#twwa

[kevindavidday]

<3

[tiny-pteranodon]

TIL that colleen hoover is a woman

Thought you'd like this

💀💀

[punkshort]

I just finished reading TWWA and IT IS AWESOME. I cried and I smiled so much ngl, you're great<3

Omg thank you so much!!

YOU'RE great! Thank you for taking the time to read it and messaging me something so kind! You rock!

[weezybebiey]

Lord God please 🙏 💗😭♥️♥️♥️♥️BTW Happy 2022 to y'all💯 #SouthAfrica #limpopo #tzaneen #Twwa https://www.instagram.com/p/CYRUncAM7hh/?utm_medium=tumblr

[naturalbornthriller]

Danny Allen Hodge 1932~2020 #DannyHodge #AmateurWrestler #ProfessionalWrestler #AmericanBoxer #2006NCAAWrestlingChampionships #WrestlingObserverNewsletterHallOfFame1996 #GeorgeTragosLouTheszProfessionalWrestlingHallOfFame2000 #ProfessionalWrestlingHallOfFame2007 #InternationalProfessionalWrestlingHallOfFame2021 #NWA #JWA #TWWA #RIPDannyHodge https://www.instagram.com/p/CJRmy-nAnea/?igshid=dvwyi9nfmnzu

[kevindavidday]

they were loitering around during peak wire headphones era they would 110% be sharing headphones and falling asleep on each other's shoulders on the foxes bus or during columbia car rides they dont even gotta drive tbh put them in any mode of transportation they'll find a way to make it abt themselves

Andreil have their car rides. Late night drives, road trips, grocery shopping, F1 AUs. what I want is Kevaaron drives. where are they.

[woman-loving]

LBT Women and US Black Feminist Organizations in the 70s

Selection from Living for the Revolution: Black Feminist Organizations, 1968-1980, by Kimberly Springer, 2005.

This selection discusses how the issue of lesbianism figured in the collective identity of black feminist organizations in the 70s. It notably describes the incorporation of an antiheterosexism statement by the East Coast branch of the Third World Women’s Alliance in the 1972 issue of their newsletter, Triple Jeopardy, predating the Combahee River Collective Statement by several years.

It also gives an account of a black trans women who joined the National Alliance of Black Feminists after hearing the leader speak at one of her college classes. However, the leader later outed her to the group, and the woman--who is misgendered in the interview--stopped attending after being “confronted” by other members. Despite its transmisogynistic conclusion, the account raises the possibility that other trans women may have also taken interest in and attempted to attend early black feminist organizations.

There isn’t a focus on bisexuality in this selection, but a lesbian founder of the National Black Feminist Organization mentions that the organization was “multisexual” in that it had straight women, bisexuals, and lesbians.

These accounts also remind us to be attentive to the fact that lesbian, bisexual, and trans women don’t only organize in LGBTQ-specific movements, but may also be promoting their concerns through other movements.

Sexual Orientation and Black Feminist Collective Identity

Again, it is important to return to the distinctions among the black feminist movement, the separate organizations' visions of black feminism, and black feminist collective identity. While the black feminist movement's initial vision did not include sexual orientation as a defining aspect of black women's identity, individual organizations and members articulated lesbian-positive and/or antiheterosexist principles to the movement's vision. The NABF [National Alliance of Black Feminists, 1976-1979], NBFO [National Black Feminist Organization, 1973-1975], and BWOA [Black Women Organized for Action, 1973-1980] included discussions of sexuality in their organizations, but they did not interrogate heterosexism as an oppressive force in black women's lives, regardless of sexual orientation.[46] However, the East Coast branch of TWWA [Third World Women’s Alliance, 1968-1980] and Combahee [River Collective, 1974-1980] both laid the foundations for challenging heterosexism and including lesbianism as an integral part of the black feminist movement.

