no punctuation or editing, just a riff of ideas bc i should document whats going on in a way that leaves an archive even wider. lots of folks dont want to talk about death or dying with me. or with anyone, let alone themselves.
these are just some thoughts on the film coco. more later as i think more on the film.
i saw coco the film the other day w a homegirl. we are both part of the tribe of motherless fly fat queer broads. we walked to the theater on a cold night in new orleans. both of us not up for too much action during the day and had stayed home among close friends. both of us had the holiday feelings coming up about our mommas.
now, i had seen a trailer a while ago and just remember it has a mexicanx child smiling. a month later when someone mentions the film to me i remember only this brown child, that it's a mexicanx film, the name coco i think is it the childs name or is it about food is it like the animated child version of magical realism a la like water for chocolate? i say yes lets go see the film!
i was so wrong. as they make you sit through a too long mini film about belle and her sister and cultural appropriate during the holidays and how the ancestors will burn that shit if you go knocking on doors asking folks their traditions then taking whatever you want for your own house so find your own traditions white people, they exist go dig them out of that box...
the film begins and its really beautiful. and its about dia de los muertos, death, dying, and homage.
it fucked us up!
i wasnt ready and it wasnt what i expected or thought and yo it was dos mucho. there is a theme of suicide as a possible understood outcome and that was a lot. yet how can you tell the collective story of a community and its belief and connects to death and the dead without including a representation of suicide? i dont think you can. also, you cant tell that story without including the children and babies that are dead too? they did! there was at least one child with a woman in the film who was dead.
i can see how those early anthropology writings of the 1970s that focused on the 'cultural values' of Latinx people (but really they were only talking about 'Mexicans' and not yet those living in what had become the US. That literature came later in other fields that flooded the 80s. Anyways, fatalism was def present. of course so was familialism.
rememory as toni morrison talks about it in beloved was also def present. i will have more to say on this.
I wrote this at my Media Justice column in September 2009. At that time I was not cross-posting here. So, here it is. I'm really proud of this piece.
This is a difficult article for me to write. I’m still struggling with this story and my thoughts around it, but think it’s important to discuss what is occurring. Roxanne Shanté, have you heard of her? There’s been a ton of conversation, emails, postings, tweets surrounding the NY Daily News article about her. That was quickly followed by another article in Slate magazine that basically said everything in the NY Daily News article was a lie and that she doesn’t have the education she said she did.
As one of the few female rappers in the 1990s, I grew up listening to Roxanne Shanté and still do today. I’ve struggled with this for a week now. I’m not sure where my struggle lays, is it that I’m not ready to debunk her work? That I’m hurt she has lied? That I worry about how survivors are treated in our society? I think it’s all of this and so much more that I have yet to find the words for.
The part that gets me at my core is that the media so easily seeks to bring down a Black woman from a working-class background that is serving her community. This is who I am. This is what I do. This could be you. This could be me.
I’m not sure people realize how frightening it is to see a Black woman from a working-class background who is an activist be questioned, investigated, and eagerly called a liar. Since the Justice Sotomayor hearings , I have a difficult time recalling a more recent time I allowed myself to pay attention to such an attack. My last vivid memory of witnessing such questioning, interrogation, and name-calling was surrounding Anita Hill. Perhaps this void in my memory is my way of coping with the multiple abuses women of Color endure in the public eye.
When I read what activist and journalist Jeff Chang and Wayne Marshall wrote about the situation I realized how important it is to be conscious of what messages are being constructed. Several of the comments responding to his article are by many people I know and read on a regular basis online. Yet, I find it very unsettling that one of the main areas Jeff points out regarding Shanté’s claim to higher education was a history of domestic violence, is used as fodder for people to say “still, where’s the proof?” Only a handful of commenters understood/stand the enormity of being a woman of Color who is a survivor of violence and what coping with such experiences may be for us.
We are socialized to believe journalists are supposed to be unbiased. We know that is not true. We all have biases. But for some reason neither article discussed her race and how it intersects with all the other aspects of her identity: gender, class, citizenship status, geographic location, ability (to name a few). I find this sad that people are using race neutral analysis in their reporting. Author of the second article that debunked Shanté, Ben Sheffner, asked me on twitter “What does Shanté's race have to do w/whether the story she told the Daily News & others re Ph.D/Warner Music was accurate?” My reply to him was: “its a pretty big deal. i'm not down for race neutral approaches. we are complex & all our ids matter. look up intersectionality.” To which he responds, “The facts are the facts. No one has successfully challenged ANY facts reported in my Slate piece. Her race doesn't matter.” My response is here. And then he asks about intersectionality. You can read the rest as both our accounts are public and I’m sure you’ll get a kick out of him quoting Daniel Patrick Moynihan, whose “facts” have been debunked by the use of intersectional analysis by scholars of Color all over the world. The only time each of the two pieces mentioned her race was when discussing whom Shanté works with and were identified as “urban African-Americans.”
As someone who did the traditional route of higher education and has two master’s of arts degree (you can’t write MA squared on business cards), I don’t really care about the paper. I don’t care about if she has a PhD or not. Yes, this may not be a popular position, yet that’s where I find myself at this moment in time. I understand lying about obtaining education is wrong. And I see very clearly how much this lie has affected our community. Many people and several of my friends have rightfully stated that this particular lie does more damage than good.
Here’s where I struggle: I know several social workers, camp counselors, hotline counselors, doulas, and the like who have not gone through the traditional modes of higher education and are doing amazing work! What does this tell us about higher education and those who have access to it? I can speak to the fact that many programs do not always teach you how to counsel, they teach you how to critique and do research. These are very different approaches to what is considered “work.” Many of the counseling experience I gained was not only during my higher education career, but through my actual lived experiences of working with people, along with, not only, reading books, going to class, and writing papers.
