Sunday, May 31, 2009

perfectly synchronized: a song of seducation (composed by vancouver's young and sexy) and footage of a lynx in pursuit of a hare. the video was created by an artist named mee soo lee.

thanks liam.
US abortion doctor is shot dead
for those in vancouver:

Please attend, share event, and bring your friends for DJs, dancing, and direct action!

Saturday, June 6, 8pm
524 Main (upstairs through the red door)
Vancouver, Coast Salish Territories
$7 door (no one turned away for lack of funds)

Pink resistance! Fundraising Dance Dance Party to support queer resistance to the Olympics.

DJs, dancing and direct action! Organize to oppose the transphobic, homophobic, sexist, impoverishing, and gentrifying Games. Help build the Pink Resistance for the 2010 convergence.

Pink Resistance will be a fund to support queer actions, campaigns, and the 2010 convergence. The Pink Resistance group will be having events and organizing meetings, so look out for our events and meeting times.

This event is a fundraiser for Olympic resistance groups: Olympic Resistance Network, Pink Resistance and the Anti-Poverty Committee.


shannyn sossamon needs to be appreciated more often.

from fashion indie.
a pretty good article about the judge sotomayor situation. click to read more.

This is the radical raving that so enrages the right?

At the heart of all this fretting is the notion of whiteness as neutral, as my blogsister Latoya Peterson pointed out on Racialicious. Buchanan, Gingrich and Limbaugh presumably were okay with Ronald Reagan being informed by his Illinois roots, Bush I being a product of his New England WASPiness, and Bush II acting like a big-hatted Texas cowboy. All of these men were as much defined by race as Sonia Sotomayor, though that remains unspoken. During the 2008 presidential election, conservative icon Sarah Palin preached "real" American and values all over the Midwest and South, promising that she and her running mate shared these founding principles and would govern by them. When she talked about Barack Obama being "different from us," she was heralding a certain type of Americanness that is, in part, defined by race. I have many a relative in Sarah Palin's "real" America. I have lived in the Midwest all of my life. Yet, I doubt Palin was thinking about me when she invoked the beliefs and values of the Heartland. My beliefs and values, Sotomayor's beliefs and values--they are "other" and have no place in government. The values of Reagan and the Bushes and the Palinites are simply neutral.

She doesn't belong here.

That is the real argument I am hearing against Sonia Sotomayor. She is a fairly moderate judge who, when nominated for appellate court in 1998 was supported by several Republican senators, including Bob Bennet (R-UT), Olympia Snowe (R-ME), Judd Gregg (R-NH), Susan Collins (R-ME), Orrin Hatch (R-UT), Dick Lugar (R-IN), and Thad Cochran (R-MS). It is hard to paint her as a hard lefty (though the other side will try). It is easier to play on biases against the intellect, temperament and values of people of color. It is easier to blast the pronunciation of her surname. It is easier to play on the notion that a woman like Sotomayor couldn't possibly make it to the Supreme Court fair and square like her white, male counterparts

from what tami said.
my friend keetha posted this from her friend who happens to be in the piece. please read. 



A conversation with Mostafah Henaway, Nandita Sharma, Jaggi Singh, Harsha Walia, and Rafeef Ziadah in 30-year anniversary issue of Fuse Magazine,

* Rafeef: I am an indigenous woman from Palestine, specifically a 3rd generation Palestinian refugee. This identity captures everything for me: the identity of a Palestinian nation; my relationship to Palestine, which is one both of being at home yet in exile; that the displacement of Palestinian refugees is multigenerational; and that I have now become a settler on Turtle Island, although I do not identify as being Canadian.

* Mostafah: I identify as a second generation Egyptian. It is hard to identify as Canadian. When you are younger you are told you are part of this Canadian society, but as you grow older that identity starts to unravel as you realize you are not really wanted as part of Canada. The notion of Canadian multiculturalism is a myth; being Canadian is a white identity.

