bell hooks, cultural criticism — rap: authentic expression or market construct?
BAM. there it is.
(via tahlalaliaaa)
(via rapidfireredhead)
bell hooks, cultural criticism — rap: authentic expression or market construct?
BAM. there it is.
(via tahlalaliaaa)
(via rapidfireredhead)
At first we did not know the identity of the perpetrator. After a discussion about choosing a major, a Latino student quietly shared his anxiety: “God, I hope it’s not a Latino.” Then we heard that the first two victims had been an African-American man and a white woman. “I hope it isn’t a black person,” an African-American colleague told me in the mailroom. “If it is, we’re going to catch hell.”
At a luncheon to welcome prospective Asian and Asian-American students, the fact that the shooter was an Asian man had already entered the conversation. Many in attendance were on edge as they speculated about his ethnicity and immigration status. In an odd game of “guess the shooter,” they didn’t want it to be one of their own: “I hope he’s not Vietnamese”; “I hope he’s not Filipino.” The list went on.
It is revealing that on the day of the shooting, everyone who played the “guess the shooter” game with any sense of personal investment was a member of a minority group. Given our past experiences, we knew that, if the shooter had been white, the responsibility, blame, and anger would have begun with the individual. But for us, the responsibility, blame, and anger also implicated our racial and ethnic identity.
Really, GLAAD? This is not only upsetting, but disgusting.
If you do not know what is wrong with American Apparel, I suggest you google it.
You can use any of the following keywords:
American Apparel: racism, misogyny, sexual harassment, anti-gay, cultural appropriation, conservative donations, body-shaming, pro-anorexia, etc.
Companies have to cover all their bases, right? Disgusting how far corporations will go to spread their influence around. This is why research is important before supporting a brand. Just because they say they support the queer community doesn’t mean that’s what their dollars are actually doing.
[TW: racism, abuse, sexual abuse]
J. Marion Sims is called “the Father of Gynecology” due to his experiments on enslaved women in Alabama who were often submitted as guinea pigs by their plantation owners who could not use them for sexual pleasure.
He kept seven women as subjects for four years, but left a trail of death and permanently traumatized black women.
Anarcha was one of the women Sims experimented upon. A detailed history of this monster is in Harriet Washington’s book, Medical Apartheid.
Sims believed that Africans were numb to pain and operated on the women without anesthesia or antiseptic. The procedures usually happened this way.
Black female slaves who were guinea pigs would hold one subject down as Sims performed hysterectomies, tubal ligation, and other procedures to examine various female disorders.
Sims also performed a host of operations on other slave populations. The following excerpt details his “practice” on enslaved infants.
Sims began to exercise his freedom to experiment on his captives. He took custody of slave infants and, with a shoemaker’s awl, tried to pry the bones of their skulls into proper alignment.
(via bookishboi)
Truth.
by Mia McKenzie
President Obama just “endorsed” gay marriage. And guess what? I barely give a damn.
I mean, don’t get me wrong, it’s okay. It’s fine. There’s nothing inherently wrong with it. Saying that gay people who want to get married to each other should be able to do so is basically a good position. And considering that North Carolina just banned gay marriage like yesterday, it’s a nice way to combat (or, at least, speak against) laws invented to discriminate against certain groups of people. In his interview with Robin Roberts (the gayest of all morning show personalities—and that’s saying something!), the president said, “I’ve always been adamant that gay and lesbian Americans should be treated fairly,” and “I’ve just concluded that for me personally it is important for me to go ahead and affirm that I think same sex couples should be able to get married.” Yeah, that sounds great.
He also said, “I have to tell you that over the course of several years as I have talked to friends and family and neighbors when I think about members of my own staff who are in incredibly committed monogamous relationships, same-sex relationships, who are raising kids together…”
Um. Okay. Hold up.
See, this is where it gets sticky. And not in a sexy queer way.
So, basically, what the President is saying is that same-sex couples who are in relationships that look a certain way (monogamous, for example) should be able to get married and have all the rights of straight couples.
Hmm.
What about those of us, queer and straight, who aren’t into monogamy but are into committed relationships? (And, for the record, you can be poly and be committed to multiple people). We still get the shit end of the stick, right? (No pun intended!) We still don’t get tax breaks, or immigration and residency for our (non-monogamous) partners from other countries, or inheritance automatically in the absence of a will, or joint adoption, or any of the other 1,400 legal rights that are conferred upon married couples in the U.S.. Right?
This is the problem with this whole same-sex marriage thing (okay, there are a lot of problems with it, but this is one). It’s not really about equality. Not for everyone (which is what equality means). It’s just about extending a few more “rights” to a select few people. It’s just a way of saying, “As long as you are otherwise as much like us normal people as you can possibly be, we will overlook the fact that you do icky things in bed and let you have some more rights. You’re welcome.”
It reminds me of white folks, liberal-types, who think they’re not racist because they have black friends, only their black friends have their same level of education, talk just like they do, live in houses and neighborhoods that look just like theirs, and are basically indistinguishable from them except for their skin color, which happens to be browner. They need their colored folks to be just like them, or as near as possible. Otherwise, it’s just awkward.
