america-wakiewakie:

Instead of asking where is Palestinian Gandhi let us stand with Palestinian Resistance | AmericaWakieWakie
“The war neither began with us nor is it going to end with our lives.”
— Bhagat Singh
On April 13, 1919, in violation of a British colonial ban on meetings or gatherings, peaceful protestors assembled in Punjab, India to object to the recent killing of nearly 30 Indians in a previous protest. Unprovoked and without warning, colonial forces arrived and opened fire on tens of thousands of unarmed, defenseless Indians, mostly Sikhs, indiscriminately killing 379 men, women, and children. An estimated 1,200 were wounded.
The onslaught known today as the Jallianwala Bagh massacre, or the Amritsar massacre to Punjabi natives, is said to have lasted 20 minutes. Yet, despite its brevity, for the move to action it spurred throughout colonial India it remains a seminal event in the fight for Indian independence. One man, 12 year old Bhagat Singh, was especially moved. The massacre planted in Singh’s young mind a longing for the freedom of his people that would propel him forward by any means necessary.
Eventually he would be hung by British colonial authorities for his propensity to fight brutal occupation with every method employed against the Indian people. In the wake of his death, for the majority of the world who does not know or care about the necessity of armed struggle, he has been forgotten. His story, and those like his, has been put on the back-burner while men like Gandhi have been memorialized as the embodiment of what oppressed peoples should do when faced with a conscienceless occupier. 
Such is not far from the expectation of Palestinians in the wake of decades of Israeli apartheid and occupation: In one form or another the question has been asked, “Where is Palestinian Gandhi?”
Though, even if ridiculously, it could be speculated as to where Palestinian Gandhi might be — a thought to be revisited later — we ought to ask why anybody would pose this question at all. The reality is asking this question is a sinister method of delegitimizing Palestinian armed resistance and self-defense. It is a tactical ploy to remove the focus from the violence Israel continues to perpetrate against Palestinians in order to place the impetus for peace solely on those suffering most. It is, in its purest form, victim blaming. And it has been incredibly effective.
Gandhi: A Myth to Which We May Not Want to Aspire
“In order for nonviolence to work, your opponent must have a conscience.”
— Stokely Carmichael (Kwame Ture)
Nonviolence played a significant role in Indian independence, absolutely; but the premise that under the tutelage of Gandhi it was the premier force driving the nation toward liberation is a cherry-picked version of history. It downplays into nothingness the fact that the post-WWII crown could no longer maintain the brute force and financial obligation needed to run a global empire. Indigenous American scholar Ward Churchill in Pacifism as Pathology dismantled the myth that nonviolence effectively acted alone or in a vacuum unto itself:
“…Gandhian success must be viewed in the context of a general decline in British power brought about by two world wars within a thirty-year period. Prior to the decimation of British troop strength and the virtual bankruptcy of the Imperial treasury during World War II, Gandhi’s movement showed little likelihood of forcing England’s abandonment of India. Without the global violence that destroyed the Empire’s ability to forcibly control territories (and passive populations), India might have continued indefinitely in the pattern of minority rule marking the majority of South Africa’s modern history, the first locale in which the Gandhian recipe for liberation struck the reef of reality. Hence, while the Mahatma and his followers were able to remain “pure,” their victory was contingent upon others physically gutting their opponents for them.”
At best Gandhi worship ignores — at worst it erases — the revolutionary actions of people like Bhagat Singh and others who galvanized the resistance movement in colonial India. It removes the context of fear created by armed struggle, a reversal of the fear that underpinned British control of a country where Brits were enormously outnumbered. George Orwell, the famous author of 1984, as a former officer in the Indian police noted:
“Gandhi has been regarded for twenty years by the Government of India as one of its right-hand men… It was always admitted in the most cynical way that Gandhi made it easier for the British to rule India, because his influence was always against taking any action that would make any difference. The reason why Gandhi when in prison is always treated with such lenience, and small concessions sometimes made when he has prolonged one of his fasts to a dangerous extent, is that the British officials are in terror that he may die and be replaced by someone who believes less in “soul force” and more in bombs.”
The material and philosophical reality of nonviolence is one of insufficient means dictating for itself an impossible end. The sectarian nature by which many proponents of Gandhian doctrine preclude or lambaste the use of armed resistance only helps doom a people’s fight for liberation because it effectively counteracts any positive gain they together might achieve. A truly encompassing liberatory praxis must recognize the use of armed resistance as a legitimate and necessary method of achieving liberation. The dismantling of the Gandhi myth is therefore of primary importance in attaining such a praxis.
But what about Gandhi the man himself, his political doctrines aside? Recently feminist writer and activist Arundhati Roy shared her own criticisms of the late nonviolent leader, saying:
“The story of Gandhi that we have been told, is a lie. It is time to unveil a few truths, about a person whose doctrine of nonviolence was based on the acceptance of a most brutal social hierarchy ever known, the caste system. Gandhi believed that a scavenger should always remain a scavenger. Do we really need to name our universities after him?”