Identifying as a Muslim would also not be accurate, as it does not encapsulate the element of culture for me. I do identify culturally as an Arab particularly given the shared political struggle of the Arab world. But I identify most specifically as Egyptian because that is where my family is from so there is a sense of familiarity and it is also the identity my parents have ingrained in me. The national identification with Egypt is part of the vagueness of the attachment I have to Egypt because as a second generation Egyptian, I do not have an attachment to a specific region within Egypt. It is so complicated when you are born here, you struggle with the question of identity your whole life and being second-generation becomes an identity in itself.

* Harsha: How I identify continues to change and often depends on the context. I rarely use any of the various labels that are generally ascribed to me such as ‘woman’, ‘of colour’, although I do have a strong affinity to those realities and struggles. The only descriptive identifier that I use is being South Asian, which I use in the sense of physically and emotionally being connected to my home in India rather than a replacement identifier for ‘person of colour’ or as a specific cultural identifier.

I feel a tangible connection to the different parts of South Asia that I have spent years growing up in and where my families are from. They are the only places where I feel a tangible sense of home and belonging as much of the rest of my live has been spent in temporary and precarious migration. This reality of the criminalization of migration is a defining part of my identity and has legally, socially, and psychologically denied me the right to claim a home anywhere other than India. If the context requires it, I will also identify with different political groups and movements that I am or have been part of. But I usually tend to keep identifications really short.

* Jaggi: I do not volunteer my identity, but will answer when asked. And depending on the context, I share parts of my identity, which are ever-changing and evolving; but nothing fully captures it. To give some examples: in some contexts, I would describe the backgrounds of my mother and father; in other contexts I describe my politics and the organizing I am involved in; or I describe where I am born and where I live or where I have been; in some situations, I talk about my aspirations and my dreams; in certain places I seek common ground with others; in other contexts, I emphasize those parts of my identity that make me different. These are mutually reinforcing answers and all together they constitute how I identify myself.

So, my partial response would be: I was born and raised in Toronto, my mom is a nurse originally from a tribal area of India called Chattisgarh, and my father is a cabbie originally from the Punjab; my sister and I grew up with a single mom. I've lived and organized in Montreal for the past decade, which is my political terrain of struggle. I'm a no borders, anti-capitalist, immigrant and indigenous solidarity organizer. I'm a writer; I'm an activist; I'm an anarchist. And, I feel everything I just said is still incomplete.

* Nandita: That is a very hard question. My identities have changed so often. The more I think about it, the less there is anything I want to do identify with. I used to be a ‘Woman of Colour’, ‘South Asian’, ‘Feminist’, ‘East Indian’ but I don’t like any of those identities anymore. The identity of Queer is still okay as it involves an element of resistance while also offering a challenge to the politics of identity by being an evolving identity, but now queer is becoming more of a replacement term for LGBT. I prefer to identify through practice rather than imposed identities. When you read the history of where dominant identities came from such as race and nation, you see how those identities were created to destroy solidarities.

For me, inspiration comes from those who identify through active practice; for example the Diggers who were resisting theft of their commons and they came together to grow food where land had just been stolen as a way to reclaim the commons. I find it inspiring that people were able to come together based on a shared practice of being producers, which was historically seen as the greatest threat to the modern capitalist order. I think identities based on shared oppressions are more abstract and less useful than identities based on shared practice.

* Rafeef: I think it depends on where people are at in their struggle. As Palestinians who are going through a national liberation struggle, the reclaiming of our national identity is central to the struggle given that the Israeli occupation is premised on the annihilation of the Palestinian identity. But identity does become exclusive, for example a Palestinian national identity is very gendered and also class-based. For example there are significant class divisions between Palestinians in the refugee camps, 1948 Palestinians, and 1967 Palestinians. There is also a narrative of the veiled Muslim Palestinian woman which is the counter-orientalist discourse of what and who an Arab woman is supposed to be.

So, yes, struggles do ultimately need to be fought on the basis of liberation not identity. Within activist circles for example, some people claim more authenticity to a struggle by virtue of their identity. I do not believe that simply by being a Palestinian, I should lead the Palestine solidarity movement in Canada. I believe that Palestinians do, however, lead the movement based on the power of the arguments they make and their commitment to the struggle.

