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Just a little FYI, since I've seen a lot of stuff about Pretendians coming up.
Some Pretendian red flags:
● "I took a DNA test and it said--" DNA tests are often wrong. Beyond that it has to do with relationship to the tribe, not just blood quantum.
●"I'm part Native American and that doesn't bother me!" Normally people identify by their tribe specifically, not a very vague 'Native American'.
●"My (family) was a (tribe) princess." Many Americans have a family myth about being Indigenous. It often roots back to land disputes in early American colonization. Almost always, this isn't true. Most tribes didn't even have royalty in the European sense.
● Misuse of regalia. This one is most annoying to me personally. War bonnets at music festivals, dream catchers as decorations, breast plate bikinis, chin 'tribal' face paint, and so on. It's so rude and so often excused with "well I'm part native." Even if you are Native it's still rude.
● Offense at being asked questions. I don't know a single indigenous person who gets cagey when asked about themselves. People LOVE to talk. You let someone just keep talking, and you'll know all their distant cousins and those cousins cousins in no time. At the very least, your indigenous ancestors name and the tribe should be known if you're going to try to make a claim.
To be clear: I'm pretty darn white myself, and I'm a big advocate for when white Indigenous people are confronted with questions about their tribal status, they shouldn't be offended. There are people who fake it ALL the time for a lot of reasons. A community wanting to be safe isn't bad. If someone questions your status, just answer honestly. In the Muscogee tribe the normal introduction is "I'm (name) a member of (clan). my tribal town is (region). I come from (home region). My parents are (family).". It's very normal to know this stuff, or at least some of it.
You must be thinking “Max what are you doing aiding your writing with AI? Doesn’t it go against your principles?”
It’s true I am an artist and a writer, not to mention a radical leftist, and I understand why you think that I ought to never touch it in order to have integrity with my ethics.
Decolonizing Love said it best on Facebook. I will link their full stance here. I really recommend you read it to understand my stance fully.
An excerpt from their stance is “AI is not inherently harmful. The harm lies in how it’s being deployed—by corporations that prioritize profit over people… Individual creators are not the enemy. Capitalism is.”
I get why using AI has its pitfalls ethically, stealing of water, jobs, and land but the entire tech industry is like that meta servers do much more harm. Even here on Tumblr we know this platform isn’t clean either. But it is a powerful tool for communicating.
So what am I doing with ai? I stated “the people I want to write for have a lot of over lap with anti ai” so who do I want to write for and why and what am I using AI to accomplish?
Signalseed to me is a space where I want to help people practice radical hope in the face of growing despair. This kind of thing helps prevent burnout in activists.
Signalseed has also always been about collective wisdom. I bring in quotes from writers I have read from. Viktor Frankl is referenced a couple of times and it’s because his book, “Man’s Search for Meaning,” deeply moved me. These posts aren’t just randomly generated slop, they are reflections driven by a passion for resistance. I direct it every step of the way, but with AI, the work becomes more collaborative as I can tap into a larger pool of collective wisdom.
I use the AI to check tone and match the signal seed voice and philosophy. If you look up Signal 21 about heroes and the allegations of Cesar Chavez, I wrote in a bout of rage but I used ai like a workshop, a separate set of eyes, a tool to clarify and preserve the tone signalseed is intentional about having. I want to discuss politics in a way that doesn’t cause us to spiral and ai helps me filter out what doesn’t serve. I’m proud of how signal 21 came out.
This whole project is done with a lot of care. I migrated from a mainstream AI model to the greener Ecosia AI to reduce harm.
I understand people who have a hardline no ai stance and I respect them. But if you read some of the posts and find the meaning and care that I try to put them out into the world with, then please stick around. There is so much wisdom I want to open people’s eyes to.
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Systemic Racism, Non-Systemic Racism, and Why "Justified" Bigotry Is Still Bigotry
buckle up. this one's long. it's important. please actually read it.
content warnings: racism, racial violence, apartheid, colonialism, discussion of genocide and ethnic persecution
Part One: Let's Define Our Terms, Because Words Matter
One of the most derailing moves in any conversation about race is the conflation of systemic racism and interpersonal (non-systemic) racism. These are related but distinct phenomena, and mixing them up—intentionally or not—lets bad arguments survive longer than they should.
Systemic racism (also called structural or institutional racism) is, per Health Affairs, racism that is:
"pervasively and deeply embedded in systems, laws, written or unwritten policies, and entrenched practices and beliefs that produce, condone, and perpetuate widespread unfair treatment." (Bailey et al., Health Affairs, 2021)
The key word is systems. Systemic racism doesn't require a single person to be consciously hateful. It operates, as researchers at Fitchburg State's library guide put it, through "macro-level mechanisms [that] operate independent of the intentions and actions of individuals, so that even if individual racism is not present, the adverse conditions and inequalities for racial minorities will continue to exist." (Gee & Ford, 2011, as cited by Fitchburg State University)
Classic examples in the United States context: redlining, schools funded by local property taxes (which locks in wealth gaps created by redlining), racial disparities in sentencing, environmental injustice in which polluting facilities are disproportionately built near communities of color. These systems don't need a bigot at the controls to keep running. They run themselves.
