• 2 Posts
Joined 20d ago
Cake day: Sep 15, 2022


All the gay bars turned into straight bars.

Euros: “Think we could get away with stealing a continent?”

Also Euros: “I think we could get away with stealing at least three.”

Hoping the stupid culture wars don’t regress lgbt culture back to that point again, where we’re back underground. But tbh who has the energy to hope anymore.

Definitely think cis people who like documentaries will enjoy it. It has a really interesting ‘narrative’ structure and that narrative is so fucking sad. (╥_╥)

Hey, this isn’t a wholesome Jesus comic 😤

I wanna know what happens to the DnD DM.

I think queer people might have a weird relationship with this topic because we’ve been dependent on sex work to simply be allowed to exist for…a really long time. Taking it away almost feels like chopping down your safety net for when discriminatory hiring prevents you from getting a “real” job. There was a time when I would’ve fought tooth-and-nail to be allowed to do sex work because I was scared to death of ending up homeless. It would’ve felt like taking away my right to eat and have a roof over my head.

But that is kinda the central point of what we’re discussing. I think it’s fine as a ‘hobby’, but being able to have a hobby like that in the first place already connotes a certain level of privilege. When it comes from a place of necessity, I think we should help people get out without condemning them (like your friend didn’t do it forever, she worked long enough to get out).

But imo straight/cis dudes don’t really seem to have the…finesse to talk about this sort of thing in a way that doesn’t sound like conservative moralizing. They go off on hate the sin love the sinner tangents but go full paternalistic when outlining their justifications. And tbh it rubs me the wrong way like anti-queer patsocs just being “concerned” about the direction society is going. And talking about women and queer people being “duped” into it like we’re children, it’s just so fucking demeaning. Like, omg, she was too much of a bimbo to realize that getting naked for people might be invasive.

I’d prefer if the conversation were spearheaded by former sexworkers, women, and queer people (basically anyone with skin in the game) rather than observers who are using the rhetoric to feel morally superior to libs. I appreciate the links to actual SW blogs in this thread, even, but at this point I don’t even want to talk to men about it because it’s exhausting.

I could not fathom bringing children onto this doomed planet. If I ever feel the need to take care of someone I’ll adopt someone else’s kids.

Everyone else has more heartfelt answers so ima quotemine some theory:

The central problem is this: How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? Only as they discover themselves to be “hosts” of the oppressor can they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in which to be is to be like, and to be like is to be like the oppressor, this contribution is impossible. The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.

Liberation is thus a childbirth, and a painful one. The man or woman who emerges is a new person, viable only as the oppressor-oppressed contradiction is superseded by the humanization of all people. Or to put it another way, the solution of this contradiction is born in the labor which brings into the world this new being: no longer oppressor nor longer oppressed, but human in the process of achieving freedom.

This solution cannot be achieved in idealistic terms. In order for the oppressed to be able to wage the struggle for their liberation, they must perceive the reality of oppression not as a closed world from which there is no exit, but as a limiting situation which they can transform. This perception is a necessary but not a sufficient condition for liberation; it must become the motivating force for liberating action. Nor does the discovery by the oppressed that they exist in dialectical relationship to the oppressor, as his antithesis—that without them the oppressor could not exist—in itself constitute liberation. The oppressed can overcome the contradiction in which they are caught only when this perception enlists them in the struggle to free themselves.

The same is true with respect to the individual oppressor as a person. Discovering himself to be an oppressor may cause considerable anguish, but it does not necessarily lead to solidarity with the oppressed. Rationalizing his guilt through paternalistic treatment of the oppressed, all the while holding them fast in a position of dependence, will not do. Solidarity requires that one enter into the situation of those with whom one is solidary; it is a radical posture. If what characterizes the oppressed is their subordination to the consciousness of the master, as Hegel affirms, true solidarity with the oppressed means fighting at their side to transform the objective reality which has made them these ”beings for another.” The oppressor is solidary with the oppressed only when he stops regarding the oppressed as an abstract category and sees them as persons who have been unjustly dealt with, deprived of their voice, cheated in the sale of their labor—when he stops making pious, sentimental, and individualistic gestures and risks an act of love. True solidarity is found only in the plenitude of this act of love, in its existentiality, in its praxis. To affirm that men and women are persons and as persons should be free, and yet to do nothing tangible to make this affirmation a reality, is a farce.

Since it is a concrete situation that the oppressor-oppressed contradiction is established, the resolution of this contradiction must be objectively verifiable. Hence, the radical requirement—both for the individual who discovers himself or herself to be an oppressor and for the oppressed—that the concrete situation which begets oppression must be transformed.

From Pedagogy of the Oppressed by Paulo Friere

Ima come back to this in a couple hours.

Also I couldn’t fit pronouns in my displayname, lol.

Are TV Execs still too grossed out by teh gay to approve queer boy ships?

Too poor to go outside | Too tired to go outside

It’s crazy how Hudson fucken called it right at the start of the war. It’s almost like learning from materialism…has material effects.

The description reminds me of parasitoids. Lay eggs in bee, make zombee, kill bee, spread to more bee.