[T]he closet is not proposed as the definitive liberatory space, a type of glamorous existential location for queer Muslims, or a panacea against the prejudice consistently faced by queer Muslims. Rather, the question is whether the closet, in this context can – and I contend that it can – be understood as a voluntary but vital expression of fragmented selves, of multiple identities and polymorphous sexual existences that refuse to be co-opted into the dominant discourses of power and authority. The closet can then, in fact, function as a prophetic voice on the periphery, a mode of existence that refuses to be allured by the trappings of “normative” practice. It is also perhaps the only empowering space for many queer Muslims where it is possible to preserve a balance between their religion, sexuality and society even if such a balance is tenuous and incommensurable at best.
If I didn’t define myself for myself, I would be crunched into other people’s fantasies for me and eaten alive.
The subject that haunts is not identifiable, one cannot see, localize, fix any form, one cannot decide between hallucination and perception, there are only displacements; one feels oneself looked at by what one cannot see
Sometimes you need to burn bridges to stop yourself from crossing them again.
Unknown (via heartbreakinglyinsane)
this is like the story of my life.
i burn bridges.
not only as a means to prevent myself from going back
but also to cleanse and heal
this is what i do instead of forgiving ppl. i burn bridges.
Often emphasis on identity and lifestyle is appealing because it creates a false sense that one is engaged in praxis. However, praxis within any political movement that aims to have a radical transformative impact on society cannot be solely focused on creating spaces wherein would-be radicals experience safety and support. Feminist movement to end sexist oppression actively engages participants in revolutionary struggle. Struggle is rarely safe or pleasurable. Focusing on feminism as political commitment, we resist the emphasis on individual identity and lifestyle. (This should not be confused with the very real need to unite theory and practice.) Such resistance engages us in revolutionary praxis. The ethics of Western society informed by imperialism and capitalism are personal rather than social. They teach us that the individual good is more important than the collective good, and consequently that individual change is of greater signiﬁcance than collective change. This particular form of cultural imperialism has been reproduced in feminist movement in the form of individual women equating the fact that their lives have been changed in a meaningful way by feminism “as is” with a policy that no change need occur in the theory and praxis, even if it has little or no impact on society as a whole, or on masses of women.
bell hooks, Feminist Theory, from Margin to Center (via funeral)
Stop setting yourself
on fire for someone who
stays to watch you burn.
You read something which you thought only happened to you, and you discover that it happened 100 years ago to Dostoyevsky. This is a very great liberation for the suffering, struggling person, who always thinks that he is alone. This is why art is important. Art would not be important if life were not important, and life is important.
James Baldwin, Conversations with James Baldwin (via bookshavepores)
The task of citizenship becomes one of conversion: if racism is preserved only in our memory and consciousness, then racism would “go away” if only we too would declare it gone. The narrative implicit here is not that we “invent racism,” but that we preserve its power to govern social life by not getting over it. The moral task is thus “to get over it,” as if when you are over it, it is gone.