Angela Davis - “Feminism and Abolition: Theories and Practices for the 21st Century”
Angela Davis speaks on Assata Shakur, prison industrial complex, black trans women and TWoC, feminism, and abolitionist organizing.
“Their [TGI Justice Project and Miss Major] work is deeply feminist because they work at the intersection of race, class, sexuality, and gender; and because they move from addressing the individual predicaments of the members of their community—who constitute the individuals who are most harassed by law enforcement, most arrested and incarcerated, and of course they end up primarily in male prisons, especially if they have not undergone gender reassignment surgery, and many of them don’t want to undergo that surgery, and sometimes even if they have undergone that surgery they end up being placed in men’s prisons. And after they are in prison, they often receive more violent treatment by the guards than anyone else, and on top of that they are marked by the institution as targets of male violence. And this is so much the case, that cops so easily joke about their sexual fate in the male prisons where they are usually sent. Male prisons are represented as violent places, but we see, especially by looking at the predicament of trans women, that this violence is often encouraged by the institutions themselves… But on top of this violence, trans women are often denied their hormonal treatments, even if they have valid prescriptions. The point that I’m trying to make is that we learn a great deal about the reach of the prison system, about the nature of the prison industrial complex, about the reach of abolition by examining the particular struggles of trans prisoners, and especially trans women. But perhaps most important of all, and this is so central to the development of feminist abolitionist theories and practices: we have to learn how to think and act and struggle against that which is ideologically constituted as ‘normal.’
“TGIJP shows us that these objects can become something entirely different as a result of our work… It shows us that, the process of trying to assimilate into an existing category in many ways runs counter to the whole effort to produce something radical or revolutionary. And it shows us that we should not try to assimilate trans women into a category that remains the same, but the category itself has to change so it does not simply reflect normative ideas of who counts as women and who doesn’t. But by extension, there’s another lesson, by extension the lesson is ‘don’t even become too attached to the concept of gender.’
Note to self - do not feed the internet trolls…no matter how tempting, no matter how many glasses of birthday wine..do not feed internet trolls because their appetite for destruction is insatiable.
I see you are confused about what constitutes cultural appropriation. I would like to provide you with resources and information on the subject so that you can better understand what our concerns are.
However, I also want you to have a brief summary of some of the more…
Funkadelic ~ I’ll Stay
Morning birthday jams
When I’m on my period
oh my god dude girls are fucked up
HOLY SHIT 1000% ACCURATE
I can contest that this is a completely anatomically correct representation of the workings of the female reproductive system
this is exactly what I am going through at this very moment, like this is actually happening now, inside my body.
Idle No More PSA for idlenomore.ca by JT Pro Imaging
Yesterday I attended Shell’s Annual General Meeting in The Hague, to address the board and shareholders. Shell, one of the largest multinational corporations…
On May 22nd, members of the Tsawout (SȾÁUTW) nation, with support from the Songhees and the other local WSÁNEĆ nations, including Tsartlip (WJOȽEȽP), Pauquachin (BOḰEĆEN), Tseycum (WSIKEM), Malahat (MÁLEXEȽ) and allied supporters from the Greater Victoria community, will lead an action to reclaim the original name of PKOLS, now known as Mount Douglas, in what is now known as Victoria, in what is now known as British Columbia.
Reinstating Indigenous presence is not just happening in rural areas. This winter, theOgimaa Mikana Project emerged as an effort to restore Anishinaabemowin place names to the streets, avenues, roads, paths, and trails of Chi Engikiiwang/Tkaranto/Toronto. A small section of Queen Street was renamed Ogimaa Mikana (Leader’s Trail) in tribute to all the strong women leaders of the Idle No More movement. Another street sign was installed along Spadina Avenue, restoring the name Ishpadinaa, meaning a hill in Anishinaabemowin.
The dispossession and removal of Indigenous Peoples from our homelands so that these homelands can be exploited for large-scale natural resource development is the end goal of Canadian colonialism whether it’s 1876 or 2013. Building a strong, connected Indigenous Nationhood Movement rests on reclaiming the lands and sacred sites we have been removed from. It involves using the original names of these places, not symbolically or as an act of semantics, but as a mechanism for reconnecting our peoples to the land, our histories and our cultures. At the core, our responsibilities to our homelands, whether they are urban or rural, require a substantial number of us to inhabit them, to maintain relationships with their features and to pass that presence down to our children and grandchildren.
This is happening today.