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I see no way else to survive this. If we do not love one another more than we hate them, what they’ve done and are continuing to do to us, they will outlive us. We must outlive our enemies. We outlive them by actively loving one another more than they could ever actively hate + seek to destroy us. We must love one another more than they hate us.
solidarity is not transaction, it is a vow & this is what I mean by “loving” one another. not a romantic, sexual or even familial love. it is a love defined by a vow to fight for freedom, an understanding that our freedom depends on one anothers. my freedom depends on yours and yours depends on mine.
man sometimes friendship really is just "I saw this and knew it would give you psychic damage. please respond with agony" and then they do. and it's great
If you're a leftist who finds inspiration in the stories of the anarchist and communist revolutions, you also need to find wisdom in its excesses, it's cruelty and it's vulnerability to corruption.
If you find pride in the history of the resistance movements against nazism, you also need to find introspection in the fact that many resistance members ended up raping the wives and abusing the youngest children of nazis the moment the power was reversed.
I don't trust people who only explore the pretty parts of leftist history. It doesn't lead to a realistic understanding of our past movements and it doesn't make us prepared to see the flawed, vulnerable and ugly in our current movements.
Will you recognize and confront the rapist in your local group? How can you, if you won't even recognize and confront him across 80 years of distance?
Criticism should be an act of mutual respect, love, and genuine belief. If you want socialism / anarchism / leftism to improve and become stronger, you must critically engage with it in full.
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“Different from the Others” is considered one of the first sympathetic portrayals of gay men on film. It was nearly destroyed
Richard Oswald’s Different from the Others was a radical silent film produced in 1919 during the Weimar Republic. And it was almost erased from history.
Different from the Others was co-written by Oswald and renowned sexologist Magnus Hirschfeld, who also played a role in the film and partially funded it through his Institute for Sexual Science.
The film follows a doomed gay relationship between a successful concert violinist and one of his students and explores the impact of homophobia, conversion therapy and the threat of being outed. The film was intended to rally against Paragraph 175 of the German Penal Code, the 1871 law that criminalized homosexuality.
Different from the Others is considered one of the first sympathetic portrayals of gay men in cinema, and it was praised by audiences. But conservative Catholic, Protestant and antisemitic groups protested the co-writers’ Jewish identities and the film’s thesis that homophobia, not homosexuality, was a social evil.
Different from the Others was censored throughout Germany in 1920 following claims that the film would endanger public safety or turn impressionable young people gay. By October of 1920, only doctors and medical researchers were able to view it via private educational screenings.
We, as a fandom, dont talk enough about the little things Good Omens does with its couples
Such as..
The things heaven shunned Aziraphale for, for example, his love of earthly goods such as food and books, Crowley LOVES about him! He loves the bookshop, he takes him out for food and stares at him like hes going to devour him.
Nobody bothered to ask Newt why his car is called Dick Turpin, but Anathema did.
Nobody had ever given Gabriel a gift before Beelzebub.
See what I mean? Little tiny things that separate their partners from literally everybody else.
With these little things, what their partners do is take the other seriously and validate them. Newt accepts the whole prophecy thing about Anathema (despite being skeptical at first); he even helps her when she's stuck.
Gabriel doesn't mind Beez's flies, although he finds a lot of other normal earthly experiences gross and ultimately doesn't care that they are a demon. Beez lets Gabriel be his self-involved, pompous self and doesn't even make fun of him when he's showing that he's not the most observant/clever person ever.
Aziraphale lets Crowley be dramatic and complain. I'm pretty sure he's aware (becomes aware at some point) that Crowley is often tempting him but lets him do it because he sees there is no maliciousness in it. He lets him have his schemes and his sometimes outrageous looks and though he may complain, he does let Crowley drive too fast (I'm sure he could stop it with a miracle if he wanted). He lets Crowley go on about all kinds of things whether he agrees with it or not, if it's one of his own interests or not. He doesn't care that Crowley is a demon, beyond the discomfort and pain this means for Crowley.
And Crowley lets Aziraphale talk about anything and everything as well. Accepts his hoarding tendencies and the chaos in his bookshop, although he tends to be much neater. Lets him indulge in all the things he enjoys, even if they are things he doesn't have nearly the same interest in, AND ENJOYS SHARING THESE THINGS WITH HIM. He doesn't make it seem like a hardship to accompany him. Yes, he teases, but always good-naturedly. He doesn't care that Aziraphale is angel - unless Aziraphale lets this title and station influence him too much towards the cold distance of Heaven.
The Them are also a good example: everyone can be themselves in that group and is accepted the way they are, no matter how "weird", "nerdy" or "gross" they seem.
(Terrible examples are the parent couples we see, though. And I'm not a huge fan of the Tracy/Shadwell couple either.)
Yes, just how different Crowley and Aziraphale are in a lot of their interests *and how accepting they are of those differences* means a lot to me, but how this extends to a lot of the characters is a very good point.
