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Hi, I'm Sophie.
"That metaphor is prohibited on today's flight." Cornify




Why can’t there be a male hooter’s equivalent where male servers are shirtless and highly sexualized for their bodies and looks

Male Strip clubs. You’re thinking of male strip clubs.

No. Not a male strip club. A strip club is a strip club. I want a place called Cahones where waiters wear Speedos and are forced to stuff if they don’t fill out their uniform well enough. I want them to giggle for my tips. I want it to be so normalised and engrained in our culture that women bring their daughters there for lunch (because whaaaaaat the wings are good! Geeze sensitive much?) where they’ll give playful little nudges like, “Wouldn’t mind if you dad had those. Heh heh heh.” that their daughters don’t even understand but will absorb and start to assume is just the normal way grown up women talk about grown up men. I want to playfully ask my waiter if I can have extra nuts on my salad and for him to swat my arm with an Oh, you because he knows if he doesn’t his manager will yell at him. I want other men to pretend to like going there so I think they’re cool. I want to go to Cahones during my lunch break at work and when I come back and tell the other women in the office where I went they chuckle slightly and the men around us suddenly feel self conscious and they don’t know why.

(via nextyearsgirl)

— 1 day ago with 44279 notes

“Hi, I’m sorry. Technically, I did not kill Heather Chandler, but hey who am I trying to kid, right? I just want my high school to be a nicer place. Amen. Did that sound bitchy?”

(Source: sulietsexual, via cwnerd12)

— 1 day ago with 895 notes


Males describing themselves as ‘mentally and emotionally female’ should be deeply offensive to anyone who opposes gender essentialism, especially when the psychological traits being identified with a ‘female brain’ are almost always those developed through patriarchal socialization to ensure women’s subordination. Identifying traditionally feminine-coded traits as value-free expressions of an internal ‘womanhood’ naturalizes women’s oppression and intentionally hides the ways in which a brutal system of gender instills subordinate behaviors in females to defend male supremacy.

(via transgender-harms-women)

— 5 days ago with 140 notes


Hi—Susie the Moderator had asked if I wanted to submit something, and after a gap of many days, I have. If you have moved on and no longer need this, lemme know. I’m just proud that I stopped writing before I actually hit book length.

Stuff like this usually goes on my SemiticSemantics site, but I am also lodubimvloyaar as above.

Thanks for the opportunity!

Are Jews considered POC?

The short answer is, “Yes, no, and maybe.”

This is the long answer:

The terms ‘white’ and ‘people of color’ don’t work very well to describe many Jews, or many Jewish experiences. I’m going to try to explain why, and also to explain

The great majority of Jews are descended from an indigenous Middle Eastern people who, according to tradition, started from Iraq or Syria before settling in what is now Israel and Palestine. A global diaspora resulting from a series of invasions and population upheavals spread Jews across the map. We picked up some customs from the people we lived among, while preserving our own,and our own religion, legal code, and self-concept. We also picked up some genes along the way. Ashkenazim and Sephardim (these terms will be explained below) seem, according to modern genetics research, to be about 70% Middle Eastern, and 30% European. (I’m basically leaving Jews by choice out of this discussion, for several reasons, so I’m taking this moment to salute them and assure them that no disrespect is meant by this omission.)

The bulk of the diaspora can be split into three broad groups, distinguished by region, language, and minhag (a term referring to religious traditions). The Mizrahim, ‘the Easterners’, are the Jews of the Arabic-speaking world and their descendants, but the term is often also used for Persian Jews, and for Jews from West Asia and parts of the Caucasus. The Sephardim (from ‘Sefarad’, the Hebrew name for Spain) are the descendants of the medieval S*panish Jewish communities, expelled from Spain at the end of the fifteenth century, and Portugal during the sixteenth. And the Ashkenazim (from “Ashkenaz”, the Hebrew name for Germany) are the descendents of the Jews of Central and Eastern Europe.

These groups are somewhat fluidly defined and described, not least because Jewish history has been one of continuous upheaval, expulsion and migration. Ashkenazi communities settled in parts of Turkey and other areas within the Ottoman Empire, and Sephardim ended up in Ottoman lands, Holland and North Africa. Mizrahim moved to France. Everyone moved to Israel and the United States. Marriages between the groups happened for centuries, and are now super-common in Israel. (As a well-known pop example, Jerry Seinfeld—yes, that Jerry Seinfeld—has an Ashkenazi father and a Mizrahi mother.)

The cultural divisions above, in addition, do not include the entire Jewish people, by any means. The Ethiopian community, for example, is an example of a large group that falls into an entirely different category, since their diaspora began earlier, and their religious practice reflects an earlier form of Judaism than the ‘beginning of the common era’ model the rest of us walked away with.

However, and this is something that is rarely understood by gentiles, and vitally important to any understanding of Jews, despite all of these cultural divisions and variations, we have actively considered ourselves a single people—am Yisrael—for thousands of years.

So, given all of this, are Jews people of color?

Some groups are undeniably ‘visible’ people of color, such as the Ethiopians or the Chinese communities, and no one attempts to define them otherwise. Ditto, visible people of color who are Jews by choice, or people of mixed Jewish and gentile PoC heritage.

Outside of this narrow zone, however, definitions get tricky.

Many European (both Ashkenazic and Sephardic Jews) have defined and do define themselves as white, since roughly the late eighteenth and nineteenth centuries, the point at which the development of whiteness as a social construct intersected with the emancipation of the Jews of many European countries. Many of these hopeful dates, of course, reflected false promises. If whiteness was offered in many places in Europe in the 1800s, one might say it was revoked, emphatically, during a period of the 1900s. Nevertheless, this is the starting point of the idea that Jews could be ‘white people’ in any real sense.

