I want to believe

https://en.m.wikipedia.org/wiki/Planet_Nine

So for a story I think it really depends on how deep you're planning on delving into these characters personalities.

If they're side characters you can just do a surface read of trans culture to add flavor to their description, but you don't want to overfocus on it (if you're new to lgbt stuff I would suggest not making a side-character's queerness overly plot-relevant. It comes off as tacky and as cheap pinkwashed inclusivity).

For example: Erin sits next to Emily and goes to remove her bag. Somehow the conspicuously pink blue and white strap manages to catch her hair for no discernable reason. Emily rolls her eyes and starts to unravel the knots and tangles. The annoyed furrow in her brow deeply contrasts with the doting gentleness in her practiced hand movements.

It's a bit silly and rough, but above we establish that Erin and Emily have been in a relationship for a long time. References to their queerness are kept to a minimum and are just woven in to how they interact with eachother (the important part). And the facts we can glean from this can be used to provide context for how the rest of the scene will go, why the two of them react to things a certain way, and what decisions they might make. And we can do that without needing to make overt references to their queer status any more than we already have.

Now if you're trying to do queer main characters, I'd suggest being in the community for a while. There's no advice or story I can give you that will fully encapulate who we are or how we're to be portrayed because every context is different. The same depiction can be pandering or cruel or exceptionally clever depending on the subtle things you can glean just by being around us and internalizing the experience. You can make the world's best attack helicopter joke, better than anything the chuds could do if you can understand and empathize with us innately (I wouldn't recommend it, but there's a transwoman out there who's done it). Like, if you only glean details from second-hand stories, it will be obvious, because there likely won't be any subtlety, even if you're trying really hard.

A good queer MC needs to have their identity planned out from the beginning, it needs to shape how they perceive characters, situations, their own place in the world, and even facial expressions or small little happenstance details others might not notice. It will affect what they obsess over, how they focus, where they direct their energy, what they value. But you have to be able to say these things without being like "his transness transed his worldview" or "xe just couldn't see [thing] the same way after becoming nonbinary." Like, this is one of those situations where you actually have to follow the 'show, don't tell' rule very closely.

If you hang out with lgbt people more, it gets easier. It's obvious when people are distant/outside looking in and there's a longing there. If those feelings aren't healthy then people will notice. It's best to learn as much as you can from people so that you can see them for who they really are and not just how you perceive them. It opens the door to being friends too! 😊

Also, nonbinary topics are something I think you could benefit from researching. It sounds like you might be nonbinary, and the enby community is huge, diverse, and has a million different ways of seeing gender. One of those might be what you're looking for.

It's so good! Less random than S1, but the jokes are satisfying.

I got 11 upvotes on a Ho Chi Minh quote in the clown shoes thread. Was that all you guys?

It took me so long to get the gif to show up, lmao

If loving the third world makes me silly, if wishing for the end of imperial hegemony makes me a clown, then I will wear grease paint with my head held high.

The First World consisted of the rich countries in North America, Western Europe, Australia, and Japan, all of which had gotten wealthy while engaging in colonialism. Their leading power, the United States, was late to that game, at least outside North America, but it certainly played. The young United States took control of the Louisiana territories, Florida, Texas, and the Southwest by waging war or threatening to attack.9 Then, Washington took over Hawaii after a group of businessmen overthrew Queen Liliuokalani in 1893, and gained control of Cuba, Puerto Rico, and the Philippines in the Spanish-American War of 1898. The Philippines, the second-largest country in Southeast Asia, remained a formal colony until 1945, while Cuba moved into the informal US sphere of influence in Central America and the Caribbean—where US Marines intervened a dizzying twenty times, at least, by 1920—and Puerto Rico remains in imperial limbo to this day.10

The “Second World” was the Soviet Union and the European territories where the Red Army had set up camp. Since its founding, the USSR had publicly aligned itself with the global anticolonial struggle and had not engaged in overseas imperialism, but the world was watching how Moscow would exert influence over the occupied nations of Central and Eastern Europe.

And then there was the “Third World”—everyone else, the vast majority of the world’s population. That term was coined in the early 1950s, and originally, all of its connotations were positive. When the leaders of these new nation-states took up the term, they spoke it with pride; it contained a dream of a better future in which the world’s downtrodden and enslaved masses would take control of their own destiny. The term was used in the sense of the “Third Estate” during the French Revolution, the revolutionary common people who would overthrow the First and Second Estates of the monarchy and the clergy. “Third” did not mean third-rate, but something more like the third and final act: the first group of rich white countries had their crack at creating the world, as did the second, and this was the new movement, full of energy and potential, just waiting to be unleashed. For much of the planet, the Third World was not just a category; it was a movement.