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Hot take, but even if you ARE punching up (instead of punching sideways at a group that is in the same boat as you), there's a limit to what you can say without sounding like a violent facist but woke this time.
Making fun of a group of people that are privileged over you is one thing, but wishing non-cartoonish violence and death on them ("they should fall off a cliff" vs. "they should be wiped out"), wishing sexual violence on them, dehumanising them, claiming that they're less capable of creating art or living meaningful lives, saying that their relationships are inherently shallow and fake - these things are fucked up. I understand venting and saying extreme things when in pain, but when you find yourself regularly posting about wanting certain people tortured and killed, you need to examine that.
When the only thing stopping you from completely dehumanising someone is your own judgement regarding their privilege level relative to yours, you are not a safe person to be around.
"convince your followers that their Oppressor Class (whether real or imagined) is less deserving of human rights" is the oldest and most reliable trick in the book to incite mass violence, and you're not immune to it because you're a Good Person with Correct Opinions. you will continue to be a potential breeding ground for fascist thought until you stop dehumanizing people in any context, regardless of whether they deserve it or not, or how serious you are. there can be no acceptable targets.
In the spring of 1994, the small African nation of Rwanda was engulfed in a maelstrom of violence that saw at least 800,000 Tutsi and modera
I always think of the Rwandan Genocide when it comes to this. Thank you for bringing it up.
In particular, from that second link:
As we have already seen in this series of articles, Rwanda’s ethnic division between Hutu (around 85 %) and Tutsi (around 14 %) had deep roots in colonial rule. Under Belgian administration, identity cards fixed ethnicity as a rigid category, and the Tutsi minority was favoured for education and government work. After independence in 1962, this hierarchy inverted, and Hutu elites consolidated control. [...]
When RTLM launched in July 1993, it combined pop-culture style with extremist ideology. This hybrid made hatred sound normal, even entertaining. Music, jokes, gossip, and death threats co-existed in the same broadcast. [...]
RTLM’s language fused entertainment with ideology. It mocked Tutsis as arrogant “cockroaches” (inyenzi), accused them of conspiring to enslave Hutus, and encouraged listeners to “work” to eliminate them—a euphemism for killing. Humour, music, and familiarity disguised the lethal message.
One of the things that make it difficult to speak about patriarchy, or any other system, to a mostly North American audience, is that the capacity to see systems as distinct from the individuals that live within and are affected by them has been systematically rooted out of most people’s awareness. Instead, everything is seen as an individual issue with only individual solutions.
This is, sadly, also the reason for why the main accomplishments of the 2nd wave of feminism (about which more below) in the US, for example, have been at the individual level, such as access to more kinds of jobs and to education, or increased reproductive choice. There has been very little change in the system that I call patriarchy, nor have the individual changes been open to women who are darker skinned and/or of limited economic means.
So, what is it that I mean by patriarchy as a system? I know that I am still carefully collecting and gathering thoughts and information, because what I have to offer for now is not yet at the level of elegance and simplicity that I like to have for concepts.
Patriarchy, as I see it, is a system that encompasses a worldview, arrangements about how we live as humans with each other on this planet, implicit blueprints for what kinds of institutions we would create, and guidelines for what to do with our young to prepare them for the system itself.
from "Why Patriarchy Is Not About Men" by Miki Kashtan
I really can and will blame the 9-5 for everything. "We're in a loneliness epidemic" well, we have to spend a third of our day interacting with people in a professional way that makes forming real friendships difficult and then we're peopled out by the time we're done. "People are eating more and more unhealthily" people have to spend more than a third of their day doing work related tasks and they don't want to spend their tiny amount of free time making food. "People aren't involved in their local communities" after spending more than a third of their day doing work related things people are tired and also all those community events take place during normal working hours. "People need to get more hobbies" after spending more than a third of their day working, people are TIRED and don't want to do anything that takes yet more energy. "Literacy is dying" to maintain your critical thinking skills you need to read/watch things that make you think and after spending more than a third of your day doing work related stuff you are TIRED and don't want to expend even more brainnpower. "People need to get outside more" People. Are. TIRED. Because they have to spend all of their time working or preparing for work or recovering from work or doing all the chores they couldn't stay on top of because of work. I can blame fucking anything on having to work, it is truly the root of all fucking evil.
Hey OP, love your scalding take here; don't forget about commutes.
Once you factor in commute times (which even for short distances can be grotesquely inflated due to the fact that so many people are all commuting at the same time, but that's a different conversation) many people are actually devoting upwards of 10-12 hours a day on "work related tasks."
In social justice communities and in call-out culture, we often treat people like they’re disposable when they mess up. What if we tried thi
1. The Revolution Is a Relationship
[…] Something that worries me about social justice communities is that we tend to conceptualize “revolution” as a product, as a place and time that we expend all of our energy and anger to create – often without regard to the toll this takes on individuals and our relationships. [...]
