“Man is a genius when he is dreaming.”
Gay marriage?
Anonymous
sonofbaldwin:

Facebook is at it again.No critical examinations of whiteness or race allowed!

sonofbaldwin:

Facebook is at it again.

No critical examinations of whiteness or race allowed!

Captain Phillips - A Review by a Somali

slycivilian:

This is taken from one of my many Facebook rants.

Every single Somali that I know that has been too see Captain Phillips thought it was a comedy. I went to see it last night with Sacha, Miski and Samafilan. A friend of mine wrote on the film a couple of months ago, and I’d urge you all to read her article first. 

I have also decided to use gifs. I think they’re quite a good aid for illustrating points.

Read More

hijab-wearitright:

"GLORIOUS MOORS" by Fitri Aulia.

theladybadass:

Gloria Hendry (with Jim Kelly) in 1974 film, Black Belt Jones

fyeahbuskerbusker:

So, since someone asked, here’s my attempt at a profile post for Busker Busker~!! This is gonna be a pretty long post so sorry in advance~ (I tried to get as much info. as I could but it’s kinda limited ;_;)

image

Okay, so here we go~

Histowee~

Busker Busker was founded by Bum Jun, the lead…

hummussexual:

image

mapsontheweb:

Map of Indonesian Religions

Oops! There, I fixed it:

image

Hey, I am a gay girl born into a Muslim family. The only time I was ever "religious" was as a kid when I was first learning about Islam. Growing up, I went through a lot and started losing faith. Now I feel like I cannot go back to the religion even if I wanted to because of my sexuality. I will never be accepted. I also feel like Islam prioritizes men and as a feminist that goes against what I believe in. Is there still room for me in this religion or should I start searching for another faith?
Anonymous

occupiedmuslim:

Hey so I crowdsourced a lot of this answer:

Personally, I couldn’t be a Muslim and follow Islam if I didn’t find it feminist, full of social justice and intersectional. Unfortunately patriarchy and self interest tries to pass itself off as moralistic and religious —this is universal. Also it’s helpful to keep in mind that if any authority tries to tell you to hate and discriminate know that it isn’t from God or any moral compass—but fear. 

O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do!

- The Holy Qur’an [4:135]

believe the Prophet Muhammad [saw] was a radical-feminist-environmental anti-racist community organizer, activist and freedom fighter that believed in freeing people from the status quo and freeing them from oppression through Islam and Allah [swt]. And I believe in following that tradition.

“Truly, God does not change the condition of a people until they change what is in themselves.” (Quran 13:11)

I believe it was Aisha [ra] that had a close friend that was a hijra and didn’t wear a hijab, or covering around them. There was plenty of queer people in and around the Prophet Muhammad’s [s] life time.

I could name-drop Sufi saints and poets from various times and places who violated norms of gender and sexuality on one level or another. Ali ibn Hamzah al-Asadi, more widely known as al-Kisa’i al-Kufi (d.804). As the transmitter of one of the Qur’an’s seven harfs (“readings”) in Sunni tradition, he’s an immeasurably important figure in the history of the Qur’an as a text. As such, his knowledge and character were both under close examination. In one assessment, al-Marzubani, speaking on the authority Ibn al-Arabi (the jurist, not the mystic), described al-Kisa’i as “one of the most learned persons” while adding that al-Kisa’i openly confessed to engaging in acts that included same-sex relations. “Yet,” he adds, al-Kisa’i remained “an accurate reader, knowledgeable in the Arabic language, and honest.” 

This does not answer all questions, but it offers something. In Sunni Islam, there are seven canonical ways of reading the Qur’an. Al-Kisa’i al-Kufi is the man who gave us one of them. He devoted his life to knowing and teaching the Qur’an. It should go without saying that al-Kisa’i al-Kufi memorized the entire scripture by heart and recited it every day of his life. Along the way, he apparently fucked dudes. The lips that he used to recite divine scripture also touched men.

“O people, we created you all from a male and female
And made you into different communities and different tribes
So that you should come to know one another
Acknowledging that the most noble among you 
Is the one most aware of God
Qur’an 49:13
The most noble is the one most aware of God. This is not just incitement for all Muslims to increase their awareness of God – it is also a warning to pursue a policy of social tolerance. The implication of this verse is that no Muslim is better than another because of any of the social categories that we use to classify ourselves, such as race, ethnicity, economic class, or gender. Or even sexual orientation. A gay or lesbian Muslim is no less than a heterosexual Muslim, except by the intangible criterion of pious awareness of God (taqwa). A transgender
Muslim is no less than other Muslims who have not struggled with their own gender identity and faced the stigma of changing gender classification, except by awareness of God. 
Most Muslims cherish reciting this verse to oppose the evils of racial superiority, ethnic chauvinism, and class arrogance. Yet some see this verse as a call to justice that rings far beyond its terse words.”
— Scott Siraj al-Haqq Kugle, HOMOSEXUALITY IN ISLAM


El-Farouk Khaki, the founder of Salaam [a queer Muslim organization in Canada says:  you can connect her w me, or with Daayiee Abdullahmy email is elfin925@rogers.com she can also join https://www.facebook.com/groups/99769188589/  el-Tawhid Juma Circle: Toronto Unity Mosque & learn that there is no singular, monolith Islam, and that for some, Islam is liberationary.

