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Barana Hanabneiho Organisation (BHO)

Darfur Women Action Group (DWAG)

Hadhreen (7adhreen)

Nas Al Sudan

Sadagaat Charity Organisation

Sudanese American Medical Association (SAMA)

Sudanese American Physicians Association (SAPA)

Sudanese Diaspora Network (SDN)

Sudan Tarada Initiative and Save Al Geneina Initiative by Sadiea

Sudanese Red Crescent Society (SRCS)

Sudan Solidarity Collective (SSC)

Takaful Organisation

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for those unaware.. the soviet union is why all my dad's brothers were able to go to college for free through their extensive scholarship program for global south students, and enabled all of them to go from a life of total poverty to being doctors and lawyers. this is the case for countless men and women of their generation. I think every day of how if the soviet union had not been undemocratically destroyed, America would not have been able to impose a total thirty year reign of terror on our region. if you are sympathetic to socialism and oppose American imperialism but still have a reflexive opposition to the history and legacy of actual state socialism, start there

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In 2005, the tellingly named studio After Stone wall Productions released a film titled Dangerous Living: Coming Out in the Developing World. Featuring interviews with various LGBT activists from different countries outside the West, spliced up and lumped together haphazardly, the film delivers the following overarching messages: that it is not safe to be queer in the "developing world," that what queer spaces do exist in the "developing world" are to be found in certain metropolises: Cairo, Kuala Lumpur, Calcutta, Rio de Janeiro—and that these sites trace their genealogy to the Stonewall riots. Furthermore, according to the film, queerness/gayness and sometimes transness (when it is acknowledged) were invented in the West. Epistemic breaking points such as the Stone wall riots and canonized locales such as San Francisco and Greenwich Village are the originating points of this innovation against the backdrop of a timeless, pervasive heterosexism. This cosmopolitan gayness/queerness then "spreads" from the metropole to the periphery, forming a web from city to city This coincides with Jack Halberstam's (excruciatingly white) analysis in his book In a Queer Time and Place: the idea of "metronorma tivity" that "the rural is made to function as a closet for urban sexualities in most accounts of rural queer migration" and that "the metronormative narrative maps a story of migration onto the coming-out narrative" (2005, 36-37). We can extend Halberstam's analysis further and see the ways that the closet/rural/(post)colony as well as out/urban/metropole get col lapsed onto each other—the queer is always pulled closer to the heart of capital.

The overarching savior narrative occurs towards the end of the film, when each interviewee, in clips spliced together, tells his or her story of emigrating to the West. After a particularly heart-wrenching story of Ashraf Zanati's departure from Egypt, the narrator comments that "Ashraf Zanati left Egypt. Ashraf had become part of a planetary minority." Although the film purports to care about the status of queers in the "developing world," it actually forms a wounded attachment that fetishizes displacement and bifurcates the queer from his or her society. This narration of non-Western countries as inherently unsafe for queer subjects produces the very displacement it describes, in a manner similar to the ways nine teenthcentury colonial archaeology laid the foundations for Zionism and the dispossession of Arab Jews. Writing about the European "discovery" and destruction of the Cairo Geniza—a building that had housed pieces of paper documenting centuries of jewish Egyptian history—Shohat (2006) shows us that the discursive/ archival dislocation of Egyptian Jews by the forces of European/Ashkenazi colonialism anticipated the later dislocation of Egyptian Jews. This dislocation would form part of the backbone of Zionist historiography's production of a "morbidly selective 'tracing the dots' from pogrom to pogrom." The fetishization of queer displacement, as projected by Dangerous Living, performs a similar historical flip to the one Shohat documents: "If at the time of the 'Geniza discovery' Egyptian Jews were still seen as part of the colonized Arab world, with the partition of Palestine, Arab-Jews, in a historical shift, suddenly became simply 'Jews'" (Shohat 2006, 205). Through various colonial practices, there was a discursive bifurcation between the "Arab" and the "Jew"; in the case of case of Dangerous Living there is a similar bifurcation between the "Egyptian" and the "Queer."

Papantonopoulou, Saffo. “‘Even a Freak Like You Would Be Safe in Tel Aviv’: Transgender Subjects, Wounded Attachments, and the Zionist Economy of Gratitude.” Women’s Studies Quarterly, vol. 42, no. 1/2, 2014, pp. 278–93. JSTOR, http://www.jstor.org/stable/24364930. Accessed 11 Nov. 2024.

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Please help fund the Kimathi Political School project, spearheaded by the Communist Party of Kenya

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https://gofund.me/22e7b5a4

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This is the single most misogynistic comment section I've seen in my entire life

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another week

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ok last thing. but what people fundamentally need to get through their heads is the significance of gaza fundraisers not being the same as like mutual aid when you're helping someone get groceries, because it is a genocide. there is insane deliberate scarcity and prices are unmanageable, because there is nowhere nearly enough for everyone, so only people who can pay can eat. and what positioning individual fundraisers as the only course of action does is quite simply give a tiny percentage of random people whose fundraisers take off the ability to pay those prices while thousands of others can't. and every one of those thousands of people without a fundraiser is suffering through the same inconceivably horrific reality. it is giving a few completely desperate people out of hundreds of thousands a slightly more favorable position in a horrific war economy of imposed scarcity. and what grassroots community kitchens do is try to mitigate in some small way that inconceivable hierarchy of who can pay and who can't, by stretching ingredients as far as they can last to cook meals at large scale and give them out at no cost. and obviously people are still going to send money to their friends and families because this is hell what else are we supposed to do but please just think about that before promoting endless individual fundraisers as somehow the most ethical way to help

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[R18] Virgin Angel (1995) on PC-98

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right after writing on about how we need to love and nurture men more bell hooks victimblames and insults several women. very fitting.

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astronaut girl

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Its a privilege to have people you can call upon to help you when you encounter a situation that is beyond your control, and I'm never more conscious of that than when my friend Mahmoud ( @ma7moudgaza2 ) tells me about what he is dealing with in gaza right now.

Due to the siege being carried out by the zionist occupation, experts are reporting that north gaza will be suffering from severe famine in the coming days if things remain unchanged. Mahmoud's family will have to suffer through these harsh conditions during this coming winter for no fault of their own, and at the young age of 21, Mahmoud is bearing the responsibility of having to raise funds to help his family with no one to turn to for help.

Right now Mahmoud's fundraiser is dying. he still urgently needs funds to meet his family's basic needs and prepare for winter. They need blankets, warm clothes, baby formula and diapers, food and medicines- so please consider lending them a helping hand during this dire time of need 🙏 please share and donate anything you can spare to Mahmoud's fundraiser. No amount is too little and every donation can have an impact greater than you can possibly know.

[Verified]

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one thing I have disappointingly found on this site is how many, though certainly far from all, communists (I speak of MLs) appear about as performative as we criticize, say, anarchists for being performative and lacking thorough principles and convictions.

being a communist is hard work. it brings very little in the way of immediate gratification. it is not flashy or sensational. and I have to imagine that clashes with the structure of social media which seeks to capture us at our most incendiary and dogmatic and reward us for such.

criticism of all things that exists by necessity must include ourselves. if we're at all serious marxists and not simply communist sympathizers, then we must maintain discipline and act strategically in all areas of life, including social media. there is a thin line between wielding the language of social media and becoming caught up within it oneself.

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I have never watched a mr beast video and every time I see his face doing that weird dead smile he does in every thumbnail, it just looks like that one photo of charlie from always sunny to me

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