduce this inflection point. Any ideas? Sorry for the long question and thanks!
I personally love character arcs like this. The result kind of depends on his personality: they say you can’t force a hypnotized person to do something they wouldn’t do when conscious. I would say the same principle applies to your MC: is he naturally predisposed to violence, or will he turn back to the good side when he figures out who he is? It seems like the former, so I would say check out this post, which will give you some guidelines for writing his character as his mental stability crumbles.
Also, your character may experience trauma as he uncovers these memories – for instance, if he remembers the process of being brainwashed, he would probably experience either PTSD or something similar to it, since brainwashing is accomplished by isolation/sensory deprivation, total control (meaning that even your MC’s most basic needs are regulated by his captors – for example, his bathroom schedule, or the clothing he wears), a lack of current information (he will always be kept in the dark, whether it’s about where exactly he is or how long he’s been there or anything else), torture of both a physical and mental type (as in, your character may be questioned for twelve to sixteen hours at a stretch, and kept in moderate to acute pain during that time; then he may be sent back to his cell for sleep, and then promptly recalled for another session), physical debilitation (his food would be regulated to ensure rapid weight loss and weakening of his muscles), personal humiliation, and certainty of guilt (if your character’s captors are trying to guilt him into a crime). So make sure to do your research on PTSD and the effects of trauma.
I hope this helps! If you need anything else, please feel free to ask. - @authors-haven
The seductive nature of a happy ending can’t be disputed, and the two older Brontës provide it in spades. In Wuthering Heights, Heathcliff and Cathy are never united, but their children fall in love: Heathcliff’s behaviour is almost justified, as it has brought Linton and Cathy mark II together. Likewise in Jane Eyre, Mr Rochester falls in love with Plain Jane, attempts to commit bigamy, is thwarted, his wife luckily burns to death and they live happily ever after. Charlotte and Emily offered their fictional Branwells a form of redemption that in reality he failed to achieve.
Anne, the sister who spent the most time nursing Branwell, either refused or was unable to romanticise what happened to her brother. In The Tenant of Wildfell Hall an abused wife, Helen Graham, runs away from her alcoholic husband, Arthur Huntingdon. She meets Gilbert Markham and falls in love with him but is unable to marry him. Anne’s depiction of Arthur Huntingdon’s decline drew heavily on Branwell’s death and still stands out today as an unflinching depiction of alcoholism.
By romanticising their alcoholic, violent brother, Charlotte and Emily Brontë were presenting an optimistic view of the byronic hero. Anne Brontë, however, refused to wear rose-tinted glasses. As a novelist she is more honest than Emily and more unflinching than Charlotte, but that doesn’t make for great romance or cosy TV adaptations. It’s easy to say that because Anne refused to give us a brooding hero, her books are less widely read. But I would suggest that she was in fact just too honest about the nature of violence and addiction.
Modern liberalism suffers from unresolved contradictions. It exalts individualism and freedom and, on its radical wing, condemns social orders as oppressive. On the other hand, it expects government to provide materially for all, a feat manageable only by an expansion of authority and a swollen bureaucracy. In other words, liberalism defines government as tyrant father but demands it behave as nurturant mother.
Camille Paglia, “Sex and Violence, or Nature and Art”, Free Women, Free Men: Sex, Gender, Feminism (2017), p. 5
I am going to see Panic! at the disco on Friday. I’m excited but also super anxious because it’s in Dallas and just the shooting there has everyone on edge. I hope everything goes wonderful and I can get out and have a nice time.