* Harsha: I think it is a constant battle between embracing identity as a sense of empowerment and realizing the pitfalls of identity. I do not think that identities based on shared oppressions are simply abstract; they are often based on some common lived experience, particularly the experience of marginalization. The assertion of anti-oppression identities, such as those based on race and gender/sexuality, are intended to be challenges to an exclusionary dominant order. The Canadian nation-state claims a racialized national identity that excludes indigenous people and people of colour, so the reclamation of those identities is a way to insert a sense of self worth and dignity into those daily struggles.

Yet those identities, for example the homogenous ‘people of colour’ identity, are also imposed; as Western imperialism continues to define itself as “us versus them”, we face greater pressures to accept narrower definitions of self. For me, the identity of ‘South Asian’ can be equally socially constructed and exclusive, leading to a fundamentalist defense of the insider/outsider dichotomy. This is not to deny that there is a shared sense of history and tradition (including of struggle) within the South Asian community, but the idea of ‘purity’ is constantly invoked against those who contest particular cultural narratives, in particular women and queers (for example the argument that 'homosexuality is a Western import'). Another problem is when those identities become detached from the actual struggles and take on a life of themselves. I find that the strength of an anti-oppression politic- that is to insert a radical analysis on privilege and systems of domination- has often resulted in a fetish of identity politics that can be self-absorbed, alienating, and stifling of political debate. It can create an environment where some are able to- by virtue of their identity- be more ‘authentically’ positioned than others. Or even worse, politics based on identities alone lead to assumptions of greater shared affinities with each other despite significantly different class interests within the capitalist system or despite possessing fundamentally different values, perspectives, or opinions (in essence, a form of tokenization).

Being able to strike that balance of being able to go beyond static identities *yet* be rooted in a necessary anti-oppressive and anti-capitalist politics ultimately does come down to organizing: being actively involved with others and building relationships in the politics of struggle; fighting oppressive and exploitative systems; creating and transforming how we interact with one another; and reconstituting our communities along shared values and ideals.

* Jaggi: I embrace the dynamic nature of identity. Being skeptical of "identity" -- which I feel is inherently limiting -- does not mean I am not grounded in who I am and what I want to be. But, I prefer to let my actions speak for themselves. "Identity" also imposes a false commonality. For example, there are many folks that I describe as "brown faces in high places," and they live comfortably within a neo-colonial, apartheid reality. They do nothing to oppose oppression, but rather insidiously re-define oppression to uphold their privileges, or are part of upholding neo-colonial apartheid. I share no affinity with those people with whom I supposedly share an ethnic "identity".

* Mostafah: Within Egyptian identity, there is an ideal created that is a middle-class and religious kind of identity. This imposition does get policed internally for people and people deal with that conflict by trying to fake that identity rather than saying that these borders are policing me. For example being queer is being a ‘bad Egyptian’ so there is no belonging anymore. That policing is a form of violence that is quite effective. However, despite the criticism of cultural border policing, I feel that I need to claim some sort of heritage that does not feel imposed. The identity I am trying to pull towards is easier in the diaspora as it is less rigid. Although it is based on the national identity of being Egyptian, it is both a reclamation of that identity- of the Third World within the First World- as it is a rejection of what that identity is supposed to be.

- Mostafah Henaway is a second generation Egyptian who has been involved with Toronto Taxi Drivers Association, Solidarity Across Borders Montreal, Block the Empire Montreal, Ontario Coalition Against Poverty, and the Coalition Against Israeli Apartheid,

- Nandita Sharma is an activist scholar who is part of a loose network of no borders groups that challenge the legitimacy of national border controls with their regimes of citizenship and also work to ensure that everyone has the ability to both “stay” and to “move” as they so desire.

- Jaggi Singh is writer, activist, and anarchist living and organizing in Montreal. He is a no borders, anti-capitalist, immigrant and indigenous solidarity organizer involved in a wide range of movements.

- Harsha Walia is a South Asian organizer and writer currently based in Vancouver, Coast Salish Territories. She is involved in migrant justice organizing, feminist and anti-racist collectives, South Asian community organizing, indigenous solidarity, and anti-imperialist networks.