I’m not ready to debunk Shanté’s work because she lied about her educational background. I understand the importance for many, and I’m not saying having a degree does not make a difference it does for many. Yet, I can’t help but feel compelled to remind us all that coping, care, support in our everyday lives comes from people who may have no specific or focused training on providing such care. Think about how you use your friends and family to help you through decisions and experiences. This, for me, is an informal yet crucial part of our ability to cope, mentor, and build community.
Shanté choose to call herself “Doctor” may be misleading, as we do not know the entire story (Chang and Marshall speak to this). Choosing to question if the work she has done in our community as valid is understandable. Yet, if Shanté helped one person or 100 people, she has succeeded in my opinion. As a mentor to a young woman for over 15 years, I know that mentoring is no joke! It is hard and rewarding work. If we choose to ignore her work in the field of mental health, I know we can’t ignore her work as a mentor. Many of us witnessed it when we watched Vh1s airing of EgoTrip’s Ms. Rap Supreme. If she is helping women of Color as we saw in the show in whatever capacity, mentor, counselor, advisor than there is reason to call her a success as it’s too often that women of Color are ignored and forgotten. People too easily forget that not all women are treated equally in this country . Her work matters.
We can hold each other accountable and still support one another. I see the importance of respecting her wishes to not speak on her surviving violence (can people please realize the importance and power in the term SURVIVOR over “victim”) and how this may connect to some of the lies that have been presented. There are ways of healing, coping and finding support and community that are far more complex. I really want to hear what others think about this topic and also how we as communities of survivors can support one another without hurting each other.
I know Roxanne Shanté is a survivor and she too will survive this, after all she does identify as the “untouchable Queen Pin, the most relentless in the business. Makin’ money without men, Sittin’, stackin’ her riches.”
I didn’t want to write this post. Who wants to write a “goodbye” or
“last post” piece? What I really didn’t want to do was realize this part
of my life was wrapping itself up. I was afraid of what that would
mean. Then, I put my trust in the universe and my community and I
realize this is one way of telling me it’s time. Time for new voices,
new opportunities, new growth. All the while I was avoiding writing this
and I’m now experiencing a really amazing sense of accomplishment. As
someone who was pushed out of a PhD program for not writing well enough
almost over 5 years ago by the same folks who heavily recruited me, and
finding opportunities to write that nurture my spirit and life, grounds
me. Reminds me my words, thoughts, and actions are important in this
world.
Three years ago when this column premiered
I had lots of ideas. I still do about what is possible when writing and
living media justice. Reading over the posts of the past 3 years,
almost 125 of them in total, I’ve seen myself evolve, transform, and
become a person, educator, sexologist, and radical femme of Color that
makes me proud.
Reflecting on various topics in the media, our communities, interviewing
amazing media makers, and publicly thinking about what’s next or
solutions to communal healing was what I needed. What an amazing gift to
be given and to be able to share and heal worldwide.
I’ve learned a lot about myself, the media, and about justice and
freedom. Here are a few things I’ve learned over the past 3 years:
We are all media makers. Every single one of us. We may not enjoy the
media that others may create, we may challenge and critique it, we may
not consider what others do “media” because of our rigid or unclear
ideas about what media is defined as; but it’s still media and it’s
still powerful and that is something to value right now. It’s also
something to fight for, especially as people of Color, with
disabilities, who are immigrants, working class, trans*, queer, and who
remain oppressed.
Sometimes it hurts too much to care and it’s okay to admit this; it’s
part of the healing process. There were times when my spirit, body, and
commitment to taking intellectual risks were not strong and in pain.
Putting my ish on paper as Gloria Anzaldúa has written really was an
incredible part of my own healing. Knowing I could not “care” about a
topic because it would impact me in a way I was not ready for was a
reminder that I center self-care. It was also a reminder that I know
myself better than I thought I did, my triggers, the space I occupy and
can offer for others to occupy, and how valuable my time is. I’ve also
learned that caring for me comes when I am able to fully witness and
experience what is occurring.
We do a lot of important work quietly. I’ve become more introverted as
I’ve aged, more selective, thoughtful and mindful in a way that is
comforting because I know I’m doing hard work within myself. It’s
exciting to see and interact with youth who are having the exact same
experience I am but at a different time in their lives. So much about
this world and our societies have shifted and changed. I’m learning so
much from youth right now and absorbing those new skills and creating
that new knowledge is joyous! Sometimes I just have to sit with that joy
and put my hand to my heart and savor it, thankful for it’s presence in
my life.
Community can be and is online and saves lives. There’s always been
resistance to when folks who experience oppression and/or
marginalization find ways to survive. I’ve witnessed and benefited from
having this online space to dialogue and build with others. I’ve also
been a part of and seen it heal and work to protect, support, and
embrace our communities. Folks question the validity of online spaces
and I’ve got to say that there are many examples of how these spaces are
crucial for many of us.
I’m not sure what else to share, but you can still find me online
writing and posting at my blog LatinoSexuality.blogspot.com where I’ll
continue to do this work and writing at RH Reality Check on topics specific to communities of Color, sexuality, and reproductive justice.
As I tell my students each semester: You each deserve to be anywhere and
everywhere you want to be! You have power and don’t ever forget that
even when some may try to take it from you, scare you from using it,
your power is your own. Thanks for witnessing and being a part of this
journey.
Give yourself a gift and go see Beasts Of The Southern Wild and ask yourself “what does it mean to be free?” And then go get free!
“The whole universe depends on everything fitting together just right.
If one piece busts, even the smallest piece, the entire universe will
get busted.”
This isn’t about coming out stories or labeling Frank Ocean a term he does not identify with (as many folks are doing, he never said he was gay, bisexual, pansexual, heterosexual, he just said he loved another man). Instead I want to create a post that highlights the out queer identified rappers.
