#disabled business

[pinkyiepumpkin]

Diizii is your go-to for all things quirky, creepy, and cute! 🎨🐻 From colorful ceramics that add whimsy and personality to your space, to one-of-a-kind plushies for those who love the alternative, every piece is a work of art 💖✨. Whether you're into playful spooks or artistic treasures, Diizii has something special just for you! 🧸🎉 Check out my brand and bring home some fun and funky creations! Letsgetdiizii.Etsy.com

[scleracentipede]

🎉 STORE LIVE NOW 🎉

You can get the above goodies and more in your store: here

We’re a small disabled queer artist and would love your support even if you can’t buy anything, sharing means the world to us!

[eligibilityart]

There are things you want in life, and things you need in life, and this time, it's both.

[bunnieswithknives]

AU based off Nature except I kept thinking about it too hard. Dales not a good dad, but its such an easy problem for him to throw money at, and what do you do when a part is damaged? Well, you replace it.

Basically an AU where Dev gets to experience medical trauma and realizes much sooner how much his dad doesn't love him

[caffichai]

Mandragora Arknights good ending

She got got better as a person and also physically :)

[vampirescience]

hi! do you like supporting queer-owned/disabled-owned small businesses? do you like buying affordable stuff? awesome!

i have recently launched lavender lit, a used bookstore focused on uplifting the voices, stories, and experiences of marginalized folks of all kinds, with a specialty in queer books.

since so many of my formative experiences took place here on tumblr dot com, i decided to build in a special discount for tumblr users — you can enter the code tumblr10 at checkout for 10% off your first order on our online store! we’ve got a great selection of books, stickers, and zines to browse.

thank you so much for checking us out, spreading the word, and helping me get my dream business off the ground!

[sonicaspeed123]

You don't get to misgender people yes even if you think they're cringe (get over it), yes even if you don't understand it (get Over It), yes even if you think they're a terrible person (irrelevent), yes even if they have done objectively horrible harmful things (still irrelevent,) and yes, even if you think they "can't really know for sure" because of their disability (that's fucking ableist, shut your goddamn mouth.)

[scribefindegil]

Thinking again about how many disabled people end up getting shunted into art/craft work because like. You can technically do it. Sometimes. Yeah you make a pittance at best and are almost certainly going to make your physical health worse by pushing yourself to get things done, but what else are you gonna do? You're too sick for anyone to hire you. You're "not sick enough" to qualify for benefits. Just devote every scrap of time and energy you have to a chronically underpaid, low-prestige, incredibly labor-intensive industry. A few people manage to make it work with luck and help and the right skills. Many people don't. Everyone gets pressured to monetize their hobbies, but it's especially insidious if you're disabled because any tiny thing you manage to accomplish to bring yourself joy gets twisted into proof that you should somehow be able to work.

[vixdesl]

"woah this post looks creepy who would like this??"

it's not for you

"this art piece makes no sense and is so ugly"

it's not for you

"this post is so weird I have never thought like that?"

it's not for you

"what they identify as an animal? no one does that?"

it's not for you

the world doesn't revolve around you

neither does the internet.

we exist, cringe culture is dead, fuck normality

[reasonsforhope]

"Shopping for clothes is already intimidating. There are so many options and styles to consider, as well as factors like sustainability and ethics.

But for people in fat, disabled, or queer and gender-nonconforming bodies, it’s even more arduous.

Nico Herzetty, Emma K. Clark, and Paul Herzetty wondered: What if there was a way people could shop — not necessarily by color or size — but by measurements, materials, and ethics?

So they set off to create their website: Phoria. 

Here, shoppers can set up a free profile, add their body measurements (and “typical fit challenges”) and peruse over 270 brands. Once these data points are entered, users can personalize their pages with “saved,” “recommended,” or “hidden” brands. 

Pages can be totally private, or shared with the community to connect over styles and brands.

Aside from fit, brands in the Phoria database (which claims to be “the largest database of plus-friendly brands”) can also be filtered as “gender-neutral,” “woman-run,” “small business,” or “natural fibers.” Users can also filter for price, preferred styles, and more.

Pictured: A screenshot of the "Fit Challenges" feature on a Phoria user's profile.

Some brands include popular names like Athleta, Levi’s, and Patagonia. Others are small businesses, like Beefcake Swimwear, or Hey Peach.