There are, of course, more critical views of Gandhi’s personal habits — his methods for testing his resolve for celibacy for instance — but at the core of his legacy lies an irrational, one-sided lore of a man whose message and methods were inadequate, however helpful,  and whose moral character was as flawed as anyone else’s. The real reason Gandhi is lauded while revolutionaries like Singh are diminished has more to do with what we do not know and why we are not taught it than with what we think we know.
In other words, if we were taught the truth that armed resistance does bring about significant change, we might be inclined to try it.
Reclaiming Resistance from Israel’s Tactical Propaganda
“Respect existence, or expect resistance.”
— CrimethInc.
Knowing the pitfalls of Gandhi’s character/nonviolence, that in reality his methods could only be successful when buttressed with armed resistance and the bankrupting of Britain’s military and financial prowess, why would anybody ask “Where is Palestinian Gandhi?” Well, it’s pretty simple really: If people buy into the idea that there ought to be a Palestinian Gandhi to do what the myth of Gandhi dictates, then if no Palestinian is successfully doing it the rest of the world can continue to blame Palestinians for Israeli initiated violence instead of holding Israel accountable.
More importantly, if Palestinians deviate from the doctrine of nonviolence and endorse armed resistance, Israel can portray itself as victimized, or at least only retaliating in an “equally” matched conflict. This is tactical propaganda. If looked for, it is openly visible in the current struggle for Palestinian liberation.
Mainstream media has constantly berated fighters in Gaza for using armed resistance in the face of overwhelming occupation. A principle mechanism of this berating has been the method of blaming-both-sides equally, regardless of the lopsided causalities of Israel’s current and past military offensives. Hamas, an entity ironically helped to prominence by Mossad as a counterweight to the PLO, has been dubbed the central objector to proposed ceasefires by Israel, Egypt, and humanitarian agencies despite the fact that Israel has far more frequently been the provocateur. After Hamas does reject any ceasefire terms, the question of Palestinian Gandhi is mouthed ad nauseam.
But there can be no great peace negotiator when every ceasefire calls for the continuation of Palestinian oppression. Such proposals are not negotiations — they are the demands of a wolf clothed in the rhetoric of the sheep to elicit international sympathy. Palestinians know this, and by majority they have claimed acceptance of such a ceasefire would be a condition of living death.
In the film Rang de Basanti,a historical fiction of Bhagat Singh and his comrades’ revolutionary actions, a group of young friends retrace and relive the struggle for Indian independence. In the course of their reenactment they discover the corruption of their own government through the death of a loved one and come to understand Singh’s motivations for armed struggle. When they attempt to nonviolently challenge the corruption that led to their friend’s death, they are met with brutal repression, another of them having been beaten into a coma.
They assassinate the Defense Minister of the Indian government, the man responsible, in response. As the Indian government attributes the assassination to terrorists, effectively martyring a corrupt official, in their last act the group seizes a radio station to finally tell the truth about the corruption they acted against. They, like Singh, willingly die for the people they love.
Whether or not their actions were warranted they did something far too many have not: They realized that in order for nonviolence to work, those trying to kill you have to care about you.
Israel’s Zionist government does not care about Palestinians. The so-called terrorism Israel says it is fighting, in reality, is the armed resistance created by the terrorism it commits. If Israel were really concerned with the alleged “terrorism” of Hamas, its most prudent action would be to immediately cease participating in the terrorizing of Palestinians. Such is the nature of cyclical violence, but by no means is it equivalent when one party has the 6th most powerful military in the world and the backing of United States military power while the other has rocks and homemade rockets. 
But this is at the core of asking “Where is Palestinian Gandhi,” to delegitimize Gazan resistance by decoupling the material reality of occupation from the right to self-defense. Jeff Sluka captured it well in National Liberation Movements in Global Context:
“The condemnation of liberation movements for resorting to… armed struggle is almost invariably superficial, hypocritical, judgmental, and unfair and tends strongly to represent another example of the generalized phenomenon of “blaming the victim.” The violence of the situation, the per-existing oppression suffered by those who eventually strike back, is conveniently ignored. The violence of the oppressed is a form of defensive counter-violence to the violence of conquest and oppression. In no armed national liberation movement I know of in history has this not been the case.”
After decades of war on Palestinians, Israel has threaded through itself a clearly defined and widely endorsed, yet often unarticulated, acceptance of violent oppression. It is a fully rationalized phenomenon for its government, with full confidence of Israeli Zionists and their sympathizers abroad, to carry out odious acts of state-sanctioned terrorism against Palestinians. Yet when those murdered, so clearly revealed in the scope of recent events, grow weary enough to fight against occupation, their resistance is totally fetishized, their humanity dehumanized. 
As in the lived and cinematic experience of Singh’s life, getting past the Gandhi myth is essential to understanding the material reality of what is happening on the ground in Gaza today. This understanding must lay bare the conditions of occupation, colonization, and apartheid. When we fully grasp this we ought to remember a people’s natural right to armed resistance. Blaming Palestinians for fighting oppression from a racist, Zionist government is outright victim-blaming. It makes us tools of oppression.
If we really must ask “Where is Palestinian Gandhi,” we should realize they likely are buried under the rubble of an Israeli missile.
(Photo Credit: Mohammed Saber/EPA & AmericaWakieWakie)