My reason for creating this post is because I think folks are asking the wrong questions when it comes to Frank Ocean’s post about his experiences with love. Folks are often asking why the homophobia and heterosexism in the Hip-Hop genre is present, how it impacts queer rappers, and why queer rappers may not come out. My concern with these queries is that they may isolate and ignore the already out and queer rappers currently. Why don’t folks know of the out queer rappers in the Hip-Hop genre, community, and culture? This is a very different question from “why more rappers won’t/can’t ‘come out’.”
This is not to say that because queer rappers are queer they must speak about queer issues or be that queer artist. It is an aspect of our identities that impacts our perspectives, however, they are artist in a genre that folks claim is extremely toxic to queer artists without recognizing the queer artist that are surviving and moving the genre forward. So my hope is that this list will evolve, you’ll post your favorites not mentioned here, and we’ll collectively support and purchase their music!
I tapped into my community and asked them who are their favorite out queer rappers. Of course folks may remember this Colorlines article highlighting 8 queer identified people in the Hip-Hop genre. That list, like this one, is not exhaustive yet these are continuations! Below are some of the folks and artists people in my community and networks have mentioned. When I can I’ll post their videos just be mindful some of the lyrics may not be “safe” to listen to depending on your location.
Let’s start with one degree of separation from Frank Ocean. He is part of the Odd Future crew, which has out queer artist Syd the Kyd. This year Syd the Kyd was featured in LA Weekly and spoke directly about her sexual orientation and thoughts about folks inquiring about it in an interview. If you haven’t seen her video for the track “Cocaine” check it out below where her “love interest” is another woman. Also keep an eye out for the forms of violence that are represented here.
THEESatisfaction is a Hip-Hop duo whose most recent track QueenS lit the internets on fiyah! When you check out the video you’ll see why! Everywhere I looked online for a good 3 weeks this video and song was everywhere and none of us minded at all! Thanks to Malik for being the first person to suggest them for this piece!
Malik also suggested Angel Haze whose upcoming album will be released July 17, 2012. Fader magazine highlighted Angel Haze last year in their piece on up and coming artists, be warned the piece reads extremely sexist and condescending! However, her song “New York” does not and check it out below.
When I asked folks online for suggestions Iyssyboobears said their favorite rapper was Kelow. The first song and video I heard from Kelow was “Haters” and right now I’m really loving this song “Uptwnz Finest.” Kelow has a tumblr page that has most up to date videos and fotos.
Lady Sovereign was introduced to me in the early 2000s by my homeboy Jerome, who I have created an imaginary Hip-Hop crew with similar to Wu-Tang where we are the core 2 and have a fluctuating 30+ members. From the UK Lady Sovereign has discussed her queerness openly for years.
Azealia Banksdiscussed her bisexuality earlier this year and how she’s living life on her own terms and not wanting to be the “lesbian rapper.” It’s really her songs and lyrical content that are grabbing the well deserved attention of many. Her latest song “Liquorice” calls out so much of the fetishization of the Black bodies of women and the men of Color who buy into white supremacy. Check out her video for the song below.
Israeli-born and Detroit raised rapper Invincible has shared that she learned English via US Hip-Hop. Invincible has been put in the same spaces as Lauryn Hill when describing her contributions and flow. She is an activist and openly speaks out about oppressions people all over the world are experiencing and making connections to colonization. Here’s “Ropes” Ropes
My homegirl Becky suggested Cazwell. I dig this song “Rice and Beans” because of the simple fact that Eduardo in the video is a LatiNegro! Ok I also dig that Cazwell talks about how he brought the condoms! And not just that but I also appreciate that although the hook is “take me to your mama’s for dinner” and it assumes that the mama is cooking, I don’t see this as a problem, but rather a way that mama’s of Color support and love their openly queer children and challenges those stereotypes that parents and people of Color are homophobic!
Now, Cazwell is Polish, so his use of men of Color, Spanglish, and other such forms of cultural production by people of Color may be troubling to some, it may be for me I just haven’t spent enough time engaging with his work to make a full analysis, but I want to put it out there that I do see some things coming up for me.
The next several artists were suggested by my online Femme’ily
Siya has been around for a minute. This is one of the many artists that I struggled with which video to post here for ya’ll to watch because I really dig all of their videos! So, I decided to start with “I’m Gone” but def check out Siya’s website for other videos as well!
Le1f’s “Dark York” you may download and get the song &Gomorrah also below. I’m not completely sure if Le1f identifies as a rapper exclusively as he is creating music in ways beyond lyricism. His myspace page identifies his music as concrete jungle, but I think Hip-Hop evolves and is more inclusive than some folks may want to believe.
Sgt Sass are a duo from Philidelphia with K.D. and D.T. Formed in 2004 and making music seriously since 2007 and shared that in their song “Faggot Snappin” they desire to embrace and claim a term used by outsiders to harm and isolate them. In “Faggot Snappin” they say “you know who the f*&% we are we aint scared of none of ya’ll” which I really dig. The video is below.
Benni E is from Philadelphia and has been described as the “blood pulsating through” the heart of Philly’s queer Hip-Hop scene. Below is a video from 2009 in Toronto for the Blockorama Pride event.
MC Jazz from Toronto is an “anti-swagger, political queer Egyptian rapper & poet, who makes you move while you groove to truth. Welcome to the Queer Hip-Hop Movement; MC Jazz's lyrics smash the social, sexual and political limitations of today's Hip-hop. She creates strong messages and promotes inclusive music that speaks for those without a voice. She attacks and tears down stereotypes of "who and what we should be" with a vengeance and brings back the real purpose of the spoken word in Hip-hop. After war, and experiencing daily prejudice based on being the "immigrant", rap and spoken word became MC Jazz's most powerful outlet and means of activism” as her Facebook page states. In her song “Boys Like This” she addresses the use of the term “faggot” by heterosexual men. Check out the live performance below.