“For so many people, it feels too damn hard to find and keep clothing that fits in all the ways that really matter. So we’re doing something about it,” the Phoria website reads.

“Unlike most online shopping experiences, we center the needs of plus-size women, nonbinary, and trans people, and prioritize supporting clothing brands focused on sustainability, ethics, and inclusion.” ...

That team — made up of Clark, and Nico and Paul Herzetty — calls themselves “fat, disabled, and very, very queer.” 

“These are some of the main ways we identify, and they’re qualities that have directly impacted our ability to get dressed every day in a way that feels good,” the Phoria team introduces themselves on the website.

Pictured: A screenshot of Phoria's plus-size clothing brand database.

In addition to catering the user experience to women, non-binary, and trans people, Phoria is also a benefit corporation, or a B corp.

“We’ve legally required ourselves to consider the interests of all our stakeholders — customers, employees, the planet, and our shareholders,” the Phoria website explains.

“Our specific public benefit purpose is to reduce people’s dependence on buying mass-produced items made in unsustainable ways and to use human-centered business models to boldly challenge economic systems of inequity.” 

Right now, in the early stages of the company’s business, it doesn’t make any money.

“We’re focused on building something that genuinely solves plus-size people’s challenges around clothes shopping and supports smaller and more sustainable brands,” Phoria’s website states.

So, spreading the word seems to be of utmost importance...

Additionally, TikTok creators @couplagoofs (a queer couple named Morgan and Phoebe), recently shared a video in which they discovered Phoria. They met the website’s creators at a fat liberation event in their city and were introduced to the tool.

Quickly, commenters responded with gratitude and excitement.

“It is so disappointing to sort through pages of plus size clothes that aren’t even plus size,” a TikTok user commented. “This is gonna be such a good tool!” 

Some even shared emotional responses, speaking to the need at the heart of Phoria’s mission. 

“I’m… gonna cry,” another commenter wrote. “I’ve needed this my whole life.”"

-via Goodgoodgood, November 20, 2023

[bibipins]

It costs 0$ to reblog a Black disabled queer small business! It could lead to my next sale.

This is my only means of making money and surviving. So I'd greatly appreciate it if you could Reblog this post. Thanks!

🌸 Get 15% off all in stock & non sale items using code "BIBISALEWEEK"! That includes my sliding pins.

🌸 Sales ends Nov 30 at 11:59PM MST.

Store details below!

[fatehbaz]

patience being tested. being forced by a bizarre unfortunate situation to adhere to university requirement technicality by taking this simple basic elementary "introduction to environmental history" class.

this class is from facilitators/program which do, like, "history of the American frontier" or "history of fishing and hunting" and still basically subscribe to that old-school twentieth-century idealization and celebration of characters like Teddy Roosevelt and reverence for a mythical arc-of-history-bent-towards-justice narrative of the often-clumsy but ultimately-benevolent US federal government and its mission to "save nature" through the miracle of "sustained yield," while heroic federal land management agencies and "heritage" institutions lead to way, staffed by exceptional individuals (appeals to nostalgia for the frontier and an imagined landscape of the American West; ego-stroking appeals to flattering self-image that center the environmentalist or academic). where they invoke, y'know, ideas like "ecology is important because don't you enjoy cross-country skiing in The Woods with your niece and nephew? don't you like hunting and fishing?" which makes it feel like a time capsule of appeals and discourses from the 1970s. and it invokes concept of "untouched wilderness" (while eliding scale of historical Indigenous environmental relationships and current ongoing colonial violence/extractivism). but just ever-so-slightly updated with a little bit of chic twenty-first-century flair like a superficial land acknowledgement or a reference to "labor histories" or "history from below," which is extra aggravating when the old ideologies/institutions are still in power but they're muddying the water and diluting the language/frameworks (it's been strange, watching words like "multispecies" and "Anthropocene" over the years slowly but surely show-up on the posters, fliers, course descriptions, by now even appearing adjacent to the agri-business and resource extraction feeder programs, like a recuperation or appropriation.) even from a humanities angle, it's still, they're talking at me like "You probably didn't know this, but environmental history is actually pretty entangled with political and social events. In fact, we can synthesize sources and glean environmental info from wacky places like workers' rolls in factories, ship's logs, and poetry from the era." and i'm nodding like YEP.

the first homework assignment is respond to this: "Define and describe 'the Anthropocene'. Do you think 'the Anthropocene' is a useful concept? Why or why not?" Respond in 300 words.

so for fun, right now in class, going to see how fast i can pull up discussion of Anthropocene-as-concept solely from my old posts on this microblogging site.