Interpersonal (non-systemic) racism is what most people picture when they hear the word "racism": slurs, discrimination by individuals, hate crimes, stereotyping, bias in a hiring manager's gut. It is prejudice plus action, directed at a person because of their race. It is not mediated by institutions. It is one person (or a mob of people) treating another person as lesser because of their racial identity.
These two things are not the same, and the distinction matters enormously for policy. You can dismantle a law. You cannot pass a law that makes people stop hating each other—though you can make it illegal to act on that hatred in certain ways.
Part Two: Who Can Experience Non-Systemic Racism?
Here is where discourse tends to collapse into shouting.
There is a definition of racism—popular in activist and academic spaces, particularly in the U.S.—that incorporates a power analysis: racism = prejudice + power. Under this framework, members of a dominant group cannot experience racism from a subordinate group, because the subordinate group lacks institutional power to back their prejudice up.
This is a useful framework for understanding systemic racism. It is a poor framework for describing all forms of racial harm, because it functionally denies that interpersonal bigotry directed at dominant-group members is a real or serious thing—and that leads to bad outcomes.
The reality is simpler and harder: anyone can hold racial prejudice, and acting on that prejudice toward another person causes harm regardless of the direction of the power gradient.
A white person being called a slur, followed, denied service, or physically attacked because of their race has been harmed. That harm is real. Saying "but they have systemic privilege" does not undo the harm, and telling someone their experience of targeted bigotry doesn't count is, at best, politically counterproductive and, at worst, morally dishonest.
This doesn't mean all racial harms are equivalent—they are not. Systemic racism causes generational, compounding, society-wide damage. A white person experiencing an individual act of racial hostility in a Western country is not experiencing anything like the same scale of harm as a Black person navigating both interpersonal and systemic racism simultaneously. Scale matters. But "this harm is less severe" is different from "this harm does not exist."
Part Three: White People Are Not the Dominant Race Everywhere
This point tends to be completely invisible to people who primarily live and think within Western, Anglophone contexts—which makes sense, because the framing of race discussions in the U.S., U.K., Canada, and Australia is almost entirely built around a white majority and non-white minorities.
But "white" is not a global default setting.
China is an instructive case. Han Chinese make up over 91% of China's 1.4 billion people, making them the world's largest ethnic group by some measures. Research published in PMC documents "the operations of ethno-racial privilege vis-à-vis the world's largest ethnic group, the Han Chinese," noting that Han privilege operates across labor markets, media representation, and daily interactions in ways that structurally disadvantage China's 55 recognized ethnic minority groups. (PMC, 2024)
The Uyghur minority in Xinjiang has experienced documented state-sponsored persecution: forced labor, mass detention, suppression of language and religious practice. The Tibetan language protest of 2010 and the Inner Mongolia protests of 2020 were both direct responses to the sinicization (forced cultural assimilation) of minority peoples. (Wikipedia: Racism in China) These are not white-on-POC dynamics. These are Han-dominant-group-on-ethnic-minority dynamics, operating through the full machinery of a state.
In Malaysia, the government has enshrined policies of "positive discrimination" that explicitly favor the Malay majority (Bumiputera status) in housing, finance, and education over Chinese Malaysian and Indian Malaysian minorities—who make up roughly 40% of the population combined. (Wikipedia: Racism in Asia)
In post-apartheid South Africa, the country's Chinese minority found themselves in a legal no-man's land: under apartheid, they were "not white enough," and under the new government's Black Economic Empowerment legislation, initially "not black enough" to qualify for redress—despite having faced discrimination under apartheid themselves. As one legal history paper put it, they faced "double jeopardy" as "the classic victims of reversed racism." A South African court ruled in 2008 that Chinese South Africans would be classified as "Black" for the purposes of empowerment legislation. (BEE-ing Chinese in South Africa, SciELO, 2017)
None of these dynamics involve white people as either perpetrators or victims. Reducing all discussions of race to "white people vs. everyone else" is a specifically Western, specifically Anglophone frame—and applying it globally obscures rather than illuminates.
Part Four: Justification Is Not Absolution
This is the part people least want to hear.
When groups that have experienced severe, systemic, historically documented oppression turn their rage outward—sometimes onto members of the group that oppressed them, sometimes onto entirely unrelated groups—it is deeply human. History has never produced a group of people who absorbed centuries of violence and came out the other side with zero resentment, zero misdirected anger, zero prejudice. That is not a realistic expectation of human beings.
But feeling justified does not make a thing just.
There is a meaningful difference between understanding why a harm occurs and endorsing that harm. We can hold both of these things:
This person's anger has a comprehensible history behind it. The legacy of apartheid, colonialism, slavery, or any other system of racial domination creates real, lasting, intergenerational trauma and fury. That context matters.
