Digital Tip Jar

Sober Symposium
alongstrangeride:

gettin-nakie-outside:

equiroz:

A tiger walks into a liquor store…there’s no punchline here.

Is that… a frisbee?

He just wants to play catch

alongstrangeride:

gettin-nakie-outside:

equiroz:

A tiger walks into a liquor store…there’s no punchline here.

Is that… a frisbee?

He just wants to play catch

(Source: ForGIFs.com, via stardustcrusade)

ruinedchildhood:

OG jimmy

(Source: woodlandsway, via ruinedchildhood)

Anonymous said: why do black people use you in the wrong context? such is "you ugly" instead of "you're ugly" I know u guys can differentiate, it's a nuisance

miniprof:

rsbenedict:

prettyboyshyflizzy:

you a bitch

It’s called copula deletion, or zero copula. Many languages and dialects, including Ancient Greek and Russian, delete the copula (the verb to be) when the context is obvious.

So an utterance like “you a bitch” in AAVE is not an example of a misused you, but an example of a sentence that deletes the copular verb (are), which is a perfectly valid thing to do in that dialect, just as deleting an /r/ after a vowel is a perfectly valid thing to do in an upper-class British dialect.

What’s more, it’s been shown that copula deletion occurs in AAVE exactly in those contexts where copula contraction occurs in so-called “Standard American English.” That is, the basic sentence “You are great” can become “You’re great” in SAE and “You great” in AAVE, but “I know who you are” cannot become “I know who you’re” in SAE, and according to reports, neither can you get “I know who you” in AAVE.

In other words, AAVE is a set of grammatical rules just as complex and systematic as SAE, and the widespread belief that it is not is nothing more than yet another manifestation of deeply internalized racism.

"Asian actors with no accents. Black actors with British accents. British plays with people of color in roles other than housekeepers. Women in lead roles where they don’t fawn over any men. Latino actors in lead roles where they don’t have to be downtrodden. Gays and lesbians in lead roles where they don’t have to cry. South Asian and Middle Eastern actors in lead roles not about terrorism."

Qui Nguyen, on what off-Broadway needs now (via fuckyeahgreatplays)

(via didyoueatallthisacid)

(Source: meladoodle, via ask4permission1st)

"Widen your circle. Open up your conversation. Explore what is unfamiliar and uncomfortable. Consider new approaches. Ingredients for growth."

"You know how they say give people flowers when they’re alive. Same thing works for telling them how you feel. Not telling them I was just telling such and such I feel this way about you… It is definitely not the same."

"Let not your ‘teaching’ or ‘teachable’ moments come from a place of anger, hate, packaged snarkily nor with arrogance or delivered in a condescending manner."

'Exodus' Director Ridley Scott Explains Controversial Casting Decision - TheWrap

boygeorgemichaelbluth:

jessehimself:

"There are many different theories about the ethnicity of the Egyptian people…" - dir. Ridley Scott

No, there are not. This is the trick; the escape hatch: feigned ignorance. Hide behind shrugged shoulders and say “we don’t know, so I can do anything. But I won’t do ‘anything’ will I? No, I’ll do the exact, same, thing, as all whitewashers before me.”

—-

  • Herodotus said Egyptians had black skin and woolly hair, which is how he said the Ethiopians looked too.
  • Aristotle called both the Ethiopians and Egyptians black.
  • The Bible calls both the Ethiopians and Egyptians sons of Ham.
  • The Egyptians saw themselves as belonging to their own race, different from blacks to the south – but also different from all their other neighbours. On the other hand:
  • They called themselves kemet - “black”, though some say it just means they are from the land of black soil (the Nile).

Cheikh Anta Diop (29 December 1923 – 7 February 1986) was a historian, anthropologist, physicist, and politician who studied the human race’s origins and pre-colonial African culture. Cheikh Anta Diop University, in Dakar, Senegal, is named after him.

The Egyptians as a Black population


One of Diop’s most controversial issues centers on the definition of who is a true Black person. Diop insisted on a broad interpretation similar to that used in classifying European populations as white.

He accused his critics of having used the narrowest possible definition of “Blacks” in order to differentiate various African groups such as Nubians into a European or Caucasoid racial zone. Under the “true negro” approach, Diop contended that those peoples who did not meet the stereotypical classification were attributed to mixture with outside peoples, or were split off and assigned to Caucasoid clusters.

