“Americans may be factually aware that Lucy Liu is an American actress and Kate Winslet is British, but the tests indicated that Americans considered Liu as more foreign than Winslet.”
— Nicholas Kristof, "Is Everyone a Little Bit Racist?" (August 27th 2014)

(via shutiao)

jsadiqsfavpics:


sonofdust:

nolloresvato:

wakeupslaves:

Gandhi Spreads Racial Hatred of Africans
Gandhi was passionately prejudiced towards black Africans, as clearly displayed by his own writings over his 21-year stint in Gandhi’s writings during his 20 years in South Africa. He promoted racial hatred, in theory, and campaigned for racial segregation, in practice. In his newspaper, The Indian Opinion, he frequently wrote diatribes against the black community. Of particular concern to him was any contact between Indians and Africans. The following series of quotes, which is but a small selection of his extensive writings on the topic, documents Gandhi’s intense hatred for equal treatment of blacks and Indians, whether in culture or under the law. Indeed, his efforts to improve the status of the Indian community in South Africa were primarily focused on ensuring Africans were treated worse than Indians. His goal, thus was greater social inequality rather than universal equality.
All quotes taken from Collected Works of Mahatma Gandhi (CWMG).
Sept. 26, 1896: “Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir* whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.” — Vol. 1, p. 410
Sept. 24, 1903: “We believe as much in the purity of race as we think they do… We believe also that the white race of South Africa should be the predominating race.” — Vol. 3, p. 256
Feb. 15, 1904: “Under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians, I must confess I feel most strongly. I think it is very unfair to the Indian population.” — Vol. 3, p. 429
Sept. 5, 1905: “The decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given… that the school will be reserved for Indian children only.” — Vol. 4, p. 402
Sept. 2, 1907: “From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” — Vol. 6, p. 276
Feb. 29, 1908: “The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” — Vol. 8, p. 167
Mar. 7, 1908: “We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with.” — Vol. 8, p. 198
Mar. 7, 1908: “Kaffirs are as a rule uncivilised – the convicts even more so…. The reader can easily imagine the plight of the poor Indian thrown into such company!” — Vol. 8, p. 199
Jan. 16, 1909: “I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs…. I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs…. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life.” — Vol. 9, p. 257
Jan. 23, 1909: “I acquainted the Governor with what had happened and told him there was urgent need for separate lavatories for Indians. I also told him that Indian prisoners should never be lodged with Kaffirs. The Governor immediately issued an order for a lavatory for Indians to be sent on from the Central Gaol. Thus, from the next day the difficulty about lavatories disappeared.” — Vol. 9, p. 270
June 5, 1909: “I received from General Smuts two books on religion, and I inferred from this that it was not under his orders that I had been subjected to hardships, but that it was the result of his negligence and that of others, as also a consequence of the fact that we are equated with the Kaffirs.” — Vol. 9, p. 355
Dec. 2, 1910: “Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” — Vol. 10, p. 414
The term “Kaffir” is a pejorative South African term for black people which is equivalent to the ‘n’ word. Use of this term has been a criminal offense in South Africa since 1975. Despite always using it to describe black Africans, Gandhi was fully aware of the offensive nature of the word. This is demonstrated by Gandhi’s comment during a religious conflict in India, when he said: “If ‘Kaffir’ is a term of opprobrium, how much more so is Chandal?” [CWMG, Vol. 28, p. 62] “Chandal” is a racist term for low-caste Hindus.

Up to a couple years ago all I heard was the “good” side of Gandhi.. Good to know though

damn.

