bad girls do it well Cristy, 23, New York City. Hong Kong-Chinese American womanist.
This blog is a collection of the personal, the pretty, and the sociopolitical.
Trigger warning for rape/sexual assault, trans/misogyny, racism, and anti-Blackness.
You can message me via my ask box.
Feminist silence about love reflects a collective sorrow about our powerlessness to free all men from the hold patriarchy has on their minds and hearts.
bell hooks, Communion: The Female Search for Love (via sweetjosephine)

(via aloofshahbanou)

I don’t consider myself a feminist, I prefer to call myself a humanist or an egalitarian.
Pseudo-intellectual white dude who prefers to imagine that he’s more enlightened than feminists and also is uncomfortable with the thought that he’s part of the problem and also has a incorrect conception of feminism. (via femmeanddangerous)

(Source: auto-rambler, via petitsirena)

If white American feminist theory need not deal with the differences between us, and the resulting difference in our oppressions, then how do you deal with the fact that the women who clean your houses and tend your children while you attend conferences on feminist theory are, for the most part, poor women and women of Color?

What is the theory behind racist feminism?


Audre Lorde, “The Master’s Tools Will Never Dismantle the Master’s House,” 1984 (via owning-my-truth)

(via aloofshahbanou)

We can’t even agree on what a ‘Feminist’ is, never mind what she would believe in and how she defines the principles that constitute honour among us. In key with the American capitalist obsession for individualism and anything goes as long as it gets you what you want, feminism in America has come to mean anything you like, honey. There are as many definitions of Feminism as there are feminists, some of my sisters say with a chuckle. I don’t think it’s funny.
bell hooks, 1984 (via mangoestho)

(Source: bloxs, via vivanlosancestros)

silversarcasm:

how can you not see ableism as a feminist issue

autistic girls, especially black autistic girls, are misdiagnosed and underdiagnosed because of the focus on white cis boys and how they present as autistic

disabled girls and women often have their consent violated, both in medical procedures and otherwise, our bodies and minds are often not considered are own and we are dismissed as not having the capacity to make our own decisions

on top of that many disabled girls are seen as delusional and their speaking out about the abuse they have face, by whatever communication method, is often seen as them making things up and over reacting

many disabled women are fetishised and seen as an outrageous ‘thing’ to fuck, but are not seen as human

disabled girls, especially physically disabled girls, do not live up to ideas of beauty in our society and often have extreme self esteem issues

disabled women and girls face more shit than you could ever know and I need you to understand

Ableism. Is. A. Feminist. Issue.

(via petitsirena)

Feminist lens on adoption - Minnesota Women's Press - St. Paul, MN

peaceshannon:

peaceshannon:

Reproductive justice
As an adult Korean adoptee, I knew first hand how it felt to grow up divorced from the language, culture and people of my birth country. The undeniable question for me involved whether I could reconcile my political beliefs with participation in international adoption. Could I call myself a feminist and social justice advocate and still adopt? I realized that for me, the answer was no. 

I am part of a growing number of adult adoptees who view adoption as a feminist issue, part of a continuum of reproductive rights. This perspective extends to the right to raise one’s child the same importance as the right to choose whether or not to bear one. 

In her book “Beggars and Choosers: How the Politics of Choice Shapes Adoption, Abortion, and Welfare in the United States,” feminist historian Rickie Solinger examines adoption through this lens of reproductive rights. She states, “I believe it is crucial to consider the degree to which one woman’s possession of reproductive choice may actually depend on or deepen another woman’s reproductive vulnerability.” In other words, how might an individual woman’s right to choose adoption actually exploit another woman’s lack of rights? 

Myths of the legitimate mother
Conventional language around child relinquishment has often fixed birthmothers in a position that simultaneously acknowledges and negates them. As an example, here is the story I was told about myself when I was a young girl: You were abandoned on the doorstep of an orphanage with a note that read “Please take care of my child.” Your mother loved you very much, but since she was probably a prostitute, a very young (probably teenaged) girl, or a single woman, she couldn’t take care of you. So, she did the most loving thing a mother could do, she gave you up for adoption so that you could have a better life. 

I accepted and retold-indeed, even took pride in-this story for years. This narrative, conveyed by my parents who first heard it from the adoption agency, illustrates the sort of manufactured positioning that Kim describes. It marks my birthmother with a presumed status, and this status ranks her on a social scale, at an inferior placement that highlights her lack of resources and defines her as therefore illegitimate for motherhood. Her economic and social vulnerability is an unquestioned given. 

The story further implies certain suppositions about what “a better life” means. In this scenario, “better” clearly means American, but it also suggests wealthier, Caucasian, and most important, not with my birthmother. This notion of “a better life” has permeated adoption narratives since the practice began, often used as justification for its existence. 

Who benefits?
Over the years the social justice argument for adoption has proved increasingly problematic for many. In her article “Birth Mothers from South Korea Since the Korean War,” scholar Hosu Kim states, "Although it often has been understood historically as a humanitarian effort … I argue the practice of intercountry adoption is a radical example of global inequality played out at the site of actual woman’s bodies and often pits two women-the birth mother and the adoptive mother-against each other in a struggle to claim a legitimate motherhood." 

