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Archaeologist find new Cerberus statue that confirms identity of the “Gate to Hell” site in Turkey.


3/12/a - Take a Bow (by Cizsel)


Taxidermy glass eye pendants set in recycled leather. Available NOW


i’m really interested in how after the deletion of the ‘latino = indigenous’ comment by LRI, they published an ask they answered with “People can be more than one thing.”

frankly, this shows a gross misunderstanding of the historical racial relations among latinxs as a blanket group (i do and will refrain from using a homogenizing term). and antiblackness:

the language choice in the comment suggests a continuing erasure of African and/or Black indigeneity, and an understanding of ‘black =/= indigenous’ which aligns itself with a white supremacist understanding of race. indeed, when it is said “antiblackness is the fulcrum of white supremacy”, the most literal facet is that whiteness has historically and continues to define itself by what it is not: Black.

was the word choice an inadvertent substitution for “[NA] Native”? perhaps. but context and history is inescapable, and the implicit implications that the public draws from this are undeniable, regardless of probability. mainly, i bring this up because the idea of ‘black =/= indigenous’ is a recurring theme in the Caribbean, among whites and non-whites alike. likewise, in the US, East Africa is aggrandized (physical features, kingdoms, etc), while West Africa is deprecated. in a modern context, one can see how these ideas are applied, and this bears some relevance i think to historical relations in the D.R. and Haiti, and fetishization which is another discussion (important though!) for another day.1

the implicit positioning of the ask is that by virtue of some Native blood, settlers in latinx countries are legitimized. this brings up difficult questions about just what is nativity/indigeneity. and frankly, there is no one correct answer. this would be to pidgeonhole a wide array of peoples to fulfill a white/Euro (largely useless) need for categorization (semantic ‘conquest’).

a variety of answers might be given: lifeways/lifestyles, being rooted in ancestral places, horizontal and vertical relations, spiritual realities, traditional and neotraditional practices…

two common ‘definitions’ ive see among indigenous folks themselves are the Three Cs (culture, communication, and connectedness) and ‘blood, community, and beliefs’. these are not mutually exclusive. what do these mean in relation to peoples who cannot trace descent? whose histories were suppressed? where phenotype means so little because of so much admixture? when communities are so fragmented, what does it mean to be connected and what does a living culture look like for these people?

as people who safeguard and continue to pass down culture, we do not give consent. not when so much has been taken. not to our sacred knowledge to be shared freely, nor our language, nor our identities. not when we are just putting our roots down after 521 years. a white caribeñx who sees themselves as native to the island(s)? ive seen the damage they can do.

not all latinxs are indigenous. not all caribeñxs are Native, regardless of heritage. this kind of blood myth talk, that some unknown fraction of native confers indigeneity is erasure of Natives and Native communities. it furthers occupation. assimilation. it is violence. whatever indigeneity is, it is more than passive relation.

i paraphrase Stuart Hall when i say that identity is an on-going conversation. not just with onesself. but between the person and the public. i wont police identities. i dont know you. but if i do not recognize your claim, do not expect me to associate with you. do not expect to be welcomed into our communities. 

so then, exploring the grey areas of race in the Caribbean latinidad (specificity being important since ‘latinx’ is an umbrella term and a white creation), my point is that for latinxs almost everyone is already mixed regardless of phenotype (while this tends to hold true for the Caribbean, it is only a rule of thumb; e.g. antiblackness in Cuba has historically prevent admixture between groups). if it looks like a duck, and it quacks like duck, for all intents and purposes, is it a duck? perhaps it bears repeating that race is largely a social construction.

in a place with shifting lines of color and race en el mundo hispanohablante, what delineates the boundaries of whiteness? when folks pass as white their entire lives, there is an implicit alignment with whiteness. can passing then be not merely a passive verb in these circumstances but active apathy? reaching adulthood and having internalized whiteness, how many perceive themselves as white? how often does this person align themselves with the status quo? with antiblackness, inadvertently or otherwise?

many non-Black latinxs are often times a generation away from assimilation. it’s not a coincidence, in light of how many latinxs identify as white in censuses. this is the social construction of race. the lived experience. even if the conceptions of race differ by geography, you’ll notice Blackness does not. indeed, anti-black racism (and ideas extending from ‘black =/= indigenous’ mutual exclusion) has been one of the biggest ways that Taino communities were erased altogether. is it not appropriate, is it not resistance, to perhaps define our indigeneity =/= white? what does it mean to simultaneously acknowledge white ancestry and reject it?  i do not think that for many of us Caribbean latinxs, in the context of the violence perpetrated on us, white and native can coexist as identities in one body. perhaps for some then, race (and/or indigeneity) is largely bound up with culture.

