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The Animal Kill Counter: Basic Version << ADAPTT :: Animals Deserve Absolute Protection Today and Tomorrow

Animals Slaughtered:

0 marine animals
0 chickens
0 ducks
0 pigs
0 rabbits
0 turkeys
0 geese
0 sheep
0 goats
0 cows and calves
0 rodents
0 pigeons and other birds
0 buffaloes
0 dogs
0 cats
0 horses
0 donkeys and mules
0 camels and other camelids

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veganasana:

Taking a shower at someone else’s house will never not be awkward

dynast3:

dynast3:

vampmissedith:

axmxz:

nowyoukno:

Source for more facts follow NowYouKno



But we can’t show people of the same gender kissing on-screen. Amazing.

But… It’s an 18 (in the Uk) How did a TV-14 on a network channel get an 18 rating, they can’t even show a buttcrack for gods sake!

Well, aside from the brutal killings… Ok, yea it couldn’t be a 15. We need more ratings. Why not just use all the ages?

dynast3:

dynast3:

vampmissedith:

axmxz:

nowyoukno:

Source for more facts follow NowYouKno

But we can’t show people of the same gender kissing on-screen. Amazing.

But… It’s an 18 (in the Uk)
How did a TV-14 on a network channel get an 18 rating, they can’t even show a buttcrack for gods sake!

Well, aside from the brutal killings… Ok, yea it couldn’t be a 15. We need more ratings. Why not just use all the ages?

veganprocrastinator:

i went out last night, and took pictures inside of a broken photobooth and danced to 80s music.

I’m sorry but it confuses me why everyone freaks out about diamond rings

troyler-kiss-killed-us:

seath64:

This is a Diamond engagement ring (kinda obvious)
image

And this is an Opal engagement ring.
image

Just my opinion but why isn’t opal a giant thing :? You also get crazy variations like the Lightning Ridge Black Opal….

image

Dragons Breath Fire Opal…..
image

Even this fucking Harlequin Opal that looks like a rainbow on LSD
image

…JUST… OPALS MAN

Ive always loved opal

opal is my legit fave stone

helainetieu:

grebnesieh:

Grab her booty in front of dudes who want her.

If a boyfriend or guy ever did this to me, I would slap him across the face in front of everyone to embarrass and disrespect him the same way he just embarrassed and disrespected me. Never fucking objectify me to prove a meaningless point.

heterogeneoushomosexual:

