“We’ve been turned away from our bodies, shamefully taught to ignore them, to strike them with that stupid sexual modesty; we’ve been made victims of the old fool’s game: each one will love the other sex. I’ll give you your body and you’ll give me mine. But who are the men who give women the body that women blindly yield to them? Why so few texts? Because so few women have as yet won back their body. Women must write through their bodies, they must invent the impregnable language that will wreck partitions, classes and rhetorics, regulations and codes, they must submerge, cut through, get beyond the ultimate reverse-discourse, including the one that laughs at the very idea of pronouncing the word “silence,” the one that, aiming for the impossible, stops short before the word “impossible” and writes it as “the end”.”
—Hélène Cixous (via thereweretwonotebooks)
June 2012
“We’re stormy, and that which is ours breaks loose from us without our fearing any debilitation. Our glances, our smiles, are spent; laughs exude from all our mouths; our blood flows and we extend ourselves without ever reaching an end; we never hold back our thoughts, our signs, our writing; and we’re not afraid of lacking.”
—Hélène Cixous, “The Laugh of the Medusa” (translated by Keith Cohen and Paula Cohen)
“His body smelled like a precious-wood forest; his hair, like sandalwood, his skin, like cedar. It was as if he had always lived among trees and plants.”
—Anaïs Nin, Little Birds (via venusmilk)
“I maintain that every civil rights bill in this country was passed for white people, not for black people. For example, I am black. I know that. I also know that while I am black I am a human being. Therefore I have the right to go into any public place. White people don’t know that. Every time I tried to go into a public place they stopped me. So some boys had to write a bill to tell that white man, “He’s a human being; don’t stop him.” That bill was for the white man, not for me. I knew I could vote all the time and that it wasn’t a privilege but my right. Every time I tried I was shot, killed or jailed, beaten or economically deprived. So somebody had to write a bill to tell white people, “When a black man comes to vote, don’t bother him.” That bill was for white people. I know I can live anyplace I want to live. It is white people across this country who are incapable o fallowing me to live where I want. You need a civil rights bill, not me. The failure of the civil rights bill isn’t because of Black Power or because of the Student Nonviolent Coordinating Committee or because of the rebellions that are occurring in the major cities. That failure is due to the white’s incapacity to deal with their own problems inside their own communities.”
—Stokely Carmichael (via eatbitchesforbreakfast)
“
Don’t just say that black unemployment is four times that of whites. Say that black businesses only get 2 percent of the $1 trillion of black buying power, and then say that black businesses are the greatest private employer of black people.
Then you might be able to say, wow, if there were more support of black businesses, if maybe a little more of that $1 trillion got to those businesses, unemployment wouldn’t be so high.
more on wine sex and irritability
turn offs:
-talking about “Occupy”
-talking about “Portland” (did you know that the real world is going to start filming here in JULY!?!? that has to be stopped.)
-long cocks and no condom requests. which will always be answered with a NO. long & thick is fine.
Play
vyr:
The Society of Romantics Who Loathe Themselves, Grasp Fruitlessly for the Unattainable and Have Nearly Given Up Hope
i am in some kind of ferocious state of irritability. i have bought more wine but angry tumblr posts might appear within the next couple of hours. you have been forewarned.
“Why do some folks feel that transgender people need to disclose their history and their genitalia and non transgender people do not? When you first meet someone and they are clothed, you never know exactly what that person looks like. And when you first meet someone, you never know that person’s full history. Why do only some people have to describe themselves in detail—and others do not? Why are some nondisclosures seen as actions and others utterly invisible? Actions. Gwen Araujo was being herself, openly and honestly. No, she did not wear a sign on her forehead that said “I am transgender, this is what my genitalia look like.” But her killers didn’t wear a sign on their foreheads saying, “We might look like nice high school boys, but really, we are transphobic and are planning to kill you.” That would have been a helpful disclosure.”
—Law Center (via mermaid-vision)
“There’s a stereotype that black people are lazy. I don’t know if that’s true, but I know white people went all the way to Africa to get out of doing work.”