As a woman dealing with the pain of my own infertility, I did not want to think through all these questions when I first considered adopting a child. Frankly, I just wanted to be a mother. My decision not to adopt after realizing that adoption was in conflict with my political beliefs is my personal choice. I do not condemn all adoptive parents, my own included, whom I love profoundly. Nor do I condemn adoption across the board. I do think, however, that we need to reframe our discussion of adoption. And though this story is about international adoption, I believe this discussion should include domestic adoption and foster care. 

I believe that if the spirit of feminism creates solidarity between women across social, economic and racial barriers, feminists should work to remove the obstacles that render women around the globe so powerless, rather than using their situations as a reason to take their children from them. We should also question adoption language that carries implicit judgments of who makes a legitimate mother. Other issues to address are using children as a commodity, and racial coding of mothers and children. And we should work toward the extension of reproductive rights to include the rights of women to raise their children. 

YES! finally found this link again, i’ve been searching for it again for ages (too many links in my resource list). this is a PERFECT commentary on how i feel about the fundamental problems of adoption and the right to parent.

just because i need to have this on my blog periodically. still one of my favorite pieces on adoption.

In the context of a materialist feminist discourse, we know bodies matter. But we also know that our bodies are not our destiny. We are more than our bodies. It’s this very spiritual concept that got my slave ancestors through the horrors of that experience, knowing that we are more than our bodies, finding a space to transcend this material we’re living in. But as a liberatory stance it’s important for black people to reclaim our bodies, historically sold raped, lynched, generally devalued as not beautiful and savage even. But as we reclaim our bodies it’s important not to buy into the racialized mythology about them. My transsexual body often sought only as a site of sexual conquest and objectification is an interesting potential site for the subversion of that racist history. So many of the issues that plague African American culture today are rooted in my assessment in an uncritical relationship by both many black men and women to Patriachy or institutionalized sexism. This system is inherently heterosexist, homophobic and, of course, transphobic.

Laverne Cox, keeping it real (via mansplainedmarxist)

I looked this up because Laverne Cox talking about materialist feminism, so on is just.. A feminist in the mainstream that’s THIS radical AND a trans woman. I love her so much.

(via carapherneliatakesthesquare)

(via princelawliet)

But confusingly, misogynists are sometimes men who speak softly and eat vegan and say “a woman’s sexual freedom is an essential component to her liberation. So come here.” It’s a tricky world out there. And while I’d prefer a critical approach to gender from men I elect, read and even bed, in my experience, the so-called feminist men I’ve met deep down have not been less antagonistic or bigoted toward women. What I see over and over again is misogyny in sheep’s clothing, and at this point, I would rather see wolves as wolves.
"Stop fawning over male feminists" (via hereticswords)

(Source: yoursocialconstructsareshowing, via tremblinglakes)

aloofshahbanou:

In retrospect, the first women’s studies class I took — in August 2007— was a steaming pile of horseshit. We covered the first and second white, Euro-American “waves,” we were forced to watch Iron Jawed Angels, we learned about birth control and masturbation, and the instructor taught us how to use condoms and dental dams and showed us how to journal about our menstrual cycles. The second women’s studies class I took was a little bit better because it actually covered the racialized histories of the U.S. feminist movement, but then our professor left and the class was in the hands of some assistant who sugarcoated everything. The first upper-division women’s studies class that I took — in August 2010, when I’d finally switched my major from some bullshit film thing to WGSS — changed my entire life. The class was called Beyond Borders: Feminism and Globalization and our professor was a queer Muslim WOC. This class grappled with everything — with white supremacy, with neoliberalism, with racialized misogyny, with heterosexism, with Islamophobia, with colonization and neoimperialism. If it weren’t for this class, I wouldn’t have met my best friend, JB, and I wouldn’t have realized that there was actually a place for my friends and I in this field. I remember doing a presentation on Iranian women and I remember how emotional I was, ‘cause Middle Eastern women and Islamic feminisms rarely get discussed in women’s studies departments and, if they are, they’re seen as Oppressed or Other or, alternatively, Unveiled and Americanized and Whitened and Liberated. After I took this class, I was fortunate enough to connect with more (queer) professors of color and they taught me so much about the field, about the theorists and movements which have been conveniently erased from our hearts, our minds, our classrooms. JB and I took this transformative class called Sexing Chicana Literature and our professor warned us about the academy, about the reproduction of discourses of domination that the academy so deceptively pursues. When your department’s women’s studies 101 class doesn’t cover WOC, that is a symbolic act of violence, that is a fucking oppressive gesture. When your department’s senior-level feminist theory professor skips the only article on the syllabus that examines Islamic feminism, that is a fucking political move. This tactlessness will appear vague, understated, even elusive, but it becomes a fucking pandemic of subtlety that threatens the entire foundation of your existence. I have learned the hard way that in these moments it is the duty of all the people in this field — folks of all backgrounds — to call bullshit and challenge those who remain embalmed in a state of complete denial.

anonymous asked- Could you expand on why liberal feminism is bad?

