warriorsdebt:

“"MOGAI”“ genders and orientations will continue to feel threatening to the soul and progress of the community so long as your priority is to appeal to the sensibilities of the oppressor class and try to gain their approval in order to access their privilege.

Abandon that mentality for the self-defeating lost cause it is, and you no longer need to tailor yourself to be palatable to your oppressors, to fear or reject your allies, or to constantly calculate which vulnerable people you are willing to sacrifice for your own conditional acceptance.

Then and only then can real liberation happen.

dimetrodone:

hollyblueagate:

zagreus:

hollyblueagate:

“if goofy is a dog and pluto is a dog why is one a pet” is the cartoon equivalent of “if man evolved from monkeys why are there still monkeys”

The implication that Goofy is just a more advanced stage in canine evolution is oddly terrifying somehow

theres no such thing as ‘more advance’ in evolution. a dogman isnt more evolved than a dog, just as you are no more evolved than an seagull or coral, they are just fitted for different environments and have evolved as such

Goofy is not more evolved the Pluto, Goofy just fills a different ecological niche. While Pluto is just a scavenger and Goofy is an apex predator both play important roles in the ecosystem.

a-giant-spider:

egotisticalextraterrestrial:

do people not know the 5 minute rule????? if there is something “wrong” with someone’s appearance and it can’t be fixed in 5 minutes don’t tell them!!!! don’t be an ass!!! food in someones teeth? sure! let them know! wrinkled shirt? smudged makeup? messy hair? yes! talk to the person if you want! tattoos/tattoo placement? crooked nose? obnoxious laugh? shut the fuck up!!!! don’t make someone selfconscious about something they can’t fix!!!! dont be a dick!!!

also if they’ve only been on the ground for 5 minutes it’s still safe to eat them

shinelikethunder:

modularnra40:

theunitofcaring:

@funereal-disease​ asked some people on Facebook what kind of environment they needed from a safe space. I thought the responses were really interesting. It seems like you could break down needs from a safe space into a couple categories:

tone: “I need a space where I won’t be scolded for my anger”/”I need a space where people aren’t acting angrily”; “I need a space where you’re expected to communicate compassionately and patiently”/“I need a space where I won’t be punished for being bitter or impatient or unable to extend the benefit of the doubt”; “I need a space where jokes and flippancy are encouraged”/”I need a space where people take the things we’re discussing seriously”.

content: “I need a space where I don’t have to debate whether I deserve to exist”/”I need a space where I can try to explain and empathize with and inhabit the opinions of my political opponents, even where their beliefs are abhorrent and scary”; “I need a space where people like me are not discussed as scary violent abusers”; “I need a space where I can talk about my scary violent abusers”; “I need a space where my religious beliefs will be respected”/”I need a space where I can complain about the religious beliefs that harmed me without worrying about being respectful”. 

social rules: “I need it to be easy to leave”; “I need it to be easy to change your mind”; “I need to know that if I make a mistake someone will talk to me in private instead of calling me out in public”; “I need transparency about moderation and what people get banned or excluded for”; “I need to know that if someone harasses me they will get excluded”. 

In other words, needs about how to communicate, what to communicate, and how to handle transgressions. 

I would be so delighted if instead of ‘this is a safe space’ posters on doors it became conventional to have signs that said “this is a safe space for emotional expression and venting” or “this is a space where harassment procedures have been refined a lot and work really well” or “this is a space where you can express hurtful and wrong ideas and expect people will try to argue with you but not shame you or attack you or exclude you, with an expectation of confidentiality, and with really emphatic moderation on the ‘not attacking people’ rule”.

I guess it’s a little too big to fit on a sign.

This is interesting! And these various dichotemies sum up a lot of what, I personally, run into as difficult with safe spaces, and interacting with people in SJ communities. Theres a lot of ‘seperated by a common language’ that goes on with some of these concepts and I think a lot of these safe space definition incompatibilities sum up a lot of them.

I’ve got a fair amount of thoughts about this. I think that all of these types of spaces are necessary and that explicitly defining what sort of space something is would be a super great thing. 

Possibly-obvious corollary, but I feel like it needs to be made explicit:

If your sign says “This is a safe space” without further elaboration, then once people figure out in practice which of these conflicting needs you’re prioritizing and which you’re kicking to the curb, it’s inevitable that some of them will walk away having been told, “Your needs are not safe, you are not safe, and your idea of what safety entails is dangerous and harmful.”

If your sign says “This is a safe space for [group],” then the same thing will happen, except with the added sting of “You are a danger to the very group you’re a member of, and also you’re doing group membership wrong.”

If you’re asking, “Why can’t we make the entire community/school/world a safe space? You, person in charge of [space that exists for a completely different purpose], how dare you not declare this a safe space, how could you be so heartless?” This is why. This is how. One person’s safety is another person’s misery, repression, or even danger, because people’s needs conflict. Wanting to extend the safe space out to blanket the rest of the world inherently means going from telling people “your needs and way of existing are dangerous” to telling people “the dangerousness of your needs and existence means they’re wrong, and anyone who cares about what really matters should forbid them.”

