Really weird things that white people assume about POCs that really make no sense at all but are never questioned:


1.  If you are two people of the same non-white ethnicity, you will automatically get along.  And also, if you are two people who could potentially be sexually attracted to each other, you WILL get set up.  And by “ethnicity” I mean “white definitions of ethnicity,” such as “Chinese” being the same as “Japanese” and “West Indian” being the same thing as “Nigerian” etc.  Because clearly, if you look alike to a white person, you must procreate.

2.  It’s a compliment for a white person to say, “oh, but you don’t act *insert ethnicity*.”  This is because somehow, acting white (or denying your differences from white people) is the most progressive thing a POC can do. Apparently. 

3.  It’s a compliment to be able to have a “discussion” about a POC’s ethnicity. and by “discussion,” I mean “rambling on about things said white person thinks are accurate and are really just an amalgam of stereotypes and misinformation and then demanding the POC affirm said beliefs.” 

4.  POC can only be accurately physically described by their ethnicity. Example: “You know, Kara, that Asian girl in our Con Law class.”  White people, of course, are described by their independent looks, like ‘Kara, that girl with the blonde hair and the hippy skirts with the tiny tiny lips.”  This is because if you don’t actually SAY “Asian” or “Black” or “Hispanic,” and just say, “Kara, that girl with the black hair and the cool jeans,” people will automatically assume you mean, “Kara, that white girl with the black hair and the cool jeans.” 

5.  It is perfectly acceptable to make vast assumptions on the physical characteristics of ethnicities, and use them as judgment guides for dating. Ex:  ”I don’t like Black guys” is totally acceptable.  Saying, “I don’t like white guys” is fucked up, because, “WHAT DO YOU MEAN WE LOOK SO DIFFERENT HOW CAN YOU GENERALIZE.” 

6.  If you are white, eating sushi makes you totally cosmopolitan.  If you are Asian, eating sushi is something you automatically are born doing, much like using chopsticks and also being good at math.  

7.  It’s OK to talk about ethnicities in a negative way, as long as you do it in a WHISPER. ex: “Well, I didn’t want to say anything but he’s…*Black*.”

8.  At the end of the day, white privilege doesn’t exist because POCs asking for equal rights takes away the rights of white people. Because equality means fucking with the status quo, and things are TOTALLY OK NOW THAT WE HAVE NO SLAVERY AND NO SEGREGATION. 

(via wretchedoftheearth)

pro tip


White women absolutely do have institutional power to oppress poc…including moc. They always have.

Sooner you stop kidding yourselves the better. You reap all the benefits of white supremacy alongside your white men.

And you enact your power against poc of all sorts all the time.

You love to smash woc under your feet even as you claim to be liberating them.

Your blamelessness is a myth kept up by your whiteness.

(via stfuwhiteliberals)

White History Month, Day 3: “Mississippi Appendectomies”


Mississippi Appendectomy - A phrase made popular by Civil Rights leader Fannie Lou Hamer referring to involuntary sterilization procedures. Beginning during the heyday of the American eugenics movement (1920s and 1930s), poor black women were made subject to hysterectomies or tubal ligations against their will and without their knowledge. The practice was considered particularly frequent in the Deep South, although coercive sterilization practices took place in many areas of the country and also affected other women of color, women with physical disabilities whom physicians judged to be “unfit to reproduce,” and poor white women as well.

“She went into the doctor for a cold and came out with a Mississippi appendectomy.”

Number of Victims
The eugenics project in Mississippi resulted in a total of 683 sterilizations.  Of these sterilizations, 160 were performed on males, while 523 were performed on females. Through 1944 women made up seventy three percent of the total individuals sterilized in Mississippi (Cahn, p. 160). Individuals considered mentally ill made up approximately nine tenths of the sterilization victims; those deemed “mentally deficient” made up close to one tenth of the sterilized victims.  A small percentage did not fall into either category. Mississippi ranks number eighteen, when ranking the states by total number of sterilizations.

Period during which sterilizations occurred
Sterilizations took place in Mississippi between the early 1930s and 1963.

(Graph of sterilizations in Mississippi)Temporal pattern of sterilizations and rate of sterilization

After the passing of Mississippi’s sterilization law in 1928, the number of sterilizations remained very small until the mid 1930s. In the second half of the 1930s sterilizations were performed at a much higher rate, followed by the war and post-war years’ decline in operations (Paul, p. 399).  It seems that the last sterilization in Mississippi was performed in 1963.  The rate of sterilization per 100,000 residents was about three per year during the peak years of 1938 to 1941.

Passage of laws
Mississippi passed a sterilization law in 1928 that was very similar to Virginia’s sterilization law. The sterilization statute passed in Mississippi right before the onset of the Great Depression. Consequently “the state did not even have the money to distribute printed copies of the law” (Larson, p. 121). The first sterilizations were performed in the early 1930s. Mississippi was the twenty-sixth state to pass a sterilization law.

