Labour membership numbers plummet by more than half under Keir #Starmer
The last public update showed Labour had:
- 333,235 members at the end of 2024
- Around 370,000 members at the beginning of that year
- 532,046 at the end of 2019 under Jeremy #Corbyn
https://www.thenational.scot/news/25694567.labour-membership-numbers-plummet-half-keir-starmer/
#ToxicStarmer #ToxicLabour #KierStalin #UK #DemocracyNOW #oppression #HumanRights #justice
A quotation from Robert Ingersoll
If we admit that some infinite being has controlled the destinies of persons and peoples, history becomes a most cruel and bloody farce. Age after age, the strong have trampled upon the weak; the crafty and heartless have ensnared and enslaved the simple and innocent, and nowhere, in all the annals of mankind, has any god succored the oppressed.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois
More about this quote: wist.info/ingersoll-robert-gre…
#quote #quotes #quotation #qotd #robertingersoll #robertgreeningersoll #conquest #deity #destiny #divineintervention #domination #evil #God #history #omnipotence #oppression #problemofevil #problemofsuffering #suffering #slavery #theodicy
The new prosecutor who brought the case is a MGA flunky: "Serrano has no prosecutorial experience and has described the January 6 US Capitol rioters as “political prisoners”."
"Afghanistan war veteran arrested after ICE protest prepares for trial"
https://www.theguardian.com/us-news/2025/dec/11/afghanistan-war-veteran-ice-protest-charges
#UK Speaker furious: David #Lammy ignores #MPs pleas on hunger strikers
Speaker Lindsay Hoyle said it's not acceptable for Justice Secretary to ignore MPs pleas to discuss prisoners affiliated with #PalestineAction who are on #hunger strike
Lammy has been told that “someway or another” he will have to acknowledge their demands as pressure piles on the Ministry of #Justice
#ToxicLabour #HumanRights #oppression #FreeSpeech #protests #Palestine #WarCrimes #Israel
Communiqué du RAAR: 📢 https://raar.info/2025/12/julien-thery-entre-deni-complaisances-et-normalisation-de-l-antisemitisme/ (Julien Théry: entre déni, complaisances et normalisation de l’antisémitisme)
Suite à une tribune de soutien à Julien Théry, le RAAR revient sur ses publications explicitement antisémites sur les réseaux sociaux et appelle le camp antiraciste à se saisir de la question de l’antisémitisme, une oppression ancrée dans la société française.
Le communiqué au format PDF: https://raar.info/wp-content/uploads/2025/12/julien_thery_entre_deni_complaisances_et_normalisation_de_l_antisemitisme.pdf
#antisemitisme #JulienThery #racisme #oppression #antiracisme
The pincer movement of authoritarianism: Europe is under pressure from Trump & Putin at a crossroads
They once formed opposing poles of the political world order, but today the US and Russia speak almost the same language – especially when it comes to Europe.
Move towards #authoritarian state
What those with trial experience think of removing #juries
David #Lammy to cut number of #jury trials in England, Wales. A defendant, a victim, a barrister, a KC, a judge and a juror have concerns
We spoke to a range of people who have seen juries’ work close up about their experiences and the proposals.
https://www.theguardian.com/law/2025/dec/07/authoritarian-state-trial-by-jury-uk
#ToxicLabour #KeirStalin #freedom #tyrants #dictators #oppression #dystopia #PoliceState
“The war of the small against the mighty will be won by fortitude and determination…Fighting back allows people who have historically been oppressed to fully realize themselves through revolutionary struggle.”
19,403 people called on the UK to ban “crime predicting” technology
Almost three-quarters of forces across the #UK are using #technology to try to “predict crime” - with little regard for our #HumanRights.
Restricting our rights in this way does not keep us safe.
Is your #police force using this technology in YOUR area?