burymyart:
Indigenous Feminism Without Apologyby Andrea Smith
We often hear the mantra in indigenous communities that Native women aren’t feminists. Supposedly, feminism is not needed because Native women were treated with respect prior to colonization. Thus, any Native woman who calls herself a feminist is often condemned as being “white.”
However, when I started interviewing Native women organizers as part of a research project, I was surprised by how many community-based activists were describing themselves as “feminists without apology.” They were arguing that feminism is actually an indigenous concept that has been co-opted by white women.
The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, “We can’t worry about domestic violence; we must worry about survival issues first.” But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?
These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, they’re challenging why it is that white women get to define what feminism is.
DECENTERING WHITE FEMINISM
The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.
This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.
Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).
CHALLENGING THE STATE
Indigenous feminists are also challenging how we conceptualize indigenous sovereignty - it is not an add-on to the heteronormative and patriarchal nationstate. Rather it challenges the nationstate system itself. Charles Colson, prominent Christian Right activist and founder of Prison Fellowship, explains quite clearly the relationship between heteronormativity and the nation-state. In his view, samesex marriage leads directly to terrorism; the attack on the “natural moral order” of the heterosexual family “is like handing moral weapons of mass destruction to those who use America’s decadence to recruit more snipers and hijackers and suicide bombers.”
Similarly, the Christian Right World magazine opined that feminism contributed to the Abu Ghraib scandal by promoting women in the military. When women do not know their assigned role in the gender hierarchy, they become disoriented and abuse prisoners.
Implicit in this is analysis the understanding that heteropatriarchy is essential for the building of US empire. Patriarchy is the logic that naturalizes social hierarchy. Just as men are supposed to naturally dominate women on the basis of biology, so too should the social elites of a society naturally rule everyone else through a nation-state form of governance that is constructed through domination, violence, and control.
As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the US. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle-class) to create a “Christian America.” She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection.
For example, more investment in the suburban private family means less funding for urban areas and Native reservations. The resulting social decay is then construed to be caused by deviance from the Christian family ideal rather than political and economic forces. As former head of the Christian Coalition Ralph Reed states: “The only true solution to crime is to restore the family,” and “Family break-up causes poverty.”
Unfortunately, as Navajo feminist scholar Jennifer Denetdale points out, the Native response to a heteronormative white, Christian America has often been an equally heteronormative Native nationalism. In her critique of the Navajo tribal council’s passage of a ban on same-sex marriage, Denetdale argues that Native nations are furthering a Christian Right agenda in the name of “Indian tradition.”
This trend is equally apparent within racial justice struggles in other communities of colour. As Cathy Cohen contends, heteronormative sovereignty or racial justice struggles will effectively maintain rather than challenge colonialism and white supremacy because they are premised on a politics of secondary marginalization. The most elite class will further their aspirations on the backs of those most marginalized within the community.
Through this process of secondary marginalization, the national or racial justice struggle either implicitly or explicitly takes on a nation-state model as the end point of its struggle - a model in which the elites govern the rest through violence and domination, and exclude those who are not members of “the nation.”
NATIONAL LIBERATION
Grassroots Native women, along with Native scholars such as Taiaiake Alfred and Craig Womack, are developing other models of nationhood. These articulations counter the frequent accusations that nation-building projects necessarily lead to a narrow identity politics based on ethnic cleansing and intolerance. This requires that a clear distinction be drawn between the project of national liberation, and that of nation-state building.
Progressive activists and scholars, while prepared to make critiques of the US and Canadian governments, are often not prepared to question their legitimacy. A case in point is the strategy of many racial justice organizations in the US or Canada, who have rallied against the increase in hate crimes since 9/11 under the banner, “We’re American [or Canadian] too.”
This allegiance to “America” or “Canada” legitimizes the genocide and colonization of Native peoples upon which these nation-states are founded. By making anti-colonial struggle central to feminist politics, Native women place in question the appropriate form of governance for the world in general. In questioning the nation-state, we can begin to imagine a world that we would actually want to live in. Such a political project is particularly important for colonized peoples seeking national liberation outside the nation-state.
Whereas nation-states are governed through domination and coercion, indigenous sovereignty and nationhood is predicated on interrelatedness and responsibility.
As Sharon Venne explains, “Our spirituality and our responsibilities define our duties. We understand the concept of sovereignty as woven through a fabric that encompasses our spirituality and responsibility. This is a cyclical view of sovereignty, incorporating it into our traditional philosophy and view of our responsibilities. It differs greatly from the concept of Western sovereignty which is based upon absolute power. For us absolute power is in the Creator and the natural order of all living things; not only in human beings… Our sovereignty is related to our connections to the earth and is inherent.”
REVOLUTION
A Native feminist politics seeks to do more than simply elevate Native women’s status - it seeks to transform the world through indigenous forms of governance that can be beneficial to everyone.
At the 2005 World Liberation Theology Forum held in Porto Alegre, Brazil, indigenous peoples from Bolivia stated that they know another world is possible because they see that world whenever they do their ceremonies. Native ceremonies can be a place where the present, past and future become copresent. This is what Native Hawaiian scholar Manu Meyer calls a racial remembering of the future.
Prior to colonization, Native communities were not structured on the basis of hierarchy, oppression or patriarchy. We will not recreate these communities as they existed prior to colonization. Our understanding that a society without structures of oppression was possible in the past tells us that our current political and economic system is anything but natural and inevitable. If we lived differently before, we can live differently in the future.
Native feminism is not simply an insular or exclusivist “identity politics” as it is often accused of being. Rather, it is framework that understands indigenous women’s struggle as part of a global movement for liberation. As one activist stated: “You can’t win a revolution on your own. And we are about nothing short of a revolution. Anything else is simply not worth our time.”
Andrea Smith is Cherokee and a professor of Native American Studies at the University of Michigan, Ann Arbor, and co-founder of Incite! Women of Color Against Violence and the Boarding School Healing Project.
_____________________________
R.I.S.E.:RadicalIndigenousSurvivance &amp;Empowermenthttps://www.facebook.com/RISEIndigenous___________________________________________.