america-wakiewakie:

Instead of asking where is Palestinian Gandhi let us stand with Palestinian Resistance | AmericaWakieWakie

“The war neither began with us nor is it going to end with our lives.”

— Bhagat Singh

On April 13, 1919, in violation of a British colonial ban on meetings or gatherings, peaceful protestors assembled in Punjab, India to object to the recent killing of nearly 30 Indians in a previous protest. Unprovoked and without warning, colonial forces arrived and opened fire on tens of thousands of unarmed, defenseless Indians, mostly Sikhs, indiscriminately killing 379 men, women, and children. An estimated 1,200 were wounded.

The onslaught known today as the Jallianwala Bagh massacre, or the Amritsar massacre to Punjabi natives, is said to have lasted 20 minutes. Yet, despite its brevity, for the move to action it spurred throughout colonial India it remains a seminal event in the fight for Indian independence. One man, 12 year old Bhagat Singh, was especially moved. The massacre planted in Singh’s young mind a longing for the freedom of his people that would propel him forward by any means necessary.

Eventually he would be hung by British colonial authorities for his propensity to fight brutal occupation with every method employed against the Indian people. In the wake of his death, for the majority of the world who does not know or care about the necessity of armed struggle, he has been forgotten. His story, and those like his, has been put on the back-burner while men like Gandhi have been memorialized as the embodiment of what oppressed peoples should do when faced with a conscienceless occupier. 

Such is not far from the expectation of Palestinians in the wake of decades of Israeli apartheid and occupation: In one form or another the question has been asked, “Where is Palestinian Gandhi?”

Though, even if ridiculously, it could be speculated as to where Palestinian Gandhi might be — a thought to be revisited later — we ought to ask why anybody would pose this question at all. The reality is asking this question is a sinister method of delegitimizing Palestinian armed resistance and self-defense. It is a tactical ploy to remove the focus from the violence Israel continues to perpetrate against Palestinians in order to place the impetus for peace solely on those suffering most. It is, in its purest form, victim blaming. And it has been incredibly effective.

Gandhi: A Myth to Which We May Not Want to Aspire

“In order for nonviolence to work, your opponent must have a conscience.”

— Stokely Carmichael (Kwame Ture)

Nonviolence played a significant role in Indian independence, absolutely; but the premise that under the tutelage of Gandhi it was the premier force driving the nation toward liberation is a cherry-picked version of history. It downplays into nothingness the fact that the post-WWII crown could no longer maintain the brute force and financial obligation needed to run a global empire. Indigenous American scholar Ward Churchill in Pacifism as Pathology dismantled the myth that nonviolence effectively acted alone or in a vacuum unto itself:

“…Gandhian success must be viewed in the context of a general decline in British power brought about by two world wars within a thirty-year period. Prior to the decimation of British troop strength and the virtual bankruptcy of the Imperial treasury during World War II, Gandhi’s movement showed little likelihood of forcing England’s abandonment of India. Without the global violence that destroyed the Empire’s ability to forcibly control territories (and passive populations), India might have continued indefinitely in the pattern of minority rule marking the majority of South Africa’s modern history, the first locale in which the Gandhian recipe for liberation struck the reef of reality. Hence, while the Mahatma and his followers were able to remain “pure,” their victory was contingent upon others physically gutting their opponents for them.”

