You claimed liberalism is a mental disorder and then used her a proof. If she isn't representative of liberals, then you have zero evidence for your claim.
Liberalism is a mental disorder
- Thread starter Legion
- Start date
You claimed liberalism is a mental disorder and then used her a proof. If she isn't representative of liberals, then you have zero evidence for your claim.
I used her as one example. You sure are stupid.
Again, do you agree with her?
I'll understand if you dodge the question again, of course.
It is a powerful statement: a fence line marked with American flags all down the middle.
The condo complex says it was done to honor police officers and the job they do, it never meant to spark a controversy.
The flags were back up Friday on the gates and fences surrounding the Kingsbrooke Condominiums in Palatine after more than two dozen were destroyed earlier this week.
"It wasn't that they were just cut down," Condo board president Elliott Davidow said. "They were pulled down and cut down, but they were stabbed repeatedly and burned."
Davidow said that raised additional concern.
"And we had to send out to everyone here not to interfere with anyone pulling the flags down because we are seeing a knife being used in a very irrational and hate-filled way," Davidow said. "I don't need people hurt because of this."
Davidow says the flags were placed around the complex in honor of National Police Week.
And in Alameda, California surveillance video captured someone tearing a flag down in front of a real estate office.
Back in Palatine, police are reviewing the complex's security camera videos as part of their investigation.
https://www.nbcchicago.com/news/local/Flags-Honoring-Officers-Ripped-Down-Torn-Up-in-Suburbs-510098961.html
So a single example of one person who hasn't even been shown to have a mental disorder is proof liberalism is a mental disorder? So all I have to do to make a generalization about tens of millions of people is find one example?
Perhaps if you ask your mommy to read the thread she can help you understand that I've posted numerous examples of liberal insanity in this thread.
I noticed you dodged my question again, and of course I understand why.
People of color need their own spaces. Black people need their own spaces. We need places in which we can gather and be free from the mainstream stereotypes and marginalization that permeate every other societal space we occupy. We need spaces where we can be our authentic selves without white people’s judgment and insecurity muzzling that expression. We need spaces where we can simply be—where we can get off the treadmill of making white people comfortable and finally realize just how tired we are.
Valuing and protecting spaces for people of color (PoC) is not just a kind thing that white people can do to help us feel better; supporting these spaces is crucial to the resistance of oppression. When people of color are together, there can be healing. We can reclaim parts of ourselves that have been repressed. We can redefine ourselves and support one another in embracing who we are. The necessity of these spaces is obvious to me as a woman of color learning to embrace layers of my own identity by being in community with other Black and brown bodies.
This has been especially important in my spiritual community, Shambhala Buddhism, where we are taught that surfacing vulnerability is the path to creating a more fair and just society. Yet, in my own organizing of a PoC meditation in Oakland and in conversations with other people of color in my sangha across the United States, I have been angered and baffled by the responses of white people to these spaces.
Though people of color are creating and envisioning spaces in which we may be together, our efforts are continually questioned, attacked, and made invisible within our communities. Spaces for people of color are ignored, even when they attract large numbers. They are marginalized from other community events and programming. Community leaders find reasons to question the legitimacy of PoC groups and may interrogate organizers about what exactly we’re doing when we get together. Some white people insert themselves into PoC spaces with reasons why they believe they should be included such as, “I identify more with people of color than with white people.” There are people who accuse PoC spaces as being racist and segregationist.
Even if white people can’t access an embodied understanding of why PoC spaces are needed, they can still cultivate genuine compassion for our experience of needing them, and they can trust our voices enough to support these spaces. If the presence of spaces for people of color engenders discomfort, insecurity, or anger, I hope those emotions will be seen as an opportunity to look deeper within oneself to ask why.
This article is being written in service of helping to clarify confusion about the value of PoC spaces. I do this by answering some of the questions that I and other PoC have received when organizing these spaces.
Why do PoC need their own spaces?
In integrated spaces, patterns of white dominance are inevitable. These patterns include things like being legitimized for using academic language, an expectation of “getting it right” (i.e., perfectionism), fear of open conflict, scapegoating those who cause discomfort, and a sense of urgency that takes precedence over inclusion.
These patterns happen even when white people are doing the work of examining their privilege. They can happen even when facilitators design and model more inclusive ways of being together. Why?