heterogeneoushomosexual:

burymyart:

Indigenous Feminism Without Apology
by Andrea Smith

We often hear the mantra in indigenous communities that Native women aren’t feminists. Supposedly, feminism is not needed because Native women were treated with respect prior to colonization. Thus, any Native woman who calls herself a feminist is often condemned as being “white.”

However, when I started interviewing Native women organizers as part of a research project, I was surprised by how many community-based activists were describing themselves as “feminists without apology.” They were arguing that feminism is actually an indigenous concept that has been co-opted by white women.

The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, “We can’t worry about domestic violence; we must worry about survival issues first.” But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?

These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, they’re challenging why it is that white women get to define what feminism is.

DECENTERING WHITE FEMINISM

The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.

This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.

Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).

CHALLENGING THE STATE

Indigenous feminists are also challenging how we conceptualize indigenous sovereignty - it is not an add-on to the heteronormative and patriarchal nationstate. Rather it challenges the nationstate system itself. Charles Colson, prominent Christian Right activist and founder of Prison Fellowship, explains quite clearly the relationship between heteronormativity and the nation-state. In his view, samesex marriage leads directly to terrorism; the attack on the “natural moral order” of the heterosexual family “is like handing moral weapons of mass destruction to those who use America’s decadence to recruit more snipers and hijackers and suicide bombers.”

Similarly, the Christian Right World magazine opined that feminism contributed to the Abu Ghraib scandal by promoting women in the military. When women do not know their assigned role in the gender hierarchy, they become disoriented and abuse prisoners.

Implicit in this is analysis the understanding that heteropatriarchy is essential for the building of US empire. Patriarchy is the logic that naturalizes social hierarchy. Just as men are supposed to naturally dominate women on the basis of biology, so too should the social elites of a society naturally rule everyone else through a nation-state form of governance that is constructed through domination, violence, and control.

As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the US. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle-class) to create a “Christian America.” She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection.

For example, more investment in the suburban private family means less funding for urban areas and Native reservations. The resulting social decay is then construed to be caused by deviance from the Christian family ideal rather than political and economic forces. As former head of the Christian Coalition Ralph Reed states: “The only true solution to crime is to restore the family,” and “Family break-up causes poverty.”

Unfortunately, as Navajo feminist scholar Jennifer Denetdale points out, the Native response to a heteronormative white, Christian America has often been an equally heteronormative Native nationalism. In her critique of the Navajo tribal council’s passage of a ban on same-sex marriage, Denetdale argues that Native nations are furthering a Christian Right agenda in the name of “Indian tradition.”

This trend is equally apparent within racial justice struggles in other communities of colour. As Cathy Cohen contends, heteronormative sovereignty or racial justice struggles will effectively maintain rather than challenge colonialism and white supremacy because they are premised on a politics of secondary marginalization. The most elite class will further their aspirations on the backs of those most marginalized within the community.

Through this process of secondary marginalization, the national or racial justice struggle either implicitly or explicitly takes on a nation-state model as the end point of its struggle - a model in which the elites govern the rest through violence and domination, and exclude those who are not members of “the nation.”

NATIONAL LIBERATION

Grassroots Native women, along with Native scholars such as Taiaiake Alfred and Craig Womack, are developing other models of nationhood. These articulations counter the frequent accusations that nation-building projects necessarily lead to a narrow identity politics based on ethnic cleansing and intolerance. This requires that a clear distinction be drawn between the project of national liberation, and that of nation-state building.

Progressive activists and scholars, while prepared to make critiques of the US and Canadian governments, are often not prepared to question their legitimacy. A case in point is the strategy of many racial justice organizations in the US or Canada, who have rallied against the increase in hate crimes since 9/11 under the banner, “We’re American [or Canadian] too.”