At best Gandhi worship ignores — at worst it erases — the revolutionary actions of people like Bhagat Singh and others who galvanized the resistance movement in colonial India. It removes the context of fear created by armed struggle, a reversal of the fear that underpinned British control of a country where Brits were enormously outnumbered. George Orwell, the famous author of 1984, as a former officer in the Indian police noted:

“Gandhi has been regarded for twenty years by the Government of India as one of its right-hand men… It was always admitted in the most cynical way that Gandhi made it easier for the British to rule India, because his influence was always against taking any action that would make any difference. The reason why Gandhi when in prison is always treated with such lenience, and small concessions sometimes made when he has prolonged one of his fasts to a dangerous extent, is that the British officials are in terror that he may die and be replaced by someone who believes less in “soul force” and more in bombs.”

The material and philosophical reality of nonviolence is one of insufficient means dictating for itself an impossible end. The sectarian nature by which many proponents of Gandhian doctrine preclude or lambaste the use of armed resistance only helps doom a people’s fight for liberation because it effectively counteracts any positive gain they together might achieve. A truly encompassing liberatory praxis must recognize the use of armed resistance as a legitimate and necessary method of achieving liberation. The dismantling of the Gandhi myth is therefore of primary importance in attaining such a praxis.

But what about Gandhi the man himself, his political doctrines aside? Recently feminist writer and activist Arundhati Roy shared her own criticisms of the late nonviolent leader, saying:

“The story of Gandhi that we have been told, is a lie. It is time to unveil a few truths, about a person whose doctrine of nonviolence was based on the acceptance of a most brutal social hierarchy ever known, the caste system. Gandhi believed that a scavenger should always remain a scavenger. Do we really need to name our universities after him?”

There are, of course, more critical views of Gandhi’s personal habits — his methods for testing his resolve for celibacy for instance — but at the core of his legacy lies an irrational, one-sided lore of a man whose message and methods were inadequate, however helpful,  and whose moral character was as flawed as anyone else’s. The real reason Gandhi is lauded while revolutionaries like Singh are diminished has more to do with what we do not know and why we are not taught it than with what we think we know.

In other words, if we were taught the truth that armed resistance does bring about significant change, we might be inclined to try it.

Reclaiming Resistance from Israel’s Tactical Propaganda

“Respect existence, or expect resistance.”

— CrimethInc.

Knowing the pitfalls of Gandhi’s character/nonviolence, that in reality his methods could only be successful when buttressed with armed resistance and the bankrupting of Britain’s military and financial prowess, why would anybody ask “Where is Palestinian Gandhi?” Well, it’s pretty simple really: If people buy into the idea that there ought to be a Palestinian Gandhi to do what the myth of Gandhi dictates, then if no Palestinian is successfully doing it the rest of the world can continue to blame Palestinians for Israeli initiated violence instead of holding Israel accountable.

More importantly, if Palestinians deviate from the doctrine of nonviolence and endorse armed resistance, Israel can portray itself as victimized, or at least only retaliating in an “equally” matched conflict. This is tactical propaganda. If looked for, it is openly visible in the current struggle for Palestinian liberation.

Mainstream media has constantly berated fighters in Gaza for using armed resistance in the face of overwhelming occupation. A principle mechanism of this berating has been the method of blaming-both-sides equally, regardless of the lopsided causalities of Israel’s current and past military offensives. Hamas, an entity ironically helped to prominence by Mossad as a counterweight to the PLO, has been dubbed the central objector to proposed ceasefires by Israel, Egypt, and humanitarian agencies despite the fact that Israel has far more frequently been the provocateur. After Hamas does reject any ceasefire terms, the question of Palestinian Gandhi is mouthed ad nauseam.

But there can be no great peace negotiator when every ceasefire calls for the continuation of Palestinian oppression. Such proposals are not negotiations — they are the demands of a wolf clothed in the rhetoric of the sheep to elicit international sympathy. Palestinians know this, and by majority they have claimed acceptance of such a ceasefire would be a condition of living death.