The values of whiteness are the water in which we all swim. No one is immune. Those values dictate who speaks, how loud, when, the words we use, what we don’t say, what is ignored, who is validated and who is not. Unless we are actively and persistently dismantling these constructs, we are abiding by them. In integrated spaces (where we are less likely to be ourselves given the divisions that white dominance has created), we fall into the roles society has assigned us.
As a person of color, and perhaps the only one in the room, it’s exhausting to always be swimming upstream. To survive in this society, we learn to hold our tongue, to “code switch” to fit in. This is about survival and the basic human need to feel that we belong.
People of color are often so familiar with navigating white spaces that even when there’s a possibility of bringing more of ourselves into a room, we simply don’t know how. We’ve assimilated to white cultural conditioning, and that assimilation has become part of our identity. While this can help us “get ahead,” the compromise is that we forget what it feels like to be our whole selves.
“It wasn’t until I was in PoC-only spaces that I realized how much of myself I had cut off to fit into white culture,” one person of color in Shambhala recently told me. “So being in PoC spaces allows me to reclaim those forgotten parts of myself.”
For other people of color, an unfamiliarity with the unwritten rules of engaging in white spaces means we simply don’t know how to show up. We’ve received feedback verbally and nonverbally that we just don’t fit in. We’re too loud. We’re too quiet. We’re too direct. We’re too verbose. We’re too passionate. We’re too restrained. Label after label—difficult or emotional or meek—are put on us to fit the social order.
I value the efforts of those consciously working to challenge the dynamics of our social conditioning by considering the conversational architecture in groups, inviting myriad forms of knowing and creating opportunities for PoC leaders. I believe these efforts are essential for addressing the inequities in our society and necessary before inviting people of color in the door, but they do not replace the need for PoC-only spaces.
As a person of color in integrated spaces, my radar is constantly scanning for insensitivities and the potential for harm—not just the standard warding off of pain that we all seek to avoid, but racialized harm that essentializes me as different or serves to re-exert oppression. When something is detected, I reflexively reassemble the scraps of armor that were tentatively put down. There is good reason for this caution: To be a person of color means to experience discrimination regularly.
If you’re Black, the lowest on our racial totem, that experience is daily—being feared simply for being, the objectification of difference such as the texture of your hair, people who use performative blackness and a “blaccent” when relating to you, etc.
If you’re white, you have a choice about whether or not you engage in uncomfortable conversations about race, and you have a choice about how much you feel the racial inequities of our society. If you’re a person of color, however, conversations about race are unavoidable—we’re pulled into them whether we’ve invited such discourse or not. White people often interpret our mere presence in a room as an opportunity to talk about race, and these are not conversations we always want to have. If you’re a person of color, the reality of racism is neither optional nor conceptual; it is deeply and painfully felt. This is known as “embodied inequality,”5 which describes how discrimination raises the risk of many emotional and physical illnesses among people of color.
Imagine that discrimination is like plaque that covered your being at birth—in its stickiness are challenges to your worth, intelligence, and humanity. Over time, as you try to make your way through the school system, find a job, and look for a partner, it gets thicker and stickier. An important way to begin chipping away at this buildup is to be in a space where we can, temporarily, leave that sticky inheritance at the door. This is the point of PoC spaces.
In these spaces, we can share stories about the discrimination we’ve faced, and find understanding and support. We can define ourselves on our own terms. When white people are present, this crucial examining usually doesn’t happen. Sharing our experiences in integrated spaces often means preparing to defend our anger and frustration, or taking care of white individuals who find what is being said hurtful.7 This means that when PoC do take the leap to share painful experiences, white listeners often shift the focus back onto themselves and their own grievances; thus attention and power implicitly shift back to white individuals, reinforcing the status quo. There can also arise a need to “translate” our experiences into terms that white listeners will be more sympathetic to in order to be heard. Genuine allyship requires genuine listening—especially when that listening is hard to be with.
https://arrow-journal.org/why-people-of-color-need-spaces-without-white-people/
Valuing and protecting spaces for people of color (PoC) is not just a kind thing that white people can do to help us feel better; supporting these spaces is crucial to the resistance of oppression. When people of color are together, there can be healing. We can reclaim parts of ourselves that have been repressed. We can redefine ourselves and support one another in embracing who we are. The necessity of these spaces is obvious to me as a woman of color learning to embrace layers of my own identity by being in community with other Black and brown bodies.
