cat screme to raise awareness of seriouse issue like âempty food bowlâ or 'just feel like itâ donot understand why humaine mock important cativism
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@aznnotwhite
cat screme to raise awareness of seriouse issue like âempty food bowlâ or 'just feel like itâ donot understand why humaine mock important cativism

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mĆth in house
cat is kill thE MĆT H
had to run very fast, knock many thing off desk, broke lamp and vase, but mĆth is vanquished
humaine do not even say thank
This is... just excellent.
good song: plays
me: wait
me: im not enjoying it hard enough
me: *skips back to beginning to enjoy it harder*

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Only the subtlest metaphors on this Tumblr.
This works as a metaphor for children but also it works perfectly well when played totally straight because horse people are actually like this
it literally took me three solid readings through this to realize that it wasnât necessarily about horse people, because they are exactly like this
I thought it was about cars until the last frame, where I was momentarily confused.
Hey transmasculine and gender-variant folx! If you wear a chest binder, I made an Android app that you can use! It reminds you to take off your binder at the end of the day and also to stretch out your back during the day. You can find it in the Google Play store here.Â
If youâre having issues with it, or have any feedback for me, Iâd love if you could email me at [email protected]. And if you like it, feel free to rate and review it!
me writing a resume:Â âhello im a mentally healthy person who LOVES capitalism and
Still relevant
Im not sure if this has ever been addressed, but im seeing it a lot in the tags for AFA so id appreciate if you guys post this: if you are not Native Hawaiian, YOU ARE NOT HAPA. Hapa does NOT, and has never meant "part Asian". (1/2)
It has never been a synonym for mixed race. It means part HAWAIIAN, of Hawaiian descent, a word born from violent colonialism and genocide and is not for you if you are not Native Hawaiian. It is not for Non Hawaiian Asians.
thank you for sending this message. we havenât been accepting submissions that appropriate the word âhapa.â iâm not sure if it slips through the tags, but if so, we definitely would like to reiterate that we wonât be publishing submissions appropriating that word. on the submission page for AFAD, we actually have a statement that says not to appropriate that word, so if anyone is interested in submitting, please read the guidelines beforehand.
-jannat
Networking like:

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Finishing code review Sunday night:
15 minutes later starting weekend homework:
Just donât, okay?
Still relevant.
Is there a particular reason why mixed white and Asian folks have a hard time (in my experience talking about this as a mixed Asian) understanding that it's problematic to use the term Hapa? Is it just internalised racism? Tbh I have only ever seen half white people who are half Asian use Hapa...
I think it has to with the fact that the people who are usually co-opting the word are not just mixed people in general, but mixed Asian people. At a point which I canât pinpoint, I think hapa entered the Asian American lexicon, it probably has to do with Asian immigration to Hawaii and the period of time in which Asian Americans and Pacific Islanders were encouraged to group themselves together under racial and ethnic categorizations (regardless of the truth to this statement).
The use of hapa by mixed Asians has a very particular history, and like most histories of colonization, it has been done great disservice by the education system which leads many mixed Asians into believing that hapa is a word that carries no connotations and no baggage (unlike many of the words used to describe mixed Asians in our home countries, which are usually slurs). I also think the colonization of the word hapa by mixed Asians has a lot to do with the fragmentation of the Asian American movement, which despite is name is made up of many different groups with many different goals and beliefs which makes coalition among Asian Americans difficult to say the least and thus co-option of hapa by mixed Asians may also constitute a wish for greater solidarity and connection in the Asian diasporic community.
Regardless of the reasoning, it is important that we as mixed (and often diasporic) Asians unlearn behaviours and attitudes that directly affect Indigenous people and remember that we too are culpable in Western settler colonial violence.
- Melody
Thoughts from others with more knowledge on the matter?
It did indeed happen during the time Japanese people were brought to work on the plantations. However, thatâs not the only word in Hawaiian history that has lost its agency because of Asian settler colonialism. Before I go on, I do want to highlight the concept of âagencyâ. Agency is when an individual or group of people have choices that can affect the outcome of a situation. Bearing that in mind, many indigenous people have lost both agency and autonomy with their own language, culture, and identity.