Mykki Blanco gives me life on a daily basis! In an Interview feature Mykki speaks of being a Black trans artist and rapper. Below is featured clip that includes an interview and street performance by Mykki. I adore that the young women of Color on the street are loving her and supporting her so openly and completely.
Zebra Katz who, along with Mykki Blanco have gained the attention of many media outlets, especially the BBC who did a story on both of them and the “rise of queer rap.” I was introduced to Zebra Katz earlier this year by his song “Ima Read” featuring Njena Reddd Foxxx which is below. For those of you not in the know, to read is something that stems from queer people of Color cultural production and engagement. Maybe you’ve heard some folks say “The library is open.” Zebra Katz and Njena Reddd Foxxx basically close the library.
Saye Skye is a 23 year-old Iranian lesbian rapper and activist. Learn more about her work, life, and hear her music at this interview done September of last year. Below is one of her songs “Executing Rights” with lyrics in English on the screen.
There were so many more suggestions that came my way by the time this had to be sent to my editor! Here are some links of the ones that made it in before publication but that I didn’t have too much time to research and get information on. I’m sure there will be more and I’ll leave them in the comments!
I’m still surprised I’ve grown up with cable (now I can’t afford it so I watch some shows online) and thatVh1 is one of the main sources where communities of Color, especially women of Color are represented. Vh1 has really changed their image; back in my youth, the channel represented the almost exclusively racially white “soft rock” genre and limited R&B songs by the people to whom I listened. Today, Vh1 represents me, which is a huge shift from what I remember. Not only do they represent me as a woman of Color, but as a LatiNegra. They have more LatiNegras on their shows than any other channel I can think of (i.e. La La’s Full Court Life, Basketball Wives).
This post isn’t about how problematic or limiting these shows are today. That’s been written about by some of my favorite LatiNegra writers and media makers. Although I must share that I really appreciated when Tami and Evelyn went to get mammograms together at their doctor and wished I wrote about that and the importance of this scene at the time. Instead, I want to focus on a new theme I’m seeing emerge on the new show Love & Hip Hop: Atlanta. This series is the first time the show has been aired outside of New York. The last several seasons have focused on women of Color who are in the Hip Hop community in some form and residing in NYC.
This new series is in Atlanta. There’s been a lot going on and in just the second episode there is an unplanned pregnancy. One of the women, an up and coming performer named Joseline, who is Latina (not sure if she identifies as a LatiNegra), takes a pregnancy test and it is positive. At the end of episode two she shares that she is pregnant with the baby of her manager/producer/lover who also is in a relationship with another woman and has a child who Joseline knows about and still chose to be “the other woman.”
Their relationship is complicated and messy (to put it nicely). Joseline’s producer/manager/lover asks her why she’s bringing this to him, who the “father” is, and that she “needs to take care of it.” The next episode coming up shows a series of conversations and arguments Joseline is in with friends asking her what she’s going “to do about the baby.”
I find this to be an interesting storyline and one that I think I’ll follow even though I’m not really that interested in this series. The last time a woman of Color experienced and openly discussed/considered an abortion on reality tv that I can remember was when Tami of Basketball Wives was on The Real World: Los Angeles (1993) and she was filmed during her process of choosing to have an abortion, discussing her decision with her housemates, their beliefs and values, her mother taking her to the clinic, and her recovery after the procedure.
Below are the two parts of Tami’s abortion story. The first video is Tami sharing her decision to terminate the pregnancy and the commentary by three men and then a few other women she’s living with. It was a really revolutionary representation with folks of various perspectives sharing their opinions in a respectful and honest way, something we don’t always or often see or have today. One of her housemates who has strong religious convictions shares his disappointment with her decision, yet chooses to support her as a friend who is having a difficult experience and realizes “this is between her and God.”
Another element of this first clip is that at the time Tami was working at a reproductive health clinic working with folks who are HIV-positive or getting tested to know their HIV status. She talks about how she had access and was one of the main people who “should know” about contraceptives and condom availability. Her mother shares that she is upset because Tami is surrounded by condoms. This is something that I think is important for providers and educators to sit and reflect on because this is real! I know many of my past posts and even today the conversations I have with folks come back to us as educators and providers “knowing better” yet how does that knowledge affect our daily lives and decisions in real time? How do we forget that when we are doing our education and counseling of others? How may these reminders help center us and the work we are doing?
The second video shares some background of Tami’s life and her experience of homelessness and of her mother as a member of the working poor growing up. She talks about not wanting to fill out paperwork, just wanting the procedure to be over even with the support of her mother on the day of her procedure. Her mother asks if she can go to the procedure room with her and is told "no" to respect the confidentiality of other patients (and this is how doulas may be helpful for support). Her mother also shares her process of coming to support her daughter’s decision when she originally offered to help her with parenting responsibilities. Tami also discusses her feelings about her decision and we see her mother be present for her during her healing. These videos are not what we see today on The Real World and I think there are many reasons for that which may be another post.
I share this because these are topics that are coming up currently in popular culture. Although Vh1 still targets an older viewership, I know many younger folks using social media are watching this show and using hashtags to follow others opinions. These are useful and important opportunities to discuss abortion, pregnancy options, testing, contraceptives, relationship expectations, use of language, and safety issues among youth and communities of Color. Regardless of what your position is on any of these topics, I think it’s important to know they are being discussed, especially among people of Color, and this is a good use of popular culture to deconstruct and discuss.
The language we use and how we use them can be forms of resistance. I understand that not many folks may “get” this and many folks may try (and sometimes succeed) in isolating folks who use language in another form. This article is about how language is a form of resistance, something that is alive and evolving, and a part of media justice. Please don’t confuse this piece on language as resistance with permission to use terms that stem from white supremacist spaces to marginalize groups of people. This article centers marginalized and oppressed people and our use of language to resist that white supremacy, heterosexism, transmisogyny, ableism, and xenophobia.