Fuck him too
jsadiqsfavpics:


sonofdust:

nolloresvato:

wakeupslaves:

Gandhi Spreads Racial Hatred of Africans
Gandhi was passionately prejudiced towards black Africans, as clearly displayed by his own writings over his 21-year stint in Gandhi’s writings during his 20 years in South Africa. He promoted racial hatred, in theory, and campaigned for racial segregation, in practice. In his newspaper, The Indian Opinion, he frequently wrote diatribes against the black community. Of particular concern to him was any contact between Indians and Africans. The following series of quotes, which is but a small selection of his extensive writings on the topic, documents Gandhi’s intense hatred for equal treatment of blacks and Indians, whether in culture or under the law. Indeed, his efforts to improve the status of the Indian community in South Africa were primarily focused on ensuring Africans were treated worse than Indians. His goal, thus was greater social inequality rather than universal equality.
All quotes taken from Collected Works of Mahatma Gandhi (CWMG).
Sept. 26, 1896: “Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir* whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.” — Vol. 1, p. 410
Sept. 24, 1903: “We believe as much in the purity of race as we think they do… We believe also that the white race of South Africa should be the predominating race.” — Vol. 3, p. 256
Feb. 15, 1904: “Under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians, I must confess I feel most strongly. I think it is very unfair to the Indian population.” — Vol. 3, p. 429
Sept. 5, 1905: “The decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given… that the school will be reserved for Indian children only.” — Vol. 4, p. 402
Sept. 2, 1907: “From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” — Vol. 6, p. 276
Feb. 29, 1908: “The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” — Vol. 8, p. 167
Mar. 7, 1908: “We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with.” — Vol. 8, p. 198
Mar. 7, 1908: “Kaffirs are as a rule uncivilised – the convicts even more so…. The reader can easily imagine the plight of the poor Indian thrown into such company!” — Vol. 8, p. 199
Jan. 16, 1909: “I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs…. I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs…. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life.” — Vol. 9, p. 257
Jan. 23, 1909: “I acquainted the Governor with what had happened and told him there was urgent need for separate lavatories for Indians. I also told him that Indian prisoners should never be lodged with Kaffirs. The Governor immediately issued an order for a lavatory for Indians to be sent on from the Central Gaol. Thus, from the next day the difficulty about lavatories disappeared.” — Vol. 9, p. 270
June 5, 1909: “I received from General Smuts two books on religion, and I inferred from this that it was not under his orders that I had been subjected to hardships, but that it was the result of his negligence and that of others, as also a consequence of the fact that we are equated with the Kaffirs.” — Vol. 9, p. 355
Dec. 2, 1910: “Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” — Vol. 10, p. 414
The term “Kaffir” is a pejorative South African term for black people which is equivalent to the ‘n’ word. Use of this term has been a criminal offense in South Africa since 1975. Despite always using it to describe black Africans, Gandhi was fully aware of the offensive nature of the word. This is demonstrated by Gandhi’s comment during a religious conflict in India, when he said: “If ‘Kaffir’ is a term of opprobrium, how much more so is Chandal?” [CWMG, Vol. 28, p. 62] “Chandal” is a racist term for low-caste Hindus.

Up to a couple years ago all I heard was the “good” side of Gandhi.. Good to know though

damn.

Fuck him too

jsadiqsfavpics:

sonofdust:

nolloresvato:

wakeupslaves:

Gandhi Spreads Racial Hatred of Africans

Gandhi was passionately prejudiced towards black Africans, as clearly displayed by his own writings over his 21-year stint in Gandhi’s writings during his 20 years in South Africa. He promoted racial hatred, in theory, and campaigned for racial segregation, in practice. In his newspaper, The Indian Opinion, he frequently wrote diatribes against the black community. Of particular concern to him was any contact between Indians and Africans. The following series of quotes, which is but a small selection of his extensive writings on the topic, documents Gandhi’s intense hatred for equal treatment of blacks and Indians, whether in culture or under the law. Indeed, his efforts to improve the status of the Indian community in South Africa were primarily focused on ensuring Africans were treated worse than Indians. His goal, thus was greater social inequality rather than universal equality.

All quotes taken from Collected Works of Mahatma Gandhi (CWMG).