Also:

When you don’t specify what “safe” means and who/what it’s for, people will try to figure it out. Some of them will come to different conclusions than you expected. Obviously this means false positives–people coming into the safe space thinking they’ll be allowed and supported for something you formed the safe space to get away from. But it also means false negatives–people assuming the thing they need will be rejected and labeled “unsafe,” when really you meant nothing of the sort.

The more aggressive you are about expanding the unspecified “safe space” and conflating “unsafe [for this space]” and “not okay,” the more people will hear that as “the way you are, the things you need, the thoughts you’re burning to express, are bad and dangerous and in a just world you’d either be brought into line or kicked out.” Whether your implicit idea of “unsafe” applies to them or not.

Please consider this next time someone reacts to the idea of blanket “safe spaces” with fear or hostility.

[nita] munus-ra munus nita-ra ku-ku-dè ᵈinanna za-kam

trans. “to transform men into women and women to men is yours, inanna.” from in-nin ša-gur-ra. enheduanna, ca. 2250 BCE (via patrexes)

ok, so I was gonna infodump in the tags, but I think this is important enough to talk about on the post itself.

Inanna was the supreme Goddess of ancient Sumer, a region of what is now known as the middle east. She was a queen who ventured into the underworld to save her husband, and came back alive. (Her story is one of the many pre-Christian stories of death and rebirth/resurrection.) She was heavily revered, more so than any male god at the time (even though she did have a male consort, as mentioned before).

Enheduanna was a priestess to Inanna. Not only was she one of the first (if not the first) priests or priestesses whose names are still known today, but she was actually one of the first authors to still have her name still preserved. Pretty much all the writing we have that was from before her time was written by anonymous scribes or chisel-workers; her writing is the oldest (or one of the oldest) with a name attached to the writer.

It’s already known that many ancient and Indigenous societies accepted trans people, but…seeing writing that’s pretty clearly supposed to be about trans people, written by the oldest, most ancient priestess we know of, which says that trans people are under the *direct* care and domain of the most important goddess in the society of that priestess…sure is something.

(via earthmoonlotus)

thanks for adding some context! here’s actually some more, because i’m real fucking weak for inanna. 

trans people played a major part as priestesses and other staff in her cult (it’s even been argued that trans people were the only people who served as her cultic staff, though that’s generally received with some discontent). transness was considered inexplicably tied to the goddess and imparted by her in some respect, as we see from erra IV, “lú kur-ĝar-ra lú issini ša ana

šuplu niše ištar zikarussunu uteru ana sinnišuti”, trans. “the kurĝarru and assinu, the people beneath ištar/inanna whom she has transformed from virile men into women”. 

now, note, all of the english translations of erra IV i’ve come across (i’m mostly affording my own translations here, because people use slurs a lot when they translate sumero-akkadian and i ain’t about that life) add something like “in order to strike fear into the people” when quoting that transliteration, but a) there’s nothing in that passage i can figure to get that meaning and b) that description is inconsistent with other descriptions of the kurĝarru and assinu (who are also called,

variably, gala, pilipili, sag-ur-sag, kalu, kulu’u, and ur-sal). in “the descent of inanna to the underworld”, we see the creation of the first of these by enki for the indisposed inanna: as you noted, inanna does indeed survive the trip, and it is solely because of her explicitly transgender priestesses

[the gala-tur and

kur-ĝar-ra] flitted through the door [to the underworld] like flies. they slipped through the door pivots like phantoms. […]

[ereš-ki-gal-la] asked: “who are you? i tell you from my heart to your heart, from my body to your body – if you are gods, i will talk with you; if you are mortals, may a destiny be decreed for you.” they made her swear this by heaven and earth.

they were offered a river with its water – they did not accept it. they were offered a field with its grain – they did not accept it.

they said to her: “give us the corpse hanging on the hook.”

shining ereš-ki-gal-la answered the gala-tur and

kur-ĝar-ra: “the corpse is that of your queen.”

they said to her: “whether it is that of our king, or whether it is that of our queen, give it to us.”

they were given the corpse hanging on a hook. [the kur-ĝar-ra] sprinkled on it the life-giving plant, and the other the life-giving water. and thus, inanna rose.

when the fuck have your faves ever, am i right? 

and, hell, inanna herself in a šir-namšub (”incantation hymn”; a hymn or poem written in voice, for the sake of performance) says this: “e kaš-a-ka tuš

-a-[ĝu-ne] / nu-nus-ĝen

šul giri-zal-la me-e-ĝen-[na]”, trans. “to sit in the tavern, i go as a woman [or] i go as a joyful young man”.

(via patrexes)