When we live in a world where you can access free content of naked consenting women in less than 5 seconds, why are people still invading the privacy of non-consenting women for nudes?
Hint: It has something to do with people feeling entitled to making any woman their personal porn, even if it violates or humiliates her in the process.
"It’s official - @sephoraaus will be serving up the best in beauty daily as we prepare for our first store opening on Pitt Street, Sydney this December! #SephoraInAustralia #SeeYouInDecember"
"Get excited! Here’s a sneak peek of some of the exclusive brands that will be launching in our Sydney store this December! #sephoraexclusive"
Brands not included in their press releases/the above image include NARS, Benefit, Hourglass, Urban Decay, Ellis Faas or Too Faced… Benefit have their own counters in Myer stores, it was rumoured that Myer would start stocking Urban Decay, and the other brands are all already sold at Mecca Cosmetica. I hope Sephora can work it all out and get the rights to sell those brands too!
I need to eat but I’m just going to sleep instead.
your life is worth living even if you’re “not doing anything”
your life is worth living even if you are “letting life pass you by”
your life is worth living even if you stay in bed all day every day watching netflix
you don’t have to be big, beloved, important, beautiful, wealthy or famous
there is dignity in just being
it is ok to be
you merely have to be
Within a few years, Freud buckled under this heavy pressure and recanted his conclusions. In their place he proposed the “Oedipus complex,” which became the foundation of modern psychology… Freud used this construct to conclude that the episodes of abuse his clients had revealed to him had never taken place; they were simply fantasies of events the women had wished for… This construct started a hundred-year history in the mental health field of blaming victims for the abuse perpetrated on them and outright discrediting of women’s and children’s reports of mistreatment by men.
How to Suffer Politely (And Other Etiquette for the Lumpenproletariat), (Deep Matte Polio Digital C-Print, 2014) A series of aphoristic posters that explore the intersections of the (performance of) suffering with respectability politics. How are poor people policed to suffer in ways that do not disturb/make uncomfortable oppressive institutions or communities? How have poor people been asked to engage in impossible feats of optimism and perseverance in the face of monotonous cycles of poverty and a free market that leaves very few free? How is this suffering declawed of its indictment of oppressive legacies, systems and institutions through narrative framing both in mainstream journalism and other forms of popular media? What is the hidden labor associated with being a poor person who performs tenacity and superhero feats by either smiling through the pain of living paycheck to paycheck or working harder? This ongoing series of aphoristic texts explores capitalist messaging as well as the pedagogy of capitalism.
Slavery in Australia
Starting from the 19th century Kanakas ( a now derogatory term for South Sea Islanders) were brought to Australia to work on sugar plantations. The majority were kidnapped or brought to Australia under false pretenses. Upon arrival they were subject to back breaking labour. Mortality rates reached as high as 10%, many dying from inadequate clothing in winter as well as diseases like dysentery and typhoid. Some were brutally attacked and murdered by white labourers who saw the slaves as threats to their own wages and working conditions. In addition there were widespread accounts of slave owners branding the labourers like cattle.
After federation many were repatriated as a result of the White Australia policy though some remained, either remaining illegally or given exemptions. It is estimated some 20,000 of their descendants now live in Australia, many populating coastal towns of QLD and NSW. (X)(X)(X)
I am not the first person you loved.
You are not the first person I looked at with a mouthful of forevers.
We have both known loss like the sharp edges of a knife. We have both lived with lips more scar tissue than skin.
Our love came unannounced in the middle of the night.
Our love came when we’d given up on asking love to come.
I think that has to be part of its miracle.
This is how we heal.
I will kiss you like forgiveness. You will hold me like I’m hope. Our arms will bandage and we will press promises between us like flowers in a book. I will write sonnets to the salt of sweat on your skin. I will write novels to the scar of your nose. I will write a dictionary of all the words I have used trying to describe the way it feels to have finally, finally found you.
And I will not be afraid of your scars.
I know sometimes it’s still hard to let me see you in all your cracked perfection, but please know:
Whether it’s the days you burn more brilliant than the sun or the nights you collapse into my lap, your body broken into a thousand questions, you are the most beautiful thing I’ve ever seen.
I will love you when you are a still day.
I will love you when you are a hurricane.
Life can easily become a giant triage unit. You suddenly lack the resources to deal with everything at once when you need to so you have to pick what is most important every single day and hope when you deal with that you have enough left for the rest.