Acting on that anger by harming someone because of their race is still wrong. It is still bigotry. It still causes real harm to a real person. And it does not dismantle the system that created the anger—it often gives that system's defenders ammunition.
In South Africa, then-President Nelson Mandela himself criticized "growing racial intolerance by black South Africans in their attitudes towards South Africans from other racial groups" in 2001. (Wikipedia: Racism in South Africa) This was not a man who minimized the horrors of apartheid—it was a man who understood that building something new required not replicating the logic of what came before.
Racism is wrong because it treats people as representatives of a category rather than as individuals. That logic does not become correct when the category is different. The person being targeted did not personally do the thing you are angry about. And even if they benefited from a system that harmed you, the answer is to dismantle the system—not to aim hatred at the individual.
Summary (For Those Who Will Not Read the Whole Thing, But Please Read the Whole Thing)
Systemic racism operates through institutions, policies, and structures. It doesn't need individual hatred to function. It is documented, measurable, and causes compounding generational harm.
Non-systemic/interpersonal racism is individual prejudice acted upon. It can be directed at anyone of any race and causes real harm regardless of the direction of the power gradient.
White people are not the global dominant group. Race is not a binary of "white" vs. "everyone else." The Han, the Malay majority, post-apartheid majorities in Southern Africa, and many other groups exercise dominant-group power in their contexts, and can perpetuate racism—including systemic racism—against minorities.
Justified rage is not the same as justified action. Understanding the roots of racial resentment does not mean we have to endorse racial targeting. Racism is wrong. Full stop. In every direction.
Sources
Bailey et al., "Systemic and Structural Racism: Definitions, Examples, Health Damages, and Approaches to Dismantling," Health Affairs, 2021. https://doi.org/10.1377/hlthaff.2021.01394
Gee & Ford (2011), as cited in Fitchburg State University Anti-Racism Resources guide. https://fitchburgstate.libguides.com/c.php?g=1046516&p=7602969
Fenton & Mok, "The Operations of Contemporary Han Chinese Privilege," PMC, 2024. https://pmc.ncbi.nlm.nih.gov/articles/PMC10906100/
Wikipedia, "Racism in China." https://en.wikipedia.org/wiki/Racism_in_China
Wikipedia, "Racism in Asia." https://en.wikipedia.org/wiki/Racism_in_Asia
Wikipedia, "Racism in South Africa." https://en.wikipedia.org/wiki/Racism_in_South_Africa
Ah Kion, "BEE-ing Chinese in South Africa: A Legal Historic Perspective," New Contree, SciELO, 2017. https://scielo.org.za/scielo.php?script=sci_arttext&pid=S1021-545X2017000200001
Stokely Carmichael & Charles V. Hamilton, Black Power: The Politics of Liberation, 1967. (as cited in The Conversation, "Explainer: What Is Systemic Racism?" https://theconversation.com/explainer-what-is-systemic-racism-and-institutional-racism-131152)
I do think if you preach intersectional feminism at some point you need to understand that woc, black and brown woman specifically, have vastly different experiences and connections to femininity than white woman do
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So. Storytime for guerilla gardeners and solarpunk enthusiasts. This story comes to me 3rd hand but I believe the basic shape of it is true, even if details may be off.
So there’s this guy who lives in my parents’ town. Wanted to have a pocket farm but lives on an urban lot in a small city instead because y’know jobs and stuff. He could definitely get a few raised beds in the backyard but nothing all that impressive and the front yard is on a very busy road with the expectation that it’ll look reasonably traditional (plus planting food by busy roads isn’t always a good idea).
However
After he’s lived there for a while, he realizes his neighbors are all older people who maybe have more challenges taking care of their yards than they used to. So he goes to his next door neighbor and offers a deal: I’ll mow and maintain your front yard for free if you let me knock down the fences between our backyards and plant them both with food. And you’ll get a cut of the produce.
Presumably the neighbor already knew and trusted this guy because he said yes. So he starts mowing and maintaining his and his neighbor’s front yards and planting food in their now-shared backyards. After a season or two this goes well enough that the next neighbor down the street asks if he can be in on this too.
So now there’s 3 front yards to mow and three backyards full of produce. And it keeps going from there. Dude gets a rider lawnmower and does everyone’s front yards, and meanwhile he’s maintaining an entire block’s worth of produce in the back. His yields got so high that he was able to start offering boxes of produce outside of the block’s residents too. This is how I heard of him: my parents’ next door neighbors were picking up a regular box of produce from him.
I love a couple of things about this story:
Offering to maintain people’s front yards for them allows baby boomers to feed their thirst for keeping up appearances while still getting food production into the neighborhood
As homeowners age offering services like this is legitimately good community building
BLOCK-LONG POCKET FARM
These exact circumstances might not be replicable everywhere, but I love thinking about how these principles could be applied.
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