This post came about as I started teaching a course that centers women of Color. I spelled the term “woman” with a y as “womyn of Color.” When I provided the syllabus to students, one student said that there was a typo. I laughed thinking “oh my goodness I worked so long and hard on this syllabus of course there is a typo that I didn’t pick up” (because that’s how it always goes sometimes with this kind of stuff). But then the student said the typo was on the first line of the syllabus and I knew it was in response to how the term “womyn” was spelled.
It was from that space that we began the class. I had already decided to begin with this topic so it was timely and exactly what I had hoped we would explore as a group. We had a great discussion on how people who identify as women have used language to resist and recreate and build community. We discussed examples such as “womyn” and “wimmin” all of which my students had not seen or experienced before. We discussed why there was a need or desire to do this with language.
We did not begin the class discussing what the backlash is to using language as a form of resistance. And there is! Folks are really not open to and are critical of how oppressed people use language and communicate, even if it’s communicating with their communities of practice.
I’ve written about the use of the @ symbol, which is a form of resistance and there’s been a lot of critique. Folks have wanted to hold onto traditional forms of discussing and using Spanish language because they are connected to the formal “rules” of language. Yet, who made those rules? Who benefits from challenging the forms of resistance communities use to communicate? What are the benefits by telling oppressed people the ways they communicate are wrong or inaccurate or make others uncomfortable? Why is there not an examination into why that person is invested, what they think they are giving up by seeing language as fluid, or sitting and examining their discomfort? What can be learned by that process?
This is a good time to revisit the Anzaldúa quote of: “So if you want to really hurt me, talk badly about my language. Ethnic identity is twin skin to linguistic identity—I am my language. Until I can take pride in my language, I cannot take pride in myself.” Let’s be honest, it’s scary for those in and with power when oppressed people and youth take pride in themselves because it represents survival and a revolutionary love for our lives in a way that demands our existance as humans be honored and treated with dignity.
I’ve been told that my writing is not good enough, been pushed out of degree-seeking programs because my writing wasn’t good (and then went on to have 4 writing gigs, this being one of them!), or was too accessible in that I was writing in a way that brought more folks to the conversation. It doesn’t stop there! I’ve been told (as I’m sure many of you have) that my use of language makes me seem uneducated (and I have 3 degrees so I’m actually over educated but this is most definitely connected to class), young (which is adultist and elitist and speaks to how folks don’t think youth can speak “well”), careless (why would someone so overly educated choose to speak with slang or made up words?), and isolating (why would I choose to speak in a way that will isolate other folks, and “other” in this example include people with power).
Code-switching has been a part of my life since I was born. Growing up in an immigrant sub/urban home for my first 17 years of life impacted my use of language. One parent speaking limited English, but fluent in Spanish and another parent bilingual in both languages, I grew up in a bilingual home where “Spanglish” was spoken on a regular basis. I’ve been told my use of “Spanglish” terminology is problematic. When I hear this I interpret this as my identity and existance being problematic. I’ve come to a space today where I realize this is not my problem but the reality is that if a person in/with power thinks this way it becomes my problem because that is how systemic forms of discrimination and white supremacy works.
My response to this has been to remain within my community and find others/move to a space where code-switching from different languages is normalized: New York City. This is a huge privilege to be able to move, it’s also a form of survival to self-isolate for self-care and affirmation that I did not find in other places and spaces. I share this because we do live in a world and country where Spanish is being outlawed in the US southwest; states where the original language spoken was not English (look at the rulings of SB1070 for more information on this).
We also live in a world where folks are being isolated in “new spaces” (think online) for using and creating their own languages. As language evolves and is used to express and resist there are folks who are hesitant to recognize us and value the ways we exert our power and identities through our languages. Sometimes I say to myself and my community: “how dare someone tell us how to communicate with one another?” Then I realize that folks who want to dictate and tell us we are “wrong” for using language when communicating with one another want us to assimilate and conform to their standards and center them and their (hurt) feelings.
In the immortal words of Homie the Clown from “In Living Color”: Homie don’t play that.
Honestly, I’ve lost jobs, building connections, education, and opportunities because folks do not like my use of language are are unwilling to recognize how their power-over antics result in additional oppression. And to be honest, I’m sure I’ll lose more because when someone tells me my identity is wrong or won’t be tolerated because they disagree with it means more work for me to do with them in addition to the work I’m already doing. Usually that work is unpaid and exhausting. To share with someone how I’ve survived and maintained my sanity and humanity through language means reliving traumatic experiences for the benefit of someone else. It means my self-care rituals and healers must be immediately accessible for me; and life doesn’t always work that way.
I share these stories with readers because it’s important to know these interactions exist and there are choices. I’ve made many choices to walk away from such interactions and I imagine I will again. Doing unpaid work is not my idea of survival for myself. Sometimes I’ll do it when I see it as an important part of building community, but often, and again this comes with some privilege I’ve acquired through age and education, I’ve decided not to do this work and not take the job or opportunity. For me, this is a form of self-care. To keep my dignity and remind myself that I’m worthy even when I don’t get validation from folks in positions of power.
Your language is worthy as are the communities you are a part of that use them. Your life and existance is valued even when others may disvalue the language you create that is home for you. You are important even when others think your existance challenges theirs, it’s not your fault and it’s ok to turn down doing unpaid work!
How have others used their language as a form of resistance? How have folks in power used their power-over based on language? I’d imagine so many folks have stories and strategies to share!
This is not so much an article about the future of abortion, but rather
how abortions are presented to us today in films that are set in “the
future.” As someone who remembers very well a time when there were no
cell phones or internet, for me, I am already living in “the future.”