Combahee was the only organization in this sample to mention "heterosexual oppression," but it did not thoroughly explain this form of oppression and its impact on black women's identities. The term heterosexism, the normativity of heterosexuality, was not yet in use among activists.[47] However, most readers of Combahee's statement may have deduced the implicit meaning of heterosexual oppression as heterosexism or homophobia. For other readers, the Combahee statement was possibly the first time they were force to recognize publicly black lesbian existence, the daily oppression black lesbians face, and the considerable sexual diversity within black communities.

Combahee was on the front lines of black lesbian feminist struggle in the 1970s, yet the statement neglected to specify the ways black communities were complicit in perpetuating heterosexism. [...] The Combahee statement omitted an explicit challenge to heterosexism, due to the timing of the organization members' individual coming-out processes and the desire to explain feminism on its own merit. [Barbara] Smith and other Combahee members strategically claimed a black and feminist identity before they claimed a lesbian one, though they claimed all three equally. For Combahee members, the separate emergence of feminist and lesbian consciousness undermined stereotypes of all feminists as lesbians and all lesbians as feminists. For people who relied on this analogy, feminist and lesbian were conflated identities and the sum total of a black feminist identity. The Combahee statement sought to disrupt this conflation. To a degree, an explication of black heterosexism was present, but underarticulated in the interest of establishing the foundational basis of solidarity between Combahee's black feminism and black communities. Still, lesbian visibility was a courageous and revolutionary move for Combahee to make, particularly in a social movement environment often divided by homophobia.

Predominantly white feminist organizations experienced lesbian/straight splits that divided organizations and disrupted a unified definition of feminist identity. Of the five black feminist organizations, only the TWWA's members recall an expulsion of lesbians similar to the homophobia that gave rise to the "Lavender Menace" in NOW [National Organization for Women].[49] Homophobia erupted in both the East and West Coast branches of the TWWA and impacted the development of their feminist collective identities. How these two branches of the same organization handled issues of lesbian inclusion and homophobia differed dramatically.

It is unclear whether the West Coast heterosexual members, succumbing to fears of lesbian baiting, expelled lesbian members or whether members who were lesbians, weary of homophobia, left the organization. Regardless of that distinction, the West Coast branch lost several members who were central to running the organization. The expulsion acted directly against the established principles of the TWWA, but there were no formal sanctions against the West Coast branch.

On the East Coast, [Frances] Beal recalls, the organization was approached by out lesbians about membership. Unlike the schisms of the West Coast, the East Coast TWWA eventually saw the inclusion of lesbians as an opportunity for growth in its organizational objectives:

"Beal: That was the other ideological fight that we had, which was important. We were approached by two lesbians ... who said, "Listen, we want to be completely honest: we're lesbians. There's no organization for us." One was Puerto Rican, one was black ... so we had a big discussion about that. Some people said, "Oh, my god. We have enough problems as it is! People are already calling us lesbians." That was another thing. We were lesbian-baited. ... Two people said that they were lesbians, and we had this big discussion whether we should do this and some people said no, we shouldn't do it.

Interviewer: Allow them to be in the group?

Beal: Yeah. And finally, like I said, we had all this debate. People were very honest in terms of discussion and feelings and stuff, but finally people said, "In New York, how can we do this? I mean, we can't really turn sisters away. If they agree with the political orientation and purpose of the organization, there's no way that we can be prejudiced." So we came up with this, what I consider now--from what I understand about the gay and lesbian movement now--we came up with this very liberal position. Whether it's biological or social--you know, homosexuality--people should not be prejudiced and discriminated against. That was, basically, the position. ... And a couple women left over that. They said, "no." They had enough problems as it was. They didn't want to be lesbian-baited. [...]”

Beal cogently deconstructed the intent of lesbian baiting: it split the organization interpersonally and ideologically. In response, the East Coast branch incorporated an antiheterosexist position into the TWWA's principles of struggle, recognizing the connections between patriarchy and homophobia: "Whereas behavior patterns based on rigid sex roles are oppressive to both men and women, role integration should be attempted. The true revolutionary should be concerned with human beings and not limit themselves to people as sex objects. Furthermore, whether homosexuality is societal or genetic in origin, it exists in the third world community. The oppression and dehumanizing ostracism that homosexuals face must be rejected and their right to exist as dignified human beings must be defended."[51]

This statement, appearing in the 1972 issue of Triple Jeopardy, is not only politically progressive for the early 1970s, but is chronologically well in advance of Combahee's later assertion of the existence of lesbians and gay men in black communities. Hence, when Combahee is cited for its pioneering efforts to expand the black feminist agenda to include antiheterosexism, the work of the East Coast TWWA should also be recalled.

Not all black feminists or organizations openly opposed homophobia, and some were restrictive in their definitions of sexual freedom. Some members of the NABF, for example, did not want to discuss lesbianism in their consciousness-raising groups, committees, or Alternative School workshops on sexuality. The intricacies of black sexual diversity were decidedly marginal to some NABF members' definitions of black female sexuality.[52] [Brenda] Eichelberger recounts an incident in which she revealed that someone attending the NABF's monthly meetings was transgendered:[53]

“Eichelberger: We even had one time, and I don't remember the person's name--in retrospect, I should have said nothing, but I'm the one that brought it up--I brought up the fact that there was a man at our meetings. That this was a man in drag. This was a--I won't say, "drag." This was a man who was dressed like a woman. And actually what made him come ... was a professor at U of I [Illinois]. ... She was a black woman. She had me speak to her class, and this guy was there at the time--dressed like a woman all the time.

Interviewer: In class?

Eichelberger: Yeah, in the class and then he joined our organization. Now, I shouldn't have--well, of course, coulda', shoulda', woulda'--I can't change the past. But anyway, I know at one time I mentioned--because he was coming to the meetings--and I mentioned--I said, "You know we have someone here who was a man." And, um, I think some women knew who it was, and others were saying "Who? Who? Who? Who?" And, so, a number of women got very upset, and they wanted to confront him and they did confront the guy. [...]

[Janie] Nelson: This was actually a man who had had a sex operation and was now a female. And we were real concerned about that. I remember Brenda calling up the members saying "What should we do? What should we do?" Because if we put him out, he could sue us [because of the NABF's nonprofit status] ... and luckily, things petered out. He just disappeared. He didn't come back. [...]”

Rather than attempt to understand gender identity and how this particular female/male conceptualized existence as a woman in the organization, some members of the NABF pushed her/him out of the organization with their limited knowledge of transgender identity and homophobia.[55]

The incident within the NABF highlights a number of issues that occurred in black and feminist organizations in the 1970s. It is too simple to conclude that black feminists were conservative and counter to the sexual revolution ethos of "anything goes." Despite the NABF's claims to legal concerns, all feminist organizations, irrespective of race, faced a lack of language to describe the diversity within biological sex and gender, homophobia, and fear of difference.

Some lesbian NABF members felt other members were homophobic and that the organization's activities did not reflect black feminist collective identity in its entirety. Looking for affirmation and advice, Chicago NBFO chapter members such as Sharon Page Ritchie asked other black feminist organizations for guidance. Upon learning of Combahee's plans for a black feminist retreat in Boston, she wrote this in reply to Combahee's 1977 preretreat survey: "The small NBFO chapter we have exhausted itself in trying to counter [a local black feminist leader]. We never got much past C-R [consciousness raising], and eventually we stopped meeting for that. How have other women dealt with women who claim to be feminist, yet behave in very anti-woman, anti-lesbian ways."[56] Ritchie's query and the aforementioned incident with the NABF's transgendered recruit connect two issues: black women's divergent definitions of black feminist identity and the homophobia of heterosexual black women. In response to accusations of homophobia in the NABF, Eichelberger resolves the issue as one of members differing expectations[...]. [...]

Eichelberger conceptualized the NABF as an umbrella organization. From her perspective, lesbians who wanted more of a focus on "a lesbian agenda" should have used the NABF as a resource to start independent organizations. Eichelberger and Nelson group lesbians with other groups of women they labeled as "factions," for example, socialists in the organization, but to frame lesbians as a special interest group ignores discrimination and the heterosexual privilege of straight black women. Members who agreed with Eichelberger saw lesbian as a category separate from feminist. Although they wanted to broaden the feminist agenda to include race, some heterosexual members of the NABF effectively excluded sexual orientation, and its implications for heterosexual women's sexuality, from the agenda of the NABF.

In other black feminist organizations, lesbians and straight women worked together to varying degrees of success. Generally, those organizations (e.g. the NBFO and Combahee) were founded by lesbians and included opposition to homophobia by integrating an antiheterosexist position into black feminist collective identity. Eichelberger and [Margaret] Sloan note that most NBFO members knew that Sloan was a lesbian and respected her role in starting the organization.[58] Still, there were some members, lesbian and heterosexual, who had problems with her prominent role in the organization. One concern was that Sloan's lesbianism would deter potential constituents and allies from supporting NBFO. Similar to the TWWA's struggles concerning homophobia. Sloan, Eichelberger, and [Deborah] Singletary recall debates about lesbianism and heterosexual women's concomitant fear that they would be seen as lesbians by association.[59] Sloan did not see external homophobia as a concern of the NBFO, but she believed that internal homophobia slowed down the organizations' momentum:

"It [the ideological dispute] was just stuff about race, and there was ideological stuff about whether we were going to--the group was multisexual. I mean, there were straight women and bisexuals and lesbians. And I think that there was a fear that people would think that we were a lesbian organization--God forbid--so they didn't want us to--those of us who were lesbians--I think that they wanted to sort of keep that--it was sort of like NOW in the early days. You know, "We know you're running this. We know you're the best, but let's keep that down." ... So stuff like that, you know, any time a group of women gather people assume you're lesbian, so that was what they said about a lot of organizations during that time. It wasn't a big concern--it wasn't a big, big issue, but it was a concern. It was a concern."[60]

Similarly, Jane Galvin-Lewis and Deborah Singletary, in nothing the role of lesbians in starting the NBFO, remark on the reverberations of homophobia from within and without the organization:

“Galvin-Lewis: And even though that is the case people have this notion, "Oh yeah, well, you know, if they had a man they wouldn't be pro-woman." And it's much like the race thing. You know, if you're pro-black it doesn't mean you have to be antiwhite. And to be profemale does not mean you have to be antimale. But because we were going with the feminist notion and people had their own ideas about it being a gay organization, which it never was, was never intended to be, and that was not the point. But it kept raising its head. ... Then, on the other hand, we had those people when we just--as women--we would want to take a stand on a position that had to do with gay women--we got the overwhelming groundswell of people that felt, "Oh, no! Don't touch that. That's not what we want to be about. ..." I'm just saying that had raised its head several times, as I recall, and we never gave into because it was not our point. That's not what we wanted to be about. We wanted to be about women--not any gay women, straight women--we wanted to be about women.

Singletary: We did have a committee called "Triple Oppression: Being Black, Female, and Lesbian," and they formed to deal with some of the gay issues.

[Eugenia] Wilshire: But I think it's to the credit of the organization that that [a gay/straight split] was not what split it--ever.

Galvin-Lewis: No. It wasn't. ... It never took hold, but it was raised on several occasions. And on the other side it was raised on several occasions.”[61]

The NBFO, despite outside criticism, was one of the few black feminist organizations besides Combahee to have a committee dedicated to connecting the concerns of black lesbians to the organization's agenda. But the NBFO, like the NABF, had contested definitions of black feminist identity at work in the organization, this ideological dispute was only the beginning of the struggle to incorporate antiheterosexist principles into black feminist collective identity and the movement's vision more broadly.

The presence of lesbians or demands for inclusion did not disrupt black feminist organizations. But, the homophobia of heterosexual women stunted the growth of a cohesive black feminist collective identity. Although black lesbians were central to the formation of black feminist collective identity from the beginning, there were attempts to erase them from these organizations' historical narratives.

[wwickedspirits]

i twwas a mistake thats wwhy

[uselessshit13]

January 10

50 Sandor Szabo San Francisco pacific coast champion

52 Andy Tremaine British Columbia pacific coast champion

54 Bobby Bruns Luther Lindsay

58 Ramon Torres ciclon Anaya San Francisco world tag champs

58 nick Kozak pacific northwest champion

59 nicoli boris Volkoff NWA Illinois Wisconsin world tag champs

59 Ben Sharpe Red Mask nwa San Francisco world tag champs

59 Johnny Barend Ramon Torres nwa San Francisco pacific northwest coast tag champs

61 Buddy Austin Florida Southern champion

68 Toyonobori Thunder Sugiyama twwa tag champs

69 Fred Blassie nwa Los Angeles American champion

69 Don Kent nwa central states champion

72 Infernos Frankie Caine Rocky Smith Nwa Florida tag champs

72 Bruno Elrington England southern area counties champion

74 Bruce Swayze Jim Dalton WWC North America tag champs

75 Les Thatcher Nelson Royal NWA Tennessee tag champs

75 Larry Lane stampede north America tag champs

76 spoilers wwc North America tag champs

76 islanders afa sika nwa Tennessee us tag team champs

76 yasuo tabata all Japan kick boxing middleweight champion

77 Jack Jerry Brisco nwa Florida tag champs

78 Mr Saito Ivan koloff nwa Florida tag champs

78 Dick Slater Georgia Macon champion

79 Tully Blanchard southwest champion

83 Robert Gibson Southeastern US junior heavyweight champion

83 dick Beyer grand prix international champion

83 nick bockwinkel awa champion

83 Bobby Eaton mid America champion

85 Mr pogo central states champion

87 Sheephearders CWA international tag champs

88 rumi kazama jwp junior title

88 Leo Gamez wba boxing minimumweight champion

90 rumi kazama jwp junior champion

92 John Tatum rod price global tag champs

94 ron Don Harris uswa tag champs

94 Marty Janneity 123 kid WWE tag

94 robbie eagle smokeymtn beat the champ champion

96 Tommy rich uswa champion

99 Taz ecw champion

04 Brad west Justin sane epw tag champs

04 chairsma nwa new York champion

04 Mikey whipwreck nywc champion

04 mitsuhara misawa yoshsinari ogawa ghc tag champs

04 jerrelle Clark nwa junior heavyweight champion

04 kensuke sasaki hcw Hawaii champion

04 eagle den junlapan wbc strawweight champion

04 duane ludwig iska muay Thai light middleweight champion

05 taka michinoku all Japan junior heavyweight champion

06 booker t WWE us champion

09 Rico suave hurricane Castillo Jr wwc tag champs

09 karoly balzsay wbo super middleweight champion

10 gentaro ddt extreme champion

10 Dr cerebro iwrg intercontinental champion

10 turpal tokaev iska oriental rules champion

10 Ben Henderson wec lightweight champion

11 Don fuji masaaki mochizuki dragon gate open the twin gate champion

15 Seth Allen nwa Midwest champion

15 tdmk ghc tag champs

16 Chavo Guerrero Jr lucha underground gift of gods champion

16 yuji hino wrestle 1 champion

18 Austin Aries impact champion

20 claressa shields wbc female super welterweight champ

22 takumi iroha aaaw single champion

22 alpha academy WWE raw tag champs

[dement009]

serpuffin replied to your post: I do not play WoW, so tell me: what did this...

Arthas wasn’t a Death Knight yet when he slew him though. Which makes it even weirder for the two of them.

twwas a long time ago, i remember he slew him and then raised him;;

[difeminawoc]

Sylvia Savellano, a Filipino American from Oakland, met her first Brigadistas at Grove Street College. Syl was impressed with the Brigadistas’ community work and viewed communism as “communities working together.” Syl was twenty years old when she went on the Third Venceremos Brigade to Cuba in 1970 and was joined by two hundred other politically radical young men and women of all races from across the United States. The six-week experience of working in the sugarcane fields, living in bunkhouses, meeting young Cubans, and visiting institutions was a turning point for her and her companions. Before Syl went to Cuba, however, she was seeing a Honduran woman. She thought about coming out during the Brigade selection process but decided against it. Since Cuba viewed homosexuality as a “crime against the people,” upon her return Syl knew that it was impossible to be a gay person in the movement. So she buried her feelings, volunteered at the San Francisco International Hotel, and was one of the first (along very few) women activists in the Kearny Street Asian American Movement. Syl led a double life, an assumed straight sister in the Asian American movement during the day and a pervert at night in gay dance clubs. Recalled Syl, “It was isolating. It was a quiet thing. I could not tell anybody. Any inclinations, I had to can it… I came out to my family because of the I-Hotel. But to my Movement friends I lived with… they did not know what was going on.” Then it all came to a head when one of Syl’s fellow Brigadistas called a meeting to start a chapter of the Third World Women’s Alliance (TWWA) in the Bay Area in 1971. Syl, along with her girlfriend and several other lesbians of color, piled into a car and enthusiastically went to the first meeting called for women of color: "We thought we could express our sexual identity. Wrong… We were isolated. We felt bad.We all picked up that we were not welcome, at least to not talk about our lesbianism. So we pulled out. We got the cold shaft… In the Asian and Third World movements, we could have been treated better. It felt like our own people [were] stabbing us. [Name withheld] said, “We are not going to have any of ‘that’ here; we have too many bigger issues.” So we boycotted [the TWWA]. We did not want to go. It was only for straight women. It was not the place to go.” […] Fortunately, Syl was Filipino and found a place in the Filipino radical group KDP (Katipunan ng mag Demokratikong Pilipino, Union of Democratic Filipinos). Homosexuals were allowed in KDP because one of its founding national leaders, Melinda Paras, was a lesbian. Melinda, born and raised in Madison, Wisconsin, was a young teenage Asian American anti-war activist and Venceremos Brigadista when she went to the Philippines and joined the revolutionary nationalist movement. […] A year later, the radical members of the Philippine support network formed KDP. […] Melinda immediately informed her leadership group of her personal situation. There was no problem with [Melinda’s] lesbianism, as Cynthia’s older sister was a lesbian and Bruce was supportive. Melinda’s stellar political credentials as a revolutionary movement activist and deportee also deflected any question that homosexuality had suddenly transformed her into a “social parasite.” Melinda’s standing as one of the KDP national leaders was, however, paramount to protect. Fearful that KDP’S detractors would use Melinda’s homosexuality to discredit the organization, the couple did not disclose their relationship. But it was a well-guarded known secret in the organization, and eventually there were a dozen gay and lesbian KDP members. As a result, Filipino lesbians and gays in KDP gained political skills not available to other queer people of color, equipping them to contribute substantially in later years to a wide range of movement-organization efforts.

“Asian Lesbians in San Francisco: Struggles to Create a Safe Space, 1970s-1980s” by Trinity A. Ordona in Asian/Pacific Islander American Women: A Historical Anthology edited by Shirley Hune, Gail M. Nomura

[sousonoame-blog]

夢リオルは強いんだぞ

某有名実況者が使っていたりもした夢特性リオル。その主な戦法はタスキで耐えてのカウンターもしくはきしかいせいで攻撃し特性いたずらごころから放つまねっこにより上からきしかいせいを押し付けていくもの。

基本コンセプトのまねっこきしかいせいは変えずに持ち物を変えて腐りにくくした型を考えたので実践運用してみた次第。

耐える力をタスキからこらえるに変えることでステロや連続技に耐性を持たせる。すると最初のきしかいせいが通らなくなってしまうのでこらえると相性の良いイバンのみを採用。余った枠に何を入れるかは好みかなと思う。

うまく刺さった試合が出来たので対戦動画を置いておきます。

A上がればいいやと思ってたけどこういうミリ狩りを考えるとC下げるのはよくないかなと思い直したり。

BV→ NS7G-WWWW-WWX5-TWWA

育成論書きました

https://yakkun.com/sm/theory/n1842

[rottenbutrecovering]

TW rape drugs i told my therapist i recently was raped, i did heroin and a bunch of other shady shit and cried and said i had no hope. she gave me new meds. i feel like she has given up on me, not that she ever really tried. i just have to survive until i move and get a new one but i don't know when that will happen. i only have two sessions left and i'm falling apart and don't know what to do. i'm afraid i'm gonna do more spontaneous stuff that might end badly.

yesterday i sent an ask about my therapist not taking me seriously even though ive done TWdrugs n TWwas raped (and that makes me question if it was my fault :)) i forgot to tell you i also told her ive been starving myself??? and she didnt care about that either just told me to be careful and that it can easily get out of handTW ED im so sorry for sending three seperate asks feel free to ignore the last two since i know you get a lot of asks and it can be confusing to find mine and link them together. its just that, when my therapist doesnt take my eating habits seriously it makes me worse like, i have to become severely underweight. i have to be sick enough.

I would recommend doing your best to find a new therapist soon, Nonnie. you need a therapist you feel cares and wants to help you, and it’s hard to make any progress with one you don’t trust or feel a connection to. Reach out to friends and family to support you in the gap between therapists

[phgq]

Bukidnon products showcased in first virtual national trade fair

#PHinfo: Bukidnon products showcased in first virtual national trade fair

MALAYBALAY CITY, Bukidnon, Jan. 29—Continuing to adapt to the new normal, two Bukidnon entrepreneurs embrace the digital transformation by selling their products online through the Virtual National Trade Fair.

Virtual National Trade Fair is the first-ever virtual trade event organized by the Department of Trade and Industry (DTI) through the Bureau of Domestic Trade Promotion (BDTP) to promote local micro, small, and medium enterprises (MSMEs) and expand their market presence.

Bukidnon’s Hineleban Farms, known for its award-winning and world-class coffee beans, and Tagolwanen Women Weavers Association (TWWA) Inc. that weaves the Lumad identity in the beautiful mat designs proudly represent Northern Mindanao from over 100 participating exhibitors in the virtual trade fair which showcases the following product categories: fashion accessories and wearables, food and beverages, gifts and souvenirs, health and wellness, and home and living.

The Virtual National Trade Fair is open to the public and admission is free from January 27-February 2, 2021.

Simply visit and fill in your registration details in virtualnationaltradefair.dti.gov.ph and fill in your registration details or check out @virtualnatltradefair on Facebook and Instagram. (Julie A. Nieva, DTI 10/PIA Bukidnon)

***

References:

* Philippine Information Agency. "Bukidnon products showcased in first virtual national trade fair." Philippine Information Agency. https://pia.gov.ph/news/articles/1065415 (accessed January 31, 2021 at 10:06PM UTC+08).

* Philippine Infornation Agency. "Bukidnon products showcased in first virtual national trade fair." Archive Today. https://archive.ph/?run=1&url=https://pia.gov.ph/news/articles/1065415 (archived).

[actualmolotovcocktail]

i keep thinking about things like

like bumper cars but youre drunk off your ass and piloting them wwith your feet wwhile trying to remain upright clinging to the pole thingy and evvery time you crash you lump to the one you crashed in and grab on

thoughts those are my thoughts

ivve nevver done anything wwith bumper cars though is the appeal to crash them into things or to avvoid people trying to crash into things anywway evven if i wwas into amusement park games i wwouldnt be into that because it goes wway too sloww noww it if twwas like hovverbike type things wwith protection around them that you just crASH into other peoples hovverbikes or try to nyoom awway noww that wwould be fun but also ivve accidentally done that a bunch of times

ANYWWAY THE POINT IS, i hate fin piercings as a concept