Quite hypocritical to think of yourself as being dragonkin(and not being able to prove it so we have to simply accept it) but criticise people who think they are from a different planet or star system ( aka ' starseeds ')
I see someone didn't even bother to read what I've actually said on the subject before sending off an angry anon. How classy. 🤣
I have stated multiple times that believing oneself to be an alien being isn't the problem. There's nothing intrinsically wrong with being alienkin.
The issue with starseeds is the racism, colonialism, cultural appropriation, and genocide that the entire idea is built on and enables. The issue is the way people are being told that being a starseed means that they have special wisdom and a special mission to convert others to New Age ideology. The issue is that they're being told that they know more about Indigenous spiritual traditions than actual Indigenous people do. The issue is the way this ideology is ultimately tied into far right conspiracy theories. I don't care if people are alienkin. I do care if they go around telling other people that Jewish people are actually blood drinking aliens, because that's blood libel and total bullshit.
Furthermore, the concept of starseeds is being used to deny the reality of autism and ADHD in people who aren't even otherkin. Children are being denied access to care and resources that could actually help them, and are being told that they have a special mission to save the world instead. These people are being harmed by this.
So a thing is, when I tell people that I'm dragonkin, I don't try to impose any kind of special meaning or significance upon it. I don't tell people that me being dragonkin means they have give to special weight to my unverified personal gnosis, believe in reincarnation, or even believe that being "dragonkin" is anything other than a purely psychological phenomenon. I don't use it to act like it gives me special insight or an inroad into cultures and spiritual traditions I'm not part of. I don't spin conspiracy theories to explain my experiences or the relative lack of literature on non-human identities.
If you can't tell the difference between what I'm claiming and doing, and what New Agers are claiming and doing, that's a you problem. And do I suggest actually reading my pinned post before talking out of your ass again.
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I think it's really interesting and important to think about and talk about the solidarity between groups that experience different forms of oppression.
Neurodivergent people and physically disabled people can both experience ableism, but it can look different. People find out about some of my mental health diagnoses and decide they wouldn't trust me with children (regardless of how I actually act) or they wouldn't date me or hire me. But this can be different than some of the opression I face as a cane user, when people assume I am faking being disabled or that I only use a cane because I'm fat (the intersection of ableism and fatphobia). And yet they're still connected.
We also see this in racism -- there are specific and unique kinds of racism that different groups experience. For example, an Asian person in a non-Asian majority country being asked, "No, where are you really from?" is different than a Black person being followed around a store because they are Black, but these things are still connected.
We also see this in religion and spirituality -- for example, antisemitism is real and important to acknowledge, and so is islamophobia. For example, Jewish people being targeted with violence while trying to come together in houses of worship is different than people seeing a Sikh person and assuming they're Muslim and therefore a terrorist, but these things are still connected.
The discrimination and oppression I face as a bi person is different than the discrimination and oppression I face as a genderqueer person, and both of those are different than the discrimination and oppression I face as a demi aroace person, but they're also all still connected.
We see this with transphobia -- there are specific and unique kinds of transphobia that transfeminine people face and that transmasculine people face. We see this in the kinds of stereotypes we come across about each group, and the kinds of hate crimes that are committed, and the challenges each group faces when trying to date, have sex, get access to health care, or just go out to buy groceries. These things are different, but they're also still connected.
We see this with so many different things that I can't begin to cover here. And we see that many people are part of multiple communities affected by several of these forms of oppression at the same time.
Talking about this requires thoughtfulness, nuance, and balance. True solidarity requires us to be able to be aware of the different ways that we face oppression, to be cognizant and respectful of the differences, but to also resist the urge to position these differences in some sort of persistent hierarchy.
Harsha Walia says this more eloquently than I can:
"I think allies and accomplices have become identities in and of themselves, when in fact they are meant to be verbs—to signify ways of being and of doing, of relationship and relationality. It is impossible for any one person to be ‘an ally’ because we all carry multitudes of experiences and oppressions and privileges. Most people are simultaneously oppressed and simultaneously privileged, and even those are always specific and contextual.My paid work is in one of the poorest neighborhoods in the country. Unsurprisingly, this is a disproportionately racialized neighbourhood but there are many older cisgender white men. A straight white cisgender man who is homeless faces a harsher material reality than me on a daily basis—with minimal to no access to food, shelter, health care, or income. Reductively, one would say that I have class privilege in relationship to him. But it goes beyond that. Even taking into account that I might be able to count off more forms of oppression, the entirety of my material reality is more secure.For me that is where intersectionality falls short; it has become a static analysis and one of fixed categories that leads to oppressed/ally dichotomies. Anti-oppression analysis becomes rigid in its categorizations when the question becomes who is more oppressed, rather than engaging in a dialogue of how oppression, which is relational and contextual, is specifically manifesting. Oppression develops a strange quantifiable logic, a commodity that can be stocked up on. This isn’t to say I don’t believe in anti-oppression allyship, but rather that I question its reductionism in place of a fluid, contextual and relational practice."