However, I just saw the film Prometheus and there was a scene about
pregnancy and abortion (spoilers ahead!).
I’m not going to give a long synopsis of the film Prometheus, I saw it
for the old school sci-fi films reference and the cast (ok really just
for Idris Elba). As a result I knew there would be a ton of things about
the film I would not enjoy, or that would be predictable (which I also
don’t enjoy much about films). Briefly, the film takes place in 2093, a
group of scientists, engineers, wealthy folks are following/looking for
“our creators” as in the folks who came before us in another part of the
universe. They are frozen for two years, traveling through other
galaxies, and have all this super advanced type of technology.
Alas, the two folks who think they are leading the “exploration” are
partners. Since sex does exist in the future, after being awakened as
they are approaching their destination, they want and choose to engage
in consensual sex. Now, we are told that the woman in the film is
infertile and this is something that makes her sad, after all the irony
of it: they are looking for their makers but she cannot procreate. Long
story short, her partner gets infected with some foreign stuff and
because it’s super-alien-fast-growing-magic-stuff, he impregnates his
partner. He then dies because of this infection.
When his partner, who is a doctor, realizes she’s pregnant with
something alien she “wants it out of her.” Now, this was a surprise for
me. After all, this is a character who is all about this mission and
learning more about origins, etc. that I thought she’s be down for
sacrificing her body and life to learn more about this substance and
what it can create (but that’s only ok when it’s other folks sacrificing
their lives for her). So when she said she didn’t want to be pregnant I
thought “this will be an interesting storyline.” Alas, it was. But it
was also a terrible one.
In short, abortions in the future are non-existent. The word is not even
used. When the doctor finds out she’s pregnant and wants “it out of
her” as it was only 10 hours she had sex but her pregnancy looks like it
is 12 weeks, she is told the super expensive ($3 trillion) mission does
not have the equipment for such a procedure. Then she runs to a super
futuristic pod that can provide any type of surgical procedures,
including bypass surgery. All you have to do is put in what procedure
you desire and get yourself into the pod and the machine does the work.
When she gets to this pod and has to put in her procedure, she says she
needs a c-section. Now, many folks may know that a c-section is a
hardcore surgical procedure that is complicated and very different from
abortion procedures. However, in the future that does not exist either.
This is because the machine was designed only for men. Yes, you read
that correctly, science, technology, and medicine are still centered on
men. Now, I have to say this was probably the most realistic part of
this storyline because that I can definitely believe. After all the $3
trillion for this mission was provided by an older white man and the
wealth of women were limited to their knowledge, which was questioned
often.
Now, this omission of abortion in science fiction is not completely new.
There are a lot of omissions about reproductive health, care and
justice that has been excluded when people imagine or reimagine a
future. What is ironic is how these experiences are erased, or assumed
not to be an issue that impacts folks. Especially since the future is
dependent on some form of procreation and evolution. But more
importantly because abortions and other reproductive needs have been
around since before modernization.
Perhaps this is a sign of what happens when women are not creating or a
part of imaging a future for themselves? Maybe this happens because
folks don’t want to talk about menstruation and what that represents,
even in the future. Or it could be a odd sense of “privacy” folks don’t
think we need to discuss or that women viewers may assume as they watch?
Perhaps it’s an outcome of pleasing folks who are funding the project?
I’m not completely shocked by this omission. After all, Prometheus is a
Fox Searchlight film, and Fox is owned by a extremely conservative
wealthy white man. This is part of media literacy, knowing and
recognizing how media is created, has embedded values, and is created
for profit. It’s clear the values of certain folks are incorporated into
many of the forms of media we are exposed to on a regular basis.
If you saw the film, what were your perspectives? Did you too see something odd about this storyline?
There’s been a lot going on over the past week to start off Pride
month. Here are a few exciting and interesting stories. Please consider
this trigger warning as these stories will be discussing transmisogyny,
violence,
CeCe McDonald and Support
If you have yet to hear about CeCe McDonald,
I don’t know what to say but get on it! In short, CeCe is a young Black
trans woman who is a survivor of racist and transphobic and
transmisogynistic comments in her home state of Minnesota which lead to
violence. She was attacked by 4 people and fought back for her life. One
of her attackers died and she has been incarcerated at a men’s prison
for the past year. CeCe pled guilt to manslaughter for a reduced
sentence and and was sentenced this week to 41 months in prison with
some time served toward her sentence and to pay over $6000 in
restitution.
CeCe has an amazing support time working to help her legally,
emotionally, spiritually, mentally, and physically during her
incarceration. There are book clubs, letter writing campaigns, fundraising, and movement building that you can participate in today! Visit this site
as the main space to find more information and official updates from
her team (there have been some unapproved CeCe petitions and such going
around) and follow them on tumblr.
Leslie Feinberg Arrested
Author and activist Leslie Feinberg was arrested
on June 4, 2012 the day CeCe McDonald was sentenced. One of the things
I find incredibly important to be reminded of is from Feinberg’s
official statement after arrest which reads in part:
As a white, working-class, Jewish, transgender lesbian revolutionary I
will not be silent as this injustice continues! I know from the lessons
of histories what is means when the state—in a period of capitalist
economic crisis—enacts apartheid passbook laws, bounds up and deports
immigrant works, and gives a green light to e white supremacists,
fascist attacks on Black peoples—from Sanford, Florida, to Tulsa,
Oklahoma, to a courtroom in Minneapolis, Minnesota.
The prosecutor and the judge are upholding the intent of the infamous white supremacist Dred Scott ruling of 1857.
The same year Fredrick Douglass concluded: “Without struggle, there is no progress!”
