[elbiotipo]

Yo no le perdono ni a Alberto ni a Massa y ni a Cristina que no pudieron frenar a Milei. Por mí que se jubilen todos. No tengo santos acá. Tuvieron cuatro años y los desperdiciaron.

Argentina va a tener que desarrollar un movimiento popular de izquierda para salir de esta catástrofe. No sé de dónde va a salir pero no va a salir de fracasados.

[tyaz]

[lolt64]

KILLING STANCE: TEN SOUL RENDING CLAWS

[beetlecathedral]

Latex butches for Thierry Mugler spring/summer 1997

These really rocked my world, seeing two butches confidently strutting down the runway in full glam while still looking very much masculine. I love that the second one reveals an interior of pastel colors and flowers, many butches are like that I feel it’s a perfect representation of what lesbian masculinity is about.

[w0nderland42]

i get that americans love their cultural imperialism, but it really does piss me off that june is “international” pride month just because something happened in the united states.

in aotearoa, june isn’t our pride, it’s theirs. marsha p johnson and sylvia rivera are their historical figures, not ours. the phrase that “you owe your rights to Black trans women” is true there, but here we owe our rights to (mostly) Māori historical figures. i have the freedoms i do because of the legacy of an entirely different set of people operating in an entirely different context at entirely different times.

But because of american cultural imperialism, most queer people in Aotearoa don’t even know our own queer history. Carmen Rupe, Ngahuia Te Awekotuku, the Dorian Society, Gillian Laundon, Georgina Beyer, and the Wolfenden Association are some of our queer history. We should know their names! we should know what they did for us! but because of the power of the american imperial machine, we don’t.

our national pride month should be july, the month that the Homosexual Law Reform Act passed in 1989. our two largest cities hold their pride festivals in february and march, respectively. american queer history has very little (or nothing, depending on who you ask) to do with our queer history. anecdotally, from my own queries, queer youth in aotearoa know more about american queer history than our own.

anyway, happy pride, americans. i’m truly sorry that most of you don’t see the negative impact your nation’s culture has on the rest of the world. and to the rest of the world reading this, try searching for your own country and culture’s queer history, don’t accept the american narratives as your own. we deserve our own histories divorced from the cultural hegemony of the USA.

[w0nderland42]

this post is closing in on 10k and it’s really quite enlightening reading through the notes.

the most frequent reactions are from people from Not America agreeing that the cultural force of american pride has detracted in some tangible way from their knowledge or recognition of their own history. there’s so many links and references in the notes now, for so many different places. i had a scroll through some of them, that i could find versions of in english. the world has such a rich queer history, and i am inspired by all of the people saying they’re going to go and research more of their own histories. there have been resources shared from all six permanently inhabited continents (none from antartica, yet…), including a lot (relative to the usual zero) from the regions most frequently glossed over in our global queer histories; africa, the middle east, southeast asia, the pacific, and south america. every single person who’s shared a queer historical figure’s name, or a book or other source, or a historical event from their country or culture is doing an important thing by helping to dismantle the US pride hegemony.

the next most frequent reactions are from americans pissing on the poor, and claiming that either it’s not their fault individually because [nebulous reason missing the point] and/or that i’m racist (someone even said fascist lmao?) because the two people i mentioned were Black and latin american… it’s not the fault of those two women nor myself that americans have chosen their faces and names to put at the front of their imperialist pride. cultural imperialism doesn’t have to LOOK racist! you can be unintentionally culturally imperialist and look woke! a lot of the people who do this are queer and liberal or even leftist. the problem is forcing american queer history on the rest of us. shoutout to the Black and latine people in the notes who’ve rightfully pointed out that that’s a bullshit rebuttal. I’ve also noted the autocorrect typo on Marsha’s name, and fixed it, thanks for the heads up.

sort of the point of cultural imperialism is that the people doing it don’t notice it on an individual level. of course you don’t feel like you’re responsible! of course you struggle to see it when the rest of us point it out! that’s by design! if the rest of the world is saying something is a real experience that they’ve had, and you say “well i don’t see it / i’m not responsible for it,” that is blatant denial of a very real issue.

finally, for the love of god, stop using they/them for me, a trans woman who exclusively uses she/her. my pronouns are front and centre on my blog! funny how the people calling me racist and transmisogynistic for Using Examples are also frequently degendering me in the process, huh?

anyway, this vent was never intended to go viral, i posted it on a quiet afternoon after a conversation with a friend about our queer history here. i’m glad it has, though, because glossing over the americans swinging and missing, the breadth of history and knowledge being shared in the notes is a wonderful thing.