He also claimed that opponents were hypocritical in stating that the race of Egyptians was not important to define, but they did not hesitate to introduce race under new guises. For instance, Diop suggested that the uses of terminology like “Mediterranean” or “Middle Eastern”, or statistically classifying all who did not meet the “true” Black stereotype as some other race, were all attempts to use race to differentiate among African peoples.

Diop’s presentation of his concepts at the Cairo UNESCO symposium on “The peopling of ancient Egypt and the deciphering of the Meroitic script”, in 1974, exposed the inconsistencies and contradictions in the way African data was handled. This exposure remains a hallmark of Diop’s contribution.

Physical variability of the African people


Diop consistently held that Africans could not be pigeonholed into a rigid type that existed somewhere south of the Sahara, but they varied widely in skin color, facial shape, hair type, height, and a number of additional factors, just like other human populations. In his “Evolution of the Negro World” in Présence Africaine(1964), Diop castigated European scholars who posited a separate evolution of various types of humankind and denied the African origin of homo sapiens.[32]

“But it is only the most gratuitous theory that considers the Dinka, the Nouer and the Masai, among others, to be Caucasoids. What if an African ethnologist were to persist in recognizing as white-only the blond, blue-eyed Scandinavians, and systematically refused membership to the remaining Europeans, and Mediterraneans in particular—the French, Italians, Greek, Spanish, and Portuguese? Just as the inhabitants of Scandinavia and the Mediterranean countries must be considered as two extreme poles of the same anthropological reality, so should the Negroes of East and West Africa be considered as the two extremes in the reality of the Negro world. To say that a Shillouk, a Dinka, or a Nouer is a Caucasoid is for an African as devoid of sense and scientific interest as would be, to a European, an attitude that maintained that a Greek or a Latin were not of the same race ”


Critics of Diop cite a 1993 study that found the ancient Egyptians to be more related to North African, Somalian, European, Nubian and, more remotely, Indian populations, than to Sub-Saharan Africans.[35] Diop always maintained that Somalians, Nubians, Ethiopians and Egyptians were all part of a related range of African peoples in the Nilotic zone that also included peoples of the Sudan and parts of the Sahara. He said that their cultural, genetic and material links could not be defined away or separated into a regrouped set of racial clusters.[32]Critics of this study in turn hold that it achieves its results by manipulation of data clusters and analysis categories, casting a wide net to achieve generic, general statistical similarities with populations such as Europeans and Indians. At the same time, the statistical net is cast much more narrowly in the case of ‘blacks’, carefully defining them as an extreme type south of the Sahara and excluding related populations like Somalians, Nubians and Ethiopians,[35]as well as the ancient Badarians, a key indigenous group.[36]

It is held by Keita et al. that when the data are looked at in toto, without the clustering manipulation and selective exclusions above, then a more accurate and realistic picture emerges of African diversity. For example, ancient Egyptian matches with Indians and Europeans are generic in nature (due to the broad categories used for matching purposes with these populations) and are not due to gene flow. Ancient Egyptians such as the Badarians show greater statistical affinities to tropical African types and are not identical to Europeans.[37] As regards the key Badarian group, a 2005 study by anthropologist S. O. Y. Keita of Badarian crania in predynastic upper Egypt found that the predynastic Badarian series clusters much closer with the tropical African series than European samples.[38]

Diop’s theory on variability is also supported by a number of scholars mapping human genes using modern DNA analysis. This has shown that most of human genetic variation (some 85–90%) occurs within localized population groups, and that race only can account for 6–10% of the variation. Arbitrarily classifying Maasai, Ethiopians, Shillouk, Nubians, etc., as Caucasian is thus problematic, since all these peoples are northeast African populations and show normal variation well within the 85–90% specified by DNA analysis.[39] Modern physical anthropologists also question splitting of peoples into racial zones. They hold that such splitting is arbitrary insertion of data into pre-determined pigeonholes and the selective grouping of samples.[40]

"We don’t know what ethnicity they were but let’s just keep making them white."

(via khromejio)

"Eat better. Run more. Squat more. Sleep earlier. Wake up earlier. Make a good breakfast. Drink water. Eat fruits. Read books. Adventure. Talk less. Listen more. Feel deeper. Love better. Open your eyes. Experience life. Be happy."

my motivation to be happy. (via insignificantttt)

(via losing-every-extra-pound)