Is there something to be gained from grieving, from tarrying with grief, from remaining exposed to its unbearability and not endeavoring to seek a resolution for grief through violence? Is there something to be gained in the political domain by maintaining grief as a part of the framework within which we think our international ties?

If we stay with the sense of loss, are we left feeling only passive and powerless, as some might fear? Or are we, rather, returned to a sense of human vulnerability, to our collective responsibility for the physical lives of one another?


— Judith Butler, Precarious Life: The Powers of Mourning and Violence

(Source: ew-wave, via peterpanopticon)

calm your shit barbie not everyone has white privilege like you do

(Source: rrraquelle, via ruinedchildhood)


(This was written by a friend who wishes to remain anonymous. Passing it on as it’s a very useful set of tips)

I have seen a lot of people in my life, myself included, going through hard times right now with the extreme escalation of colonial violence in Palestine. People are sad, angry, and…


Without an ethic of love shaping the direction of our political vision and our radical aspiration, we are often seduced, in one way or another, into continued domination - imperialism, sexism, racism, classism…

The moment we choose to love we begin to move against domination, against oppression. The moment we choose to love we begin to move towards freedom, to act in ways that liberate ourselves and others. That action is the testimony of love as the practice of freedom.


— bell hooks: Outlaw Culture, Resisting Representations


This is since the attacks started on Tuesday. Let it sink in. Via Al Jazeera.

(Source: )







"Men’s Rights" activist and self-proclaimed philosopher Stefan Molyneux pretends to be a woman posting a positive comment on his own video “debunking” Frozen but completely fails at account switching


The evils of Frozen haha




The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.

This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.

Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).


— Andrea Smith, Indigenous Feminism Without Apology (via vanillaandlavender | spookyprincesskitten)

(via feministquotes)


UBC Psychologist Toni Schmader gave a helpful presentation to the UBC Philosophy department last week on implicit gender bias and stereotype threat, and ways they might be affecting the numbers of women in philosophy.

One study she mentioned about women and engineering (another discipline with…