solidarity   1626

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Say it loud say it clear refugees are welcome here! Klare Worte, die auch parteipolitische…
solidarity  unteilbar  from twitter_favs
7 days ago by reinhard_codes
240.000 people gathered yesterday in to protest against rising , and for ,…
populism  Berlin  solidarity  racism  from twitter_favs
7 days ago by codepo8
M.I.A. Talks 'Maya,' Sri Lanka, and Political Pop - The Atlantic
"Kornhaber: This is what your documentary is in large part about—your career-long attempt to get the world to care about Sri Lanka. Do you think the film will receive a different response than, say, you did in 2009, when you were protested and dismissed while trying to bring attention to the shelling of Tamil civilians?

Arulpragasam: When I was met with pushback back then, it was by people who had optimism toward state oppression. [They believed] that there would be an effort to change. But after 10 years of waiting for justice, Tamils not being heard, the [increasing] militarization in Sri Lanka, and the country being billions of dollars in debt to China, hopefully people are understanding and won’t see me as a flippant pop star who is using this for fame.

A million diasporic Tamil people abroad were silenced when the war ended. They were called terrorists. They were told not to be proud of who they are and their flag. After 10 years of waiting, there’s been no progress in the Sri Lankan state getting rid of extremism on their side. Extreme Buddhist chauvinism and fascism is inciting hateful actions toward not just Tamils but Muslims, as well. We’ve seen Sri Lanka’s template spread like cancer to other countries, like Burma. You’ve had the Killing Fields documentary that’s come out. Hopefully these all add to people making the right decision on Sri Lanka.

Kornhaber: If people are fans of yours, is it their responsibility to be with you on these issues—to be paying attention and to be vocal on Sri Lanka?

Arulpragasam: I’ve never asked them to be with me before, but I think I do need them to be with me now. Because especially in America, you can’t discuss the concept of activism, standing up against Donald Trump, standing up against a right-wing government, females standing up against sexual violence, or racism, genocide—you can’t stand up against any of these things if you don’t stand up for somebody else going through the same thing. We live in a global community now. The days of hypocrisy and seeing your problems in isolation are over.

The struggles of the Tamil people connect with the struggles of the spirit of people across the world fighting state oppression. If you are a Tamil, you can relate to what’s going on in the African American community in America. You can relate to what’s happening in Yemen. You can relate to what’s happening to the Rohingya dissidents. It’s very difficult to talk about immigration or refugee problems without discussing how people get made to fall into those categories and what makes them refugees.

Kornhaber: When the documentary first premiered, you said you were surprised it didn’t focus more on your music. Did that reaction stem from a general feeling that people think of you more in terms of politics than art?

Arulpragasam: It’s very difficult to separate the two. It’s a luxury not to be political in your work. If I lived in the land of marshmallows with unicorns flying around, that is what my art would be about. But unfortunately, what I know is what I know. And that’s what I make work about. As the only [mainstream] Tamil musician who made it to the West ever, it was not an option to remove that. I just happened to have people who loved me and people who hated me for it. The whole idea is to encourage discussion and give people something they might not get from anybody else.

Kornhaber: But when you watch the documentary, do you come to feel like the twists and turns of your career stemmed more from your musical choices or more from controversies outside of music? After the success of “Paper Planes,” you made Maya, which was a gonzo, challenging album. But its reception coincided with backlash over a brutal music video and a New York Times profile.

Arulpragasam: It was about all of it. Up to that point, I had a very romantic idea about the West and America and creativity and the internet. I didn’t just pick up a guitar and make acoustic music. I brought you an entire brand-new genre. I brought so much to the table that didn’t exist before, and that has inspired what you’ve seen for the last 15 years in the mainstream. They made millions out of my experiences—how I traveled, how I met people, how I was the outcast that had to fight the boring system. I fed this society. I fed the West.