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ok, found some

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I think that the danger in any universal narrative or epoch or principle is exactly that it can itself become a colonizing force. [...] I’m suspicious of the Anthropocene as concept for the very reason that it subsumes so many peoples, nations, histories, geographies, political orders. For that reason, I think ideas like the Anthropocene can be a useful short-hand for a cluster of tangible things going on with the Earth at the moment, but we have to be very careful about how fluid and dynamic ideas become concretized into hegemonic principles in the hands of researchers, policymakers, and politicians. There’s so much diversity in histories and experiences and environmental realities even between relatively linked geographies here in Canada [...]. Imagine what happens when we try to do that on a global scale - and a lot of euro-western Anthropocene, climate change and resilience research risks doing that - eliding local specificities and appropriating knowledge to serve a broader euro-western narrative without attending to the inherent colonial and imperial realities of science and policy processes, or even attending to the ways that colonial capitalist expansion has created these environmental crises to begin with. While we, as a collective humanity, are struggling with the realities of the Anthropocene, it is dangerous to erase the specific histories, power-relations, political orders that created the crisis to begin with. So, I’m glad that a robust critique of the Anthropocene as a concept is emerging.

Text by: Words of Zoe Todd, as interviewed and transcribed by Caroline Picard. “The Future is Elastic (But it Depends): An Interview with Zoe Todd.” 23 August 2016.

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The Great Acceleration is the latest in a series of human-driven planetary changes that constitute what a rising chorus of scientists, social scientists, and humanists have labeled the Anthropocene - a new Age of Humans. [...] But what the Anthropocene label masks, and what the litany of graphs documenting the Great Acceleration hide, is a history of racial oppression and violence, along with wealth inequality, that has built and sustained engines of economic growth and consumption over the last four centuries. [...] The plantation, Sidney Mintz long ago observed, was a “synthesis of field and factory,” an agro-industrial system of enterprise [...]. Plantation legacies, along with accompanying strategies of survival and resistance, dwell in the racialized geographies of the United States’ and Brazil’s prison systems. They surface in the inequitable toxic burdens experienced by impoverished communities of color in places like Cancer Alley, an industrial corridor of petrochemical plants running along the Mississippi River from New Orleans to Baton Rouge, where cotton was once king. And they appear in patterns of foreign direct investment and debt servitude that structure many land deals in the Caribbean, Brazil, and sub-Saharan Africa [...]. [C]limatologists and global change scientists from the University of London, propose instead 1610 as a date for the golden spike of the Anthropocene. The date marked a detectable global dip in carbon dioxide concentrations, precipitated, they argue, by the death of nearly 50 million indigenous human inhabitants [...]. The degradation of soils in the tobacco and cotton-growing regions in the American South, or in the sugarcane growing fields of many Caribbean islands, for example, was a consequence of an economic and social system that inflicted violence upon the land and the people enslaved to work it. Such violent histories are not so readily evident in genealogies that date the Anthropocene’s emergence to the Neolithic Revolution 12,000 years ago, the onset of Europe’s industrial revolution circa 1800, or the Trinity nuclear test of 1945. Sugarcane plantations were already prevalent throughout the Mediterranean basin during the late middle ages. But it was during the early modern era, and specifically in the Caribbean, where the intersection of emerging proto-capitalist economic models based on migratory forced labor (first indentured servitude, and later slavery), intensive land usage, globalized commerce, and colonial regimes sustained on the basis of relentless racialized violence, gave rise to the transformative models of plantations that reshaped the lives and livelihoods of human and non-human beings on a planetary scale. [...] We might, following the lead of science studies scholar Donna Haraway and anthropologist Anna Tsing, more aptly designate this era the Plantationocene. [...] It is also an invitation to see, in the words of geographer Laura Pulido, “the Anthropocene as a racial process,” one that has and will continue to produce “racially uneven vulnerability and death." [...] And how have such material transformations sustained global flows of knowledge and capital that continue to reproduce the plantation in enduring ways?