Gandhi Spreads Racial Hatred of Africans
Gandhi was passionately prejudiced towards black Africans, as clearly displayed by his own writings over his 21-year stint in Gandhi’s writings during his 20 years in South Africa. He promoted racial hatred, in theory, and campaigned for racial segregation, in practice. In his newspaper, The Indian Opinion, he frequently wrote diatribes against the black community. Of particular concern to him was any contact between Indians and Africans. The following series of quotes, which is but a small selection of his extensive writings on the topic, documents Gandhi’s intense hatred for equal treatment of blacks and Indians, whether in culture or under the law. Indeed, his efforts to improve the status of the Indian community in South Africa were primarily focused on ensuring Africans were treated worse than Indians. His goal, thus was greater social inequality rather than universal equality.
All quotes taken from Collected Works of Mahatma Gandhi (CWMG).
Sept. 26, 1896: “Ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir* whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.” — Vol. 1, p. 410
Sept. 24, 1903: “We believe as much in the purity of race as we think they do… We believe also that the white race of South Africa should be the predominating race.” — Vol. 3, p. 256
Feb. 15, 1904: “Under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians, I must confess I feel most strongly. I think it is very unfair to the Indian population.” — Vol. 3, p. 429
Sept. 5, 1905: “The decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given… that the school will be reserved for Indian children only.” — Vol. 4, p. 402
Sept. 2, 1907: “From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” — Vol. 6, p. 276
Feb. 29, 1908: “The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” — Vol. 8, p. 167
Mar. 7, 1908: “We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with.” — Vol. 8, p. 198
Mar. 7, 1908: “Kaffirs are as a rule uncivilised – the convicts even more so…. The reader can easily imagine the plight of the poor Indian thrown into such company!” — Vol. 8, p. 199
Jan. 16, 1909: “I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs…. I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs…. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life.” — Vol. 9, p. 257
Jan. 23, 1909: “I acquainted the Governor with what had happened and told him there was urgent need for separate lavatories for Indians. I also told him that Indian prisoners should never be lodged with Kaffirs. The Governor immediately issued an order for a lavatory for Indians to be sent on from the Central Gaol. Thus, from the next day the difficulty about lavatories disappeared.” — Vol. 9, p. 270
June 5, 1909: “I received from General Smuts two books on religion, and I inferred from this that it was not under his orders that I had been subjected to hardships, but that it was the result of his negligence and that of others, as also a consequence of the fact that we are equated with the Kaffirs.” — Vol. 9, p. 355
Dec. 2, 1910: “Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” — Vol. 10, p. 414
The term “Kaffir” is a pejorative South African term for black people which is equivalent to the ‘n’ word. Use of this term has been a criminal offense in South Africa since 1975. Despite always using it to describe black Africans, Gandhi was fully aware of the offensive nature of the word. This is demonstrated by Gandhi’s comment during a religious conflict in India, when he said: “If ‘Kaffir’ is a term of opprobrium, how much more so is Chandal?” [CWMG, Vol. 28, p. 62] “Chandal” is a racist term for low-caste Hindus.
Up to a couple years ago all I heard was the “good” side of Gandhi.. Good to know though
Fuck him too
you don’t “beat” depression. you don’t “defeat” eating disorders. you survive them. stop making severe mental illnesses sound like something you can overcome just by throwing the right punch.
AUSTRALIA - This video is just to show you a bit of what this women’s like to me everyday
I’m from the sunshine coast and this a women 44 years old who abuses me the young ABORIGINAL girl everyday (13 years old) I’v moved up here to start a new begining but this seems to be the worst place. to get away from that. I can’t even go to the shops without getting called a little black cunt , little slut, blackdog and every name you could think of FROM THIS ONE WOMEN. The bus driver drops me off at the front of their house where she waits and a soon as the bus leaves thats when it all starts.The bus company is accomadating her for her racist rants beacuse she lied to them so she can abuse me I ‘m so affected but she’s just an uneducated women. (IN THE FIRST PART OF THIS VIDEO SHES SAYING TO ME COME HERE YOU BLACK DOG THE CLIP AFTER IS HER HARRESING US, AFTER THAT IS WHERE IM MENT TO BE DROPPED OFF ON THE BUS BUT IT DROPS ME OFF INFRONT OF HER HOUSE, THE CLIP AFTER IS HER CALLING ME A BLACK CUNT AFTER IV GOTTON OFF THE BUS)… Ill never call a white person that because my granddads White (My mothers Father) My dad doesnt want me to turn out to hate white SO im trying not to, it’s affecting my learning , My neighbors have called the police and they said they CANT DO ANYTHING! AS YOU CAN SEE THEY DONT BELIEVE ME, I have got so many witnesses but the police dont want to take any statements something needs to be done
Thankyou! and that’s my horrifying story i go threw everyday :( LISTEN VERY CLOSELY TO THE WORDS:((((