CHECK THE INTERACTIVE MAP:
https://www.amnesty.org.uk/19000-people-called-uk-ban-crime-predicting-tech?utm_source=Mastodon
#ToxicLabour #KierStalin #PoliceState #oppression #Orwellian #dystopian #BraveNewWorld #crime #Starmer
Graham Smith, CEO of Republic, said: "#Thames Valley Police have today decided that #protests are essentially #banned. #FreeSpeech is conditional on arbitrary decisions by police inspectors, denying people even the right to heckle public figures.
https://www.thenational.scot/news/25669666.police-banning-protest-king-arrest-threatened-windsor/
#ToxicLabour #PoliceState #ThoughtPolice #oppression #Orwellian #dystopian #England #UK #KeirStalin #terrorism
[2/2]
https://youtu.be/DWX1wW4mAxo?si=VYvNNALHC-xxoK7n
#WeAreArticleOne
we can get rid of this shit in our government because THIS IS OUR GOVERNMENT
WE OWN IT AND WE CAN FIX IT
we fight #injustice #humanTrafficking #childRape #corruption #oppression #misogyny #fascism #exploitation #racism #oligarchy
People Are Violent When Oppressed but Peaceful When Free
https://classautonomy.info/people-are-violent-when-oppressed-but-peaceful-when-free/
The dominant story told by states, police departments, and those who own the world’s wealth insists that human beings are naturally violent and must therefore be controlled… This claim is so endlessly repeated that many take it as truth…
#Domination #Creates #Violence #Oppression #Autonomy #ArtivicialScarcity #HierarchicalSystems #ForcedCompetition #Resentment #ImplicitThreats
One Piece: Japanese singer Maki Otsuki stopped mid-show after China row
The sudden cancellation of Japanese events in Shanghai have sparked criticism and fanned nationalist sentiment.
Narratives, Pacing, and Conundrum of Ableism
The day starts cold, the wind brisk, and the pain I feel simmers at the usual 5 out of 10 pain scale. It is rare for it to drop below 5, even with pain meds like Tynelol, but after awhile, the body grows accustomed to the pain, making it an annoying background noise at best. Other days it consumes my awareness like a furious tornado, and that is when I know the flare-up has started.
When it comes to being disabled, I’m hyperaware of many different factors, which I have to be to navigate a world that is often not accessible and a minefield of ableism. To avoid the minefield, I hyperanalyze the words I say, and will try different communication styles.
This can prove exhausting over time because I am a human being not a programmable robot. Thus when I am upset, I tend toward very direct language to describe why I’m upset and my exact emotions.
NARRATIVES WE TELL OURSELVES
The narrative I tell myself has its roots in how I was socialized growing up, the experiences I’ve had throughout my life, the oppression I’ve faced, the healing and good things I’ve done, and the harmful things I’ve done. No one person is ever perfect, but some may feel that drive to be perfect, to set impossible standards. I have spent many an hour examining the narratives I tell myself in order to unlearn the biased and unhealthy narratives that impede communication and empathy.
Some of the narratives we hold derive from societal narratives. For example, we live in a culture that villianizes neurodivergent communication and thinking styles, thus being direct can be viewed as ‘aggressive,’ ‘too emotional,’ and/or ‘illogical.’ Even if we provide logical and rational thoughts, because of the ‘directness’ the content of our words is ignored in favor of how the neurotypical, non-disabled person perceived our tone. A story is written in their head that superimposes over us, and thus we cease to be a person. Tone-policing is one way this retaliation to our words can manifest, through the critiques of our ‘tone’ and dismissing of the content of our words.
When we interact with one another, we build stories of ourselves and those people in our head. If we are not conscious of this act, the stories built often are riddled with stereotypes about various groups of people rather than based on who the person actually is. These stories — or narratives — are also influenced by the culture within which we live, our upbringing, societal norms, community norms, and how we’re educated and by whom and various historical events.
Humans are a story-telling species. We love to share stories with one another, and through this sharing of stories, we create community and a sense of safety. Building community can also go awry the same way our story-telling may — the biases that society socialized into us can contaminate the community-building if left unchecked. Unlearning our biases is a life-long practice and not easy to do, but if we are to build authentic, accessible, inclusive, and loving communities then the work of unlearning biases must be done.
