1. sry if you think it’s okay for trans ppl to openly send death and rape threats to “cis” women because of their “cis” status you are a massive misogynist. do you srsly believe for one fucking second that natal women aren’t murdered and raped just for being women every minute all around the world?  I mean, seriously? and if you do and still think that means it’s okay to send them gross, violent death & rape threats, you pretty much need to stay away from women and feminism all together. Bye.

  2. 00:45

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    Reblogged from delicately-interconnected







    in ancient egypt trans women were revered as demigods and were referred to as “two souled.” if that isn’t proof enough we’re superior to you cis people then I don’t know what is.

    not to mention ancient egyptians thought transgender people were the offspring of a god/goddess and mortal being.

    native americans, aborigines and muslims in indonesia had this too which is further proof that TERFs aren’t only cissexist but also colonial.

    "Two-Spirit" is not the same as transgender,   It is, more accurately, an expression of third or fourth genders that exist within certain Native American cultures,  what you’re doing here is applying a Western framework (ie gender binarism) to cultures that have different gender roles (hint: this is a colonial attitude). “Aborigine” is a racist term, Aboriginal and Torres Strait Islander People have repeatedly expressed their objections to this term.

    Gender is a social construct dependent on culture. It is a way to categorise human beings and, in patriarchal culture, to establish a hierarchy. So before appropriating the experiences of other cultures in order to accuse people of “colonialism”, next time put on your thinking cap before you open your mouth.

    Now, in regards to the above comments. OP claimed that ancient Egyptians worshipped “transgender people” (I could not find any reputable source on this information, and transgender is in quotes there because it is a Western concept OP has applied to a different cultural setting.) Down the line, checkingoftheprivilege suddenly chimes in and opines that “TERFS aren’t only cissexist but also colonial”. Unless this was a response to an earlier conversation or some kind of reference, I fail to see the connection between the ancient Egyptians’ “transgender worship” and modern feminists. Is it cissexist to not worship transgender people? Because it is certainly beginning to seem that way.

    tumblr users idislikecispeople and checkingoftheprivilege are racist pieces of shit. Although trans people have always existed, the concept of “transgender” as we know it today developed in Western cultures. They are being colonialist by applying Western ideas of gender onto non-Western societies. People have really got to stop viewing everything under the Western lens. People of colour are not your fucking bargaining chips to further your points along, especially when you know nothing about them. In fact, none of the above examples are actually about transgenderism. 

    Using “gender” to refer to the social construct applied to biological sex, the “desired sex” that someone with gender dysphoria experiences, as well as using it as a general replacement for the term “sex” creates a huge amount of confusion. ”Gender” is never used in these societies to refer to “gender identity” (in the Western sense of the term), but rather the roles and expressions associated with masculinity and femininity. In fact, the term “gender” itself formed within radical feminist discourse (before that it was rarely used) to stress an independence from sex. They argued that women are not born wanting to act feminine because of biological sex, but socialised to do so because of gender. This is also the anthropologically and medically accepted definition.

    According to the World Health Organisation:

    "Sex" refers to the biological and physiological characteristics that define men and women.

    "Gender" refers to the socially constructed roles, behaviours, activities, and attributes that a given society considers appropriate for men and women.


    Two-Spirit was never a “trans” identity, but a third gender - formed to accommodate certain men in their societies. The identity was reliant on the gender expressions of men that did not fall in with the expectations of masculinity. The concept of “gender identity” did not exist and only biological sex was important. This is why Two-Spirit encompassed cis gay men, effeminate men and people today that would be classed as trans women. 

    The Ancient Egyptians never worshipped transgender people, they had a “hermaprhodite” god called Hapi. Hapi was the god of the annual flooding of the Nile. He was a masculine deity but given female properties as this represented the fertility of the river. He is typically depicted as a man with a large belly wearing a loincloth, having long hair and having pendulous, female-like breasts. This is completely different from transgenderism and again, there is no concept of “gender identity”.

    Are you just pulling these “facts” out of your ass now? Do not call them “aborigines”, this is a racial slur. There were hundreds of different Australian Aboriginal cultures and none of them have been recorded to have transgender individuals. Aboriginal cultures were known to give women a relatively high status in the ancient world and therefore multiple genders were incredibly unlikely to have ever existed within their culture. Nomadic peoples in general have been more “gender egalitarian” than their sedentary counterparts, as many completely male-dominated societies (patriarchy) are developments based in agricultural economics. 

    What in the world does “muslims in indonesia” mean? Islam is a religion that is practised in numerous countries by millions of people. Islamic societies do not have a concept of multiple genders. You are most definitely confusing the Bugis people of Indonesia with the huge Muslim population of Indonesia (a whopping 202.9 million). The Bugis people of Indonesia divide their society into five separate genders. Two are analogous to stereotypical male and female and the remaining three are not easily comparable to Western ideas of gender: Bissu, Calabai, Calalai. 

    In Bugis society, it is a cultural belief that all five “genders” must harmoniously coexist. The multiple gender system of the Bugis cannot exist independently without Bugis culture as it is very deeply rooted within. These genders can even be viewed as “occupations” as they have their own specific duties. The Bissu are people who encompass and perform “all genders”; a Bissu can be a medicine man, sorcerer or medium with spiritual realm. A Calabai is known as a “false woman”, Calabai are physical males who take on the roles of heterosexual women and they often plan weddings. The Calalai are known as “false men”, they are physical females who take on the roles of heterosexual males by performing certain leadership duties. 