CeCe McDonald is being sent to prison during the month of Juneteeth:
celebration of the Emancipation Proclamation—the formal Abolitionist of
“legal” enslavement of peoples of African descent. The Emancipation
Proclamation specifically spelled out the right of Black people to
self-defense against racist violence.
Yet, the judge, the prosecutor, and the jailers are continuing the
violent and bigoted hate crimes begun by the group of white supremacists
who carried out a fascist attack on CeCe McDonald and her friends.
CeCe McDonald is being sent to prison in June—the month when the
Stonewall Rebellion ignited in the streets of Greenwich Village in 1969.
From the Compton’s Uprising to the Stonewall Rebellion, defense against
oppression is a law of survival.
Ms. USA 2012
I’ve written about beauty pageants before, especially during my Media Maker’s Salon interview with Ms. Kings County 2011 Carmen B. Mendoza. Now, I didn’t watch the Ms. USA 2012 pageant that was aired this past weekend, however the winner, Olivia Culpo of Rhode Island,
is making news. I’m most intrigued by her answer to her interview
question (which is poorly worded) and generated via Twitter: “would it
be fair if a transgender woman were to win the Miss USA title over a
natural-born woman?” See the video below for her answer which begins at
the 1:30 mark.
She responds "I do think that that would be fair, but I can understand
that people would be a little apprehensive to take that road because
there is a tradition of natural-born women, but today where there are so
many surgeries and so many people out there who have a need to change
for a happier life, I do accept that because I believe it's a free
country.”
So, there’s a LOT going on in this answer. It is clear she is showing support for trans women as contestants, which has gained some attention recently,
and believes that freedom and liberation are elements of the US that
apply to all people. At the same time there is a connection to trans
women must have surgery of some sort for them to be contestants. I think
this response is telling to the limited knowledge of the needs and
experiences of trans* communities, especially trans women. My hope is
that folks realize no trans* person needs any form of surgery or medical
intervention to be considered a real person regardless of their gender.
The elitism and classism connected to these ideas need to be challenged
because no surgery in our society is affordable! What do you think
about her comments?
Radical Sisters
There’s been a ton of talk about the work nuns (also referred to as
sisters) have been a part of creating to help some of the most
vulnerable populations in our societies. Their work is not often seen as
valuable, especially in a society like the US where communities of
Color, people with disabilities, working poor people, and people who are
chronically ill are not valued as much as others, this is troubling.
Yet, for generations sisters have been working to end racism, ableism,
elitism, classism and create a power-with approach versus power-over
approach to working within communities. Here is a great in-depth report (with videos)
about what is currently going on among sisters in the US working on
various social justice agendas that are not considered appropriate and
even called “radical feminist.” Yes, we do live in a country where
name-calling occurs and where “radical” and “feminist” are used as
slurs, and where name-calling is used as a form of abuse, where women’s
work no matter what form is questioned and deemed invaluable.
New Research on Biology and Race
Author and professor of Biology and Gender studies, Anne Fausto-Sterling
reviews three new books that discuss biology and race. Her thorough review published this week in the Boston Review is amazing. She reviews Dorothy Roberts “Fatal Invention: How Science, Politics, and Big Business Re-Create Race in the Twenty-First Century,” which examines breast cancer fatalities and experiences based on race in the US. Ann Morning’s “The Nature of Race: How Scientists Think and Teach about Human Difference,” looks into how academics in anthropology, biology and current undergraduates are taught about race. Richard C. Francis “Epigenetics: The Ultimate Mystery of Inheritance”
which discusses research that argues stress can impact a person’s
physiology in such a great way that they can transmit that to their
offspring, thus becoming inherited and a part of our genes that are
passed down and could be a way to understand Alzheimer's and diabetes
(to name a few). The review is long, but that’s what I expect.
Fausto-Sterling’s writing is somewhat accessible, but she is an academic
and so there are larger words and some field-specific terms that I did
not know. She leaves us with an interesting statement to conclude:
“The question of what exactly race is may be with us for while. But if
we are dedicated to delivering social services and doing the right kind
of laboratory research, we can, right now, address the comparative ill
health of people of color, the poor, and the medically underserved.”
Sisterhood Summit Call for Proposals
The Black Girl Project’s 2nd Annual Sisterhood Summit is in the planning stages and there is a call for proposals.
As many of you know I’m a board member of The Black Girl Project, so
this is something close to my heart. After last year’s Sisterhood
Summit, the feedback from the young women present was overwhelmingly: we
need to talk more about sex and sexuality! This year’s session is
focused on all aspects of sexuality from abstinence, intimacy, anatomy,
sexual orientation, safety, consent, and communication. This year there
is also a track for parents who wish to attend who may also wish to
accompany their child, or who desires to learn more ways to talk with
their child, create messages that are appropriate and reflective of
their values, and to gain more knowledge! Submit something today and
keep an eye out for registration as the Sisterhood Summit is scheduled
for mid-October.
Eryka Badu Talks Art
I was really excited to see this shared online, a video of artist Eryka
Badu being interviewed about her process of creating art, her connection
to her work, values, and how she finds peace of mind. She has some
fascinating things to share and I hope soon there will be a transcript,
but for now there is not. Check out the video below:
You may want to bookmark this post for future reference. For many of you
in school (high school, college, a vocational school) you are most
likely going to be expected to write something. Each semester I have
students write at least two papers, which is something that we are
encouraged to do in an effort to support and expect students to be able
to express themselves through writing. With all of the advances in
technology, many folks are writing online. When you write, citations are
important.
Citations are not just for the reader, but they are also for you, the
writer and the folks whose work you find useful. These citations are so
important; they shows you have done your research, are open to other
perspectives, and can offer ways for the reader to go back and read
those citations and make their own opinions. They are also important
because naming the people whose thoughts, ideas, beliefs, and work makes
them visible. Often youth, working class people, folks with
disabilities, who are trans* or people of Color rarely get the
attention, support, and simple naming of their work that other folks
receive. Our names are powerful and choosing not to name someone, or
ignoring their name is a form of erasure. This happens too often, even
within and among marginalized groups.