This has been especially important in my spiritual community, Shambhala Buddhism, where we are taught that surfacing vulnerability is the path to creating a more fair and just society. Yet, in my own organizing of a PoC meditation in Oakland and in conversations with other people of color in my sangha across the United States, I have been angered and baffled by the responses of white people to these spaces.
Though people of color are creating and envisioning spaces in which we may be together, our efforts are continually questioned, attacked, and made invisible within our communities. Spaces for people of color are ignored, even when they attract large numbers. They are marginalized from other community events and programming. Community leaders find reasons to question the legitimacy of PoC groups and may interrogate organizers about what exactly we’re doing when we get together. Some white people insert themselves into PoC spaces with reasons why they believe they should be included such as, “I identify more with people of color than with white people.” There are people who accuse PoC spaces as being racist and segregationist.
Even if white people can’t access an embodied understanding of why PoC spaces are needed, they can still cultivate genuine compassion for our experience of needing them, and they can trust our voices enough to support these spaces. If the presence of spaces for people of color engenders discomfort, insecurity, or anger, I hope those emotions will be seen as an opportunity to look deeper within oneself to ask why.
This article is being written in service of helping to clarify confusion about the value of PoC spaces. I do this by answering some of the questions that I and other PoC have received when organizing these spaces.
Why do PoC need their own spaces?
In integrated spaces, patterns of white dominance are inevitable. These patterns include things like being legitimized for using academic language, an expectation of “getting it right” (i.e., perfectionism), fear of open conflict, scapegoating those who cause discomfort, and a sense of urgency that takes precedence over inclusion.
These patterns happen even when white people are doing the work of examining their privilege. They can happen even when facilitators design and model more inclusive ways of being together. Why?
The values of whiteness are the water in which we all swim. No one is immune. Those values dictate who speaks, how loud, when, the words we use, what we don’t say, what is ignored, who is validated and who is not. Unless we are actively and persistently dismantling these constructs, we are abiding by them. In integrated spaces (where we are less likely to be ourselves given the divisions that white dominance has created), we fall into the roles society has assigned us.
As a person of color, and perhaps the only one in the room, it’s exhausting to always be swimming upstream. To survive in this society, we learn to hold our tongue, to “code switch” to fit in. This is about survival and the basic human need to feel that we belong.
People of color are often so familiar with navigating white spaces that even when there’s a possibility of bringing more of ourselves into a room, we simply don’t know how. We’ve assimilated to white cultural conditioning, and that assimilation has become part of our identity. While this can help us “get ahead,” the compromise is that we forget what it feels like to be our whole selves.
“It wasn’t until I was in PoC-only spaces that I realized how much of myself I had cut off to fit into white culture,” one person of color in Shambhala recently told me. “So being in PoC spaces allows me to reclaim those forgotten parts of myself.”
For other people of color, an unfamiliarity with the unwritten rules of engaging in white spaces means we simply don’t know how to show up. We’ve received feedback verbally and nonverbally that we just don’t fit in. We’re too loud. We’re too quiet. We’re too direct. We’re too verbose. We’re too passionate. We’re too restrained. Label after label—difficult or emotional or meek—are put on us to fit the social order.
I value the efforts of those consciously working to challenge the dynamics of our social conditioning by considering the conversational architecture in groups, inviting myriad forms of knowing and creating opportunities for PoC leaders. I believe these efforts are essential for addressing the inequities in our society and necessary before inviting people of color in the door, but they do not replace the need for PoC-only spaces.
As a person of color in integrated spaces, my radar is constantly scanning for insensitivities and the potential for harm—not just the standard warding off of pain that we all seek to avoid, but racialized harm that essentializes me as different or serves to re-exert oppression. When something is detected, I reflexively reassemble the scraps of armor that were tentatively put down. There is good reason for this caution: To be a person of color means to experience discrimination regularly.
If you’re Black, the lowest on our racial totem, that experience is daily—being feared simply for being, the objectification of difference such as the texture of your hair, people who use performative blackness and a “blaccent” when relating to you, etc.
If you’re white, you have a choice about whether or not you engage in uncomfortable conversations about race, and you have a choice about how much you feel the racial inequities of our society. If you’re a person of color, however, conversations about race are unavoidable—we’re pulled into them whether we’ve invited such discourse or not. White people often interpret our mere presence in a room as an opportunity to talk about race, and these are not conversations we always want to have. If you’re a person of color, the reality of racism is neither optional nor conceptual; it is deeply and painfully felt. This is known as “embodied inequality,”5 which describes how discrimination raises the risk of many emotional and physical illnesses among people of color.
