I like my friends, I care about my friends. But it is so fucking frustrating when 1 of my friends will compare current queer struggles to past extreme systemic racism. Like yes, I know you really care about queer struggles because your queer. Its fine to care about queer struggles! We are talking about things that literally are not equitable to homophobia and transphobia because it was based on YOUR RACE. YOU CANNOT HIDE YOUR RACE. IM QUEER TOO, BUT THATS NOT THE CONVERSATION TOPIC RIGHT NOW. YOU ARE WHITE AND YOU ARE TRYING TO COME INTO A CONVERSATION ABOUT RACISM AND STEER IT TOWARDS QUEER STRUGGLES. PLEASE STOP.
I don't know why it is so hard for this person to understand. I know they really don't mean harm but it's very frustrating.
This is racism.
People of color, especially Black and Indigenous people, still face discrimination today. The fact that queer people are discriminated against also does not make it the same as racism.
In some situations, asking “what if everyone did that?” is a common strategy for judging whether an action is right or wrong.
By Anne Trafton
Imagine that one day you’re riding the train and decide to hop the turnstile to avoid paying the fare. It probably won’t have a big impact on the financial well-being of your local transportation system. But now ask yourself, “What if everyone did that?” The outcome is much different — the system would likely go bankrupt and no one would be able to ride the train anymore.
1st Meeting, 25th Annual Conference of Amended Protocol II (CCW).
The 25th Annual Conference of Amended Protocol II of the CCW will take place on 14 November 2023, in Room XIX of the Palais des Nations, in
The 25th Annual Conference of Amended Protocol II of the CCW will take place on 14 November 2023, in Room XIX of the Palais des Nations, in Geneva, Switzerland.
Description
Agenda Item 1 - Opening of the Conference Agenda Items 2-6 - Procedural issues
The following procedural issues will be addressed:
Agenda item 2 Confirmation of the nomination of the President and other officers
Agenda item 3 Adoption of the agenda
Agenda item 4 Confirmation of the rules of procedure
Agenda item 5 Appointment of the Secretary-General of the Conference
Agenda item 6 Organization of work including that of any subsidiary bodies of the Conference
High Contracting Parties are encouraged to provide updates on their efforts to implement Amended Protocol II.
Under this agenda item the issue of universalization will be addressed, and delegations may wish to brief the Annual Conference on their efforts to promote the universalization of Amended Protocol II at the regional, sub-regional and national levels.
In accordance with the mandate given by the High Contracting Parties at the APII Annual Conference in 2018, the Presidency will give presentations, in its national capacity, on Article 10 on "Removal of minefields, mined areas, mines, booby-traps and other devices and international cooperation". Delegations are invited to share, on a voluntary basis, their experiences pertaining to the implementation of the respective provisions.
Delegations are also invited to address any other matters pertaining to the status and operation of the Protocol.
Delegations will be invited to consider matters arising from reports by High Contracting Parties according to Article 13 (4) of the amended Protocol.
Agenda Item 7 - General exchange of viewsAgenda Item 8 - Review of the operation and status of the ProtocolAgenda Item 9 - Consideration of matters arising from reports by High Contracting Parties according to Article 13 (4) of the amended Protocol
Provisional Programme of Work
Watch the 1st Meeting, 25th Annual Conference of Amended Protocol II (CCW)
(Interviewer):Trauma is one of my areas of research and I understand the importance of being there with suffering, but there is often an implication that the only way to be there is to talk about it and I come from a culture where that’s not always true. Both my grandparents and parents were part of separate refugee conflicts and the problem is that when professionals intervene, they insist that the only people who can hold your space are psy-discipline professionals. It can’t be people in your community. When we meet during weddings and funerals, we talk about our loss in the language of grief and not as a frozen traumatic memory. The problem is when the discipline necessitates that witnessing has to be done only one way—pain must be verbalized and only to a professional.
Di Nicola: The people who do this work are very aware of that. There are people that are guilty of acting as if (and I don’t think they believe it) only professionals can be there. I think they just feel duty-bound to offer something.
Two people from France, both doctors and anthropologists Didier Fassin and Richard Rechtman, wrote a wonderful book called The Empire of Trauma. They took one example of a huge chemical factory that exploded. A lot of people were hurt and there was an assumption that people would be traumatized. People come in with entire SWAT teams of psychologists, exactly what you’re saying: “people are necessarily traumatized. They need to be debriefed.” They criticized that very strongly.
I spent a lot of time thinking about this—we don’t think that professionals are the only ones who can help. The vast majority of human pain and suffering is addressed, or not, by the resources of the individual: the family, the community, the religion, the elders, and so on. Sometimes there is shame, disqualification, invalidation. We try to be aware of that through medical anthropology, cultural psychiatry and to construct a way where we don’t let people fall through the cracks.
But Fassin and Rechtmanalso say we should not impose on people. People got fed up—a person would be interviewed three and four times by different people. Some people would say, “But I’m not traumatized. I’m fine. Let me be!” A problem with any institution is it develops a life and logic of its own. So, because we have psychiatry, we must send out psychiatrists.
The Crisis in Psychiatry and The Slow Way Back: Interview with Vincenzo Di Nicola
As the process of continues from the modern era the progress of universalization speeds up with development of New corners of our globe. A new layer of aesthetic considerations are introduced in relation to this evolution. With the inclusion of more and more of the world's population into a universal society, western precedent faces a gap that needs to be crossed in order for continued existence and ultimately the obtainment of cohesion. This, the modern project, requires a critical look into regional cultural disposition and their roles locally and in the global community.
This refers to the way local populations gather. The layer of spaces entrances and environment must reflect critical regionalism in order to appropriately serve their design. What have been the contributions to local culture and understanding and how can our architecture adapt to preserve these invaluable assets to mankind.
[S]ome critics will surely object that my favored sense of universality in terms of practical universalization processes is a far cry from a stricter sense of principled universalism. There may remain, in other words, the worry that my sense of universality is mere descriptive generalization in a way that falls too far short of a more robust principled universalism. My reply to this objection is just the pragmatic one of pointing out that all the emphasis should go with actual processes of universalizing practical assemblages rather than with purported universal principles. What matters to us is not the formal universality of a principle of human rights. What matters, rather, is the practical universalization of the assemblages in virtue of which standards, rights, and whatnot are instantiated in an ever-expanding set of contexts. These universals may be contestable, and we may want to unseat or entrench them, as the case may be. But the point is that we will lack practical grip on how these universals work if we treat them as abstract principles only, losing sight thereby of the apparatus through which they function. Voltage without a voltmeter is unmeasurable just as human rights without a lawyer and a court are an empty abstraction that will never on their own save a single sufferer. Fuller assemblages of practices and their apparatus offer a view of a sense of universality that genealogists can readily endorse. So too can, as I shall now argue, pragmatists and critical theorists.
"Western" problems become the problems of "modern man"... Thereby they are superficially universalized, and Africans must become "modern" before they can even deal with them... European imperialism, in this way, is not seen as the product of the behavioral patterns of a particular cultural group... but rather of the "natural" tendencies of all people at a particular period of cultural development.
Yurugu: An African-Centered Critique of European Cultural Thought and Behavior pp21