Hapa is a word where agency was taken from us. It does absolutely only apply when a person is part Hawaiian (not just half). If people want to argue that it explicitly means âhalfâ when referring to heritage, they donât know our language as well as they think they do - and unless they are Hawaiian it is not their place to debate it.
Keep reading
sunday reading list #3 | brought to you by the coalition zine and also this beautiful painting by wang yidon (he actually isnât affiliated with us, this is just a cute way to give credit.)
How To Get Your Green Card in America by Sarah Mathews.
Saffy-Hallan Farah on rich black weird kids and pop nepotism.
James Baldwinâs must-read interview with The Paris Review.
âThe Love of My Lifeâ by Cheryl Strayed: on grief and the mechanics of healing.
âPoverty becomes you â it shapes what you see and taste and dream â till there is no telling where you stop and poverty begins.â Frances Lefkowitzâs personal essay on class.
âNotes from a Liarâ by Tracy Wan
âThe (White) Privilege of Coming Outâ by Ann-Derrick Gaillot
Critics, however, have not been absent. MIA was accused by some of having âexploitedâ refugees, portraying them as âfaceless massesâ of dark-skinned people, and âinvisibilisingâ female refugees. Leaving aside that it is probably not refugees but actors who perform in MIAâs video, itâs been remarkable how little attention has been brought to the fact that MIA isnât just making political commentary on a current crisis. In fact, the discussion on MIAâs own facebook page is still raging [âŠ] MIA is not just any ordinary artist with political interests, but a former refugee herself. This isnât news, per se, but a trajectory that can be followed throughout her many works. MIA has integrated her Tamil refugee identity throughout her long career, long before there were ambivalent concerns or sensationalist interest for refugees in the headlines. Yet her autobiography somehow always ends up being obscured when it urgently needed to be considered, as was seen in the analysis of her âBorn Freeâ video, which was directed by Romain Gavras. MIAâs family fled Sri Lanka and underwent experiences of forced displacement and asylum before MIA became a world-renowned artist. Unlike many other commentators on the crisis, she has personally experienced and trespassed many of the borders that she sings about. When she talks about refugees, she doesnât just talk about strangers, but about her own community, family and, most importantly, herself. On a telling note, MIA dedicated âBordersâ to her uncle, who arrived in the UK in the 1960s and enabled her to survive. The issue of borders is, in other words, not a mere abstraction or theory to MIA, but a very personal tale that reflects her own journey from Jaffna to London. [âŠ] So when MIA sits on the vessel sailing through the Indian Ocean, she isnât just âtraveling with refugeesâ or âaccompanying refugeesâ on their journey, as many reporters have described. No. She is a part of that very journey, albeit positioned in a different tense. Such autobiography with such difficult subject matter is something we only rarely encounter in pop culture. This is also reflected in some of the imagery used. Scenes in which dark-skinned refugees sail on crammed, colorful fishing boats through the sea or wade through steep water connect to images from the exodus of Tamil people from Sri Lanka towards India and Southeast Asia. Despite such visual and historic connections drawn by the artists, the music video being shot somewhere in South Asia and not Europe (as are many of the Tamil artistsâ videos) and being released on Tamil Remembrance Day, Western media somehow still manage to reduce MIAâs political commentary to a Europe-oriented one, rather than a global one.
Sinthujan Varatharajah (via mmatangi)

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*HERE IT IS.* A POC space for folks to share their storiesâfiction, non fiction, poetry, prose, art, comics, photosâon the unique experience of growing up brown with a white father. This is a compilation where those of us have experienced erasure in so many spaces can speak on what is like to be a person of color, while your father stands on the other side of privilege and patriarchy in a colorist society. Open to all POC with white dads (mixed race, adopted or otherwise). Check out the page for more info and feel free to reach out with questions.
<3
The idea that Asian-American success results from a unique cultural inheritance ignores the role of U.S. immigration policy in creating that success.
Given that Asian Americans demonstrate the highest median family income of any racial group in the country, it is not surprising that âthe Asian advantageâ is being addressed by many Americans.