In the film Rang de Basanti,a historical fiction of Bhagat Singh and his comrades’ revolutionary actions, a group of young friends retrace and relive the struggle for Indian independence. In the course of their reenactment they discover the corruption of their own government through the death of a loved one and come to understand Singh’s motivations for armed struggle. When they attempt to nonviolently challenge the corruption that led to their friend’s death, they are met with brutal repression, another of them having been beaten into a coma.

They assassinate the Defense Minister of the Indian government, the man responsible, in response. As the Indian government attributes the assassination to terrorists, effectively martyring a corrupt official, in their last act the group seizes a radio station to finally tell the truth about the corruption they acted against. They, like Singh, willingly die for the people they love.

Whether or not their actions were warranted they did something far too many have not: They realized that in order for nonviolence to work, those trying to kill you have to care about you.

Israel’s Zionist government does not care about Palestinians. The so-called terrorism Israel says it is fighting, in reality, is the armed resistance created by the terrorism it commits. If Israel were really concerned with the alleged “terrorism” of Hamas, its most prudent action would be to immediately cease participating in the terrorizing of Palestinians. Such is the nature of cyclical violence, but by no means is it equivalent when one party has the 6th most powerful military in the world and the backing of United States military power while the other has rocks and homemade rockets. 

But this is at the core of asking “Where is Palestinian Gandhi,” to delegitimize Gazan resistance by decoupling the material reality of occupation from the right to self-defense. Jeff Sluka captured it well in National Liberation Movements in Global Context:

“The condemnation of liberation movements for resorting to… armed struggle is almost invariably superficial, hypocritical, judgmental, and unfair and tends strongly to represent another example of the generalized phenomenon of “blaming the victim.” The violence of the situation, the per-existing oppression suffered by those who eventually strike back, is conveniently ignored. The violence of the oppressed is a form of defensive counter-violence to the violence of conquest and oppression. In no armed national liberation movement I know of in history has this not been the case.”

After decades of war on Palestinians, Israel has threaded through itself a clearly defined and widely endorsed, yet often unarticulated, acceptance of violent oppression. It is a fully rationalized phenomenon for its government, with full confidence of Israeli Zionists and their sympathizers abroad, to carry out odious acts of state-sanctioned terrorism against Palestinians. Yet when those murdered, so clearly revealed in the scope of recent events, grow weary enough to fight against occupation, their resistance is totally fetishized, their humanity dehumanized. 

As in the lived and cinematic experience of Singh’s life, getting past the Gandhi myth is essential to understanding the material reality of what is happening on the ground in Gaza today. This understanding must lay bare the conditions of occupation, colonization, and apartheid. When we fully grasp this we ought to remember a people’s natural right to armed resistance. Blaming Palestinians for fighting oppression from a racist, Zionist government is outright victim-blaming. It makes us tools of oppression.

If we really must ask “Where is Palestinian Gandhi,” we should realize they likely are buried under the rubble of an Israeli missile.

(Photo Credit: Mohammed Saber/EPA & AmericaWakieWakie)

"What the individual cannot achieve for himself, he can acquire when he attaches himself to the group, and when his ear is attuned to the still voice of the whole. What a man cannot acquire in a single day, he can achieve by a bond with days gone by. The individual is not simply impoverished, but when he participates in thd group he may also be enriched through the enduring wealth of the community."
Micha Berdyczewski in The Question of Our Past (1900-1903)

MUST Read: ”Racism is very characteristic of imperialism and capitalism. Hate against me has a lot to do with racism. Because of my big mouth and curly hair. And I’m so proud to have this mouth and this hair, because it is African.” - Hugo Chavez, September 21, 2005 

MUST Read & Love Massive Attack:

Massive Attack visit Palestinian refugees in Lebanon: ‘All of them have a right to a life of dignity and beauty’

The band will stage a fundraising concert in the country this evening to raise money for the ambulance service in Gaza

By Jenn Selby via theindependent
Massive Attack have spoken of their ‘love and commitment’ to supporting the plight of young Palestinian refugees after the political band visited the Bourj el-Barajneh refugee camp in Lebanon yesterday [28 July]

Members Robert Del Naja and Grant Marshall were taken on a tour of the Al Naqab Center, run by Palestinian volunteers. The center, which offers remedial classes, a meeting place for active youth and other social activities, has primarily been set up for Palestinians who have recently arrived from war-torn Syria.