- Rafeef Ziadah is a 3rd generation Palestinian refugee who lost her parents in the 1982 Massacre at the Shatilla Refugee Camp. She is member of the Coalition Against Israeli Apartheid and Sumoud: A Palestinian Political Prisoner Solidarity Group, and a political science student in Toronto.

Friday, May 29, 2009

spiritual accessories with a secret centre stone. thanks katy.

also, i'm glad i have friends who look out for my blog and me. this is from the tray ho.

Monday, May 25, 2009

from eika.dopludo.
Sunny Feeds
<a href="">The Stars by Sophie Madeleine</a>

Sunday, May 24, 2009

in 2010 vancouver's not even going to hide the fact that a majority of the population are stoners and that the funky smell isn't "a strange smelling open faced sandwich," but just plain ol' mary-jane-wanna-get-high-ah. they're also lighting it at the art gallery and/or at any university's grassy plain, but instead of running around, they're actually just going to sit down, maybe kick the hack, and when 4:20 comes they'll all sit in a circle and laugh about air molecules.

maybe this'll be the only thing i like about 2010.

from dlisted.

a ten thousand dollar sip from the fountain of youth and a red and blue pill for feminine patriarchy. i'll stick to my vitamins and the natural progression of time, thanks.

from popgloss:
"And count another $10,000 of therapy for her daughter who has to deal with this! "The 50-year-old British mother confessed that she spent more than $10,000 on plastic surgery to bridge the 22-year age gap between herself and her daughter, Jane. Janet also told the British paper that now she and Jane attract a lot of attention in bars and are regularly mistaken as sisters. Janet says: It might sound barmy that I had cosmetic surgery to look like my daughter, but she's gorgeous. Who wouldn't want to look like her? The way I see it is that she got her looks from me in the first place--mine have just faded with age. Seeing how attractive Jane is made me want to get my looks back. Now instead of mum and daughter we look more like twins. I had good genes and good skin, but I needed a helping hand to make me feel better about myself. Janet was a size 14 redhead before undergoing surgery. Augmentation of her breasts and a hardcore diet are just a few of the things Janet tried before surgery. But she was still unhappy with her appearance and decided to remake herself in her daughter's image. What did her daughter think? 'For my mom to want to copy me makes me feel good, because it must look good for her to want to copy me in the first place.'"

Saturday, May 23, 2009

oh god - i laughed, i cried. i'm officially obsessed with glee. 

Thursday, May 21, 2009

i just found my dream room.

b-boys did their thing way before afrika bambaataa named the four elements of hip hop.
Sunny Feeds

this is how i'll feel when rachelle leaves. except minus being run over by a truck. :(
Top 50 Text Acronyms Parents Should Know
18Oral sex
3143I love you
4182I hate you
5459I love you
61174Nude club
11CD9 or Code 9Parents are around
12DUMDo You Masturbate?
13DUSLDo You Scream Loud?
14FBF*** Buddy
16FMLTWIAF*** Me Like The Whore I Am
17FOLFond of Leather
18GNOCGet Naked On Cam
19GYPOGet Your Pants Off
20IAYMI Am Your Master
21IF/IBIn the Front or In the Back
22IITIs It Tight?
23ILF/MDI Love Female/Male Dominance
24IMEZRUI Am Easy, Are You?
25IWSNI Want Sex Now
26J/OJerking Off
27KFY or K4YKiss For You
29KPCKeeping Parents Clueless
30MorFMale or Female
31LMIRLLet's Meet In Real Life
32MOOSMember Of The Opposite Sex
33WYCMWill You Call Me?
34MOSMom Over Shoulder
35MPFBMy Personal F*** Buddy
36NALOPKTNot A Lot Of People Know That
37NIFOCNude In Front Of The Computer
38NMUNot Much, You?
39P911Parent Alert
40PALParents Are Listening
41PAWParents Are Watching
42PIRParent In Room
43POSParent Over Shoulder or Piece Of Sh**
45Q2CQuick To Cum
46RU/18Are You Over 18?
47RUHAre You Horny?
48S2RSend To Receive
49SorGStraight or Gay
50TDTMTalk Dirty To Me

from just.
found at my fox atlanta.