It takes effort and practice to meditate on the stories we build of others and the places in which we exist. By meditating on the stories we craft, we can carefully edit the biases and untrue narratives and replace with more accurate evidence based on what is shared with us, what we witness, and knowledge we’ve gained. This skill must be taught and practiced, and even then, it is still possible to run awry of biases that sneak in periodically, especially if we have not yet admitted or discovered the bias within ourselves.
However, when people’s biases are confronted, regardless of how — whether directly or subtly — defensiveness may rear up to blockade communication and retaliate against whoever confronted us.
As a disabled trans queer person, I have learned that confronting people on their biases and microaggressions can cause this defensiveness, where they cease to see me as a person. Instead, a story is built up for them to defeat, which in turn dismisses my words in order to preserve their view of themself as a ‘good person.’
It is this attachment to ‘being a good person’ that can stifle our growth and ability to build community with others. Lama Rod Owens in Love and Rage: the Path of Liberation through Anger writes:
“We’ve learned how to pack everything away, because we’re really invested in being good people. You may say, “I am a good person. I am not a misogynist. I am not transphobic. I’m a good person.” Sometimes being a good person or my attachment to being a good person actually gets in the way of me looking at all the rough spots, at all the shadows that I’m working with.”
That story all of us have built of ourselves is often riddled with unconscious biases, especially if we are unwilling to acknowledge those biases exist.
For example, in a gaming community I frequented, a member would consistently ignore what I shared about obstacles I faced due to the systems within our society and within communities. In response, this person would say: “The only obstacle is yourself, and you can overcome anything!”
Except this is a denial of everything I’d shared about obstacles outside my control. When I confronted the person to attempt a dialog about how hurtful this ableist microaggression was, the person became defensive and retaliated. Other people jumped in to join sides and it transformed into a battleground instead of being a simple dialog. In the end, the harm caused by that person’s words ends up brushed aside as the dialogue becomes about their feeling uncomfortable at being held accountable.
When another person seeks to hold us accountable, they are trusting us with the knowledge of their hurt, and they are sharing hope that healing and growth can still occur. Being held accountable isn’t meant to be an attack or to label someone as ‘bad,’ but meant to build community and dialogue for healing. Conflict will happen in any community, but if the conflict is brushed aside to keep the illusion of ‘peace and harmony’ than those harmed are further wounded by this lack of empathy and care. The narratives the group has built around accountability become an impediment to their growth and empathy.
In the Beyond Survival Anthology, Kai Cheng Thom’s essay called ‘What to Do when You’ve Been Abusive,’ has a list of steps to assist people on that journey toward accountability and healing. Thom writes:
“‘The first step: Learn to Listen When Someone Says You Have Hurt Them.’ When one has been abusive, the very first — and one of the most difficult — skills of holding oneself accountable is learning to simply listen to the person or people whom one has harmed:
- Listening without becoming defensive.
- Listening without trying to equivocate or make excuses.
- Listening without minimizing or denying the extent of the harm.
- Listening without trying to make oneself the center of the story being told.
When someone, particularly a partner or loved one, tells you that you have hurt or abused them, it can be easy to understand this as an accusation or attack…”
Part of the reason one may fall into seeing it as an accusation or attack is this attachment to ‘being a good person.’ In the case of that gaming group, the person refused to accept my experience because it collided with what they thought ‘being a good person’ is. I had disrupted their story of their own self, and instead of sitting with that uncomfortable feelings and working through it, the person lashed out instead.
The attachment we have to ‘being a good person’ often is the root of our defensiveness. Other roots may be wounds a person has that they are in denial about or are in the process of healing, or roots in how they are socialized.
So when defensiveness happens, it places those harmed in an impossible position — how do we hold dialogue with the other person without placing ourselves in danger of being hurt further? If the other person will not meet us halfway by enacting Thom’s steps, then healing cannot happen. That wound between me and the other person causes a rift, that can easily become impassable.