• Vincent Bevins: The Jakarta Method (2020)

After World War I, I made my living in Paris, now as a retoucher at a photographer’s, now as painter of “Chinese antiquities” (made in France!). I would distribute leaflets denouncing the crimes committed by the French colonialists in Viet Nam.

At that time, I supported the October Revolution only instinctively, not yet grasping all its historic importance. I loved and admired Lenin because he was a great patriot who liberated his compatriots; until then, I had read none of his books.

The reason for my joining the French Socialist Party was that these “ladies and gentlemen” - as I called my comrades at that moment - has shown their sympathy towards me, towards the struggle of the oppressed peoples. But I understood neither what was a party, a trade-union, nor what was socialism nor communism.

Heated discussions were then taking place in the branches of the Socialist Party, about the question whether the Socialist Party should remain in the Second International, should a Second and a half International be founded or should the Socialist Party join Lenin’s Third International? I attended the meetings regularly, twice or thrice a week and attentively listened to the discussion. First, I could not understand thoroughly. Why were the discussions so heated? Either with the Second, Second and a half or Third International, the revolution could be waged. What was the use of arguing then? As for the First International, what had become of it?

What I wanted most to know - and this precisely was not debated in the meetings - was: which International sides with the peoples of colonial countries?

I raised this question - the most important in my opinion - in a meeting. Some comrades answered: It is the Third, not the Second International. And a comrade gave me Lenin’s “Thesis on the national and colonial questions” published by l'Humanite to read.

There were political terms difficult to understand in this thesis. But by dint of reading it again and again, finally I could grasp the main part of it. What emotion, enthusiasm, clear-sightedness and confidence it instilled into me! I was overjoyed to tears. Though sitting alone in my room, I shouted out aloud as if addressing large crowds: “Dear martyrs compatriots! This is what we need, this is the path to our liberation!”

After then, I had entire confidence in Lenin, in the Third International.

Formerly, during the meetings of the Party branch, I only listened to the discussion; I had a vague belief that all were logical, and could not differentiate as to who were right and who were wrong. But from then on, I also plunged into the debates and discussed with fervour. Though I was still lacking French words to express all my thoughts, I smashed the allegations attacking Lenin and the Third International with no less vigour. My only argument was: “If you do not condemn colonialism, if you do not side with the colonial people, what kind of revolution are you waging?”

Not only did I take part in the meetings of my own Party branch, but I also went to other Party branches to lay down “my position”. Now I must tell again that Comrades Marcel Cachin, Vaillant Couturier, Monmousseau and many others helped me to broaden my knowledge. Finally, at the Tours Congress, I voted with them for our joining the Third International.

At first, patriotism, not yet communism, led me to have confidence in Lenin, in the Third International. Step by step, along the struggle, by studying Marxism-Leninism parallel with participation in practical activities, I gradually came upon the fact that only socialism and communism can liberate the oppressed nations and the working people throughout the world from slavery.

There is a legend, in our country as well as in China, on the miraculous “Book of the Wise”. When facing great difficulties, one opens it and finds a way out. Leninism is not only a miraculous “book of the wise”, a compass for us Vietnamese revolutionaries and people: it is also the radiant sun illuminating our path to final victory, to socialism and communism.

• Ho Chi Minh - 1960

Sockdreams.com has better sizing and plus size options!

"Woke" was originally a word in the US black community to refer to people who were class conscious. Specifically to be aware of cooptation and trickery by the bourgeoisie and police. Ironically, like a lot of black slang, it was coopted by whites and its meaning was changed to suit their interests.

Due to the association with activists, it came to mean progressivism, then liberalism, and by that point had fallen out of favor by its original users. Now it just means "thing me no like" for conservatives.

Sons can get their back blown out too. Society is so unfair to men and never considers their needs.😤

Who knew it was so easy to do praxis?

My conjecture based on disagreements I've had with them, their goal is to draw in libs so that the marxists actually have people to educate. Without them it kinda became an echo chamber.

Capitalists culturally appropriated a traditional religious practice into the fitness industry

Therefore Indians are culturally backward

Wut

I think some of them are lowkey looking forward to riling up the hogs.

https://knowyourmeme.com/memes/xenia-linuxfox

The Linux Fox!

All the cool people come from 🏳️‍🌈 and 🏳️‍⚧️. I wonder why???

Not all factions of the bourgeoisie really care for LGBT people, and the ones that do are hardly capable of grasping queer theory the same way we do. They do fundraisers to feel like they're not imperialist monsters even if they fail in every other way to make our lives less horrible under capitalism.