The gifset I’ve been waiting for.

Angel Haze covers ‘Counting Stars’ by OneRepublic.


the 100 meme [7/8] scenes

 you have to find the wire that connects the manual override to the electromagnet.

“Every empire, however, tells itself and the world that it is unlike all other empires, that its mission is not to plunder and control but to educate and liberate.” —

Edward W. Said- Los Angeles Times, July 20, 2003


(via maarnayeri)

Monty Green is the Witty, the Technician, the Pharmacist, the Horticulturist and the Helpful.


Penang: Architecture

Loved the old homes throughout George Town. Between the food and the architecture, it’s clear why this part of Penang is a UNESCO heritage site. 



POV | American Revolutionary: The Evolution of Grace Lee Boggs [Official Trailer]

Watch the entire PBS film HERE. Amazing.

The free video stream expires July 30, 2014.

The free video stream expires July 30, 2014.

The free video stream expires July 30, 2014.


UNDER CONSTRUCTION: Southeast Asian American Young Men’s Collaborative

Under Construction is a multimedia online exhibit showcasing some of the best and brightest organizations working with males of color. The UC team of filmmakers, photographers, writers, and nonprofit experts worked directly with each of these organizations for several weeks. The collaborations yielded comprehensive portraits of the services men of color receive. Each profile features a short video, a photography exhibit, a visual program model, and a narrative essay detailing the efforts of these organizations.

Under Construction is a project of Frontline Solutions and was made possible through the support of the Robert Wood Johnson Foundation.

Check out this link for the other videos in the Under Construction series. Couldn’t locate a transcript, but the source link provides further context. An excerpt:

In a country where conversations about racial equality are focused heavily on African Americans and Latinos, the Southeast Asian Resource Action Center in Washington, D.C., serves a different population. SEARAC supports grassroots organizations that are looking out for kids like Hem, children of refugees who face many of the same issues other minority groups face, like poverty, violence, prejudice, racial profiling, and despair.

The national organization focuses intently on state and national policies and helps organizations like Khmer Girls and Boys in Action in Long Beach, California, and the One Love Movement in San Diego, relentlessly push lawmakers to reconsider policies like the one that put Hem in a gang file with no notification of his parents and no due process for having his name removed. The policy knowledge that SEARAC shares serves as a tool that smaller organizations integrate into their mentoring and cultural education activities. The collaboration helps foster young leaders who can speak for a refugee community still reeling from the effects of genocide and war.

"These young men, they grow up in the same communities as African-American and Latino men," said Jonathan Tran, SEARAC’s California Policy and Programs Manager. "They face a lot of the same issues. And at the end of the day, the solutions will overlap."

There is a widely shared perception that Asian Americans do not need help, Tran says. But the stereotypes derived from images of affluent Chinese or Japanese immigrants and their often highly educated children ignore the reality of hundreds of thousands of children born in this country to refugees from Laos, Vietnam, and Cambodia. Their parents in many cases were peasant farmers, and mostly uneducated. 

We’re going to break it down now (yeah we areee) everyone at home you better join in!!!

“Have you ever looked at your body without the lens of your colonized mind?” — Key Ballah, Unlearn (via keywrites)

An Excerpt from Yen Le Espirtu's "Toward a Critical Refugee Study: The Vietnamese Refugee Subject in US Scholarship" 


Uneasy Alliances: Asian American Studies and Vietnamese American Studies

In the late 1960s and early 1970s, as the Vietnam War raged on, Asian American activists waged an antiwar movement that exposed the racist and imperialist nature of the war. Watching war images on the evening television news, young Asian Americans “realized with a shock that the ‘enemy’ whom American soldiers were maiming and killing had faces like their own.”41 Alienated by the US antiwar movement, Asian American protesters rejected the popular slogans “Give Peace a Chance” and “Bring the G.I.s Home” and touted their own: “Stop Killing Our Asian Brothers and Sisters” and “We Don’t Want Your Racist War.”42 For these young activists, the slogan “Bring Our Boys Home” clearly privileged American over Vietnamese lives.43 In 1971, the Asian American contingent refused to join the main anti-war march in Washington, D.C., because the coordinating committee refused to adopt the contingent’s antiracist statement. When Asian Americans did participate in the white-dominated antiwar marches, they passed out their own leaflets denouncing racism and imperialism.44 

