User:Ntennis/Desktop

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Homophobic Che

he even on one occassion ridiculed a gay batista official on their rebel radio in the seirra meastre. John Lee Anderson. Che Guevera: A Revolutionary Life. New York: Grove Press, 1997.

In Allen Ginsberg's biography he claims that he was kicked out of cuba because he said Che was cute and he wanted to sleep with him. Also as far as Che not knowing about homosexauls being sent to work camps, in the mid sixties, in cuba at that time there was very little that che didnt know was happening in cuba he knew he probably just didnt care beacuse it was no secret.

Jorge Castaneda's Companero:

"It was he [Che] who set up Cuba's first "labour camp" in those months, in Guanahacabibes. He spent a few days there, establishing one on the most heinous precedents of the Cuban revolution: the confinement of dissidents, homosexuals and later, AIDS victims."

Bruce la Bruce claims: Che once walked into the Cuban embassy in Nigeria and, seeing the books of Virgilio Piñera, the most important Cuban playwright of the 20th century, swept them to the floor, asking, “What are the books of that maricon [faggot] doing here?”

http://www.blackbookmag.com/Public/index.asp?Page_ID=19&AQ_Magazine_Date=Current&AQ_Magazine_ID=827

Gender variance

Bayard Rustin

In 1936, a young

FBI's J. Edgar Hoover claimed to have a large file detailing Randolph's own homosexual activities, but Randolph wasn't publicly known to be gay as Rustin was. Rustin's biographer John D'Emilio argues that Rustin apparently turned to the Right in the 1960s in part because of the homophobia that denied him a place among progressive social movements of the time.[2]
Rustin became an advocate of gay rights in his later years.

Classic works by black nationalists Frantz Fanon and Eldridge Cleaver identified homosexuality in black men as a mental illness symptomatic of the totality of their subjugation by whites. President Robert Mugabe of Zimbabwe has blocked organization for gay and lesbian rights in that nation on the grounds that these efforts are the work of white agitators who present a neocolonial threat.

Harlem renaissance, LGBT writers and the Left

Claude McKay's 1922-23 pilgrimage to the Soviet Union, for example, usually recalled as a lighthearted adventure in radical tourism, actually jumpstarted the Comintern's controversial nation-centered program for Afro America. Breaking from studies governed by Cold War investments and pivoting on the Great Depression, Maxwell argues that Communism's rare sustenance for African-American initiative—not a seduction of Depression-scarred innocents—brought scores of literary "New Negroes" to the Old Left. [3] In Home to Harlem (1927), Jamaican-born Claude McKay (1899-1948) openly discusses Harlem's black experience with lesbianism and even has a significant black gay male character.

Another "independent radical magazine" to appear on the scene was the Modern Quarterly, launched by V.F. Calverton in 1923.[4] Calverton was an avowed marxist, although disctanced from the Left for his support of black politics. As a good radical, Calverton argued for an open attack on this economic system, and was thus aligned with other radicals in the "class warfare" mentality as a way to end racial oppression (Genizi 244). Between 1925 and 1929, at the true height of Renaissance achievement, Modern Quarterly was a forum for the thoughts of DuBois, Alain Locke, and E. Franklin Frazier among others. It was also a forum for the voices of many prominent Harlem Renaissance writers, especially those who engaged, however sporadically, in proletarian literature, e.g., Zora Neale Hurston, Langston Hughes, Claude McKay and Rudolph Fisher. By providing room for exposition of thought, he supplied the black intelligentsia, and especially the leftist literati, a powerful and influential forum, one that was significantly lacking in the white press and Communist Party publications.

A small group of Left intellectuals around the Modern Quarterly, seeking to integrate sexology into a heavily anthropological "science of society," had little short-run impact upon the Left political movement. They did, however, help to keep alive a sexual element in the radical attack upon American racism. While Leninist workerism forbade the open return of the free love subject, a subterranean connection had already been made between interracialism and the principles of free love. Further connections with jazz, poetry and anti-war sentiments flourished in the bohemian and Beat movements of the late 1940s to early 1960s, with free love (including homosexuality) a measure of cultural bravado and a practical arrangement for transient lifestyles.