Tonight (29 July), they will stage a concert in Lebanon in collaboration with the Hoping Foundation, part of the proceeds of which will go towards Al Naqab, as well as funding the building of a new public library in a separate camp in the north of the country and supporting the ambulance service in Gaza.

"We have been working with HOPING since 2005 doing gigs for the children of Palestine, so it really thrilling for us to be able to finally meet some of the brilliant young Palestinians we have been working with," Robert Del Naja said.

"We wish to especially mention three groups of Palestinian refugees today. First, those we just met, recently arrived from Syria who escaped death but are still living such harsh lives today. They have been made refugees many times - first in 1948, and again since the destruction of the Palestinian camps in Syria.

"Also it is important to bring attention to those Palestinians living in Lebanon since 1948: all the young people I met who weren’t born in Syria were born in Lebanon, and all of them are waiting to go home.

"And today we want to show our love solidarity and support for the Palestinian people in Gaza, indeed most of them are also refugees. All of them have a right to a life of dignity and beauty.

"As citizens of the UK, we are very aware of the role our country has played in shaping the history of the region," he continued. "Like most people we believe in peace and justice over violence and oppression.

"The crisis for Palestinians everywhere is most evident with the horrific violence and loss of life we have been witnessing in Gaza these past weeks. Massive Attack have always supported the Palestinian people in their struggle. We are therefore honoured to be working with these young people, and with the Hoping Foundation that serves them."

The band, who have long been vocal in their solidarity with the Palestinians in Gaza, used their headline slot at Longitude Festival over the weekend to highlight the widening humanitarian crisis caused by the conflict in Israel.

A lit-up message behind the performers said: “Gaza has been ocupied [sic] or under restrictions since 1948.”

The recent acts of war in Israel and Gaza has seen over 1,000 Palestinians killed, many of which have been civilian casualties. Over 43 Israelis have been killed, 40 of which have been soldiers.

MUST See & Learn about this guy: This guy is Norm Finkelstein, he’s an political scientist, activist, professor and author. Here he’s being arrested for civil disobedience at the Israeli embassy today in New York City. 

"If you make a Civil Rights movie and white people like it, it wasn’t a great movie."
Chris Rock opening the BET Awards (via christel-thoughts)
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[Marvel Spider-Men: Miles Morales] Requested by Anonymous
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[Marvel Spider-Men: Miles Morales] Requested by Anonymous
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[Marvel Spider-Men: Miles Morales] Requested by Anonymous
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[Marvel Spider-Men: Miles Morales]
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"I have no control over what people think of me but I have 100% control of what I think of myself."
Beth Ditto (via onlinecounsellingcollege)
"

You’re gonna hear Katy Perry roar even louder on the cover of Rolling Stone‘s new issue. Within its pages, the hit-making diva addresses cultural insensitivity—somewhat of a talking point that has surrounded her most of the Prism era. From her “Unconditionally” performance at last year’s American Music Awards to her current sold-out Prismatic World Tour, Perry has been harpooned for her visual interpretations. On her tour, for instance, she utilizes Egyptian mummies to represent her perspective on plastic surgery in today’s culture. “As far as the mummy thing, I based it on plastic surgery,” she shares with the magazine. “Look at someone like Kim Kardashian or Ice-T’s wife, Coco. Those girls aren’t African-American. But it’s actually a representation of our culture wanting to be plastic, and that’s why there’s bandages and it’s mummies.”

And let’s be clear, she “thought that would really correlate well together. It came from an honest place.” She adds, “If there was any inkling of anything bad, then it wouldn’t be there, because I’m very sensitive to people.”

So, how will she move forward? “I guess I’ll just stick to baseball and hot dogs, and that’s it. I know that’s a quote that’s gonna come to fuck me in the ass, but can’t you appreciate a culture? I guess, like, everybody has to stay in their lane? I don’t know.”

"

Um, Katy Perry. It’s not OK to appropriate different cultures that you’re not a part of. It’s NEVER OK! You are a racist cultural appropriator that uses other cultures to get famous. 

And, another thing. Kim Kardashian is Armenian. Your comment on Kim Kardashian is technically correct. She isn’t African-American, but it still doesn’t give you the right to appropriate other cultures. 

On second thought, you might want to just shut your mouth on races and cultures. Seriously. [PopDust]

(via thepoliticalfreakshow)

"Get busy living or get busy dying."
The Shawshank Redemption (via blackorchidd)