Wednesday, May 20, 2009

a short history of anatomical maps
the combination of art and medical knowledge has been used to teach and protect communities since mankind's early years. however, the desire to represent our inner physical selves in pictures has not always been as strong as our need to speculate. the contemplation of our internal workings has ranged from the mystical and spiritual to the surreal and then the informative. in all these forms the the manifestation of our inner workings in imagery reveals just as much about our outer worlds, our beliefs and lifestyles.

from designboom.

Police Slog Through 40,000 Insipid Party Pics To Find Cause Of Dorm Fire

there's hope for us yet.
Mom faces deportation over girl's illness: Immigration threatens Filipina caregiver because daughter has kidney disease

A Filipina live-in caregiver is threatened with deportation because her 12-year-old daughter was diagnosed with kidney disease.

Hesanna Santiago, 44, came to Vancouver in March 2005 under the federal live-in caregiver program. Now, after years of labour and separation from her kids, immigration officials have told Santiago she may be forced to leave Canada because of the "excess demand" her daughter may pose to the health-care system.

"I'm now asking to please give me compassion, to allow my family to come here," Santiago said in tears yesterday "It is our dream to be here in Canada. I tried all my best to work here. I tried."

The program offers permanent-resident status to domestic workers after they complete 24 months of live-in care within three years. They must also go through two medical assessments and criminal-record clearances.

Santiago fulfilled her requirements, but her family was denied residency in September 2008 when her daughter, Angelika, was diagnosed with renal disease during the medical exam for immigration. "Canadian Immigration sent me a letter that they might refuse my permanent residence due to my daughter," said Santiago.

Santiago will only receive permanent status if immigration grants an exception based on compassionate grounds. The program was criticized yesterday by Don Davies, New Democrat MP and deputy immigration critic.

Davies said most immigrants only have to complete one medical exam, but the live-in program is a "special case" that "fails miserably" in regards to ensuring immigrants are treated with compassion and dignity. "The initial medical examination is what's important. She passed it at that time and like every other applicant to our country that should be enough. Live-in caregivers should not have to face double burdens that no other immigrant should have to face, particularly after sacrificing so much," Davies said. Santiago left behind four daughters, now between 12 and 19 years old, to work in Canada.

After two years as a live-in caregiver, she attended Pacific Coast Community College to study care aid. She resides in Ladner and juggles 40 hours a week behind the deli counter at Save-on-Foods with 22 hours providing care aid at Augustine House, a seniors home.

Santiago sends $1,000 a month to her family in the Philippines.

"It's not just that the family can't come. It's that Hesanna would have to leave after all this time," said Deanna Okun-Nachoff, staff lawyer for the West Coast Domestic Workers Association.

Okun-Nachoff said Santiago's deportation would mean the family could not afford medical treatment for Angelika. "This is really a life-or-death issue. This little girl will die," she said. "This is an issue that brings us up against our social welfare philosophy as a country."

Okun-Nachoff said she has half a dozen cases like this sitting on her desk. "This needs to be dealt with at a systemic level rather than having to seek individual exemptions on a case-by-case basis."

A government spokeswoman said the program is being reviewed.

"Jason Kenney, minister of Citizenship, Immigration and Multicultural, is currently reviewing the program with departmental officials with a view to explore further ways to make the program more responsive to the needs of the caregivers," said Therese Vermette.


© Copyright (c) The Province


because citizenship is dependent on giving completely to the system and only partially receiving benefits in return. because the canadian government welcomes and dispels whenever it chooses. because immigrants are sent into a cyclically abusive environment at the cost of attaining the dream. will we always be told to work in small steps in the beginning when the ones far ahead have and will always be taking the larger strides? 

visit kalayaan centre website to learn more about the struggle for the rights and welfare of and social justice for filipinos in canada. 

In Solidarity

The Miss G___ Project