This allegiance to “America” or “Canada” legitimizes the genocide and colonization of Native peoples upon which these nation-states are founded. By making anti-colonial struggle central to feminist politics, Native women place in question the appropriate form of governance for the world in general. In questioning the nation-state, we can begin to imagine a world that we would actually want to live in. Such a political project is particularly important for colonized peoples seeking national liberation outside the nation-state.

Whereas nation-states are governed through domination and coercion, indigenous sovereignty and nationhood is predicated on interrelatedness and responsibility.

As Sharon Venne explains, “Our spirituality and our responsibilities define our duties. We understand the concept of sovereignty as woven through a fabric that encompasses our spirituality and responsibility. This is a cyclical view of sovereignty, incorporating it into our traditional philosophy and view of our responsibilities. It differs greatly from the concept of Western sovereignty which is based upon absolute power. For us absolute power is in the Creator and the natural order of all living things; not only in human beings… Our sovereignty is related to our connections to the earth and is inherent.”

REVOLUTION

A Native feminist politics seeks to do more than simply elevate Native women’s status - it seeks to transform the world through indigenous forms of governance that can be beneficial to everyone.

At the 2005 World Liberation Theology Forum held in Porto Alegre, Brazil, indigenous peoples from Bolivia stated that they know another world is possible because they see that world whenever they do their ceremonies. Native ceremonies can be a place where the present, past and future become copresent. This is what Native Hawaiian scholar Manu Meyer calls a racial remembering of the future.

Prior to colonization, Native communities were not structured on the basis of hierarchy, oppression or patriarchy. We will not recreate these communities as they existed prior to colonization. Our understanding that a society without structures of oppression was possible in the past tells us that our current political and economic system is anything but natural and inevitable. If we lived differently before, we can live differently in the future.

Native feminism is not simply an insular or exclusivist “identity politics” as it is often accused of being. Rather, it is framework that understands indigenous women’s struggle as part of a global movement for liberation. As one activist stated: “You can’t win a revolution on your own. And we are about nothing short of a revolution. Anything else is simply not worth our time.”

Andrea Smith is Cherokee and a professor of Native American Studies at the University of Michigan, Ann Arbor, and co-founder of Incite! Women of Color Against Violence and the Boarding School Healing Project.

_____________________________

R.I.S.E.:
Radical
Indigenous
Survivance &
Empowerment


https://www.facebook.com/RISEIndigenous
___________________________________________.

deansass:

the-kellic-ship:

deansass:

dear Australians,

Canada has less people than California alone, and we’re the 2nd biggest country in the world. Gay rights are fully legal, abortion is legal, no racism or descrimination of any kind is allowed, free healthcare, and we have moose. Come live here, we have lots of space!

sincerely,

Canadians

can Americans come too

no

No racism of any kind? Canadians are so full of fucking shit.

HAHA AMERICANS CANT MARRY THOSE THEY LOVE AND THEY DIE FROM POOR HEALTH CARE HAHAHAHA WOMEN CANT HAVE SAFE ABORTIONS HAHAHA

(Source: deansass)

baby: t- t-

parents: the baby's first words!

baby: t- thh- th-

parents: three??? thing???

baby: t- tha- tha-

baby: That’s right, I am Kira. And what can you do? Kill me right here? Hear this: I’m not only Kira, but I’m also God of the new world. Kira has become law in the world we now live. He’s the one who’s maintaining order. I have become justice, the only hope for mankind. Kill me? Is that really the right thing to do? Since Kira’s appearance six years ago, wars have stopped and global crime rates have been reduced by over 70%, but it’s not enough! This world is still rotten… with too many rotten people…. Somebody has to do this! And when I first got that notebook all those years ago, I knew I had to do it—no, I was the only one who could! I understood that killing people was a crime. THERE WAS NO OTHER WAY! THE WORLD HAD TO BE FIXED! A purpose given to me! Only I could do it! Who else could’ve done it and come this far?! WOULD THEY’VE KEPT GOING?! … The only one… who can create a new world… is me…

overlypolitebisexual:

i was walking to get pizza the other day and my leg had pretty much given out and the friend i was with was like power walking and went “im going as slow as i can” and tbh if i wasn’t walking for pizza i’d have turned around and got the bus home

omg this breaks my heart i would have totally waited ; -;

overlypolitebisexual:

i was once walking with my friends and only one slowed down to wait for me and by the time i managed to make it home limping like all hell and in complete agony the other two friends had walked so far ahead they had gone to the shop and come back and were like “woah are you ok what took so long” i was like ???? was it that much effort to wait for me???