In fact, this whole marriage thing is a lot like whiteness. Over time, certain groups get to be added to this realm of privilege, so that other groups can always be left out of it. (see: Irish folks, Jewish folks, etc.)
Here’s another problem I have with all this: A few years ago, I was watching Keith Olbermann and he did this whole long, drawn-out, pompous blow-hard piece on why the gays should be able to get married. And his position was, basically, LOVE. Yeah. Love. That same-sex partners who love each other should be able to get married. Because that’s just fair and right. Yeah, he was real proud of himself, like he always is. And I was all, “Fuck you, Keith Olbermann.”
Because guess what? Straight people are not required to love each other to be able to get married. Nobody even asks them—no goddamn government official, anyhow. There is no question on any marriage license form that says, “Do you really love this person you are about to marry?” (Ok, I’ve never actually read a marriage license form, so I don’t know what the questions are. But I’m pretty sure that aint on there. And even if it was, it’s a pretty easy thing to just lie about). I mean, Kim Kardashian and that cro-magnon-looking mofo she was married to for like five seconds certainly did not love each other, certainly were not committed, probably were not monogamous, and still were allowed 1400 more legal rights for the duration of their five-second marriage than I get.
My point is, straight folks are not held to criteria such as love or monogamy or even commitment when being assessed for the right to marry. (And nor should they be.) Which means that all this talk of marriage “equality” is a kind of a joke.
And even more importantly than all of that, is this question: what does same-sex marriage do for homeless queer youth? What does it do for the trans people being murdered in the streets? What does it do for the poor, of which many, many are queer people of color? Who does all this same-sex marriage stuff really benefit?
Until we stop giving value to certain kinds of relationships over others, until we stop projecting our personal values onto the lives of other consenting adults and making laws about it, until we stop being distracted by the crumbs that the few people in power throw at us so that we are too busy fighting over them to see that the actual pie is still forever off-limits to us, we’ll never break down these oppressive systems that let a few people through the door just so they can help hold it closed to the masses of people still being kept on the other side.
*
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Mia McKenzie is a writer and a smart, scrappy Philadelphian with a deep love of vegan pomegranate ice cream and fake fur collars. She is a black feminist and a freaking queer, facts that are often reflected in her writings, which have won her some awards and grants, such as the Astraea Foundation’s Writers Fund Award and the Leeway Foundation’s Transformation Award. She just finished a novel and has a short story forthcoming in The Kenyon Review. She is the creator of Black Girl Dangerous, a revolutionary blog. She is a nerd who will correct your grammar, so watch out for that.
MORE BLACK GIRL DANGEROUS:
A Pound of Flesh: Cece McDonald, June Ambrose, and the Danger of Throwing a Weave On It
An Open Love Letter to Folks of Color.
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Putting this here because I might blog about it at a later point, and thought I’d share it for now to see if anyone else had any interesting thoughts. That, and Facebook has a tendency to have things get buried after awhile, and I spent a lot of time writing this, so I’m archiving it on Tumblr.
Today on Facebook, a good friend of mine posted the following:
I’ve been totally caught up lately in examining how feminism has a history of racism, homophobia, transphobia, classism, cissexism, etc, and I don’t think that the word “feminism” can’t ever be separated from that history…in other words, I think I’m making a conscious decision to not identify as a feminist anymore. Whoa.
This was my response:
I’d say that it had to start somewhere and it’s ever-evolving, just like any other philosophy or movement. If the ideals and foundation are sound, though, then it’s the job of radical thinkers (like yourself!) to call things out when you see them and help advance the issue towards one that reflects its full potential.
To me, feminism is completely incompatible with all the prejudices you identified, but plenty of people get exposed to mainstream feminism and come from sheltered backgrounds where they just haven’t yet connected the dots on how all the issues are connected, or that they may actually have their own prejudices against things they don’t understand because they haven’t been exposed or educated on the subject.
That absolutely doesn’t excuse someone for doing or saying things that are racist, gender biased, sexist, homophobic, transphobic, etc, but that doesn’t mean that those people are inherently those things, either. It’s similar to the eating disorder work I do where, before we earn support for our cause to be supported, we have to go in and educate people to understand the seriousness of the issues we want them to support.
I’ll be the first to admit that it’s… frustrating to ask politely for something that is so self-evident like adequate mental health care for a life-threatening illness, but part of it is just meeting people where they are at. If someone has never heard anything about eating disorders except for what they see on the cover of gossip magazines in the grocery store, I can’t expect them to realize that they effect diverse populations, have the highest mortality rate of any mental health disorder, etc. and I’m willing to educate on that fact.
Especially in the past year, though, as I’ve examined gender as a social construct with regard to my own eating disorder past and the barriers I encountered in getting help and being taken seriously, I’ve decided feminism is undoubtedly the necessary vehicle to bring about the changes required. At it’s heart, I see a vision where people are seen as people first, absent of any assumptions you might make about their personality, character, or interests based on their biological sex, gender identification, sexual orientation, race, etc.