[cumbiamurguera]

Me entró la curiosidad por saber por qué la marcha en Argentina se hace en noviembre y con una rápida lectura en Wikipedia descubrí que la primera organización LGBT+ en Argentina (y Latinoamérica), "Nuestro Mundo" fue creada en 1967, dos años que Stonewall. Así que ni en eso son pioneros los yanquis.

[cumbiamurguera]

ENCIMA ERAN COMUNISTAS ✊🏽✊🏽✊🏽

[cordero-atado]

Yo había escuchado una historia que no se podía festejar en invierno porque varios tenían sida y no se podían exponer al frío

[teoriaespacial]

EL FRENTE DE LIBERACION HOMOSEXUAL!!!

NESTOR PERLONGHER!!!

RUTH MARY KELLY!!!

REVISTA SOMOS!!!!!

Tenemos mucha mas historia que putos asimilacionistas, tuvimos organizaciones revolucionarias!!!!!!! con marikones comunistas, anarkos!!!!!

Recomiendo chusmear SEXO Y REVOLUCION y ARCHIVOS DESVIADOS para info en general de los primeros activismos geis en arg

y los archivos de la Comision Provincial por la Memoria (CPM) para conocer sobre el espionaje de los servicios de inteligencia a homosexuales (y bueno a cualquiera q fuera minimamente sospechoso para ellos)

[cumbiamurguera]

Me entró la curiosidad por saber por qué la marcha en Argentina se hace en noviembre y con una rápida lectura en Wikipedia descubrí que la primera organización LGBT+ en Argentina (y Latinoamérica), "Nuestro Mundo" fue creada en 1967, dos años que Stonewall. Así que ni en eso son pioneros los yanquis.

[cumbiamurguera]

ENCIMA ERAN COMUNISTAS ✊🏽✊🏽✊🏽

[cordero-atado]

Yo había escuchado una historia que no se podía festejar en invierno porque varios tenían sida y no se podían exponer al frío

[elbiotipo]

If I wanted a randomly shuffled playlist with ads I would just get a radio.

In fact a radio is ten times better BECAUSE YOU DON'T HAVE TO PAY FOR IT. CAN YOU IMAGINE PAYING FOR A RADIO. THAT'S WHAT YOU ARE DOING WHEN PAYING FOR SPOTIFY. YOU'RE PAYING. FOR RADIO.

[elbiotipo]

and also sometimes there's a guy who goes ASPEN RADIO DE LOS CLÁSICOS in a cool voice

[vitch-with-v]

Nothing better than listening to music calmly then getting jumpscared by the guy with the super deep voice going

ASPEN, CIENTO DOS PUNTO TRES-

[elbiotipo]

LAS 24 HORAS

PURA MÚSICA

[halfbloodfanboy]

[[Pura Música]]

[elbiotipo]

El nombre de mi stand

[kyrieeleeison]

nothing some ibuprofen and a blunt and five beers and a head injury and jerking off and killing myself can't fix

[xanaxfarts]

4000cc breast implants :)

[mackie-ds]

[brblifuk]

[cosmic-aria]

[aariatov]

I don't know how to tell you this. But the wizard in the picture is canonically Saruman.

[metatextuality]

#saruman's big artificials vs. gandalf's big naturals

[hypnoticvamp]

Chrissie Hynde of The Pretenders, Debbie Harry of Blondie, Viv Albertine of The Slits, Poly Styrene of X-Ray Spex, Siouxsie Sioux of Siouxsie And The Banshees and Pauline Black of The Selecter in London, 1980.

[parasocialites]

how did a woman manage to date elvira for 19 years and not tell every single person she knows

[onetine]

[witchrealms]

(x)

[elbiotipo]

Alguien en twitter quiere hacer un dibujo estilo Roger Rabbit con todos los personajes cómic/animados de Latinoamérica, el mapa es genial:

LINK

[depsidase]

[joy-haver]

Something I’ve noticed is that leftist movements tend to turn practical, thought out tactics that were part of a larger plan for liberation, and remove them from their context. Then we often use these tactics as symbolic ways to mark our distaste for empire and harken back to older movements. However, these tactics are often already accounted for by the system, and sometimes are actively encouraged as ways to harm our people and defang our processes.