Lama Rod Owens writes:
“Look at how the narratives keep us from actually doing the really important work of liberation within our own experience. It’s not supposed to feel good. It’s supposed to be hard. It’s supposed to be really uncomfortable. If it were easy and fun, everyone would be doing it.”
“People come to me and say, “Oh, this practice that you gave me, it hasn’t helped me feel good.” I get that, because when I started my practice, it didn’t feel good either. I felt as if I was suffering more. I wasn’t. I was finally paying attention to how I’ve always felt. It’s really not fun, but it definitely gets better. It gets better because I learned how to get really curious about my experience. I learned how to be re-embodied and to actually understand that all these really difficult experiences I was having were composite — there were all these different pieces of things smashed together.”
The socialization we received as children often wounds us by instilling biases that create narratives that stunt our growth. As Owens wrote, unlearning biases, seeking to heal the wounds within us, and letting go of our attachment to ‘being good’ is not easy to do. It will be hard, but it is the only way to truly grow as a person and build more holistic and healthier communities.
Part of understanding our own narratives requires us to understand not just our biases but also our strengths, weaknesses, triggers, and especially our limitations. For disabled people, understanding our limitations is forced on us by the nature of our disability, thus we must consider our limitations in order to navigate a day without causing painful flare-ups or other frustrating and/or painful reactions within our bodies.
When I do trainings about disability or about trans issues, I often ask participants to step into our shoes for a day. To imagine themselves living the narrative disabled and/or trans people often face. I may use myself as an example or a friend may assist me and offer up their narrative. We then walk the participants through our stories, and through that, we can build a shared empathy. That empathy becomes the foundation for further dialogue.
NAVIGATING A DAY
So how do I navigate a day as a disabled trans and queer person? The first step for me is analyzing my energy. I do this partly based on how I feel and some of my vitals, but I must also carefully analyze each step I take. I must analyze the words I say and who I share my story with — where I must assess the risk level with sharing based on where I am, who is present, and whether there is a safe way to exit if the situation turns toxic or too exhausting to continue.
Before I get ahead of myself, I’ll start with how I pace my actions to avoid painful flare-ups that can leave me bedridden. I start this practice when I am still in bed.
I open up the Visible app and log my sleep and vitals — this app was made for disabled people by disabled people and uses a mathematical formula based on research to calculate a score between 1 and 5 for my stability for the day. It does this by detecting the pulse in my finger and the minute changes in skin coloration from the blood flow in my finger. Today rates me a three and suggests I pace myself gently today. To simplify this analyzing, I use spoon theory, where each spoon represents energy required to do a task.
I slowly sit up to take my morning/day meds for the day. I keep a cup of water by my bed for this purpose. Cetaphil Face Cleanser sits by my bed, so I can do a dry bath. I rub it on my face and neck and a few other areas and wipe it away, which uses up half a spoon. I can’t do my whole body as that would be one too many spoons, so I leave it at that.
I pet my cats and slowly stand — if I stand too quickly I become lightheaded and may pass out — then I grab my mobility device (cane, arm crutches, rollator, or wheelchair) and navigate to the bathroom to use the toilet, dress for the day, and brush my teeth. This takes half a spoon. I have now used up one spoon simply waking up and washing up for the day.
After the bathroom, I prepare a cup of tea and select a morning snack. I return to my bedroom and assess my energy levels again. Preparing for the day has used two spoons, and I have only five today. On other days I might have six spoons, but I generally sleep and stay in bed all day to prepare for six spoon days.
Since I only have three spoons left, I boot up my computer to write, check email, check Discord and/or Signal chats, and listen to music. This will use up two spoons. That leaves my final spoon for my cats, where I feed them and play with them and clean their litter boxes.
When it is time for bed, I will take my night meds, wash up in bathroom, and read or play puzzles on my phone with its blue-light filter on until I fall asleep. This is half a spoon that I often forget to account for throughout my day.
