FUCK YEAH FAT DYKES

Fuck Yeah Fat Dykes is a space showcasing anything and everything that affirms, celebrates and inspires my queerness, fatness, and dykery. Dyke is not a gendered term nor is this a gendered site. The affirmation of my body is always in tandem to the affirmation of my Puertorriqueñidad.

thepeoplesrecord:

http://www.mamasday.org/

Strong Families is a home for the 4 out of 5 people living in the US who do not live behind the picket fence—whose lives fall outside outdated notions of family, with a mom at home and a dad at work. While that life has never been the reality for most of our families, too many of the policies that affect us are based on this fantasy.  From a lack of affordable childcare and afterschool programs, to immigration policy and marriage equality, the way we make policy and allocate resources needs to catch up to the way we live.

We see the trend of families defining themselves beyond the picket fence—across generation, race, gender, immigration status, and sexuality—as a powerful and promising development for the US, and we want to help policy makers catch up.

Our vision is that every family have the rights, recognition and resources it needs to thrive.  We are engaging hundreds of organizations and thousands of individuals in our work to get there.

(via divas4socialjustice)

A homophobic Jamaican man might well have grown up surrounded by churches colonialism set up, whose rhetoric – quoting from Leviticus – demands the killing of gay people, yet a huge chasm exists between the way the new Britain sees itself and how homosexuality is anathema to some religious ethnic minorities. David Cameron would have us believe homophobia is un-British, commenting two years ago, ‘A genuinely liberal country… believes in… equal rights, regardless of race, sex or sexuality’; proposing equal marriage, his government basks in the glow of this newfound liberalism, as dancehall artists such as Beenie Man and Buju Banton are turned away from concerts. Yet the Christianity that demands Jamaican gay people be killed is not native to the Caribbean – a white British Empire brought it there. When their homophobia is called intolerant, Caribbeans residing here are told to integrate, to be more British. ‘Surely,’ some of them might say, ‘we are?’

demonalefright: chillin’ killin’ dat shirt tho

demonalefright:

chillin’ killin’

dat shirt tho

(via trashfemme)

adailyriot: Queer Indigenous Studies: Critical Intervention in Theory, Politics, and Literature “This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies. The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few. Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms. Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

adailyriot: Queer Indigenous Studies: Critical Intervention in Theory, Politics, and Literature

“This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies.

The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few.

Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms.

Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

(Source: rematiration, via engenderandendear)

fyqueerlatinxs: This is a very difficult question. We as a blog have decided to center queer Latinidad on the most marginalized among us (undocumented, trans*, women, black, indigenous, non-monosexual, non-binary, gender nonconforming, femme identified, and everyone at the intersections of all these axes of oppression.) That said, when addressing racism, we will always center the conversation on those who cannot (under no circumstance) ever be racialized as white. So are white Latin@s POC? Short answer: No. BUT Long answer: Sometimes. White, white-passing, and light-skinned Latin@s walk the world with the privilege to (under most circumstances) avoid anti-black and anti-indigenous racism. This does not mean, however, they do not experience discrimination based on their culture, language, surname, etc. Sin embargo, this is NOT racism — necessarily. In most cases, it’s xenophobia and anglocentrism that intersects with indirect racism. However, we are very hesitant to identity police. If you are a light-skinned/white/white passing Latin@, you can identify as a person of color. BUT — and this is IMPORTANTÍSIMO — you need to realize that you take up space in ways that black and indigenous Latin@s cannot. You can see yourself in Latin@ media with greater ease. You are considered more beautiful than your darker peers. You will be hired for a job before your indigenous/black Latin@ peers. This is the truth. Being a white Latin@ therefore gives you two options: contribute to marginalization of your herman@s who are not white, or use your privilege to challenge it. The choice is ultimately up to you.

fyqueerlatinxs:

This is a very difficult question.

We as a blog have decided to center queer Latinidad on the most marginalized among us (undocumented, trans*, women, black, indigenous, non-monosexual, non-binary, gender nonconforming, femme identified, and everyone at the intersections of all these axes of oppression.)

That said, when addressing racism, we will always center the conversation on those who cannot (under no circumstance) ever be racialized as white.

So are white Latin@s POC? Short answer: No. BUT Long answer: Sometimes.

White, white-passing, and light-skinned Latin@s walk the world with the privilege to (under most circumstances) avoid anti-black and anti-indigenous racism. This does not mean, however, they do not experience discrimination based on their culture, language, surname, etc.

Sin embargo, this is NOT racism — necessarily. In most cases, it’s xenophobia and anglocentrism that intersects with indirect racism.

However, we are very hesitant to identity police. If you are a light-skinned/white/white passing Latin@, you can identify as a person of color. BUT — and this is IMPORTANTÍSIMO — you need to realize that you take up space in ways that black and indigenous Latin@s cannot.

You can see yourself in Latin@ media with greater ease. You are considered more beautiful than your darker peers. You will be hired for a job before your indigenous/black Latin@ peers. This is the truth.

Being a white Latin@ therefore gives you two options: contribute to marginalization of your herman@s who are not white, or use your privilege to challenge it.

The choice is ultimately up to you.

(via brujacore)

(via hearttrees)

U know u wanna #dykemarchchicago

U know u wanna #dykemarchchicago

Larespuestamedia.tumblr.com

Larespuestamedia.tumblr.com

tfabrocks: @asmith_22

tfabrocks:

@asmith_22

(via beautyofthesoft)

sixtyforty: deeplezstonerwitch: majoredinpost-its: August chub rub life :/ fucking summer is upon us, the season of sweaty chub rub, how many pairs of pants will my thighs render inappropriate for the office, i have a zit on my inner thigh already and it HURTS SO BAD. Deodorant on the inner things changed my lyfe! Fuk chaffin

sixtyforty:

deeplezstonerwitch:

majoredinpost-its:

August chub rub

life :/

fucking summer is upon us, the season of sweaty chub rub, how many pairs of pants will my thighs render inappropriate for the office, i have a zit on my inner thigh already and it HURTS SO BAD.

Deodorant on the inner things changed my lyfe! Fuk chaffin

(via saturnoregresa)

To my chosen mothers: who are here and who have passed. Who have known me and who have not. I love you and you have loved me. #sylviarivera #dorothyallison #audrelorde #jamesbaldwin

To my chosen mothers: who are here and who have passed. Who have known me and who have not. I love you and you have loved me. #sylviarivera #dorothyallison #audrelorde #jamesbaldwin

Find La Respuesta on feisbook

Find La Respuesta on feisbook

This is what Mama’s Day is about

This is what Mama’s Day is about

From the zine Out of the Closets and Into the Libraries: a collection of radical queer moments. Transoralhistory.com

From the zine Out of the Closets and Into the Libraries: a collection of radical queer moments. Transoralhistory.com