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@solstacoded
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Um no I'm pretty sure those are both switches
"what the fuck is your problem?" (compliment)
"are you sick in the head or something?" (flirtatious)
"fucking freak" (affectionate)
I made a bad comic and now you have to look at it
they got married btw
oh youâre not kidding

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I thought y'all might like to see Niagara Falls lit up for Pride.
Hope you had a good one!
Listen, I'm having fun playing with the ultra patriotic voice, but after a couple years in blue-collar landscaping jobs, you really do need to phrase things like that.
"I'm pretty sure that fella ain't here legally."
"Well, that ain't your business Chip, it's his."
They hate being preached to. If you pull out words like 'gender wage gap' they'll tell you you're brainwashed by the far left media.
"He's one of them transgenders."
"He got freedoms too, Jimmy."
Also, please understand that SO often the real issue these people have is that they just want to say something inappropriate. They don't like being told they can't say "fag", so they'd say it for a reaction, just like a teenager would.
Shut down the conversation without reacting.
"His dick, not mine" will get you much further to shutting that guy down than "well it's really inappropriate to call someone a slur while I'm the job site".
And that's the point. To shut them up. To make them quit saying shit like that. The first one makes him seem kinda weird for caring about what that guy does with his dick. The second one gives him something to fight against and make a big deal about.
code-switching matters for communicating across cultures of all varieties
Cannot overstate how many flavours of bullshit disguised as political opinion can be shut down by ânone of my businessâ or âdonât be rudeâ
OMG I CAN HAZ TUMBLR
so yea, i made a blog and now i need to post stuff XD
omg finally
iâm going to blow up everything forever.
I will. I WILL!!

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Once when I was in undergrad, someone described something as âproblematicâ in class and our professor was like, âThatâs cool, but âproblematicâ doesnât really mean anything. It means that the thing youâre describing has a problem, and in and of itself thatâs not bad. Art, especially, should always have problems, or else itâs not interesting and not art, either. It sounds like youâre trying to say that this is bad, but you donât want to say âbad.â Is that right?â
So from then on whenever one of us called something problematic, he would make us talk it out until we could name the âbadâ thing we were hinting at. In this particular class, 7/10 it was some type of oppression, and the remainder was like, âIâm uncomfortable because this is very new/confusing/pushing boundaries that made me feel safe.â
Once we stopped calling things âproblematicâ and stopping at that, class got way more interesting and... we all had to say, like, âthatâs racistâ or âthatâs misogynisticâ or âew capitalism grossâ out loud, which a lot of us had never done in a classroom before. Or we had to be like, âUhhh... Iâm not sure whatâs so bad?â and confront our own beliefs and that was maybe even more useful.
Anyway. Whenever I see the word problematic, I canât help but think of this professor being like, âGood starting point, now letâs get specific.â I think when we have to commit to saying âthatâs ___â it requires a lot more careful thought about the truth and impact and complexities of whatever weâre claiming. Sometimes there really is some bullshit afoot, and also sometimes itâs art, and it should be full of problems, because thatâs what art is.
#'this is present in the text' is often a good first step #but those second and third ones (naming it; describing its function) are vital (via @elucubrare)
i get that americans love their cultural imperialism, but it really does piss me off that june is âinternationalâ pride month just because something happened in the united states.
in aotearoa, june isnât our pride, itâs theirs. marsha p johnson and sylvia rivera are their historical figures, not ours. the phrase that âyou owe your rights to Black trans womenâ is true there, but here we owe our rights to (mostly) MÄori historical figures. i have the freedoms i do because of the legacy of an entirely different set of people operating in an entirely different context at entirely different times.
But because of american cultural imperialism, most queer people in Aotearoa donât even know our own queer history. Carmen Rupe, Ngahuia Te Awekotuku, the Dorian Society, Gillian Laundon, Georgina Beyer, and the Wolfenden Association are some of our queer history. We should know their names! we should know what they did for us! but because of the power of the american imperial machine, we donât.
our national pride month should be july, the month that the Homosexual Law Reform Act passed in 1986. our two largest cities hold their pride festivals in february and march, respectively. american queer history has very little (or nothing, depending on who you ask) to do with our queer history. anecdotally, from my own queries, queer youth in aotearoa know more about american queer history than our own.
anyway, happy pride, americans. iâm truly sorry that most of you donât see the negative impact your nationâs culture has on the rest of the world. and to the rest of the world reading this, try searching for your own country and cultureâs queer history, donât accept the american narratives as your own. we deserve our own histories divorced from the cultural hegemony of the USA.
letâs impress the shareholders today. fuck me against a wall
hm. terrible roi on this post
doesn't fit
it's important to yell "fuck you kill yourself" at the tv advertisements to counteract the mind control

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Metro/Subway Systems around the world.
Iâve always loved urbanism, logistics and architecture, and post about it quite a lot.
canberra light rail network
That last post I reblogged got me thinking again about how people canât separate their idea of manhood from violence.
Itâs like some people are capable of imagining womanhood without submission but canât imagine manhood without dominance. Like for some reason in their minds women can escape their gender norms and make a new definition of what gender is for themselves but men canât.
My cishet dad has often told me that he found feminist theory to be very freeing. It told him that yes men can be gentle and caring. Yes men can be sensitive. Being a man means what you want it to mean.
Iâve met other cishet men that feel the same way. I really do like talking with cis men about gender sometimes. You really see them become a lot happier when they fully internalize the idea that being a man means whatever they want it to mean.
A âreal manâ is a myth.
You get told a lot as a man âreal men do or donât do xyzâ. Iâve even experienced this as a trans man.
but the âreal manâ is an impossible standard to achieve. He doesnât exist. Heâs a mythical being to strive towards. You will never be him and trying to be him will trap you in a cage.
If you think that masculinity is a prison, what you need to realize is that the bars are unlocked and there are no guards. Youâve been talked into your cage like an elephant on a string and you can open the door at any time.
And if youâre into women and worried about what women will think if youâre not âmanly enoughâ, my question to you is, why would you settle for someone who wants to talk you back into your cage?