And when it came to the crunch, the West chose to back the oppressors. They backed a genocide. They chose to back the [state] that bombed [hundreds of thousands of] people on a strip of beach. The UN said, Yeah, there’s war crimes, but they couldn’t really penetrate into changing the Sri Lanka government. Everybody was like, Oh look, it’s great they’ve defeated terrorism. It was heartbreaking to see that the survival of the fittest, survival of the richest, survival of the biggest guns is what people want. To me, that’s way more violent than what the Tamil side was accused of.

Do you think I’m going to make a celebratory album after that and give them the same thing I gave them before? Absolutely not. Because you literally are dealing with a separation. It was a divorce. I’m not looking for acceptance. I’m looking to say, as a society, you should make the right decisions.

Kornhaber: As you look around at pop music and hip-hop in the West these days, do you feel influential?

Arulpragasam: Yeah. I think the fact that your charts have been filled with Diplo songs for the last five years is something I did. People being activists overnight is something I did. Where you have mainstream artists—who encouraged girls shaking booties in front of mirrors and singing into hairbrushes for 10 years—turn their fan base into politicized beings, that’s my influence, but without substance. It wasn’t easy to speak up for all of these things back in 2009. I didn’t get invited to the White House. I wasn’t given a Grammy, and I wasn’t celebrated for speaking out.

Kornhaber: Do you want to talk about any specific examples of political pop that rub you the wrong way?

Arulpragasam: I encourage people becoming politicized. And women being more empowered. But the idea of female empowerment in America excludes the women who are exposed to the heavily militarized Sri Lankan state, who are raping and murdering. Sri Lankan women are not invited to that conversation about feminism and uprising and empowerment, because that conversation is being held in America. When will these women get brought to the table to join in that conversation? How do we open up that discussion so it doesn’t only include shiny Hollywood girls?

Kornhaber: Do you worry it’s going to be even harder to get Westerners to care about these issues when all eyes are on the crises in America under Trump?

Arulpragasam: They need to understand the root of Donald Trump: not being conscious of your effect on the world, and not being conscious that you have been living the good life the last 20 years and that the wars across the world have helped the American economy. Greed is what put Donald Trump there. The obsession with our celebrity culture is what put Donald Trump there. All of these things are what we champion in the mainstream—through movies, through music, through the news.

Everyone has to be more conscious of what we support. You don’t like refugees; you don’t like immigrants? Well, stop creating them!

Kornhaber: Do you take inspiration from any figures in musical history who’ve changed public opinion with their work?

Arulpragasam: Back in the day, I romanticized American artists who worked together through music to change the culture to oppose the Vietnam War. I don’t think that’s happened since. It’d be a beautiful thing if that could happen again, to where citizens are that empowered and artists encourage change. But that’s real change, where you can actually stop people from dying and not look after the interests of just America.

Now [the U.S. government is] talking about getting rid of the International Criminal Court. And that’s what [the international community] told the Tamils was the solution: Don’t worry. Just lose, just die, and then spend 10 years trying to get somebody convicted in the criminal court. Then, boom, out of nowhere Trump comes in and says, That thing is bullshit. So we’re left with nothing. This is why Americans and my fans need to know that everything is connected.

Kornhaber: The documentary is such a personal story, delving into your life and your family. Is that personal approach the best way to get people to care about big issues?

Arulpragasam: What happened to [the] Tamils is a collective experience. It’s not just an individual experience. But right now, discussing individual experiences has become trendy in America. So even when documenting human-rights violations by the Sri Lankan government, we had to reduce it to talking about it on a personal level: [This person] from this little village was raped by the Sri Lankan government and here’s her particular story. You have to isolate the experience in order to communicate to the West, because, at the moment, that’s how they’re engaged in the rest of the world. Whether you’re a girl from Saudi Arabia who can drive, a girl from Pakistan who’s wanting to wear a short dress on Instagram, a trans girl in New York, or a woman who’s pro-abortion in South America, you cannot be a movement. You have to reduce it to personal stories."
mia  srilanka  activism  feminism  race  resistance  protest  solidarity  2018  yemen  burma  fascism  isolationism  myanmar  rohingya  oppression  genocide  storytelling  us 
11 days ago by robertogreco
Hey, , , and —this is how you do , just in case you were wondering.

