Just had my first henna done for free at uni by a lovely gal named Julthi ✌️✋☺️

mangoestho:

lareinaana:

wakaflaquita:

is rice not the best link between all poc?

the most wonderful common denominator?

#ricesolidarity

IT’S LITERALLY OUR UNIVERSAL TRUTH.

holy crap it’s truuuuuuu

(via schisms)

Another killer crochet creation from @rassidesigns feat. the pothos plant of my childhood ❕✔️ my mum is amazing!!

My boyfriend is on an international flight from Dubai to Sydney right now and I’ve never felt so unsettled in my life.

My boyfriend is on an international flight from Dubai to Sydney right now and I’ve never felt so unsettled in my life.

Flu times with Aamir Khan for company 😪

thebonescorrexion:

Second round of moshing tonight resulted in the glitch I was expecting originally – it’s an awesome example of the visual language I am building/nurturing/expressing. This video features exclusively non-white multi-racial Australians, and I’m referencing the negotiated space that we, as multi-racial people, exist in all the time. The discourse I am contributing to is about negotiating this space so that it rejects assimilation and instead celebrates differences in authentic and pluralistic ways. This part of the video features the movement of my face and the image of my friend Andrew’s. The results are very creepy and unpredictable, but really well reference the “smashing together” of cultural production that I am always thinking about. What happens in between the mainstream ideas of “culture” or “ethnicity”? What is it to exist in this space? How do we negotiate new terms for this space? What happens when two modes of cultural expression are forced together (especially through colonialism)? Expressing these ideas in this way helps me rationalise them in my own life logistically, somehow, as a kind of therapy I suppose. I was constantly trying to unify my identity, trying to justify its authenticity, albeit unnecessarily. Instead I should be creating my own traditions, praciticing my own hybridised languages, celebrating mine (and many others) awkward existence in this space between dominant and minority cultures. The future is multiracial after all.

did a thing, wrote a thing, have no words because #flu

BONES x FKA TWIGS

creepy

Regram from @rassidesigns of me making prints of mummas mandalas for her logo! She’s now on Insta follow here @rassidesigns ✌️❕✌️❕

Q

Anonymous asked:

I am of European heritage, considered white and it seems as though I face many of the same issues that you face in terms of beauty. I know your argument about feminism for WoC extends far beyond physical appearances, but I find it a little insulting when you basically put the need to shave to only WoC. As a child I was teased endlessly regarding my 'hairiness'. Most women have an issue with body hair so distinguishing between white/WoC feminism counterproductive and unfair in this sense. Thanks!

A

thebonescollection:

While I was writing that comment I had exactly this thought but I am highly aware that when I speak about these topics, I can only speak on behalf of the person or group that I represent. Because I am Anglo-Indian, I speak for a broader community of brown people, half Indian people, Anglo-Indian and biracial coloured people (among others, and also very generally). I can empathise to some degree with your experience of course, but it is not the same because it does not have the same histories as mine. I can’t talk about your experience as a European person because it’s not my lived experience and for this reason I think it’s inappropriate for me to be a voice in what is essentially your conversation. You are entitled to your experiences and of course, your feelings and opinions shaped by these are completely valid – it would be so wrong of me to invalidate them! Especially because this validation of experience is what I aim for by participating in intersectional feminist discourse.

It is important that you remember too that intersectional feminism only exists because identity is intersectional and of course, experiences are common among many women from all walks of life. Intersectionality as a branch of cultural studies considers that experience as a coloured woman intersects with many cultural issues – for example, my experience as a half-Indian woman can’t be divided up into “half-Indian issues” and “women’s issues” as for me, these two parts of my identity are so entwined and their issues are often common ones. Because my experience intersects with issues that are common among many women, both white and non-white, it’s a more appropriate discourse for me to be involved in because it caters to me but also to a broader range of women.

I am always very explicit about the context at which I speak from, which of course is the perspective of an Anglo-Indian woman in White Australian society. I am explicit about this because, as I stated earlier, I am not able to truly empathise with your experience and so have no right to control this discourse – I can contribute, but should only foster conversation, not direct it. This is exactly how I feel about white women in the black feminist conversation – participation in this discourse is important, but white women must stand beside or behind coloured women, and not tell them how it’s going to be or what they “deserve” but instead stand in support. This is because whiteness is coded with a long history of institutionalised privilege and Western standards of living aren’t necessarily appropriate for all women (but that’s a whole other conversation).

Distinguishing between coloured feminism and white feminism is extremely important, and not differentiating them is damaging and counterproductive for every community that doesn’t fit the mainstream ideas of feminism (which are overwhelmingly middle class and white). Distinguishing differences and celebrating cultural pluralism is important because to not do that is to render my experience invalid which of course, is exactly what you took from my comment and have been offended by. It is also incredibly important for us to learn from the experiences of the Other, whether it be through cultural practices or expressions, or through ways of making, living and doing. To not do this is the effectively “colonise” the feminist conversation as being one that can only conform to mainstream ideas of “freedom”, “liberation” and “civility”, which unfortunately exist almost exclusively within Western, European grammar (because “globalisation”/”colonialism”/”Western dominance”). Intersectional feminism allows a negotiation of these terms, which is a major, major part of all the work that I do.

kobetyrant:

can we stop praising white people for not being racist

lol

(via thebrowncrown)

Q

Anonymous asked:

Even your hand is sexy.

A

lolsocreepy

Q

Anonymous asked:

I had no idea that was your dad in that media watch segment. Good on him for coming forward and showing that horrific footage. Hope that he and your family are ok. Fingers crossed that it was not in vain, and that drivers change their attitudes towards cyclists on the road. You're absolutely right, they could be someone's mother, father, sister, brother, son or daughter. That really hit home. Bless x

A

Thank you for this message! I am really glad it hit home. I hope watching that video and reading my message is as close as anyone else comes to what cycle-hate can eventuate to. My family is great because my family are strong people individually and a serious unit together – it would be so easy after something like that though to let it win, but my parents would never let that happen!!

lesmeaning:

me flirting: so… capitalism… pretty fucked up right

yep

(via axcli0)

Huge preteen party going on in the house behind us playing super unchill beats so loud it’s in my head. 😶 Some of us are really hungover ya know, kids these days, etc.

Drank: Worst Behaviour

~ tune ~