Weapon of Heart @modern-day-hero - Tumblr Blog

A newly transcribed short story written by Alan Turing challenges the long-standing image of him as isolated and ashamed of his sexuality

A newly transcribed short story written by Alan Turing challenges the long-standing image of the genius as isolated and ashamed of his sexuality, revealing instead a man who was “playful, funny, cheeky” and “really liked sex”.

afeelgoodblog

Why hasn’t this been done before?

autisticexpression

You know why.

petrosapian

Second year medic, Malone Mukwende, has been working with staff members as part of a student-staff partnership project looking at clinical t

missmixx-a-lot

Cause racial health disparities…

xmagnet-o

I hope this gets published

algorizmi

It is available for download as a pdf from their website. www.blackandbrownskin.co.uk/mindthegap

imperatorsapphiosa

Hey, if anyone’s curious, this IS making a serious impact — this handbook was taught as standard practice for my EMT license course, as well as several other programs. A lot of new providers are being taught this as a matter of course.

kisxmesoft

modern-day-hero

Not just because your looks are always on point

Not just because that gorgeous face is amplified by your professional level mug skills

But because your energy is so familiar, so magnetic to me

brian4rmthe6

radicalgraff

Radical graffiti seen around Denver, Colorado

makingqueerhistory

Womonspace News: Our Voice in the Lesbian Community: Aug 1995

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Two-Spirit

Two-Spirit is a term created by Indigenous peoples of North America in 1990 to bring together the diverse gender identities and sexualities that exist within their cultures.

It is not a single gender. Each nation has its own traditions, names, and ways of understanding these experiences.

For many communities, Two-Spirit people held important social, cultural, and spiritual roles before European colonization.

The term should not be used by non-Indigenous people, as it is specifically connected to the cultures and experiences of the Indigenous peoples of North America.

Irawhiti (Māori)

Irawhiti is a Māori-language term used by some people to describe transgender or gender-diverse experiences.

The term is part of the contemporary revitalization of Māori language and culture, allowing Indigenous people to describe their identities through their own cultural frameworks.

Although it may be translated as "transgender" in some contexts, Irawhiti carries meanings connected to Māori cultural realities and should not be understood simply as a copy of Western gender categories. ( Flag design by Irauí on Tumblr. ) @irawhiti

takatāpui (Māori)

Takatāpui is a Māori term used by Indigenous LGBTQIA+ people in New Zealand.

Historically, the word referred to an intimate relationship between people of the same sex.

Today, many Māori people use the term to express both their Indigenous identity and their gender or sexual diversity.

More than a specific sexual orientation or gender identity, Takatāpui connects a person to their culture, ancestry, and community.

The term is part of the Māori cultural revitalization movement and demonstrates that gender and sexual diversity can be understood through Indigenous perspectives, not only through Western categories. ( Flag design by Irauí on Tumblr. ) @irawhiti

Māhū (Kanaka Maōli)

Māhū is a traditional Hawaiian cultural identity associated with people who embody both masculine and feminine qualities.

Historically, māhū people held important roles as educators, keepers of knowledge, healers, and transmitters of cultural traditions.

The arrival of colonization and Christian missions attempted to erase these identities, but many Native Hawaiians continue to preserve and revitalize the māhū identity today.

Māhū is not simply the Hawaiian equivalent of "transgender" or "nonbinary." It is a distinct cultural identity deeply connected to Hawaiian history, culture, and spirituality.

Tibira/ Tybyra

Tibira is a historical figure documented during the colonial period.

According to interpretations by Indigenous researchers and collectives, Tibira may be understood as a man who had relationships with other men, or as a person who lived with a feminine gender identity or expression, challenging the norms imposed by colonizers.

Their story is remembered as an example that gender and sexual diversity already existed among Indigenous peoples long before colonization. ( Made by me )

Çacoaimbeguira

Accounts of the Tupinambá people mention the çacoaimbeguiras.

According to interpretations by Indigenous researchers and collectives, they may be understood as women who had relationships with other women, or as people who lived with a masculine gender identity or expression outside the norms imposed by colonization.

Their existence shows that diverse ways of experiencing gender and sexuality were already part of Indigenous societies long before the imposition of European models. ( Made by me )

makingqueerhistory

“Different from the Others” is considered one of the first sympathetic portrayals of gay men on film. It was nearly destroyed

Richard Oswald’s Different from the Others was a radical silent film produced in 1919 during the Weimar Republic. And it was almost erased from history.

Different from the Others was co-written by Oswald and renowned sexologist Magnus Hirschfeld, who also played a role in the film and partially funded it through his Institute for Sexual Science. The film follows a doomed gay relationship between a successful concert violinist and one of his students and explores the impact of homophobia, conversion therapy and the threat of being outed. The film was intended to rally against Paragraph 175 of the German Penal Code, the 1871 law that criminalized homosexuality. Different from the Others is considered one of the first sympathetic portrayals of gay men in cinema, and it was praised by audiences. But conservative Catholic, Protestant and antisemitic groups protested the co-writers’ Jewish identities and the film’s thesis that homophobia, not homosexuality, was a social evil. Different from the Others was censored throughout Germany in 1920 following claims that the film would endanger public safety or turn impressionable young people gay. By October of 1920, only doctors and medical researchers were able to view it via private educational screenings.