    A Calalai (masculine woman) talks of her experiences: 

    'Well, I wouldn't want to be a man. Not that I could with this body', Rani declares, 'but a woman? Nah … marrying a man, wearing uncomfortable clothes, being refined [halus]. No thanks!' Rani identifies hirself,[1] and is identified as, a calalai'[2] - a masculine female. S/he refuses to conform to the norms of being a woman, and yet does not aspire to become a man. In developing a gender identity, Rani is faced with powerful discourses concerning what being female-born[3] should entail. Local (Bugis, Sulawesi)[4] and state (Indonesian) ideologies present images of women as the embodiment of family honour, as wives and as mothers. Alternative images of women are rarely portrayed. In searching for an appropriate gender model, Rani replicates many idealised forms of masculinity. It would be incorrect, though, to assume that Rani wants to become a man. Not only would this be impossible because s/he is female, but also it would mean a curtailment of certain advantages Rani enjoys in hir status as calalai' : 'We are much freer, you know, if I have a girlfriend, we can go everywhere together and it's o.k. But if I were a man, well, we would have to get married first!' This comment is instructive in that it signals how calalai' take advantage of being female-bodied while emulating a form of masculinity. In order to understand the processes involved in establishing a gender identity it is essential to analyse the cultural setting in which these negotiations take place.


    As you can see a woman can not be masculine unless she takes on the identity of a separate “gender”. The Bugis culture has people that transgress strict gender roles by taking on these new identities, this have nothing to do with the actual identification of another gender based on sex dysphoria (which is how transgenderism is defined). They are completely comfortable with their own bodies and refuse sex transition. Similarly to the Two-Spirit identity, these multiple genders are developed out of societies with very strict gender roles and segregation. This is a very sexist belief and not admirable in any way, but funny how that’s exactly what people tumblr believe these days. 

    Shortly after making my comment, I realised that checkingoftheprivilege is a troll blog. But since their arguments are indistinguishable from those of trans extremists, I’m reblogging this awesome commentary.

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    Reblogged from youhauntyourbagofbones

    image: Download





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    (Source: grindlebone)

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    Reblogged from kuunakullanvalkeana

    image: Download


go home English you’re drunk


    go home English you’re drunk

  6. 00:30

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    Reblogged from drziggystardust


    Watch this if you are having a bad day.  Or if it is a day.  Just watch it.  Holy fuck, dying.  

    ummm this is the best?  I … I want to do this

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    Reblogged from queenmisiu

    Tags: LOLYES


    this is the only vine that matters

    (Source: ramenparadise)

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    Reblogged from pardonmewhileipanic


    i will reblog and watch every time

    (Source: spattergroit101)

  9. A white girl wore a bindi at Coachella. And, then my social media feeds went berserk. Hashtagging the term “cultural appropriation” follows the outrage and seems to justify it at the same time. Except that it doesn’t.

    Cultural appropriation is the adoption of a specific part of one culture by another cultural group. As I (an Indian) sit here, eating my sushi dinner (Japanese) and drinking tea (Chinese), wearing denim jeans (American), and overhearing Brahm’s Lullaby (German) from the baby’s room, I can’t help but think what’s the big deal?

    The big deal with cultural appropriation is when the new adoption is void of the significance that it was supposed to have — it strips the religious, historical and cultural context of something and makes it mass-marketable. That’s pretty offensive. The truth is, I wouldn’t be on this side of the debate if we were talking about Native American headdresses, or tattoos of Polynesian tribal iconography, Chinese characters or Celtic bands.

    Why shouldn’t the bindi warrant the same kind of response as the other cultural symbols I’ve listed, you ask? Because most South Asians won’t be able to tell you the religious significance of a bindi. Of my informal survey of 50 Hindu women, not one could accurately explain it’s history, religious or spiritual significance. I had to Google it myself, and I’ve been wearing one since before I could walk.

    We can’t accuse non-Hindus of turning the bindi into a fashion accessory with little religious meaning because, well, we’ve already done that. We did it long before Vanessa Hudgens in Coachella 2014, long before Selena Gomez at the MTV Awards in 2013, and even before Gwen Stefani in the mid-90s.

    Indian statesman Rajan Zed justifies the opposing view as he explains, “[The bindi] is an auspicious religious and spiritual symbol… It is not meant to be thrown around loosely for seductive effects or as a fashion accessory…” If us Indians had preserved the sanctity and holiness of the bindi, Zed’s argument for cultural appropriation would have been airtight. But, the reality is, we haven’t.

    The 5,000 year old tradition of adorning my forehead with kumkum just doesn’t seem to align with the current bindi collection in my dresser — the 10-pack, crystal-encrusted, multi-colored stick-on bindis that have been designed to perfectly compliment my outfit. I didn’t happen to pick up these modern-day bindis at a hyper-hipster spot near my new home in California. No. This lot was brought from the motherland itself.

    And, that’s just it. Culture evolves. Indians appreciated the beauty of a bindi and brought it into the world of fashion several decades ago. The single red dot that once was, transformed into a multitude of colors and shapes embellished with all the glitz and glamor that is inherent in Bollywood. I don’t recall an uproar when Indian actress Madhuri Dixit’s bindi was no longer a traditional one. Hindus accepted the evolution of this cultural symbol then. And, as the bindi makes it’s way to the foreheads of non-South Asians, we should accept — even celebrate — the continued evolution of this cultural symbol. Not only has it managed to transcend religion and class in a sea of one-billion brown faces, it will now adorn the faces of many more races. And that’s nothing short of amazing.

    So, you won’t find this Hindu posting a flaming tweet accusing a white girl of #culturalappropriation. I will say that I’m glad you find this aspect of my culture beautiful. I do too.


    Why a Bindi Is NOT an Example of Culture Appropriation 

    by Anjali Joshi

    (via breannekiele)

  10. 00:21

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    Reblogged from lemonsweetie


    i have like 609453804 books to read

    but you know what i’m gonna do

    i’m gonna buy more books

    And then I will read fanfiction.

    and then i will read books that i’ve already read

    (Source: batmanbentley)