James Gilbert accurately notes that the concept of bohemianism was denounced as bourgeois by the New York crowd and seen, therefore, as a competitor to the radical movement (96). Certainly much of the Harlem Renaissance literature was bohemian, especially after the publication of Carl Van Vechten’s Nigger Heaven. Indeed, Harlem was in vogue mostly because of this bohemian appeal. Due to this, much of the literature of the 1920s was denounced as apolitical exotica.

Refs:
  1. ^ A. J. Muste wrote to Rustin: "You were capable of making the 'mistake' of thinking that you could be the leader in a revolution...at the same time that you were a weakling in an extreme degree and engaged in practices for which there was no justification."
  2. ^ D'Emilio, John. "Homophobia and the Trajectory of Postwar American Radicalism: The Career of Bayard Rustin." Modern American Queer History. Allida M. Black, ed. Philadelphia: Temple University Press, 2001. 79-99.
  3. ^ William J. Maxwell. 1999. New Negro, Old Left: African-American Writing and Communism Between the Wars. July, 1999. Columbia University Press. ISBN 0-231-11425-7
  4. ^ http://www.rlc.dcccd.edu/annex/COMM/english/mah8420/HRandRadicalLit.htm

works in progress

User:Ntennis/Sign language, User:Ntennis/alt media

Notes

John Addington Symonds was in the forefront of the "bourgeois radical" men and women with socialist ideals who were destined to reform public opinion in the 1890s. He was a dynamic member of that remarkable group of men concerned with art who worked towards a revival of culture, often in conjunction with politics: John Ruskin, Walter Pater, Dante Gabriel Rossetti, William Morris, Edward Carpenter, Oscar Wilde. His specific contribution to the regeneration of society was as a pioneer in the field of gay rights; he was the first modern historian of (male) homosexuality, and the first advocate of gay liberation in Britain.

To Do List (old)

General

  • upload images
  • Get images of manual alphabets around the word and expand
    manual alphabet
    pages
  • Linguistics of sign language - eg
    Topic comment syntax
  • deaf page : history, communication methods, deaf people in tv, film and literature, etc
  • forest blockade
  • La Regla Arara
  • swoon hypothesis - add "The man who became God", Gérald Méssadie
  • Nicolas Notovitch, The Unknown Life of Christ (1894)
  • Jesus in India
  • Barbara Thiering
  • add buddhist perspectives to the ordination of women article.
  • Manually Coded Language
    • Signed Indonesian: Sistem Isyarat Bahasa Indonesia (SIBI), distinct from natural signs (isyarat spontan).
      Total Communication
      was used in schools from 1980; Indonesian was spoken and accompanied by signs taken first from local sign languages and then in some cases from American Sign Language. Karya Mulia school in Surabaya introduced ASL signs). The Indonesian Department of Education soon began to study the development of a standardized system of signs that could be used nationally (‘‘isyarat yang baku yang dapat digunakan secara nasional’’) (Departemen Pendidikan dan Kebudayaan , ix). Work began in , stopped in , and was restarted in . SLB-B Ziannia produced an Indonesian Language Sign Dictionary in  that was ‘‘improved on’’ by the Working Party on Special Education from the Institut Keguruan and Ilmu Pendidikan (IKIP) Jakarta in .In, the Department of Education and Culture set up committees to produce the standardized dictionary that had been recently published (ibid.). Total communication in Indonesia is thus overtly monolingual, given its focus entirely on signed Indonesian; moreover, it is national in its orientation and attempts to make oralism more effective. Signed Indonesian is, however, a strange camel, the product of a committee, and consists of nothing more than a collection of frozen signs plus signs for suffixes and prefixes; tied to the written, formalized form of the language, it has none of the fluidity and flexibility of natural sign languages. Signed Indonesian: SIBI Signing has in the last few years been brought to the attention of the general public by its presence on television, as part of the Indonesian language news broadcast, which uses an interpreter to sign the news. The interpreter uses SIBI, the manually coded version of Indonesian mentioned earlier, which developed from the earlier ISYANDO. The signers are teachers from the school for deaf students in Jogjakarta in central Java. None of the students at the deaf schools in Bali or any of the other deaf people in Buleleng can understand the signing. Only one of the teachers in Singaraja is trained to use it.
This Indonesian Language Sign [Gesture] System Dictionary [Kamus Sistem Isyarat Bahasa Indonesia] contains  signs including signs for affixes and numerals. The data for the Indonesian Language Sign System Dictionary was collected from a number of resources, such as the Sign Dictionary developed by the Institute for the Development of Total Communication, Zinnia Educational Foundation, Jakarta, the Dictionary of Indonesian Language Signs developed by the Working Party on Special Education (KKPLB), IKIP Jakarta, the Sign Dictionary developed by the Karya Mulya Foundation, Surabaya, American Sign Language (ASL), British Sign Language, Sign for Singapore, plus signs developed by our own Dictionary Writing Team. The word list for the Dictionary was taken from the Indonesian language syllabus for the Elementary School. (Departemen Pendidikan dan Kebudayaan. . Kamus sistem isyarat Bahasa Indonesia, edisi pertama. Jakarta: Departemen Pendidikan dan Kebudayaan.)