Imagine that discrimination is like plaque that covered your being at birth—in its stickiness are challenges to your worth, intelligence, and humanity. Over time, as you try to make your way through the school system, find a job, and look for a partner, it gets thicker and stickier. An important way to begin chipping away at this buildup is to be in a space where we can, temporarily, leave that sticky inheritance at the door. This is the point of PoC spaces.
In these spaces, we can share stories about the discrimination we’ve faced, and find understanding and support. We can define ourselves on our own terms. When white people are present, this crucial examining usually doesn’t happen. Sharing our experiences in integrated spaces often means preparing to defend our anger and frustration, or taking care of white individuals who find what is being said hurtful.7 This means that when PoC do take the leap to share painful experiences, white listeners often shift the focus back onto themselves and their own grievances; thus attention and power implicitly shift back to white individuals, reinforcing the status quo. There can also arise a need to “translate” our experiences into terms that white listeners will be more sympathetic to in order to be heard. Genuine allyship requires genuine listening—especially when that listening is hard to be with.
https://arrow-journal.org/why-people-of-color-need-spaces-without-white-people/
Jade Dragon
And I'm the one that jaded you.
Don't encourage Legion. You know better then this anyway. You can't label liberals with a few, anymore then you can Conservatives. I doubt you want to be painted with the same brush as the Charlottesville guy, or the guy that killed people at the abortion clinic. Both sides are a bunch of ideas, and there are a bunch of people not mentally savvy enough, or just plain unhinged to carry the ideas properly. No matter what cause is pushed, you will always have those going too far, or just being crazy. Just look at PETA.
HE SAYS HE'S A GIRL - DEMOCRATS SAY THE SCHOOL HAS TO LET HIM BEAT GIRLS
The DEMOCRAT-controlled House of Representatives voted Friday 236-173 in favor of the Equality Act, which would require schools to include male athletes who identify as transgender girls on female sports teams.
Republican Florida Rep. Greg Steube introduced a last-minute amendment to the bill that would have preserved Title IX’s protections of female athletic teams, but DEMOCRATS rejected it.
Every House DEMOCRAT but one co-sponsored the legislation. The only DEMOCRAT who wasn’t a co-sponsor, Illinois Rep. Dan Lipinski, announced his support for the bill following pressure from left-wing activists.
Three former elite female athletes, Doriane Coleman, Martina Navratilova and Sanya Richards-Ross, warned that the Equality Act would wreak havoc on women’s sports in an April 29 Washington Post op-ed.
“The legislation would make it unlawful to differentiate among girls and women in sports on the basis of sex for any purpose. For example, a sports team couldn’t treat a transgender woman differently from a woman who is not transgender on the grounds that the former is male-bodied,” the former athletes wrote. “Yet the reality is that putting male- and female-bodied athletes together is co-ed or open sport. And in open sport, females lose,” the three women warned.
House Judiciary Chairman Jerry Nadler, a DEMOCRAT from New York, insisted the bill wouldn’t put female athletes at a disadvantage.
“Many states have sexual orientation and gender identity nondiscrimination laws, and all of them still have women’s sports. Arguments about transgender athletes participating in sports in accordance with their gender identity having competitive advantages have not been borne out,” Nadler said.
In Connecticut, one of the states to which Nadler was referring, two male runners have dominated girls’ high school track. A female competitor called the male runners’ advantage “demoralizing.”
https://thebl.com/politics/DEMOCRATS-unanimous-as-house-passes-bill-forcing-schools-to-let-male-athletes-compete-in-girls-sports.html#.XOBtb_iqcNI.reddit
StoneByStone
It's OK to Be White
Can you give some examples coming from mainstream Leftists instead of just randos on the interwebs?
Jade Dragon
And I'm the one that jaded you.
Legion is just trolling as always, and will go in circles with you. Even if you answer him, it will not end well. He's fishing.
Who told you the people I'm exposing aren't mainstream Leftists?
And here you are.
I’ve been married longer than you’ve been alive, asshole. Sent my children to college. Paid for all of it. Don’t try to lecture me about family values, bitch. You haven’t a fucking clue.
CharacterAssassin
Verified User
Sad that Wegion comes here every day to extoll the virtues of his lifelong heroin addiction.