This history suggests that Asian American political and racial conscious- ness was forged in large part as a response to the US war in Vietnam. As an Asian American activist declared, “As long as there are U.S. troops in Asia, as long as the U.S. government and the military wage wars of aggression against Asian people … racism against them is often racism against us.”45 In the process, Asian American consciousness became transnationalized, as many activists adopted a “Third World frame, or a notion of united Third World struggle against White/Western racism and imperialism.”46 Asian American sworn solidarity with their “Vietnamese sisters and broth- ers” became tested, however, when the Vietnamese arrived on American shores. In her 2003 review of the field, Linda Trinh Vg concludes that the inclusion of Vietnamese into the teachings, research, and theories of Asian American Studies “remains undeveloped or neglected.”47 In many Asian American Studies collections, Vietnamese (along with other Southeast Asian refugees) appear most often as a counter-example to the model minority—to emphasize that not all Asians have made it. Here is an example from Sucheng Chan’s classic text on Asian American history: “Other groups of Asian Americans do not share the improved economic standing achieved by Japanese and Chinese Americans  [Among] Vietnamese in California, where some 40 percent of the refugees now live, about half … remain on public assistance.”48 Given the persistence of the model minority myth, which effectively denies Asian Americans minority status by declaring them a “success story,” the refugees’ relative economic disadvantages make it pos- sible for scholars and organizers to insist that Asian Americans are “a bona fide minority group deserving remedial aid.”49 

In an earlier work, I have critiqued the strategic absorption of Southeast Asians into the pan-Asian framework by showing how this “differential inclusion” has benefited mostly the more dominant groups within the coalition. As an example, given the availability of government funding for disadvantaged groups, many Asian American agencies eagerly welcome the refugees into the pan-Asian fold, but often without tending to the social, political, and economic inequalities that exist within and between their communities.50 Along with other Asian American scholars and activists, I have suggested that if Asian Americans are to build a self-consciously pan- Asian solidarity, they need to take seriously the heterogeneities among their ranks and overcome the narrow dominance of the professional class and that of the two oldest Asian American groups.51 Along the same line, in Asian American Studies, many scholars have critically pointed to the field’s privileging of East Asians over other Asian groups—a clear indictment of the suppression of diverse histories, epistemologies, and voices within the pan-Asian framework: “To be merely peripheral subjects, hasty additions to course syllabi, or latecomers at Asian American Studies symposiums does not satisfy.”52 

sahteen wrote:

This section of Espiritu’s article essentially sums up my frustrations with Asian America as a Southeast Asian American. I hate that SE Asians only become visible when we are useful to further some cause. 

I find it funny that left-wing Asian American politically conciousness was partly born in response to the American War in SEA/Vietnam War It is so ironic that a movement created as a response to the US in SEA would ignore the very people (who were romanticized as “brave revolutionaries fighting against their colonial oppressors) they were inspired by. Like how are you going to make a whole movement that was partly inspired by us (and also African Americans), claiming solidarity with us and then peace out once we are no longer useful to you? Or when we shatter your, dare I say, orientalists views on us? We aren’t your revolutionaries as you dreamed us to be. Fuck, my family left Laos because of the communist revolutionaries wanted to kill them. I’ll probably rant about this later in detail, but I hate the romanticization of the decolonizing movements in Viet Nam, Laos, and Cambodia. Look I’m no colonial sympathizer, but those decolonializing movements were extremely bloody. I think that many radicals forget that they are capable of doing harm onto others despite what their political ideologies profess. 

And ugh and I am sooooo done with the whole citing SE Asians Ams as counter-example for why Asian Americans are not a model minority. East Asian Americans need to stop using SEA Ams for their politcally causes that only help themselves. 

If anyone wants to read Espiritu’s full essay, hit me up. I highly recommend it.