So proud…
solidarity  from twitter_favs
12 days ago by Qriator
The Promise of Misery, Becca Rothfeld – The Baffler
It’s not that there’s anything intrinsically wrong with calm, or with washing the dishes, or with the meditation techniques and modes of positive self-address that so many people (most of them male) have recommended (mostly without prompting of any kind). And it’s not that I begrudge anyone any curative measure that works, whether or not it’s a nostrum. It’s just that the cultists of therapy and self-help impose uneven obligations, demanding the most conspicuous happiness from people with the greatest reason to be unhappy and the fewest resources for becoming happier. The feel-good mantras and fuzzy exhortations to optimism that are rapidly becoming ubiquitous shift the burden of reform away from society, away from a whole culture of men smirking and asking if you’re angry, away from the civility chorus smugly intoning Calm Down! in the face of every human pang, and onto those too uncalm to alchemize their anger into cool glass balls.


Perhaps the purpose of this whole song and dance is to convince the marginalized that they are to blame for their own marginalization—to prevent ill-treated female caretakers (and of course the bulk of caretakers are female and many of them are ill-treated) from comparing notes. Or perhaps self-help is supposed to insulate men from the unseemly display of female frustration. “It is often a requirement upon oppressed people that we smile and be cheerful,” writes philosopher Marilyn Frye. “Anything but the sunniest countenance exposes us to being perceived as mean, bitter, angry, or dangerous.” Whether it is designed to sabotage sad women or console uncomfortable men, the happiness industry has gone a long way toward stigmatizing public admissions of suffering. The self isn’t even the one that self-help is helping: it merits its name only insofar as it perpetuates the illusion that social problems are located at the level of the individual—only insofar as it isolates the marginalized, sealing them off from the social body.


That unhappiness is never public is the mechanism of its pathologization, for isolation is discrediting.
feminism  solidarity  inequality 
25 days ago by timmarkatos
Climate Apocalypticism | Political Theology Network
This account, of an inescapable and violent world in which climate change is a symptom of an endless cycle of unjust relations, might be described as pessimistic. And, as the example of Wallace-Wells shows, pessimism is not well received within discussions of climate change. The rejection of pessimism is in one sense understandable. Rebecca Solnit offers a particularly clear critique: “Optimists think it will all be fine without our involvement; pessimists take the opposite position; both excuse themselves from acting. [Hope is] the belief that what we do matters even though how and when it may matter, how and what it may impact, are not things we can know beforehand.” (xiv).


This form of climate apocalypticism is not an argument for inaction. You can hope in the end of the world and still recycle, drive cars less often or support policies that will slow climate change. After all, the consequences of climate change, like the consequences of most slow violence, will fall upon those who always bear the weight of injustice. Preventing this violence and ensuring a just distribution of the suffering that climate change will bring are important tasks. But this work will not save the world. And that’s ok.
environment  activism  solidarity  Rebecca.Solnit  inequality 
26 days ago by timmarkatos
Everything You Know About Obesity Is Wrong, by Michael Hobbes – The Huffington Post
Her position is all-too understandable. As young as 9 or 10, I knew that coming out of the closet is what gay people do, even if it took me another decade to actually do it. Fat people, though, never get a moment of declaring their identity, of marking themselves as part of a distinct group. They still live in a society that believes weight is temporary, that losing it is urgent and achievable, that being comfortable in their bodies is merely “glorifying obesity.” This limbo, this lie, is why it’s so hard for fat people to discover one another or even themselves. “No one believes our It Gets Better story,” says Tigress Osborn, the director of community outreach for the National Association to Advance Fat Acceptance. “You can’t claim an identity if everyone around you is saying it doesn’t or shouldn’t exist.”