If I plan to leave the house, I must rest the day before to prepare for a six spoon day, where five spoons is used to leave the house, go to my destination, do the activity or appointment at my destination, and return home to recover and care for my cats. Thus I only have one spoon for washing up, cat time, and eating.
If I take a shower, I will lose up to two spoons, which is why I schedule showers for a day where I do not need to leave the house. On days I must leave the house, I resort to a dry bath using Cetaphil cleanser and Rinse and Clear shampoo/conditioner.
Sometimes I must use up spoons I simply don’t have. When I push myself like this, those spoons come from future days, meaning I will crash. A crash describes how the body, overcome with fatigue from lack of sufficient energy or from intense pain will resort to forced rest, where one simply can’t get up do to an activity. On those days I have no choice but to rest as my body will not be responsive to much else. Crashes can last days, and for some disabled people can cause a backslides in their pacing and/or healing journeys.
By walking through what navigating my life is like and inviting others to do the same, where we endeavor to keep an open mind, to actively listen, we can lay a foundation for further dialogue and understanding. It’s part of how we rebuild our internal narratives.
SPOON THEORY
Since I have evaluated how I navigate my day using ‘spoons,’ let’s discuss what exactly spoon theory is.
It was developed by Christine Miserandino, when she spoke to a friend in early 2000s about her Lupus. She decided on spoons to illustrate to her friend the difficulties of navigating through a day. She asked her friend to describe how she walked through a day, but Christine would gently interrupt and share how each task cost either a full spoon or half a spoon — brushing her teeth, showering, leaving the bed and dressing, making breakfast or tea, eating breakfast, cleaning up after breakfast, preparing to leave, getting in the vehicle, the act of driving, leaving the vehicle, entering the destination, etc.
Since she had limited spoons it meant each time she left the house, she had to carefully evaluate whether she had energy for anything else. The friend was stunned because just describing her own day and using Christine’s limited spoons meant the friend wouldn’t make it through the day safely.
Christine shared this theory at the 2010 Lupus Conference and in various blog posts. Many disabled people caught wind of it, and soon ‘spoonies’ became a term some disabled people decided to call themselves.
Many disabilities can eat up a person’s energy, which makes navigating the tasks in a day difficult. The spoon theory has become a useful tool in discussing energy-limited diseases and how we navigate them. In a way, it offers abled-bodied people a glimpse into the lives of disabled people, and that can assist in fostering empathy.
Using spoon theory can build a narrative that describes disability in a relatable way. This can help with unlearning biases about what disabled people can or can’t do. Often, abled-bodied (nondisabled) people unconsciously react to disabled people by speaking and behaving as if they know more than disabled people about the disabled person’s own limitations and needs. Spoon theory helps break down that bias to reveal the truth of the disabled person’s experience, which can help open dialogue between us and others.
PACING AND ABLEIST NARRATIVES
When I attempt to describe the above to people, some people will ask why I just don’t push through and overcome this. Our culture teaches us from a young age that the only way to success is through pushing oneself hard, to not give up, to see the body as a tool to force into the mold one needs to succeed. Except that’s not how bodies function; the body isn’t a machine but a living organism that can easily break down due to illness, injury, insufficient nutrition or oxygen, allergies, etc.
Overcoming one’s own body pushes the consequences overextending ourselves to a future date, where our bodies will retaliate and force us to rest. Some people term this burn-out, which is a lovely term that encompasses not just a physical crash but also an emotional and/or mental crash.
That’s another phenomenon that people do not realize is possible — we can crash due to being overwhelmed from emotions or heavy mental activity. For example, many a friend, who worked on their PhD, admit to feeling burnt out by the time they finish. They often did little physical activity but intense mental activities, so they share frustration and confusion with me on why they feel burnt out. Part of that frustration stems from the narrative society and/or our parents built that dismisses the impact heavy mental activities have on a person’s wellbeing and health. We may be unaware this narrative exists within us, but recovering from burnout often can’t progress until we unlearn that biased narrative.