Here is an example;

In the Civil Rights struggle, getting arrested en mass was seen as an important part of the process of freedom. The civil rights leaders realized that the areas they were in did not have large enough jails to confine them all, and that if they filled the jails up, the police simply could not confine everyone else in the movement. Getting arrested in coordinated ways was a noble and helpful sacrifice that kept your brothers and sisters from getting arrested. Due to less strict sentencing at the time, and the ability of the movement to scare the police into releasing people, getting arrested often wasn’t the utterly disabling and free-life ending process it is today. (That’s not to say getting arrested was easy on people; the police brutality of the time was incredibly intense.)

Those who spent time in jail were given almost a reverent status. That had gone through much suffering to keep others from the same fate. Often, their ability to taking confinement completely off the table for the rest of the activists is precisely what allowed for certain other actions to be successful. Paying for legal defense and moderate bail costs was something of a drain on the movements scant, resources but it could often be worth it due to the role arrests played.

However, the state responded to this, and turned it to their benefit. The next fifty years saw a prison boom. Now, economically deprived small towns were made to bid and beg for prisons to be built in there areas; not only to lock people up, but also because working at the prison was presented as one of the only jobs left in rural America. Additionally, thisdrove the labor minded population to be further in conflict with other movements in some areas.

As the capacity of the government to capture and confine increased, the capacity of the movement to fill up the jails and prevent further arrests did not. Now, the system was hungry for more and more bodies for its endless rooms. It further instilled and mechanized the capacity of prisons to force labor, undercutting labor movements. Sentences became longer, parole became stricter, fines and restitutions increased to exorbitant amounts. Those who went in for petty arrests often never came out.

But, the feeling that getting arrested was a noble and venerable goal did not leave the movement. Some transitioned tactics; instead of filling up the jails to allow others to act without recourse, they sought to get arrested in test cases, as they had seen work occasionally before. But this too became more and more difficult, as the legal system realized it did not have to play by its own rules. Slowly but surely, the legal mythology that because it is written and because it is fair, it will be ruled so, began to overtake the minds of activists; even as they failed time and time again to win this way, they still threw countless of their friends into the mouth of the enemy, and condemned them to life in prison.

Even this had become a shadow of itself by the 2000s and 2010s. Arrest became an aesthetic goal instead of a practical one. The most radical in the movements were culturally encouraged to throw their lives away for petty protests that none would see, and would have no material impact on the operations of the system of dominion. The reality that getting kettled at a non violent protest could land you with the same jail time as a political assassination did not dawn upon these activists until long after hey were already in jail, and already disconnected from the movement. Their friends would gather all their meager savings towards bail funds, oftentimes going into debt, or otherwise extracting money from the rest of the marginalized communities supportive of the activism. Those funds would then go to the government in the form of bail, and then right back towards operating the same policing systems that targeted them. In this way, the main economic output of the leftists movement of the time was to fund the very systems of policing that they sought to destroy; and to get themselves and each other locked in cages in the process. Instead of developing practical systems of change, radicals were taught to emulate key aspects of the tactics of prior generations that had specifically been recuperated into the goals of the state.

Those who saw the futility in this were readily pushed towards the defanged and self acknowledged pointless marches of the nonviolent liberal movement, which never had any goal other than to once again emulate the visual aesthetics and personal emotional fulfillment of past movements.

We see this pattern play out all the time. People insisting on the radical importance of a leftist print newspaper in a time when print journalism is dead. A fetishization of industrial unionism in a town where no factory has been for three generations. Arguments over whether to support long defunct governments and long dead leaders for some tactical benefit which will never arise from reality.

It is long past time for us to realize that the process of achieving human liberation does not come from symbolic actions, nor from following the playbook of past movements. We must learn our history, yes, but not to emulate it; instead we must learn it to understand its failures and its successes, and, most importantly, how our movement ancestors interacted with the material conditions of their time to create multifaceted plans that met the needs of their people and made successful guerrilla war upon dominion.

We need to imagine ways of making change that are suited to the times that we are living in, the problems we face, and the opportunities that we have. This utterly necessitates that we get deeply embedded into the places and communities around us, that we listen with open ears to the problems our people are facing, and that we fold those ever more towards opportunities of liberation and care for one another.

[greysquib]

[desolationlesbian]

it's now deltajune which means deltarune is deltasoon

[desolationlesbian]

depending on your timezone it might come out around deltanoon

[desolationlesbian]

if you got a TV in there or a handheld console you can play it in your deltaroom