The problems identified within the feminist movement are rooted in patriarchy, NOT feminism, and we are all inevitably severing our own roots to that patriarchal system because with few exceptions, we were all brought up in it no matter how much we fought it. For some people, those roots run much deeper than others, and I think it would be reactionary to turn your back on the movement which fights against patriarchy just because there are people involved who still haven’t fully realized the level of influence patriarchy has had on their life and worldview.
To me, the real question is what can be done to deal with it in a healthy way that isn’t confrontational or exclusionary (because feminism is for everyone!) but is also uncompromising in its intolerance for the pervasive and oppressing mindsets/attitudes that some people still haven’t broken free of.
Nothing starts out as perfect and you’re essentially working towards an ideal. A good foil to it is the idea that the US was founded on the ideals of a democratically free society, but it was flawed from its inception because it included the social systems of capitalism and puritanism, both of which are by their very nature patriarchal. It’s always been the job of more radical thinkers to call to attention the hypocrisy and injustice of outside ideas that allow prejudice to thrive within a system or philosophy who’s foundation shouldn’t allow for that prejudice in the first place (although someone should explain that to people like Bob McDonnell).
The important difference, of course, is that democracy is a system of government and feminism runs far deeper than that. But similarly, if you live in the US there’s a good chance that you have been exposed to the same capitalistic, puritanical bullshit. Some of us see through it really easily and feminism doesn’t seem so radical. Other people need to be completely re-educated and be exposed to new ways of thinking about the very basic nature of how we regard ourselves, our bodies, and what it means to be a diverse population.
This of course does not excuse prejudice and injustice. It just means we need to shout louder and more often.
“Yes of course, I’m scared of getting hurt, and yes of course I’m scared of being wrong. But at the same time my silence will convict me and the evil will carry on.” -Ian Mackaye, ‘Do Not Consider Yourself Free’
One: Gender is not the study of what is evident, it is an analysis of how what is evident came to be.
Two: Before resolving to write about gender, sexuality, or any other practice or aspect of subjectivity in the Middle East, one must first define what exactly the object of study is. Be specific. What country, region, and time period forms the background picture of your study? Furthermore, the terms “Middle East,” “the Islamic World” and the “Arab world” do not refer to the same place, peoples, or histories, but the linkages between them are crucial. Moreover, the “state” is a relatively new phenomenon in the Middle East. In order to study gendered political economy in Syria, for example, one must be aware of the Ottoman and regional history that has produced this gendered political economy in the area that we now call “Syria.”
Three: A study of gender must take into account sexuality. Likewise studies of sexuality cannot be disarticulated from gender analysis. To do so would be akin to studying the politics and history of the Iraqi Communist Party (ICP) without reference to the role of idealogy or the socio-economic policies of the Iraqi state.Four: Gender is one aspect of individual and group subjectivity. It is also just one technology of governmentality—the production and regulation of ties between the individual body, populations, and structures of power and quantification. Moreover, studies of politics, history, and law must take into account gender and sex, just as such studies must be attentive to class, race, political economy and-crucially- how all of these factors interact.
Five: The ungendered body does not exist, just as the unclassed body does not exist. Such disarticulation reproduces the false tropes of the ungendered body and of ungendered politics and the unclassed body and unclassed politics. These in turn reaffirm the positioning of normative male political practices as somehow “unmarked” and universal. Such an equation hides that gender is not something one can be outside of. It is not an analytic lens that can be withheld and deployed according to genitalia and/or sexual practices of the people being studied. When an attention to gender is limited to female and/or LGBTQ people in the Middle East, it reproduces the study of gender as the study of how (other) men treat “their” women and gays.
Six: Avoid tokenism and broad generalizations. Sometimes a hijab is just a hijab, and sometimes it is not.
Maya Mikdashi, as always, killing it. We had a brief discussion today about the nature of couscous.
(via bookishboi)
The list of things Limbaugh gets away with grows worse and worse…
The Bitter Taste Of One’s Own Medicine of the Day: The Tennessee state senator who sponsored the controversial “Don’t Say Gay” bill — which aims to prohibit teachers from discussing homosexuality in the classroom — was refused service at a Knoxville restaurant because of his anti-gay views.
“I hope that [Stacey] Campfield now knows what it feels like to be unfairly [discriminated] against,” The Bistro at the Bijou wrote on their Facebook page.
Reached for comment, Sen. Campfield, who just days ago defended his assertion that it is “virtually impossible” to contract AIDS “through heterosexual sex,” confirmed he was kicked out, saying “I went in there and the lady started calling me names and wouldn’t serve me.”
According to Campfield, the hostess called him a homophobe and accused him of hating homosexuals. “In my business I do rental properties and I’ve rented to homosexuals, mixed-race couples, black couples,” countered Campfield.
He believes the restaurant treated him unfairly. “If you don’t think the way certain people think, then they think you don’t have a right to be served,” he told Buzzfeed.
People denying other people rights simply because they have a different worldview? I agree, Senator. That’s unacceptable.
[buzzfeed / facebook / photo: ap via comapp.]