I can’t emphasize enough that this access to whiteness was conditional on the borders and attitudes of gentile nations and cultures. The perception that Ashkenazim were always privileged for being white Jews is entirely false. This extended to some of the Mizrahi communities as well: for example, the wealthy Baghdadi merchant families

I also can’t emphasize enough that all of these groups have, throughout Jewish history, understood ourselves as one people, one am. Despite separations of distance, we shared a language, a religion, a legal code, and an understanding of ourselves as the descendants of common ancestors. I am not going to be romantic enough to insist that distance, cultural difference and gentile concepts of race never got in the way of this, but I find that it is very hard for most gentiles to accept how deeply it ran and runs, and how core the concept that all Jews are a single people has been and continues to be.

In the United States, my experience has been that most light-skinned Jews tend to identify themselves as white. It is how we are commonly perceived by strangers, at least in urban, ethnically diverse areas, and it is how we are defined (like Arabs) on government paperwork. It also reflects, in the last few generations, the degree of white privilege we are able to access. This is not a universal. Some Jews, identifying themselves primarily as people of Middle Eastern descent, or as people consistently targeted historically and in the present day by white supremacy, choose to define themselves outside of whiteness. It’s common for American Jews who feel this way to define themselves as ‘white-passing’ or ‘conditionally white-passing’. Many Mizrahim, regardless of skin color, describe themselves as people of color, because of their cultural and historical distance from what is usually defined as whiteness.

This is the United States. Europe is a different matter, and I would argue that, outside of, perhaps, Great Britain, it’s impossible to define European Jews as being white in a European context. I’m basing this on my own experience, and that of people I’ve been close to, as well as discussions with Jews living or raised in Europe. If a European Jew wants to weigh in with more detail about this, please, please do. In areas where the dominant Gentile cultures are not white, there are other issues, and the concept of white/PoC may be entirely irrelevant, or only relevant in the context of the country’s experience of colonialism.

My back went up when I saw the original question. For Jews in places where it’s a relevant question, whether we are white or not has often been a subject that gentiles feel free to pronounce upon, often with political objectives of their own in mind. Jewish oppression, both historical and modern, is often dismissed scornfully—if Jews are white, how can we possibly have been the victims of racial oppression, the reasoning goes. Non-Jews with little understanding of Jewish history and culture often weigh in as experts, announcing confidently that Ashkenazim are white and Sephardim and Mizrahim are PoC. Not only does this not reflect either historical or modern reality—and reveals that these weighers-in have met very few if any Jews who are not assimilated American Ashkenazim—but from a standpoint of Jewish social and political identity, it can be a direct attack on our self-definition and our concept of peoplehood.

Often, the results of outsiders imposing their ideas of whiteness or color on Jews results in the idea that Ashkenazim are white—and that therefore, their privilege outweighs their oppression as Jews—and that the ‘exotic’ Sephardim and Mizrahim are people of color. As such, the gentile ‘definer’ will agree that they can experience racism—from white people, and from white Jews—but the ‘definer’ will seldom bother to understand their experience of anti-Semitism, nor to understand that the source of this anti-Semitism was often other people who would be called people of color.

The result of all this is to drive an artificial wedge…one not based in Jewish thought…through the Jewish people, insisting that a sociological distinction based on the concepts of white-supremacist non-Jewish cultures defines Jews more accurately than our own cultural concepts, and is entitled to divide us from one another.

To the questioner: ask. Don’t try to put some thirteen million people who were, until recently, flung world-wide into such a small box. One Jew may tell you she is white, another that she is white-passing, and yet another that she is a woman of color. All three may look the same to you, or they may look different. Understand that even if they give different answers, they are tied to one another by thousands of years of history.

Edit: I just sent through a submission, then realized one sentence got truncated. The sentence is from toward the beginning and should read: “The terms ‘white’ and ‘people of color’ don’t work very well to describe many Jews, or many Jewish experiences. I’m going to try to explain why, and also to explain to some extent how Jews actually identify ourselves.”

bolding mine, because there are some pieces here that a lot of people forget and really, really need to be remembered.

(Source: reverseracism, via littlegoythings)

— 6 days ago with 182 notes
"A study on masculinity and aggression from the University of South Florida found that innocuous – yet feminine – tasks could produce profound anxiety in men. As part of the study, a group of men were asked to perform a stereotypically feminine act – braiding hair in this case - while a control group braided rope. Following the act, the men were given the option to either solve a puzzle or punch a heavy bag. Not surprisingly, the men who performed the task that threatened their masculinity were far more likely to punch the bag; again, violence serving as a way to reestablish their masculine identity. A follow-up had both groups punch the bag after braiding either hair or rope; the men who braided the hair punched the bag much harder. A third experiment, all the participants braided hair, but were split into two groups: those who got to punch the bag afterwards and those who didn’t. The men who were prevented from punching the bag started to show acute signs of anxiety and distress from not being able to reconfirm their masculinity."
— 6 days ago with 51503 notes
"Strange how we decorate pain."
Margaret Atwood, from Oh (via violentwavesofemotion)

(via bloodsroot)

— 6 days ago with 17619 notes


sorry i’m late, professor. im disenchanted with the human experience and waking up every morning thrusts me into an instant existential crisis

(via flaming-nips)

— 6 days ago with 155716 notes








(Source: heathlo11, via bettybeagettymcclanahan)

— 1 week ago with 1976 notes