—
Lance Crouther (via rattlingbone)
Sometimes you read something and your whole perspective of a situation changes. This is one of those things.
(via interactivesleep)
Southside Remittances: Why I'm Not Going To Pride →
bankuei.tumblr.com
by Mia McKenzie
It’s almost pride weekend in San Francisco. Preparations are being made for any number of festive activities. Marches, parades, parties. Right now, countless dykes are painting signs that read, “Dykes united will never be divided,” and such….
“…love is queered not when we discover it to be resistant to or more than its known forms, but when we see that there is no world that admits how it actually works as a principle of living.”
—
“Maybe I’m responding because I have had reviews in the past that have accused me of not writing about white people. I remember a review of Sula in which the reviewer said, “This was all well and good but one day she [Toni Morrison] will have to face up to the real responsibilities and mature and write about the real confrontation for black people which is white people.” as though our lives have no meaning and no depth without the white gaze.”
—Toni Morrison (video here)
“‘It should therefore be said that one can never go far enough in the direction of deterritorialisation: you haven’t seen anything yet - an irreversible process. And when we consider what there is of a profoundly artificial nature in the perverted reterritorialisations, but also in the psychotic reterritorialisations of the hospital, or even the familial neurotic reterritorialisations, we cry out, “More perversion! More artifice!” - to a point where the earth becomes so artificial that the movement of deterritorialisation creates of necessity and by itself a new earth. Psychoanalysis is especially satisfying in this regard: its entire perverted practice of the cure consists in transforming familial neurosis into artificial neurosis (of transference), and in exalting the couch, a little island with its commander, the psychoanalyst, as an autonomous territoriality of the ultimate artifice. A little additional effort is enough to overturn everything, and to lead us finally toward other far-off places. The schizoanalytic flick of the finger, which restarts the movement, links up again with the tendency, and pushes the simulacra to a point where they cease being artificial images to become indices of the new world. That is what the completion of the process is: not a promised and a pre-existing land, but a world created in the process of its tendency, its coming undone, its deterritorialisation. The movement of the theater of cruelty; for it is the only theater of production, there where the flows cross the threshold of deterritorialisation and produce the new land - not at all a hope, but a simple “finding,” a “finished design,” where the person who escapes causes other escapes, and marks out the land while deterritorialising herself. An active point of escape where the revolutionary machine, the artistic machine, the scientific machine, and the (schizo) analytic machine become parts and pieces of one another.’”
—Gilles Deleuze and Félix Guattari, Anti-Oedipus (via tragicregimeofinfinitedebt)
“Speaking from the perspective and the tradition of lesbians of color, most if not all rationales for excluding transsexual women are not only transphobic, but also racist. To argue that transsexual women should not enter the Land because their experiences are different would have to assume that all other women’s experiences are the same, and this is a racist assumption. The argument that transsexual women have experienced some degree of male privilege should not bar them from our communities once we realize that not all women are equally privileged or oppressed. To suggest that the safety of the Land would be compromised overlooks, perhaps intentionally, ways in which women can act out violence and oppressions against each other. Even the argument that “the presence of a penis would trigger the women” is flawed because it neglects the fact that white skin is just as much a reminder of violence as a penis. The racist history of lesbian-feminism has taught us that any white woman making these excuses for one oppression have made and will make the same excuse for other oppressions such as racism, classism, and ableism.”
—
Emi Koyama’s “Whose feminism is it, anyway?” (via wewantrevolutiongirlstylenow)
THIS. This is exactly what I was trying to explain earlier, only much more articulately done.
(via strangeasanjles)
I may have reblogged this before. I do not care.
(via fracturedrefuge)
“Human life does not fulfill its promise within the structures and establishments of society. No one comes to true selfhood by being what society wants you to be nor by doing what society wants you to do.”
—Bill Donahue: The Great Gnostic Secret - What the Church Doesn’t Want You to Know! (via ourascension)