Sept. 26, 1896: “Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir* whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.” — Vol. 1, p. 410

Sept. 24, 1903: “We believe as much in the purity of race as we think they do… We believe also that the white race of South Africa should be the predominating race.” — Vol. 3, p. 256

Feb. 15, 1904: “Under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians, I must confess I feel most strongly. I think it is very unfair to the Indian population.” — Vol. 3, p. 429

Sept. 5, 1905: “The decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given… that the school will be reserved for Indian children only.” — Vol. 4, p. 402

Sept. 2, 1907: “From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” — Vol. 6, p. 276

Feb. 29, 1908: “The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” — Vol. 8, p. 167

Mar. 7, 1908: “We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with.” — Vol. 8, p. 198

Mar. 7, 1908: “Kaffirs are as a rule uncivilised – the convicts even more so…. The reader can easily imagine the plight of the poor Indian thrown into such company!” — Vol. 8, p. 199

Jan. 16, 1909: “I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs…. I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs…. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life.” — Vol. 9, p. 257

Jan. 23, 1909: “I acquainted the Governor with what had happened and told him there was urgent need for separate lavatories for Indians. I also told him that Indian prisoners should never be lodged with Kaffirs. The Governor immediately issued an order for a lavatory for Indians to be sent on from the Central Gaol. Thus, from the next day the difficulty about lavatories disappeared.” — Vol. 9, p. 270

June 5, 1909: “I received from General Smuts two books on religion, and I inferred from this that it was not under his orders that I had been subjected to hardships, but that it was the result of his negligence and that of others, as also a consequence of the fact that we are equated with the Kaffirs.” — Vol. 9, p. 355

Dec. 2, 1910: “Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” — Vol. 10, p. 414

The term “Kaffir” is a pejorative South African term for black people which is equivalent to the ‘n’ word. Use of this term has been a criminal offense in South Africa since 1975. Despite always using it to describe black Africans, Gandhi was fully aware of the offensive nature of the word. This is demonstrated by Gandhi’s comment during a religious conflict in India, when he said: “If ‘Kaffir’ is a term of opprobrium, how much more so is Chandal?” [CWMG, Vol. 28, p. 62] “Chandal” is a racist term for low-caste Hindus.

Up to a couple years ago all I heard was the “good” side of Gandhi.. Good to know though

damn.

Fuck him too

(via shutiao)

eliaes:

👏👏
eliaes:

👏👏
eliaes:

👏👏
alicecarrier:

a little bit of my FAVORITE THING TO DO
alicecarrier:

a little bit of my FAVORITE THING TO DO

alicecarrier:

a little bit of my FAVORITE THING TO DO

(via cyanine)

atomic-glitter:

Anyone who talks about teenage girls like they’re somehow exceptionally annoying and immature has either never met or actively ignores teenage boys and their shenanigans.

(via shutiao)

feminishblog:

Don’t ask yourself, “Is this normal?” Instead, ask yourself:

Is this healthy?

Is this good for me?

(via shutiao)

Racist Reactions To My Language On Twitter (And What It Really Means...)

  • Me: "*speaks Jamaican Patwah/Patois*"
  • Racist: "This is America, speak English! No other languages are ever spoken here, and this country founded on genocide/settler colonialism and anti-Blackness/slavery should only involve the languages that I choose to hear, though I encroached your personal space and interrupted your conversation in a dialect that you were not speaking to me in."
  • Me: "*speaks African American Vernacular English*"
  • Racist: "This is America and I don't care if AAVE is actually a language with a structure, discussed by linguists everywhere, and if it is one we will later be appropriative for marketing purposes while continuing to profit from economic violence on Black people. I don't like how AAVE sounds right now and I don't want to hear it, even though I encroached your personal space and interrupted your conversation in a language that you were not speaking to me in."
  • Me: "*speaks Standard American English*"
  • Racist: "What, so you think you're smarter than me, why are you trying to be White? Gonna take my job? Well, you misspelled a word on Twitter, so I am still smarter. Why did you use some big words? They're stupid. I am going to ignore the context and topic of your conversation and mask my insecurity--over never realizing that the lies I was fed about my automatic intellectual superiority are in fact lies--by making jokes about word length versus leaving you alone/not invading your space or actually addressing the topic the words were about."
  • Me: *uses terms attributable to womanist/Black feminist scholarship, critical race theory or other anti-oppression theories/praxes*
  • Racist: "I haven't approved use of these words, so I will call them stupid. It...well...doesn't matter to me that a key facet of White supremacy--with a very long history and reality no less--is degrading the intelligence of a Black woman, or committing epistemic violence, by purposely altering/attacking the language used to describe oppression in order to engage in an ahistorical analysis that supports oppression. I don't like that you can describe my violence with acute accuracy, so I will use violence to critique that perspective. You're a pseudo-intellectual if I don't understand what you are saying, don't want my privilege or violence critiqued with an accuracy that Black thinkers have had for centuries nor want to acknowledge that I am purposely kept ignorant of Black radical scholarship because of White supremacy."
809:

