Under the racial state, there is no such thing as Black citizenship. The myth of Black citizenship scaffolds immigrant rights activism as well as the academic scholarship that supports it. Regarding the latter, in Asian American Studies, numerous scholars are quick to emphasize that African Americans gained citizenship before Asian Americans and their comparisons of Blacks and Asians tends to argue that the racial formation of which the latter is subject is civic ostracism and exclusion—as if the racial subjugation of

African Americans is somehow unrelated to the practices and logic of civil society. In Latino Studies, there is an evident animus to African Americans, expressed as concerns about Black xenophobia and Black insensitivity to illegality. The thread that binds Asian American Studies and Latino Studies scholarship is a belief in Black American citizenship, a hostility to which actually demonstrates that the legal document, in the case of Blacks, does not actually matter. What both Asian American Studies and Latino Studies, as well as immigrant rights activism and non-Black liberals and progressives in general presume, is that Black people have citizenship but that spectacles of anti-Black racism—such as the recent Troy Davis execution, the Oscar Grant murder by a white police officer at the Bart station in the Bay, or hurricane Katrina—demonstrate the contingent and flexible nature of citizenship. Such gestures attempt to re-imagine African Americans as akin to immigrants of color, whose status is tenuous, contingent, and flexible to the demands of the nation-state, capital, and whites.


But for Blacks, there is no such thing as circumstance, pretext, or even, to use the words of immigrant rights activists, legality or illegality. To assume as much means that we can identify historical moments in which Blacks are not guilty. Of course, Blacks are not always guilty of committing the criminal acts they are accused of and in some cases, the courts have affirmed as much. But Black people are never not guilty of being Black and thus their experience of being criminalized—which is ontological and not behavioral—cannot be conflated with or subsumed under frameworks common among immigrant rights advocates. Or, as Kenyon Farrow, in his remarks at the recently held New York City Troy Davis Memorial succinctly put it: “we must come to accept that to be Black and ‘innocent’ is an oxymoron in the world we live in.”

One of the most durable paradoxes of white supremacy - the idea that those who are closest to an experience of oppression are its least credible witnesses.
20% of Hispanics say there is a gun in their home. Among whites, 41% say the same.
Barbara Kruger’s Questions.

Barbara Kruger’s Questions.

(Source: papermagazine)

Why "Trangenderism is a strictly 20th-century phenomenom" is bullshit

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“Transgender” is a very new word for a very old concept, one that has followed the human race since its origin all across the globe. Below is a small sampling of genders and roles that fall outside the strict male/female…

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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

In a recent BBC report on homosexual Muslims in the UK, one interviewee described an experience she had at a gay pride rally. She says, “‘There was an occasion at gay pride once where one of the marchers turned around and quite crudely said, ‘we didn’t know pride was allowing suicide bombers on the march’ –– it was really shocking to hear it from a fellow gay marcher.” The intersection of an affirmative declaration of gay and Muslim identifications runs into the ascriptive identification of all Muslims as terrorists.