Groups identified in the law
In the sterilization law that Mississippi adopted and passed, the following groups are identified: “persons who are afflicted with hereditary forms of insanity that are recurrent, idiocy, imbecility, feeble-mindedness or epilepsy” (Landman, p. 91).
Process of the law
The superintendent of one of Mississippi’s institutions for the mentally ill or disabled could recommend to the board of the institution that an inmate be sterilized. Notice would be given to the inmate and a hearing had to be held within 30 days after notice. The inmate, legal guardian, or counsel could be present at the hearing, seeking to dispute the charges and dissuade the board from a recommendation for sterilization (Landman, p. 91). Appeal of an order for sterilization all the way to the state Supreme Court was allowed (Paul, p. 399). The law was compulsory, although an early report stated that it was carried out only on a “voluntary” basis (Paul, p. 399). 

The procedural safeguards of the Mississippi sterilization law caused H. H. Ramsey, superintendent of the Mississippi School and Colony for the Feebleminded, “to proceed cautiously under [the law’s] provisions and sterilize only such cases as consent from parents or guardians can be secured” (Larson, p. 121). The necessity of family consent to perform sterilizations frustrated those interested in sterilizing as many patients as possible as later superintendents “[stressed] the importance of a simplified Sterilization Law”—wanting the freedom to sterilize whomever they pleased.

Commitment Procedures
In Mississippi commitment procedures began with application to chancery courts. Judges were allowed to give jurisdictions to clerk of court in many cases. The feeble minded person in question or his or her family was allowed to demand a trial by jury if necessary (Noll, Feeble-minded, p. 34).

Unlike most states in the United States “Mississippi[…]showed little faith in medical judgments, instead relying on a jury to determine the necessity of commitment” (Noll, Feeble-minded, p. 33). Mental deficiency verification was not required by any medical doctor in order to commit the feeble-minded to an institution in Mississippi. Patients of these institutions would often never see a physician before being admitted; many would not leave without first being sterilized.

Precipitating factors and processes
Mississippi had in common with other states in the Deep South certain conditions that mitigated against the adoption of eugenic policies: concerns for the integrity of the family, the reliance on the family (instead of state agencies) to provide for the welfare of individuals, little concern for immigration, religion’s universalistic views, and the relatively weak impact of progressivism (see, for example, Alabama on this web site).

Eugenic sterilization in Mississippi came on the heels of progressive reform efforts, specifically, the eugenic surveys of the “feeble-minded” carried out by the National Committee for Mental Hygiene in the 1910s (see Larson, 61-71; Noll, Feebleminded, pp. 16-17). The discovery of a putative social problem consequently led to the establishment of segregated but under-funded facilities for the mentally disabled, who would subsequently not be released back into the community without sterilization.

The Southern Sociological Congress, also known as the SSC, was organized in 1912 and “provided a regional forum for much of [the] urban-based [social] reform movement[s]” (Noll, Feeble-minded, p. 13). The SSC was established with the goal of “tackl[ing] the South’s social problems, ‘admittedly more difficult than those in other sections of the Nation’” (Noll, Feeble-minded, p. 13). The SSC provided a forum via which many eugenic ideas were expostulated. “[The] SSC operated as a clearinghouse for reform thought” during a time in which most reforms involved institutionalizing and sterilizing as many second-rate citizens as possible in order to eradicate social problems like extreme poverty and feeble-mindedness (Noll, Feeble-minded, p. 13).

Many state governments, even those with passed sterilization laws, documented as many sterilizations as they could as therapeutic so to avoid the safe guards of the Mississippi sterilization laws. “State governments […] misrepresented the number of mandated sterilizations they performed by labeling a significant number of them ‘therapeutic’ rather than ‘eugenic’” (Cahn, p. 173.) Many physicians who supported eugenic sterilization would use “the event of childbirth or nongynecological surgeries, like appendectomies, to perform a tubal ligation” and “these operations had become so common in Mississippi that they were nicknamed ‘Mississippi appendectomies’” (Cahn, p. 174).

Groups targeted and victimized
In Mississippi, those targeted for sterilization were the same as elsewhere in the Deep South: those considered unfit to produce, particularly those with mental illnesses and mental disabilities.

Women were particularly targeted in the typical eugenic fashion in Mississippi. Haines described to the Mississippi Mental Hygiene Commission an “imbecile white woman […] who has more children than she can count, both white and black” as a perfect example of why Mississippi needed houses for the mentally retarded so that sterilizations could be performed (Larson, p. 61).

In Mississippi, the higher likelihood of a legal challenge and compliance of family members at institutions for the mentally ill meant that many sterilizations were carried out on such patients, especially in the late 1930s. In the 1940s, most victims of sterilization policies were mentally disabled. The rate and number of eugenic sterilizations dropped at the institutions for the mentally ill because of a shortage of physicians.