why is this so hard for people to understand
809:

why is this so hard for people to understand

809:

why is this so hard for people to understand

(via shutiao)

farhanshk:

Would like to inform you that the tear gas shells which were used on the peaceful protestors yesterday in Islamabad were made by Smith & Wesson Co. (based in Massachusetts). Those shells were made in 1991 which have expired in 1999. These expired shells are proved to be more potent which have resulted in deaths. The same shells were used in Ferguson riots a few days back and in Bahrain too to stop protestors.

(via shutiao)

callmemaggiesimpson:

and of course none of the hacked iclouds were male celebrities.

image

society is fascinating.

(via shutiao)

eurotrottest:

xzalor:

just saw this on facebook, thought I’d share

we gonna get the proper justice for you. rip angel eurotrottest:

xzalor:

just saw this on facebook, thought I’d share

we gonna get the proper justice for you. rip angel

eurotrottest:

xzalor:

just saw this on facebook, thought I’d share

we gonna get the proper justice for you. rip angel

(via redxbean)

tsabe:

72 Degrees in the shade.
The Animated Self Portrait 
T.S Abe

tsabe:

72 Degrees in the shade.

The Animated Self Portrait 

T.S Abe

(via whitepeoplestealingculture)

“I repeat: these stereotypes are dangerous. Reducing Asian women into a sexual object is not funny, it is not flattering. It is perilous. We can see this when Asian women are subject to race-targeted sexual violence. The racist nature of the crimes go unrecognized and unpunished, as if there is nothing wrong with choosing a rape victim because she is Asian.

In Spokane, Washington, two white men and a woman specifically hunted random Japanese women in an elaborately planned scheme to kidnap, rape, sodomize, torture and videotape them. Their motivation? According to police reports, the rapists had a sexual “fantasy” and “fixation” about young Japanese women, who they believed were “submissive.” (The very same beliefs so blatantly bandied about by Gawker and some of its readers.)

During a one month period in Autumn 2000, the predators abducted five Japanese exchange students, ranging from age 18 to 20. Motivated by their sexual biases about Asian women, all three used both their bodies and objects to repeatedly rape - vaginally, anally and orally — two of the young women over a seven hour ordeal.

In Spokane, one of the attackers immediately confessed to searching only for Japanese women to torture and rape — and eventually all pled guilty and were convicted. It clearly was a racially-motivated criminal case. The victims also believed they were attacked because of their race, the prosecutor told me.

What is astonishing, however, is that the district attorney failed to bring an additional charge that would have tagged the crimes as motivated by racial bias. The police also neglected to report the crime as a “hate crime,” as demanded by the Justice Department to keep accurate statistics of all bias-driven crimes. Although the attackers all received long sentences, an important opportunity to raise the nation’s consciousness was lost. We, as a society, were told that it’s not a hate crime to rape an Asian woman because of her race.”

Jaemin Kim, Asian Women: Rape and Hate Crimes (via globalpoetics)

Fetishization isn’t real though, right..? My ass. Fetishization kills. Asian fetishes kill. Everyone needs to wake up. This isn’t the first or last story to be told.

(via fucknofetishization)

(via whitepeoplestealingculture)

thagal:

white boy: I havent said nigger for 3 days
girl: omg <3 You’re literally an amazing person xxxxx

(via whitepeoplestealingculture)