Text by: Sophie Sapp Moore, Monique Allewaert, Pablo F. Gomez, and Gregg Mitman. "Plantation Legacies." Edge Effects. 22 January 2019. Updated 15 May 2021. [Bold emphasis added by me.]

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Geologists and other scientists will fight over [the definition of the beginning start-date of the Anthropocene] in scientific language, seeking traces of carbon dioxide that index the worst offenses of European empire which rent and violated the flesh, bodies, and governance structures of Indigenous and other sovereign peoples in the name of gold, lumber, trade, land, and power. [...] The stories we tell about the origins of the Anthropocene implicate how we understand the relations we have with our surrounds. In other words, the naming of the Anthropocene epoch and its start date have implications not just for how we understand the world, but this understanding will have material consequences, consequences that affect body and land.

Text by: Heather Davis and Zoe Todd. On the Importance of a Date, or Decolonizing the Anthropocene. ACME An International Journal for Critical Geographies. December 2017. [Bold emphasis added by me.]

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From Aime and Suzanne Cesaire, C. L. R. James, Claudia Jones, Eduoard Glissant, through Sylvia Wynter, Christina Sharpe, and so many others, critical anticolonial and race theory has been written from the specific histories that marked the Black Atlantic. [...] Glissant also reminds us, secondly, of how cunning the absorptive powers of [...] liberal capitalism are - how quickly specific relations are remade as relations-erasing universal abstractions. [...] This absorptive, relations-erasing universalism is especially apparent in some contemporary discourses of […] liberalism and climate collapse - what some call the Anthropocene - especially those that anchor the crisis in a general Human calamity which, as Sylvia Wynter has noted, is merely the name of an overdetermined and specific [White] European man. […] [T]he condition of creating this new common European world was the destruction of a multitude of existing black and brown worlds. The tsunami of colonialism was not seen as affecting humanity, but [...] these specific people. They were specific - what happened to them may have been necessary, regrettable, intentional, accidental - but it is always them. It is only when these ancestral histories became present for some, for those who had long benefitted from the dispossession [...], that suddenly the problem is all of us, as human catastrophe.

Text by: Elizabeth Povinelli. “The Ancestral Present of Oceanic Illusions: Connected and Differentiated in Late Toxic Liberalism.” e-flux Journal Issue #112. October 2020.

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The narrative arc [of White "liberal humanism"] [...] is often told as a kind of European coming-of-age story. […] The Anthropocene discourse follows the same coming-of-age [...] script, searching for a material origin story that would explain the newly identified trajectory of the Anthropos […]. Sylvia Wynter, W.E.B. DuBois, and Achille Mbembe all showed how that genealogy of [White subjecthood] was [...] articulated through sixteenth- through nineteenth-century [historiographies and discourses] in the context of colonialism, [...] as well as forming the material praxis of their rearrangement (through mining, ecological rearrangements and extractions, and forms of geologic displacements such as plantations, dams, fertilizers, crops, and introduction of “alien” animals). […] As Wynter (2000) commented, “The degradation of concrete humans, that was/is the price of empire, of the kind of [Eurocentric epistemology] that underlies it” (154).

Text by: Kathryn Yusoff. “The Inhumanities.” Annals of the American Association of Geographers, Volume 11, Issue 3. November 2020.

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As Yarimar Bonilla suggests in regard to post-Irma-and-Maria Puerto Rico, “vulnerability is not simply a product of natural conditions; it is a political state and a colonial condition.” Many in the Caribbean therefore speak about the coloniality of disaster, and the unnaturalness of these “natural” disasters [...]. Others describe this temporality by shifting [...] toward an idea of the Plantationocene [...]. As Moore and her colleagues write, “Plantation worlds, both past and present, offer a powerful reminder that environmental problems cannot be decoupled from histories of colonialism, capitalism, and racism that have made some human beings more vulnerable [...].” [W]e see that contemporary uneven socioecologies associated with the rise of the industrial world ["the Anthropocene"] are based [...] also on the racialized denial and foreshortening of life for the sacrificial majority of black, brown, and Indigenous people and their relegation to the “sacrifice zones” of extractive industry. [...] [A]ny appropriate response to the contemporary climate emergency must first appreciate its foundations in the past history of the violent, coercive, transatlantic system of plantation slavery; in the present global uneven development, antiblackness, and border regimes that shape human vulnerability [...] that continues to influence who has access to resources, safety, and preferable ecologies [...] and who will be relegated to the “plantation archipelagoes” (as Sylvia Wynter called them) [...].