Harsha Walia, “Dismantle & Transform: On Abolition, Decolonization, & Insurgent Politics”
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It's so very important to me that when people throw around the terms TME and TMA that they understand that TMA =/= only transfeminine people.
The terms TMA and TME were created to because AGAB doesn't fully cover the lived experiences of the variety of trans, nonbinary, and intersex people. It's explicitly NOT meant to be AMAB = TMA and AFAB = TME. Not everyone AMAB who is nonbinary is transfeminine. Nonbinary people of any AGAB can be targeted by transmisogyny depending on their transitioning experience. Intersex people don't have to be CAMAB to be targeted by transmisogyny.
And that's not even broaching how race and transphobia intersect.
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do you ever see such bad characterisation of characters you love that you almost can't help yourself from going to op's face and yelling YOU. ARE. WRONG. but since you are a respectable member of fandom you have to turn off your phone and go scream into a pillow
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you all are very stupid. and by “you all” i mean the camp that thinks affirming people with bodies that are stigmatized as attractive, & framing attractiveness as a factor that should be unimportant on a societal level are two mutually-exclusive lines of thinking.
“populations who have bodies that are in some way marginalized, particularly fatter people, physically disabled people, people of colour, &/or transgender people are consistently framed as unattractive in the eyes of the world at large due to social bigotry, often leading to mental health & self-confidence issues- not infrequently in intergenerational cycles- along with a slew of other issues on a personal & social level, thus there is value in creating spaces where they can feel attractive & find confidence in their appearance in a way wider society denies them.”
&
“physical attractiveness should not be the end-all-be-all of someone’s political praxis, moreover we should be consistently questioning what societies, subcultures, & social-groups frame as attractive & why. along with that, we should question the ways we hold attractiveness up in society, & the ethics of it’s influence on our behaviour to ourselves and others as a way to dismantle the bigoted standards entangled in what we currently have in place, and to question the validity of a society in which physical attractiveness is a contributor to positive or negative outcomes for people in any form.”
are takes that can & should coexist, i think.
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only time I’ll say this but seeing people use “freak” to describe someone in a negative way like “oh [insert good faith identity here] are freaks” makes me physically sick. people who say stuff like that have absolutely no regard for history and how people of color, people with physical deformities, and lgbt people were seen as “freaks” like that’s borderline eugenics talk right there. and it especially stings whenever I see a fellow marginalized person going “freaks dni” do you even hear yourself? how would YOU like it if someone called YOU a freak in that way?
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The Tiktok trend of making skits where being nice to the weird kids saved you from a school shooting was fucked up on so many levels
It trivialised and made into a joke school shootings, it took this horrifying instance and turned it into something to laugh at and it was disgusting
Second, it said that all weird kids were the problem, not these specific mass murders, not these horrendous excuses for human beings who wished death on their fellow classmates, but all weird kids, because being nice to a weird kid once could save you from being murdered
It ignored that most kids who are bullied, labelled as weird and socially ostracized, don't wish death on their fellows, let alone intend to kill them, you have made us hate ourselves far more than we could ever hate you, and you have the audacity to act like we're dangerous
You don't get to do that
You don't get to demonise an entire category of already incredibly marginalised people
You don't get to blame us for the actions of mass murders
And you don't get to say that you can protect yourself from mass shootings by being nice to the weird kids
We deserve compassion but not because you painted us as mass murderers
You don't get to shift the focus away from the genuinely violent, the actual threats to society, the ones who wish violence on others, and get a power trip from taking lives
On to the random weird kid who just wants to live, without being demonised, without being bullied, without being made to feel like everyone would be happier when they're gone, that the world would be a better place without us
Nobody deserves to feel like that
And you don't get to conflate the abuse of weird kids with the issue of school shootings
We are not your scapegoats
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