In a weekend op-ed for the New York Times, columnist Nick Kristof attributed the economic success of Asian Americans to âEast Asiaâs long Confucian emphasis on education.â According to this viewpoint, Confucian values create a special environment in which Asian-American parents make extraordinary sacrifices to ensure their children go to the best public schools and relentlessly remind them of the importance of education.
Yet, the idea that Asian-American success is the result of a unique cultural inheritance ignores the role of U.S. immigration policy in creating Asian-American success. In the mid-1800s Asian immigrants were recruited as laborers to work as farm laborers and on the first transcontinental railroad. They were despised laborers who toiled for low wages in the harshest of conditions. Confucian values were not seen as the key to success, but as a marker of racial and religious differences. Eventually, most Asians were excluded from immigration altogether due to fears of racial contamination.
But what a difference a law can make. The 1965 Immigration and Nationality Act changed the way Asians were seen in this countryâfrom uneducated and unwanted scourge to hardworking students and examples of economic success. How did we go from backwards laborers to a so-called âmodel minorityâ? Too many people assume the communityâs educational and economic success is due to the cultural traits of Asian Americans. Like Kristof, they believe Asian Americans care more about education than the average American.
There is another explanation. The 1965 Immigration and Nationality Act ended Asian exclusion and created two immigration priorities: high skills and family reunification.
After 1965, the U.S. started to recruit high-skilled immigrants from Asia. More than half of the Asian-American population immigrated after 1990, when these efforts were ramped up even further. Today,fully 72 percent of all high-skilled visas are allocated to immigrants from Asia. And the majority of international student visas go to Asian immigrants.
This mode of selective recruitment challenges the idea that Asian success in the U.S. is due to Asian values. That is too simple. If Asian cultural values were the explanation, why donât we see the same kind of educational achievement in Asia as in the U.S.? We donât. As Jennifer Lee points out, more than 50% of Chinese immigrants in the U.S. have a bachelorâs degree. In China, the rate is about 5%. About 70% of Indian immigrants have a bachelorâs degree, while in India, less than 15% of Indians of college-age enroll in college. (India, by the way, has never been a stronghold of Confucian values.)
So, U.S. immigration policy creates a highly educated Asian-American class and this group sponsors highly educated family members. And the model minority stereotype is given life. As Kristof states so compellingly, this stereotype takes on a remarkable life of its own.
Last week, I asked the 70 students in my class, âHas someone ever assumed you were good at math because of your race?â Nearly every Asian-American student raised their hand. I then asked, âHas someone assumed you were not a good student because of your race?â Every black student in my class raised his or her hand.
Experimental research shows again and again that the more a teacher expects and treats students as capable and smart, the more they show growth on and score higher on I.Q. tests. These are controlled experiments. Stereotypes matter. They can even make you smarter. On this point I agree with Kristof that Asian Americans have an advantage.
Perhaps these stereotypes matter more than cultural values. What group in the U.S. does not value education? In fact, by one measure, belief that a college degree is necessary for success, Latinos (70%) value education more than Asians (61%). Blacks are more likely to believe college is necessary than whites. Valuing education is not an Asian thing. Some might counter that Asians donât just value education, they also value hard work. Ideas about hard work and race go hand-in-hand, though. For Asian Americans, hard work is recognized. Thatâs not the case for all groups. A new study suggests that when black workersâ productivity exceeds their white counterparts, even by a wide margin, they still receive lower wages and promotions at slower rates.
There is a real downside to the idea that Asian cultural values drive Asian-American success. Asian subgroupsâlike Cambodians, Burmese, and Hmongâhave higher high school drop-out rates than any other racial group in the United States. But they are not seen by policymakers because they are made invisible by the model minority stereotype and its assumed cultural advantages.
We must not let the advantages of immigration policy and positive attitudes from teachers fuel the myth of cultural superiority. That risks ignoring the structural disadvantages that some Asian and other non-white groups face and implying that those who have not benefited from U.S. immigration laws and attendant positive stereotypes should follow a dubious cultural lead.