it doesn’t matter what the blood myth is: if a latinx aligns with whiteness (im being purposefully vague here; and i don’t just mean antiblackness, since that is a problem across all non-Black peoples) in their country, then their race, there and in significant way, at least, is white.

non-passing PoC don’t have the privilege of passively aligning with the status quo. it is exhausting for a community to deal with microaggressions, with individuals who have internalized many white ideas and relationships, such as feeling entitlement to education/reclamation/decolonization from PoC. Latinidad already carries with it harmful white supremacist ideas.

if someone is perpetrating violence, im going to wonder how you’re ‘native/indigenous’ while, in essence, being white. you should know better. non-passing PoC don’t have the luxury of not knowing.

not all of us are native. yes, you can be more than one thing but ancestry =/= identity. there are white latinxs. there are Black latinxs. there are indigenous latinxs. there are mixed-race latinxs. just because im mixed does not mean i automatically get to use the n-word.

  1. the asker’s comment exists in historical and modern consequence. please don’t attempt to delegitimize me with antiblack claims that im being too radical when i say that we must respect Black folks. the power of speech is undeniable (see: proper pronouns). the implicit meaning of our words have effects on ourselves and others. so we must absolutely approach respect and solidarity with activist epistemology (see: language choice behind the ‘privilege’ concept).


Jack the margay, Welsh Mountain Zoo (by RedChris1979)

“Do you know how many nights I’ve spent twisting your English off my tongue? I do not take pride in your English. I want to stumble on my words. I want to speak with an accent so thick that it requires silence. I want you to struggle to understand me. Realize your English is not superior. Your English does not equate intelligence. Do not compliment me on how well I have accepted colonization. I do not want your pat on the back. I was forced to learn this language. I didn’t choose to. Your English disconnects me from my people. I am deaf to my own sacred language because of your English.
Your English has done nothing for me.”

- Excerpt from “You Speak Good English” by Bilphena Yahwon  (via planetfaraway)


MEDIA RELEASE: FilmBuff Presents, “Off the Rez” starring Shoni Schimmel

FilmBuff Presents


Release Date: Friday, January 24
iTunes Pre-Order Available Now:
VOD Platforms: iTunes, Amazon Instant Video, Google Play, Xbox Video, Sony Playstation, Cinemanow and Vudu.

Written & Directed by: Jonathan Hock

Executive Produced by: Kelly Ripa and Mark Consuelos

Starring: Shoni Schimmel, Ceci Moses, Rick Schimmel, Jude Schimmel, Delores Moses, Lillian Moses and more…


Please Note: Filmmaker Jonathan Hock is available for interview and screeners are available for review.

OFF THE REZ follows Shoni Schimmel, a high-school junior living on the Umatilla Indian Reservation in Oregon and the star basketball player on the local team. When Shoni’s mother, Ceci Moses, goes against the wishes of her community and takes a job coaching a high-school team in Portland, the course of Shoni and her family’s lives are changed forever. This compelling documentary chronicles Shoni’s junior and senior years and through the grueling college recruiting process, revealing the struggle that mother and daughter face to keep their hoop dreams alive and prove that Native American women can become champions off the Rez.

OFF THE REZ is currently available for Pre-Order on iTunes ( The film will officially launch on January 24 on all leading broadband VOD platforms including iTunes, Amazon Instant Video, Google Play, Xbox Video, Sony Playstation, Cinemanow and Vudu.

Running Time: 90 Minutes
Rating: Not Rated

OFF THE REZ on Facebook:
OFF THE REZ on Twitter: @OffTheRezMovie
OFF THE REZ Website:

About FilmBuff
Founded in 2007, New York-based FilmBuff is the leading distributor of incomparable digital entertainment.  The Company draws upon its deep relationships within the film industry to curate content that consistently informs, entertains and inspires.  FilmBuff designs innovative digital strategies to supply content to all on-demand outlets.  Serving as a bridge between filmmakers and audiences, FilmBuff actively engages in conversations with fellow entertainment lovers through its exclusive access, original content and unique voice.  Find FilmBuff content on all cable, satellite and telco services, game consoles, online retailers, wireless platforms and hardware manufacturers worldwide.  Connect with FilmBuff at and @filmbuff.

To request a screener or to schedule an interview, please contact:
Ben Dorf – FilmBuff



The Bad River Tribe is saving Wisconsin’s Penokee Hills from being destroyed by a proposed open-pit iron mine. But they need your help to make their voices heard.

A coveted iron ore body lies in the headwaters of the Bad River, a beautiful, pristine and sacred river that supplies vital water and nutrients to the Bad River reservation and Lake Superior’s largest wild rice beds in the Kakagon Sloughs.

This watershed, which has been protected under the stewardship of the Bad River Band for hundreds of years, is an environmental treasure and the foundation of the tribe’s existence. An open-pit mine in this location means more than simply environmental damage. It threatens the way of life and homeland of the Bad River people.