Other restrictions placed on those identified in the law or with disabilities in general
Mississippi followed a regional trend, in that with the exception of miscegenation, “southern states traditionally imposed fewer restrictions on marriage than did northern states” (Larson, p. 98). Marriage contracts of “Idiots” or “lunatics” were invalidated on the basis of the argument that a lack of legal capacity prevented them from executing such contracts (Larson, p. 98).



(Source: youngbadmangone, via wretchedoftheearth)

  • Black guy kills some people.
  • Society:Criminal.
  • Middle Eastern guy kills some people.
  • Society:Terrorist.
  • Latino guy kills some people.
  • Society:Criminal.
  • White guy kills some people.
  • Society:Mental illness. (lost soul, complicated psyche, quiet loner, misunderstood, frustrated with life, experienced recent, traumatic, life-altering events that set him off; not to mention all the positive descriptors that are attached to him, i.e. intelligent, PhD candidate, honor roll student, etc.)

On White Womanhood


A friend of mine at Yale, a young African American man, was fired from his internship as a hospice counselor. Why? A white woman accused him of hitting on her.

And that was that. He was fired—without any just process of hearing his testimony.

Here’s his Facebook update about the event:

“I lost my hospice internship because a white woman reported that she felt uncomfortable around me. She said I repeatedly asked for her number and kept telling her she was cute: two things I never ever did, not once. I’m a black man. I know how to carry myself, professionally; I just forgot how much y’all lie on us anyway….”

This injustice, my friends, is a feminist issue.  It’s a feminist issue for 4 reasons:

  • Because feminism cares about the dignity and humanity of all persons.
  •  Because feminism cares about the ways in which “pure white womanhood” has historically been constructed on racist ideologies—ideologies that white men and women have used in horrific ways toward men of color in the pretense of “protecting” white womanhood. (Yes, think Emmett Till. Think the myth of the  black rapist.)
  • Because feminism cares about how racism toward men of color harms sisters of color. For example, when black and Latino men are unjustly stopped and frisked and locked up (as happens every day in our communities), women of color also bear the economic and emotional injustices in profound ways.
  • Because, folks, let’s be blunt: any feminist theory or activism worthy of anything has gotta be founded upon understanding intersectionality—the interlocked reality of all systems of injustice. The feminist concept of intersectionality is a critical framework, developed by folks like Kimberle Crenshaw and the Combahee River Collective.

The reality is that it is often white women—including those of us who truly want to root ourselves in feminist thought and activism— who so often buy into and promote white-supremacist-patriarchy without even realizing it. (Or, at least I know I do or have done.)

This violence must end— and it is the work of white folks to end it, for we are the ones who re-enact this historical system.

(via lightspeedsound)




Rather than go through the same loop of arguing with people over the shit I post,  this is my Get With it or Get Lost disclaimer.

Get The Fuck Off My Page If The Following Applies to You:

  • If you believe that racism can be against whites 
  • If you are transphobic or homophobic
  • If you believe that whites can be oppressed
  • If you believe that you’re colorblind
  • You say or agree with the phrase “We’re all human”
  • If you believe that you’re welcome (as a white person) to join in on discussions about POC for POC
  • If you believe that having a POC as a friend/partner/fuck-buddy/vague acquaintance makes you immune to being racist
  • If you believe in reverse-racism
  • If you believe that you should be able to say nigga/any variation “because black people say it”
  • If you believe that cultural appropriation is “okay because X, Y, and she looks really pretty with Z on so blah-de-fucking-blah”
  • If you see nothing wrong with the OWS movement
  • If you can’t handle People of Color being upset about racism, get the fuck off tumblr.

If that hurt your feelings, don’t even entertain the idea of arguing with me about it. I don’t care.

Educate yourself. Here are a few starters that may help.

A Modern Definition of Racism

Racism: The Word and the Definition

More Shit You Should Know

“White people should just shut up and listen if two PoC are talking.”

Decoding Racist Language

Fetishizing People of Color / Dating a POC

A Check On Learning

This tumblr is not, nor will ever be a place designated towards educating people on POC issues and confronting institutionalized racism. I am not Google, Ask Jeeves, or an oracle about POC issues. 

This tumblr is for what I find interesting and relevant to my life. I’m not always polite. I lack much of a filter, especially when I read some shit that rubs me the wrong way. My opinion is not representative of how all POC think (Why the fuck do I even have to say this?). I am merely an individual, much like the rest of us. 

If you have an issue with anything stated in the above, please take my advice. Re: Get The Fuck Off My Page.

Too many people are following me again. Read it then if you can’t get with it, gtfo.


(via babsissuchafuckinglady-deactiva)