Text by: Mimi Sheller. “Thinking Beyond Coloniality: Toward Radical Caribbean Futures.” Small Axe (2021), 25 (2 (65)), pages 169-170. Published 1 July 2021. [Bold emphasis added by me.]

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Indigenous genocide and removal from land and enslavement are prerequisites for power becoming operationalized in premodernity [...]; it was/is a means to operationalize extraction (therefore race should be considered as foundational rather than as periphery to the production of those structures and of global space). [...] Wynter suggests that we […] consider 1452 as the beginning of the New World, as African slaves are put to work on the first plantations on the Portuguese island of Madeira, initiating the “sugar-slave” complex - a massive replantation of ecologies and forced relocation of people […]. Wynter argues that the invention of the figure of Man in 1492 as the Portuguese [and Spanish] travel to the Americas instigates at the same time “a refiguring of humanness” in the idea of race. [...] The natal moment of the 1800 Industrial Revolution, […] [apparently] locates Anthropocene origination in […] the "new" metabolisms of technology and matter enabled by the combination of fossil fuels, new engines, and the world as market. […] The racialization of epistemologies of life and nonlife is important to note here […]. While [this industrialization in the nineteenth century] […] undoubtedly transformed the atmosphere with […] coal, the creation of another kind of weather had already established its salient forms in the mine and on the plantation. Paying attention to the prehistory of capital and its bodily labor, both within coal cultures and on plantations that literally put “sugar in the bowl” (as Nina Simone sings) […]. The new modes of material accumulation and production in the Industrial Revolution are relational to and dependent on their preproductive forms in slavery […]. In 1833, Parliament finally abolished slavery in the British Caribbean, and the taxpayer payout of £20 million in “compensation” [paid by the government to slave owners for their lost "property"] built the material, geophysical (railways, mines, factories), and imperial infrastructures of Britain and its colonial enterprises and empire. [...] A significant proportion of funds were invested in the railway system connecting London and Birmingham (home of cotton production and […] manufacturing for plantations), Cambridge and Oxford, and Wales and the Midlands (for coal). Insurance companies flourished [...]. The slave-sugar-coal nexus both substantially enriched Britain and made it possible for it to transition into a colonial industrialized power […]. The slave trade […] fashioned the economic conditions (and institutions, such as the insurance and finance industries) for industrialization.

Text by: Kathryn Yusoff. "White Utopia/Black Inferno: Life on a Geologic Spike". e-flux Journal Issue #97. February 2019. [Bold emphasis added by me.]

[scleracentipede]

‼️ SALE ALERT ‼️

From now until midnight (GMT) on 31st October we’ll be having a massive sale on many things across our store with up to 30% off across our prints and stickers 💕

Get yourself something nice and help support a queer disabled immigrants dream of being an art: here

[eligibilityart]

Frog lovers, this week there's a sale on threadless!

[booksandbrainsandsoftthings]

Officially forming the theory that the reason more service dog handlers don't use protective gear like boots, goggles, and ear protection on their dog is because the public becomes 3000% more unbearable when they try.

We're all used to "aaaaawwww look the the doggo" when we go out with our working animals, but getting

1. Accosted for pictures (whether folks ask or just invade your space and distract your dog)

2. Pointed at like an exhibit

3. Shouted at (OMG DOGGLES, "why is it wearing that" etc)

4. Actively followed around by strangers

Is downright fucking awful.

I know it looks cool. I know some of our gear is specialized. I know pet dogs don't usually wear/tolerate what SDs learn the wear. But for the love of whatever you deem holy, BE KIND ABOUT IT. All of the actions listed above are just fucking rude. Leave people alone. Leave service dogs alone.

Disabled people can exist without being spectacles

[frannyzooey]

when you see Gladiator II and come up with a fic to write so you start an outline and then you watch The Uninvited and you put 800 words into a doc and then you watch The Mandalorian and have an intense need to write more TMTC Din and you just spent last night editing a Marcus Moreno one shot and you’re begging Pedro to give you a break because you’re literally just a girl —

Meanwhile, Pedro: