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Quillette -- A Closer Look at Anti-White Rhetoric by Uri Harris
'...Taken together, Salam’s and Deresiewicz’s view can be interpreted as this: anti-white rhetoric functions as a way for upper-class and upwardly mobile whites and select people of colour to distinguish themselves from less cosmopolitan whites, who also tend to be lower-income. Furthermore, many progressive environments encourage it, especially universities, and it conveniently helps obscure or rationalise their elitism—in part by shifting the focus away from class and in part by painting lower-income whites as immoral and thus unworthy.'
rkselectiontheory  decadence  elitism  narcissism  racism 
3 hours ago by adamcrowe
“You don’t want to be Chinese anymore.”
“You’re being told that you’re the worst and are responsible for the world being terrible for other people. You don’t want to be white anymore.”

“You’re 25, 35, hell, you’re 45 and you lack the vocabulary and emotional literacy to identify that you’re upset by these accusations and the subsequent feelings they give you, but really you just want to be an accepted part of the human race like everybody else.”

“You’re unable to tease out the many subtleties in this complicated mess of emotions and are given a vocabulary by someone else who makes you feel accepted by it. You embrace this ideology because you want to be accepted.”

“You defend your ideology against attacks by the very same people who made you feel bad about being white in the first place.”

The left’s academic justifications do nothing to assuage the feelings they evoke with their attacks and critiques. As Maya Angelou said, “people don’t remember what you said; people remember how you made them feel.”
race  China  lovefirst  important  twitter  racism  thread  tweets 
8 hours ago by KuraFire
Between Rights, Political Participation and Opposition: The Case of the Yezidi in Syria (Rojāva) | Ali | Syrian Studies Association Bulletin, 2018
The Yezidi, as a religious minority, are scattered throughout these provinces and are engaged in some local administrative institutions on a certain scale. They also form their own civil society institutions. Concurrently, there is a Yezidi political organization that is opposed to the policies of self-government and that accuses Rojāvā�s Kurdish authorities of marginalizing the political participation of the Yezidi and other religious minorities. In this paper, we will discuss the Yezidis� political participation and representation within these areas, their autonomous institutions, and their political opposition.

When the TEV-DEM established the three provinces under a system of joint leadership and self-government that aimed to represent the region�s ethnic diversity, many Yezidis joined them and became members of the YPG and YPJ. Rojāvā has further allowed ethnic and religious minorities to establish their own cultural and social associations in all three provinces.



Since 2011, Yezidis have formed civil society associations and organizations within Rojāvā, especially in Ḥasakah and ʿAfrīn. On 18 December 2014, the Education Authority of ʿAfrīn Province announced that in coordination with a Yezidi association, the Yezidi religion would officially be included in the curriculum at schools in the province. Indeed, a group of young Yezidi men and women have been trained to teach Yezidism in some of the schools in Yezidi villages (Zamanalwsl.net 2014).

It should be noted that in the second article of its rules of procedure, the SYC has declared the Yezidis to be Kurds (SYC, 2012). Moreover, it considers Yezidis in Syria as part of Kurdish movement. However, given the political loyalties of the large Kurdish parties in Rojāvā, the SYC subsequently split into two separate groups. One is called the Syrian Yezidi Rally (SYR) and it has announced its support of self-government in Rojāvā. The SYR has become part of the TEV-DEM. The other faction kept the original name of SYC and joined the ENKS.



The conflict in Syria placed two options before the SYC. They could either side with the central government or with the opposition. They decided to stand with the opposition and have begun to hold meetings with various political groups and have made proposals on Yezidi demands. As a result, the SYC became a member of ENKS and the National Coalition for Syrian Revolutionary and Opposition Forces NCSROF.[8] Although the SYC joined ENKS in 2014, they withdrew from it in 2016 and accused it of marginalizing Yezidis as a political partner in the ENKS� political decisions.[9] However, they are still in contact.



There are several reasons why the SYC party is opposed to self-governance, including the accusation of Rojāvā�s deliberate marginalization of Yezidi political participation there, as well as an objection to PYD ideology�s attempt to impose a theory and a special philosophy to their interpretation of the Yezidi religion. (The PYD considers them as an extension of the Zoroastrian religion and erected a statue of Zoroaster in the headquarters of one of the Yezidi associations in ʿAfrīn, which led to much resentment from the SYC that wishes Yezidis be seen as an independent religion).[10] This is a controversial difference between the SYC and the PYD.
Mar15  PYD  Yazidi  Aleppo  discrimination  racism  internal_struggle 
21 hours ago by elizrael
The Myth of the Kindly General Lee
The legend of the Confederate leader’s heroism and decency is based in the fiction of a person who never existed.
history  racism 
23 hours ago by heliostatic
Trump's racism
Why it doesn't much matter whether there's a tape of Trump using racial slurs or not
trump  politics  racism 
yesterday by nelson

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