EFK and the rest of the leaders at el-Tawhid Juma Circle: Toronto Unity Mosque make a point of emphasising the spiritual aspects of Islam and reducing focus on external elements.

Imam Daayiee Abdullah contact [the gay Imam in DC] (daayiee@aol.com). 

Some points

1) If you believe that God created you the way are, you can’t possible believe that God would reject you
2) The community you grew up in does not necessarily represent Islam
3) The beauty of Islam is that there is no intercession between you and God. You has every right and ability to pick up the Quran and find out what it means to you. 
4) If you find things you can’t reconcile, you should speak to others who have found themselves in a similar situation.
5) thefatalfeminist.com is a great starting point and introduction to feminism, Islam and social justice.

This post pretty much came about because I was asked if I had resources for Muslims who were discovering or newly coming to terms with their sexuality. I didn’t, and the poor advice I had to offer was … poor. So, I pulled up a few of the blogs I followed that are targeted towards queer Muslims, and put together this little post for you!

Queer Muslim Blogs:

Queer Muslim 101:

A good thing to remember is to avoid the self-hatred phase, if you can. Focus on loving yourself, and realising that Allah made you just the way you are, and that you are loved. If this phase is unavoidable, here are some helpful sites:

If you are a student and would like to get Faisal Alam to speak at your uni, or to see if he is coming to your uni soon, click here.

If you would like to attend Faisal Alam’s 2013 Retreat for Queer Muslims and their partners, here is the facebook event, and here is more info. Register for the retreat here.

If you are from Indonesia, Pakistan, Bangladesh, or India and want to share your experiences (anonymously), please click here.

If you can spare some funds, help navigatethestream, a queer Muslim, become an Imam to help the Muslim LGBT* community!

Lastly, here is a link if you are NOT a queer Muslim, but want to be a good ALLY! (And here is another on how NOT to be a saviour!)

Muslim-Queer-Friendly Blogs:

(If you’d like to be added to or taken off this list, please send me an ask.)

 

africanfeministsrock:

A is for Ama Ata Aidoo, Amina Mama, Ayesha Imam, Akosua Ampofu

B is for Bessie Head, Bolanle Awe, Bisi Fayemi

C is for Charmaine Pereira, Calyxthe Beyela, Cynthia Mugo, Chimananda Ngozi Adichie

D is for Dzodzi Tsikata, Doria Shafik

E is for Eleanor Sisulu, Embet Mulugeta

F is for…

blackinasia:

It’s fascinating looking at representations of Africans in Chinese CCP propaganda from the 60s and early 70s. During this time period, China saw itself standing in solidarity in a class struggle with POC in Africa, Asia and Latin America against white-led American and European imperialism. The CCP also saw itself as having led a revolution which could be modeled by the peoples of these nations. Representations of Africa in the propaganda of this era therefore show tremendous camaraderie and brotherhood, presenting a united front against Western imperialism and colonization.

At the same time, though, these images are also steeped in a deep sense of racialized paternalism, which the last image, “Saviour” speaks tremendously to as well. This was due in part to the fact that the CCP’s revolution came earlier and was therefore the model revolution which they were “teaching” to Africans, but it also played directly upon antiblack stereotypes of African people as explicitly primitive (see the poster in which the “silver needle of friendship” is passed) and requiring the stewardship of the Chinese CCP in their march toward freedom in their own countries. The paternalism evident in the “friendship” is clear and plays into these racist, demeaning tropes, raising up a Chinese (rather than white) savior for African peoples in the face of Mao ZeDong.

These images are therefore interesting in the ways they evoke a sense of global POC solidarity against white-led imperialist forces from America and Europe, portray African leaders in a positive and noble light, generally work to show brotherhood between Chinese and African peoples, but then also plays to racist tropes like the “noble savage” trope and positions Africans and other POC in the developing world in solidarity but ultimately under Chinese CCP stewardship with a Chinese savior (Mao ZeDong) who “gets” their struggle, rather than a white one— but still a demeaning, paternalistic savior nonetheless.

Very interesting images to examine, especially for those interested in the history of relationships between Africans and Chinese people, and all of this come courtesy of chineseposters.net’s amazing article “Foreign Friends: African Friends.”

(h/t chineseposters