Celebrity representation, meanwhile, can result in what Corrigan calls the “Thurgood Marshall effect”: Instead of updating our stereotypes (maybe fat people aren’t so bad), we just see prominent minorities as isolated exceptions to them (well, he’s not like those other fat people).

What does work, Corrigan says, is for fat people to make it clear to everyone they interact with that their size is nothing to apologize for. “When you pity someone, you think they’re less effective, less competent, more hurt,” he says. “You don’t see them as capable. The only way to get rid of stigma is from power.”
solidarity  listening  epidemiology 
4 weeks ago by timmarkatos
How to Survive an Authoritarian Government | Extra Newsfeed
This is just generally good advice even if you don't live inna terrifying Orwellian dystopia.
listicle  politics  samizdata  solidarity  activism  dystopia  socialism  sousveillance 
5 weeks ago by gominokouhai
Shana V. White on Twitter: "All systems predicated on top down hierarchical power will NEVER work for or benefit those considered the least or placed at the bottom of the hierarchy. (thread)"
"All systems predicated on top down hierarchical power will NEVER work for or benefit those considered the least or placed at the bottom of the hierarchy.

Until these systems are dismantled and equitably rebuilt including more and new stakeholders, these systems will always be ineffective, marginalizing, damaging, and not create successful outcomes for everyone.

Our educational system functions this way. Although there are small pockets happening in classrooms, schools, and even some districts, broader and lasting change is pretty rare. It eventually fizzles out, and/or runs into a hindering ceiling or wall it cannot pass.

Gatekeeping works as means to maintain the status quo, hinder, and even gaslight educators and students. Gatekeeping manifests itself in people in leadership who are roadblocks, but also in policies, curricula, and mandates which stop progress or change.

Gatekeepers are the limiting factor in our educational system hierarchy. These people can be our local leadership, district admin and boards as well as our state DOEs. They are the top of the hierarchy. Always remember: "With power comes great responsibility"

Until gatekeeping as a practice and those who 'patrol' these gates have a mindset change or new people with passion for equity, agency, and success for all in edu are put in their place, ceilings, gates, and walls will remain limiting and stop change systemically.

Just understand I appreciate and love those who are passionate about changing our edu system. Just know this battle is emotionally and mentally taxing. But solidarity is one of our strengths. Multiple voices are better than one.

Until the system is dismantled, rebuilt and involves new stakeholders in power, those of us doing this work will continue to be swimming upstream against a very strong current. Please keep fighting the fight though. Change is hopefully coming soon. /FIN"
shanavwhite  hierarchy  2018  gatekeeping  unschooling  deschooling  reform  change  systems  systemsthinking  education  schools  leadership  horizontality  power  solidarity 
6 weeks ago by robertogreco
Wow!! What a week coming up in Nov - first, the power of , then the question of -…
solidarity  ignorance  from twitter_favs
6 weeks ago by cathmnet
RT : is for honoring workers, & organizing. Today we honor our partners, ! Togethe…
solidarity  LaborDay  from twitter
6 weeks ago by pgroce
Statement to the Court, Upon Being Convicted of Violating the Sedition Act
"Your Honor, years ago I recognized my kinship with all living beings, and I made up my mind that I was not one bit better than the meanest on earth. I said then, and I say now, that while there is a lower class, I am in it, and while there is a criminal element I am of it, and while there is a soul in prison, I am not free."
eugenedebs  eugenevdebs  rhetoric  socialism  truth  1918  kinship  multispecies  canon  solidarity  class  prisons  freedom  liberation  marxism  equality  inequality 
6 weeks ago by robertogreco
RT : Our first contract negotiation session with Lee Enterprises is Tuesday. Send some good vibes and our wa…
solidarity  from twitter
7 weeks ago by electroponix
A popular hashtag has arisen inside Saudi Arabia or #حرق_النقاب and I say ✊🏽
Solidarity  BurnTheNiqab  from twitter_favs
9 weeks ago by toco

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