Our brain uses twenty percent of our body’s energy, and when we are engaged in a cognitive activity this can increase energy usage between five to seven percent depending on the task. We often forget how our brain is the most energy-taxing organ in our body. So when it is heavily used without must rest, our brains can decide enough is enough and force us into resting because not enough energy exists to execute the cognitive activity.
For abled-bodied — as in non-disabled people — many are in denial about these realities. They simply do not wish to acknowledge their bodies have limits, that they might someday end up disabled. The narrative about disability being bad stems from society’s classifying disabled people as a disposable class. Even if a person may not be taught directly this history, these narratives of disabled people as ‘less than’ can still be instilled in a person just by navigating their capitalist society’s productivity norms.
Marta Russel writes in Capitalism and Disability about the origin of disability as a disposable class:
“With the advent of capitalism, people were no longer tied to the land, but they were forced to find work that would pay a wage — or starve; and as production became industrialized people’s bodies were increasingly valued for their ability to function like machines.
Bosses could push non-disabled workers to produce at ever increasing rates of speed. Factory discipline, time-keeping and production norms broke with the slower, more self-determined and flexible work pattern into which many disabled people had been integrated.’ As work became more rationalized, requiring precise mechanical movements of the body, repeated in quicker succession, impaired persons — the deaf or blind, and those with mobility difficulties — were seen as — and, without job accommodations to meet their impairments, were — less ‘fit’ to do the tasks required of factory workers, and were increasingly excluded from paid employment…”
This focus on production shifted the values of society more toward who is productive versus who is not productive. It built a narrative around this ideology and socialized it into the workforce through job trainings, various educational experiences, and how we are taught about the world in childhood by parental figures and educators.
In turn, these narratives built a negative connotation around disability. Russell continues:
… as a result, disabled persons came to be regarded as a social problem and a justification emerged for segregating them out of mainstream life and into a variety of institutions, including workhouses, asylums, prisons, colonies and special schools…
.. being categorized as ‘disabled’, however, and the subsequent impoverishment that so many face when struggling to survive on disability benefits, serves another class function: it generates a very realistic fear among workers of becoming disabled. At base, the inadequate safety net is a product of the owning class’s fear of losing full control of what they do with the means of production; the American work ethic is a mechanism of social control that ensures capitalists a reliable work force for making profits. If workers were provided with a social safety net that adequately protected them through unemployment, sickness, disability, and old age, labour would gain a stronger position from which to negotiate their conditions of employment. American business retains its power over the working-class through a fear of destitution that would be weakened if the safety net were to actually become safe.”
Within capitalist societies, this narrative of disposable classes unconsciously influences how we react to limitations, to disabled people in general, and to witnessing someone experiencing hardships.
People often may not realize how much historical views, events, and ideologies can influence our interactions and how we are socialized today. These unconscious biases and unexamined narratives influence how we react to other people, to situations, and how we navigate our days.
Disability, due to how capitalism prioritizes production, has been labeled ‘disposable,’ and capitalism often uses it as a fear tactic to control the workforce. This bias then becomes embedded within the narratives people unconsciously build about themselves and other people. in turn, those narratives can often be painted over the person we interact with, thus failing to see the person as they actually are.
In the case of that gaming group, several members, who engaged in ableist microaggressions, had failed to examine their own biases about limitations, disabled people, and narratives of productivity. So when I presented them with my marginalized experience that directly contradicted their unexamined narratives, they choose to react defensively rather than meeting me halfway to build understanding.
Understanding often fails when these biased narratives, especially denial of one’s limitations, turns a person too defensive and retaliatory. Often in these cases, the person who tried to hold them accountable is punished for speaking up. This breaks down trust within the group, impedes understanding, and seeds the group with negative narratives surrounding conflict, limitations, and accountability.
Yet, we cannot fully realize our own potentials without assessing our limitations and examining the narratives we tell ourselves. Our bodies are not limitless energy sources no matter how carefully we care for it, and anyone can become ill or injured at any time, which can limit oneself further. The idea society taught us of “overcoming our limitations” sets an impossible standard that often injuries people in attempts to reach that perfect state. It is far healthier to find ways to work around our limitations, while respecting what our bodies have to tell us.