Sexuality/gender

Language

and categorise them all

note Christianese, Polari, Leet etc

  • make Australian Aboriginal sign languages page
  • Sign languages used by both deaf and hearing in communities with high incidence of hereditary deafness: al-sayyid, kala kotok, MVSL, OKSL, Rennellese Sign Language (Solomon Islands), Village of Nohya (Yucatan Maya), Gran Cayman Islands, Surinam(e), (new) Guinea, Ghana

List of deafness-related topics

Syndromes associated with deafness

Reference

  • Wikipedia:Topical index
    listing of all pages in Wikipedia namespace

FAQs

  • Wikipedia:FAQ
  • Wikipedia:Miscellaneous FAQ
  • Wikipedia:Copyright FAQ

Editing in Wikicode

Wikiness

Proposals

Glory box

Diplomacy

Other

Fun

Bookmarks

Reference

Spirituality

Radical Xtians and Heretics

Community-based, anti-heirarchical, anti-materialist, pro-women christians and christian movements from history. Many of them advocated an un-mediated/direct relationship with god (often a mystical thread) and were naturally supressed by the church.

In Ebionite belief, Jesus's blood relatives included his mother Mary, his father Joseph, his unnamed sisters, and his brothers James the Just, Joses, Simon and Jude; in Pauline Christian belief, Mary is counted as a blood relative, Joseph only as a foster father and the rest as half brothers or cousin. see this.

Conservative Xtians and peddlers of predudice

Mysticism and theology

  • Metatron
  • Immanence — (also pantheism) god in/is everything. god=nature/the universe.
  • Hieros Gamos
    — ancient sex ritual of coupling with (a) god.
  • Category:Entheogens, Entheogen
  • "To say that a thing is imaginary is not to dispose of it in the realm of mind, for the imagination, or the image making faculty, is a very important part of our mental functioning. An image formed by the imagination is a reality from the point of view of psychology; it is quite true that it has no physical existence, but are we going to limit reality to that which is material? We shall be far out of our reckoning if we do, for mental images are potent things, and although they do not actually exist on the physical plane, they influence it far more than most people suspect." —Dion Fortune

Other stuff I like

readymade links

My political compass: Economic Left/Right: -6.88, Social Libertarian/Authoritarian: -7.13

testing my IP number :)

bugger - hoping it was 61.68.25.73 so i could get attribution for at least a couple of previous edits.

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