As someone who requires a paper using media literacy skills and
examining different forms of media, citations are one area where my
students struggle. With the advancements of the Internet, various
websites, and social media networks where students find their
information, they rarely know how to properly cite them in a paper. This
article is for those of you who are trying to figure out how to cite
these new forms of information collection! Some of these may change
(such as citing Facebook Fan Pages and the like) as new forms of online
communication and virtual spaces evolve. So this page will definitely be
outdated one day.
I tell my students I don’t care if they use MLA, APA or Chicago Style,
as long as they are consistent. An amazing resource online is the Purdue Online Writing Lab.
I encourage you to visit the site and spend some time becoming
familiar with what is shared and how it will impact your choice in
citations. Below are some examples on how to cite certain forms of
print, non-print, and web-based media.
How to Cite a Film
Films need to be cited using the title (in italics), name of the
director, studio/distributor, release date and if necessary a list of
the cast/performers. A great place to find information about a film or
television show is the Internet Movie Database. Let’s use the film Pariah as an example in MLA format:
Pariah. Dir. Dee Rees. Performers Adepero Oduye, Kim Wayans and Aasha Davis. Focus Features. 2011. Film.
(You can use the same format for MLA citations of a VHS or DVD just change the “Film” part to the format that the film is in).
Here’s how to cite in a paper:
There are not many films that center the experiences of young Black
lesbian women living in Brooklyn in major theaters and the few that do
exist rarely are limited release (i.e. Pariah, 2011).
How to Cite a TV Episode
For television series you have to know the name of the episode (this is
where IMDb is useful too), title of the show/series, network, original
air date, and city and state of the studio or distributor. Depending on
the format you may also need to list the writer and director. Here’s an
example using the TV series Pretty Little Liars (which my students seem to enjoy watching).
King, I. Marlene (Writer), Shepard, Sara (Writer) & Friedlander, Liz (Director). 2010. The Jenna Thing [Pretty Little Liars]. ABC Family. J. Bank (Producer) & L. Cochran-Nielan (Producer). Burbank, CA: Warner Horizon Television.
Here’s how to cite this in a paper:
In this episode, the clothing of the cast caught my attention and this
is where we are introduced to the different styles of each character and
how it connects to their personality (Pretty Little Liars, 2010).
How to Cite a Song
Citing a song is often done first by the name of the artist or
performers. Included in the citation is the name of artist/performer,
title of album (italicized), name of the song (in quotes if used), date
of publication, recording manufactures information (i.e. record label),
and the format (i.e. CD, MP3, Digital File, etc.). Let’s use Big
Freedia’s Hits Album, where she has self-distributed her own album.
Here’s MLA examples below:
Big Freedia. Big Freedia Hitz Vol. 1, 1999-2010. Big Freedia, 2010. MP3.
Another example of a group I’ve written about who are on a major label and focusing on a specific song includes:
Dead Prez. “Mind Sex.” Let’s Get Free. LOUD Records, 2000. CD.
When you cite this in the paper you do so like this:
When Dead Prez talk about getting to know one another before engaging in
sexual activity, they are sending a message that supports abstinence
(2000).
How to Cite a Website (Wikipedia is always popular!)
I encourage you to ask your instructor first before citing Wikipedia.
Some folks are not in favor of using Wikipedia as a source because as a
collective form of documentation, some information can change or not be
factual. There are often citations at the bottom of the Wikipedia page
and if you can go to the original source you should use those first as
citations. Wikipedia has also offered a useful guide to citing their site.
Let’s use the Wikipedia entry for Advocates For Youth
in APA format. The same format that you use to cite a book or printed
publication is what you use for online sites. The additional information
needed is the year and date of publishing (or just the date of
publication), and full web address and date retrieved (make sure you put
the location, i.e. Wikipedia, in italics). Here’s an example:
Advocates For Youth. In Wikipedia. Retrieved May 2, 2012, from http://en.wikipedia.org/wiki/Advocates_for_youth
To cite in the paper and text, a simple form is often ok; however
sometimes when you paraphrase or quote from a particular paragraph on
the site you’ll need the title of the heading (i.e. “Programs”) or the
number of the paragraph you are citing (“Programs” para. 2). Wikipedia
offers a more in-depth discussion of citing specific paragraphs and headings at their site. For a more general in-text citation do the following:
Advocates For Youth is based in Washington, DC and have US and international programs (“Advocates For Youth,” 2012).
What you need for all forms of citations include: The original tweet,
name on/of the account, date the tweet was sent, and the link to the
tweet. Below is an example in APA format:
Advocates For Youth. (2012, May 12). Tell the Obama Administration: Stop
Endorsing Homophobic and Sexist Program in Our Schools ow.ly/aF8l2.
[Twitter Post]. Retrieved from:
https://twitter.com/#!/AmplifyTweets/status/197793985740288000
When you want to use this as a reference in your paper you will cite it
as name on/of the account followed by the date. Here’s an example:
Advocates For Youth has been vocal about challenging the Obama
Administrations endorsements programs in the US schools that they state
are homophobic and sexist (Advocates For Youth, 2012).
How to Cite an Personal Interview or Email
For a personal interview or email communication you’ll need the specific
date (including day, month and year), the person’s name and the format.
Here’s an example if you received an email from me telling you how
excited I am to share the link to this post with you and you wish to
cite it in MLA format:
Laureano, Bianca. Personal Email. 2 May 2012.
To cite this in text you would do so in the following way:
My first opportunity to hear about a post featuring ways to properly
cite virtual spaces and forms of media was when I received a email from
the author (Laureano, 2012).