Pacing is the term used to describe how one works within their limitations, while respecting what truths our bodies may share about such limitations. For those of us with energy-limited diseases, we must learn the art of pacing, but this concept isn’t unique to disabled people.
Everyone needs to pace themselves in order to navigate a day, but they may not realize that is what it is. When people craft schedules and determine what they will work on in a day and what they save for another day — that’s the start of pacing work. The next step is facing one’s limitations and factoring our health and wellbeing into planning.
However, if the person is in denial about their limitation, if they have attached themselves to society’s perfection ideal, they increase the risk of burnout, injury, and/or illness. It also blocks understanding of other people, thus breaking attempts at dialogue.
Part of unlearning that harmful narrative of denial about limitations involves addressing the narratives we build about ourselves and other people. We cannot build healthier communities if we are unable to address the unexamined narratives and biases that poison our waters.
The narratives we tell ourselves play a major role in all we think and do, so it is crucial to examine them if we are to build empathy and dialogue with one another. This takes effort and work to allow oneself to be held accountable for harms done, and to unlearn inaccurate and biased narratives. This journey isn’t easy to do, but then building truly loving and healthy communities is never easy.
To end on a hopeful note, Amanda Leduc, a disabled author, writes:
“If society is used to not seeing disabled people in stories, society becomes used to not seeing disabled people in real life. If society is used to not seeing disabled people in real life, society will continue to build a world that makes it exceedingly difficult for disabled people to participate in said world, thus perpetuating the problem. In this world, there is no need for a wheelchair ramp because hardly anyone who wins an award will need one to get onstage. But what if we took it for granted that anyone, regardless of ability, might be able to achieve [that award], and built our stages and our environments accordingly?
It is time for us to tell different stories.”
#accountability #biases #buildingCommunity #communication #disability #disabilityJustice #disabled #empathyBuilding #laborHistory #narratives #oppression #stereotypes
The state is taking away accessibility. It doesn't matter how valuable you think you are, if you are disabled it will happen to you too. The state sees more value in oppression than the production of an individual
i did not grow up aspiring to #revolt or dreaming to become a #revolutionary.
no. the path was forced upon me by the abuses and witnessing of constant #oppression everywhere i went...in the destruction of everything beautiful i built...in the murders of everything i loved or held dear.
my dreams were killed off one by one until all that was left was a burning desire for #freedom from agony, fighting, and shame.
...if mfrs dedicated as much time to fighting #oppression as they devoted to fckn #corporate #sponsored #sporting #events, we would all be living our best lives by now!!!
Radical Compassion Doesn’t Mean Forgiving the Irredeemable
Radical empathy and radical compassion are central to my philosophy, anarcho-compassionism. They call for seeing others fully, understanding their struggles, their fears, their backgrounds, and even the ways they hurt others. They ask us to listen deeply, to hold space for humanity in all its forms, and to recognize that everyone, even oppressors, is shaped by complex forces. But radical compassion is not moral relativism. It is not an excuse to align ourselves with those who do harm or to […]
Why Calling Nick Fuentes a ‘White Fred Hampton’ Isn’t Just Wrong — It’s Threatening
Frimpong’s video titled “Nick Fuentes: White Fred Hampton. Hear Me Out!” attempts to position Fuentes — a known white nationalist — as analogous to Fred Hampton, the legendary Black Panther and multiracial working‑class organizer. On its face, the move seems provocative — perhaps intentionally so — but on closer inspection it reveals a deeply incoherent political logic, one that betrays both the memory of Hampton and any serious account of solidarity across race, class, and […]
Erin In The Morning: BBC Now Calling Trans Women 'Biological Males Who Identify As Women' - https://www.erininthemorning.com/p/bbc-now-calling-trans-women-biological
#BBC #TransErasure #HateSpeech #Oppression #journalism #FirstTheyCameFor