ihaveabsolutelynoidea:

the problems with liberal feminism are ultimately the problems with liberalism. liberalism insists that people operate independent from not only each other but any sort of social influence or ramifications thereof 

liberal feminism states that any decision made by a woman can be empowering without any sort of critical analysis of that decision. for instance, liberal feminism insists that it is advantageous for women to be in high positions of political power, but it does not acknowledge that in order to acquire and maintain said power, other women have to suffer. how can women truly be free if women are being employed to oppress other women?

liberal feminism engages in egalitarian practices insofar as they insist that we are all “equal” and the equality is something that women should seek. this equality, however, is a patriarchal model that requires violent power dynamics, rigid capitalism, and subordination. liberal feminism does not seek to dismantle the patriarchy but to work within it. it posits patriarchal structures as something that women should seek to control and partake in rather than something that is ultimately detrimental to all, such as government, capitalism, and the military. 

liberal feminism is divisive. it positions the liberation of women to be the responsibility and the success of the ruling capitalist class. liberal feminism invokes white supremacy, heterosexism, cissexism, and ableism in order to acheive it’s goals. liberal feminism believes that the freedom of women comes from politicians and business owners, and that oppressed women can find liberation within the success of others. it makes liberation a privilege. 

in essence, liberal feminism creates a sort of subpatriarchal hierarchy that puts the most privileged women at the top in order to maintain inequality among the less privileged women. it maintains a hegemony of women in which women oppress other women through means of patriarchal power. 

(via prettyofcenter)

irresistible-revolution:

also annoyed whenever i see white feminist think pieces or poetry or documentaries about how “i’ll never call my daughter pretty cos she’s more than her looks!” and “i’m never buying her princess stuff” like ok you have fun with that keep being white cos if i ever have a daughter u best believe that little girl is gonna hear how fucking beautiful she is every minute every day and if she wants to be a princess i’ma buy her a castle cos i’m sick of girls of color growing up wanting to look white cos white = beautiful in our world but ok keep talking about how ~revolutionary~ it is to not call ur daughter pretty when she is the walking standard of prettiness used to tyrannize our daughters

(via queerthanks)

aloofshahbanou:

for those of you who have issues with what I have to say about the current state of popular feminism, for those of you who think I am divisive, unrefined, difficult, and anti-white: please please acquaint yourselves with some of the posts I’ve written. I am sick and tired of these reactionary reblogs. stop being so selfish. this isn’t about you — this is about a system that prioritizes specific epistemologies and approaches to “liberation.” I invite feminists, womanists, folks with no attachment to any sociopolitical identity whatsoever, people of all backgrounds to join me in the imperative project of dissecting and dismantling what I refer to as “white feminism.”

I have spent far too many years of my life in silence. I have spent far too many years of my life practicing the obligatory absorption of theories/histories/movements which really weren’t mine or my foremothers. in fact, I have spent far too many years of my life accepting what wasn’t good enough — accepting a department that conveniently skimmed over or altogether neglected MY histories, MY movements, MY foremothers’ struggles.

I think I know why Allah put me on this Earth. I think I’m going to reclaim and resurrect the feminisms that I’ve been denied, that all my friends have been denied.

Okay so Melonie Diaz is adorable and Jenny Shimizu is Jenny Shimizu but other than that the rest of the women in this movie are White Fauxminists whose activism involves spraypainting plastic surgery clinics and clothing stores’ window displays with things like “free your clit and your mind” and “women of all sizes are beautiful.”

I wish I had known that before starting it. At this point I’m watching solely for Melonie and Jenny.

What men can do to “protect” us is to check out the ways in which they put down and intimidate women in the streets and at home, to stop being verbally and physically abusive to us and to tell men they know who mistreat women to stop it and stop it quick. Men who are committed to stopping violence against women should start seriously discussing this issue with other men and organizing in supportive ways.
The Combahee River Collective. 1979. ‘8 Black Women, Why Did They Die?’ Radical America 13.5: 46. (via james-bliss)

(Source: that-wasnt, via bad-dominicana)

Often emphasis on identity and lifestyle is appealing because it creates a false sense that one is engaged in praxis. However, praxis within any political movement that aims to have a radical transformative impact on society cannot be solely focused on creating spaces wherein would-be radicals experience safety and support. Feminist movement to end sexist oppression actively engages participants in revolutionary struggle. Struggle is rarely safe or pleasurable. Focusing on feminism as political commitment, we resist the emphasis on individual identity and lifestyle. (This should not be confused with the very real need to unite theory and practice.) Such resistance engages us in revolutionary praxis. The ethics of Western society informed by imperialism and capitalism are personal rather than social. They teach us that the individual good is more important than the collective good, and consequently that individual change is of greater significance than collective change. This particular form of cultural imperialism has been reproduced in feminist movement in the form of individual women equating the fact that their lives have been changed in a meaningful way by feminism “as is” with a policy that no change need occur in the theory and praxis, even if it has little or no impact on society as a whole, or on masses of women.
bell hooks, Feminist Theory, from Margin to Center (via medhanena)

(Source: rs620, via indigocrayon)