In our – often justified – anger and disappointment at the failure of ourselves and our communities to uphold the dream of revolution, we lash out. [...]
What if revolution isn’t a product, some distant promised land, but the relationships that we have right now?
What if revolution is, in addition to – not instead of – direct action and community organizing, the process of rupture and repair that happens when we fuck up and hold each other accountable and forgive?
2. The Oppressor Lives Within
[…] I’ve started to believe that I can’t engage in authentic activism, I can’t create positive change without recognizing and naming my own participation in the oppressive systems that I’m trying to undo.
Coming from this position, I’m forced to have compassion for the people around me who I see also participating in oppression, even as I’m also angry at them. With compassion comes understanding, and with understanding comes belief in the possibility of change.
When we become capable of holding that contradiction in our hearts – when we can be angry and compassionate at the same time, at ourselves as well as others – entirely new possibilities for healing and transformation emerge.
3. Accountability Starts in the Heart
[…] I often wonder how different things would look if it were more of a cultural norm to understand accountability as a practice that comes from within the individual, instead of a consequence that must be forced onto someone externally.
What if we taught each other to honor the responsibility that comes with holding ourselves accountable, rather than seeing self-accountability as a shameful admission of guilt? What if we could have real conversations with each other about harm, in good faith?
In a culture of indispensability, I cannot ignore someone when they tell me I have harmed them – they are precious to me, and I have to try to understand and respond accordingly. […]
4. Perpetrator/Survivor is a False Dichotomy
There is an intense moral dynamic in social justice culture that tends to separate people into binaries of “right” and “wrong.” […]
“Perpetrators” are considered evil and unforgivable, while “survivors” are good and pure, yet denied agency to define themselves.
Among the many problems of this dynamic is the fact that it obscures the complex reality that many people are both survivors and perpetrators of violence (though violence, of course, exists within a wide spectrum of behaviors).
Within a culture of disposability – whether it be the criminal justice system of the state or community practices of exiling people – the perpetrator/survivor dichotomy is useful because it appears to make things easier. It helps us make decisions about who to punish and who to pity.
5. Punishment Isn’t Justice
[…] It isn’t inherently wrong to want someone who hurt you to feel the same pain – to want retribution, or even revenge. But as Schulman also writes, punishment is rarely, if ever, actually an instrument of justice – it is most often an expression of power over those with less.
How often do we see the vastly wealthy or politically powerful punished for the enormous harms they do to marginalized communities? How often are marginalized individuals put in prison or killed for minor (or non-existent) offenses?
As long as our conception of justice is based on the violent use of power, the powerful will remain unaccountable, while the powerless are scapegoated.
6. Nuance Isn’t an Excuse for Harm
[…] [I]ndispensability means that everyone – especially those have experienced harm – are precious and require justice. In other words, we cannot allow the fact that something is complicated or scary prevent us from trying to stop it.
Trapped in the perpetrator/survivor dichotomy of understanding harm, it might seem like we have only two options: to ignore harm or to punish perpetrators.
But in fact, there are often other strategies available.
They involve taking anyone’s – everyone’s – expressions of pain seriously enough to ask hard questions and have tough conversations. They involve dedicating time and resources to ensuring that anyone who has been harmed has the support they need to heal.
7. Healing Is Both Rage and Forgiveness
If the revolution is a relationship, then the revolution must include room for both rage and forgiveness: We have to be able to tolerate the inevitability that we will be angry at one another, will commit harm against one another.
When we are harmed, we must be allowed the space to rage. We need to be able to express the depth of our hurt, our hatred of those who hurt us and those who allowed it to happen – especially when those people are the ones we love.
It is up to the community to hold and contain this rage – to hear and validate and give it space, while also preventing it from creating further harm. […]
8. Community Is the Answer
[…] Perhaps the reason we tend to recreate disposability culture and trauma responses over and over is because we are all, secretly, that frightened runaway kid, constantly searching for a home, but not really believing we can find one.
Maybe we don’t create communities of true interdependence – of indispensability, of forever-family – because we are terrified of what will happen if we try.
But I believe, have to believe, that true community is possible for me and for all of us. The truth is, we can’t keep going on the way we have been. We need each other, need to find each other, in order to survive.
And I have faith that we can.
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this is about the death penalty and its also about call out posts about people who have already apologized for things they did a long time ago and it’s also about using ‘toxic’ or ‘abuser’ as if its an immutable class of person, and its also about any other circumstance with permanent consequences or wherein you assume someone is still the same person they were.
The Sun rises over Earth in a postcard illustrated by Soviet cosmonaut Alexei Leonov, recalling the 1965 mission when he became the first human to walk in space.
As I pulled myself back toward the airlock, I heard Pasha talking to me: “It’s time to come back in.” I realized I had been floating free in space for over 10 minutes. In that moment my mind flickered back for a second to my childhood, to my mother opening the window at home and calling to me as I played outside with my friends, “Lyosha, it’s time to come inside now.”
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