im sorry :< i would have waited.

voldemortcanyounot:

thebabbagepatch:

fearofpop:

A guy is taking his girlfriend to prom. He waits in the ticket line for a really long time but gets them. He goes to rent a limo. The rental line is really long but he eventually does it. He goes to buy her flowers. The line at the florist is really long but eventually he gets the flowers. At prom, she asks him to go get punch. He goes to the refreshment table and there’s no punchline.

you’ve got to be kidding me

I am in physical pain

Anonymous asked
1)IMO lesbian&bisexual women face diff. types of violence. for example, as a lesbian who has been correctively raped, the male violence enacted on me was about punishment for rejecting both that one specific man and men in general, while the violence enacted on bi women is about controlling women they misogynistically believe they are still entitled to. Corrective rape and other types of male violence enacted on lesbians is obviously not the fault of women who mislabel themselves as lesbians and

2) is SOLELY the fault of men, but the point is that mislabeling like this (esp on in a mass media publication like Slate) plays into the fetishizing attitudes of men who think they can turn lesbians (like my rapist) who become enraged when their advances are rejected. This is solely the fault of these men, but the dissemination of the misconception that some lesbians want men validates these creeps, which is why it’s disrespectful and materially harmful. (on anon so im not outed as a survivor)

Not a lesbian or a rape survivor so I will not add commentary, however I feel you should be able to say your piece so I will publish this.

prochoicebecausefuckoff:

fuckyeahlavernecox:

carlofscar:

dynastylnoire:

fuckyeahlavernecox:

Laverne Cox corrects Gayle King on CBS

Did she really say “Blah blah blah” though?  Freaking terrible.

How is it terrible? Because she right? Gender is not “imposed on you” he even said himself he was born male, lemme break something down for you fools on tumblr. Because a male or female gets a physical sex change, guess what they’re genetic code ya know the xx and xy we learned in biology is still the same. No matter what you do to yourself physically there’s nothing that can change that code YET. So he’s still a boy no matter how hard you want to look like the opposite gender you are still who you were originally born to be. Now go to sleep on calling someone terrible for understanding shit you all should realize by now

Please, and I mean this in the nicest possible way, 

GO FUCK YOURSELF

"he even said himself"

"born male"

"xx and xy"

"He’s still a boy"

"Opposite gender"

"who you were originally born to be"

I think this is transphobe bingo, and it’s wholly unpleasant.

You are a steaming pile of excrement who needs to be placed in a rubbish bin immediately.

Chromosomes and biology have nothing to do with gender, just with how the body develops.

oliviazira:

agitatorswaltz:

wasabi-monster:

adamantiumbancho:

bigbardafree:

IF I EVER HOST A YAOI PANEL THIS IS THE VIDEO I WILL INTRODUCE THE PANEL WITH 

TheClassic

i was afraid to click on it but i’m glad i did

This went exactly as I wanted it to.

This will never not be funny

what the fuck corn???

toxicnebulae:

nowyoukno:

Source for more like this follow NowYouKno

its name is the University of al-Qarawiyyin
the woman’s name was Fatima al-Fihri
failing to mention the names contributes to the erasure of the accomplishments of people, and especially women, of colour throughout history
once again: her name was FATIMA AL-FIHRI

toxicnebulae:

nowyoukno:

Source for more like this follow NowYouKno

its name is the University of al-Qarawiyyin

the woman’s name was Fatima al-Fihri

failing to mention the names contributes to the erasure of the accomplishments of people, and especially women, of colour throughout history

once again: her name was FATIMA AL-FIHRI