When Language Changes: Using the @ Symbol

cross posted from my Media Justice column


“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.”

Gloria Anzaldúa, “How To Tame The Wild Tongue” in Borderlands/La Frontera: The New Mestiza. 2007. pg. 59.

Earlier this week I created a post on The LatiNegr@s Project about our use of the @ symbol. It stemmed from a question about if this was an appropriate term and form to use in a academic paper by a student in college. I was humbled and thankful to be asked this question and responded by providing this statement so the student could have a citation to support their use of the @ symbol.

Since writing that post many folks have had something to say and shared an opinion. For those of you uncertain about how Tumblr works, you can look to the bottom of the page and see who has responded and in what way, sometimes clicking on a person who has “reblogged” the statement can also show more input. I’ll get into some of their suggestions and thoughts in a moment. Before that I want to make a few things clear: The post I wrote was specific to LatiNegr@s. It discussed the code-switching that occurs, as a first language for some of us, in our daily lives and among LatiNegr@s. As a result, many comments and suggestions asked about other ethnic and racial groups using the @ symbol. I think this is fantastic!

The terms “Latino” and the use of the @ symbol in identifiers such as Chican@, Xican@, Mestiz@, etc. are fairly new terms. This is something that occurs when we speak for ourselves, from the spaces we occupy, and when we claim new and more appropriate and representative self-identifiers. I believe this is not something we need to be scared of or find anger in. I think these are opportunities to be challenged (much like challenging our use of ableist language), be more inclusive, and reflexive of how we use language to include, exclude, and create messages.

Language is at the core of media justice.

Language changes and that is something we may celebrate, especially when it is changing in a way that recognizes and includes people who are experiencing multiple oppressions. The @ symbol does just that by challenging a gender binary and dichotomy that has been implemented to privilege men, masculinity, and maleness especially in romance languages such as Spanish. It is also inclusive of our transgender and gender queer community who are often excluded and omitted on a regular basis.

When someone challenges and questions the use of the @ symbol, claims this is a part of “rewriting language” and who do we think we are to do that, those folks are not yet at a space to understand how language was created and in that creation it can be changed (regardless of how long ago it was created). In addition, these folks are also continuing to erase and isolate people in our community that are the most in need of our support. Finally, they are upholding the misogyny that is present in language, especially in the Spanish language. The process of unlearning can be a struggle for many and one that several may resist.

I ended my above post by stating: “The questions still exist of how to actually speak the @ sign and this has yet to really be resolved. How have others negotiated this?” This is where the most responses were shared and presented. I really loved reading how so many folks considered pronouncing and speaking the @ symbol. People shared some really thoughtful and personal testimonios of using the @ sign and how to speak it when in use.

There’s a lot of food for thought about this particular topic, and I hope it continues. I’d love to hear how others are approaching the use of language, code-switching and speaking new terms such as the @ symbol. How have you negotiated these terms?

Media Justice: Why Citations Matter

cross posted from my Media Justice column

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).

How to Cite a Tweet
Let’s use this Amplify Tweet as an example.

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). 

Why You Talk So White! By Maya The Poet

I posted this on tumblr earlier this week and since then it's received amazing views and comments. We are talking over 700 and counting!

My favorite lines:

"I'm speaking a white language

best believe there wasn't a single Black person at the meeting when the british made up english, or any "romance language."

and if there were they were probably serving sandwiches because we are talking about the same people that call(ed) us savages.

so every time. every time we speak English, we talk white.

Charlie Sheen Inspired This Post!

cross posted from my Media Justice Column

This is not an article about Charlie Sheen. Instead this article uses the conversations and reporting around Sheen to bring to light ableist language that is being used. My hope is to have us all think about how language is alive, and how we can make good decisions to use language that is effective yet does not oppress or isolate others.

I’ve heard all sorts of terminology around what is going on with Charlie Sheen, most overly used being “crazy,” “nut,” “loony,” and “lost/losing his mind.” Folks are also using other terms, more profane, in addition to these. What strikes me is the obvious misuse of certain terms when it comes to mental illness and disability. I have been working on this myself, especially since my mother was recently diagnosed with dementia, and thinking about what that means for my future mental wellness. I am not without misusing these terms either, however, now that these terms impact me and my family and the community I’m a part of, I’ve learned. I’ve made the conscious choice to learn and do things differently and treat language as an important part of the work I do. It’s a struggle, it’s not always easy, but it’s something I’ve committed myself to doing and it’s a process.

Caring for an aging parent really puts disability in context, especially for someone like me who enjoyed almost 25 years of being able-bodied. When I was disabled and could not walk for extended periods of time I was very isolated and had lots of time to think. It was then that I realized that being able-bodied was temporary, that I will always now be someone with a disability and how that will impact my life. How to move through the pain that is very real and impacts my sense of self and gender expression; how to cope with my body changing because of lack of movement, were all things that came at me very quickly because I was never prepared to think about such things. This is because we live in an ableist society.

Our society, and many all over the world, privileges people who are able-bodied. Yes, we have the Americans with Disabilities Act, and yes some forms of limiting access are illegal, yet that does not eliminate the prejudice that can, and often does, follow. So, as Sheen’s actions are televised and shared virtually, so are the insults, name-calling, and isolation. The ableism spreads quickly without critique or mention.

Folks, please be aware of the ableist language you use and how it harms us all. Using terms that oppress others who are living with mental illness is not trendy, funny, or appropriate. I believe that language is alive, it is important, and has power. I was writing to my homegirl Erika Lopez who has written extensively about Sheen and what he’s said and represents at her clog, but we both agree that language can do a lot of good and a lot of damage.

She share with me how some terms, that she had never heard of and are not slang, are difficult for her to understand and use properly. She shared that it challenged her, but not in a way that was affirming or that taught her anything, but in ways that made her feel inadequate. I told her I know exactly how she feels as I often find myself in that space too. I think a lot of language does this because that is the goal of some folks who use such language. I shared with her my experience in a PhD program and having to learn the language of theory, and all the big words “scholars” made up to share their ideas. They made these terms enormous as a way to only speak to the people who are members of their community. It excludes folks and that is the goal. In that exclusion it also has others doubt their own intellect, thus reinforcing an elitist space.

There are some similarities in code-switching, when folks move from one language to another (think moving from English to another language for folks who speak more than one, this includes sign language). When folks code-switch they may often do so because that is the language they are most comfortable speaking, a hybrid of more than one language. It is also a way that folks can keep outsiders out. I wrote a little about this and language in my post about Lady Gaga and her choice in using certain terms in her songs.

This is the same issue I find with the term “colorblind” when folks talk about racism and race neutrality. Affiliating people with a specific disability that impairs their vision with people who perpetuate discrimination based on race is wrong on numerous levels. Not only does it equate a disability (which can be an outcome of numerous situations from biology, age, injury, etc.) with a lack of knowledge, but it also reinforces stereotypes that people with disabilities are not intelligent, thus disposable, thus ignored.

Many of the anti-racist communities and activists use the term “colorblind” on a regular basis, even some folks who we may admire, and it is one of the reasons I have slowly removed myself from such spaces. It is not effective to think that the language we use does not isolate or impact others, especially if we do not understand how identities intersect and make us all complicated. Imagine what a person of Color with a disability or an anti-racist White person with a disability may experience when in their community of practice, their gender, race and ethnicity or culture is prioritized over their disability. None of us should ever have to be forced to choose one identity over the other. Ever.

One of the things that triggered this post for me was seeing this image come across my Tumblr dashboard. I think this image offers some great suggestions and examples of how we have such a vast amount of choices in the words we choose, why not accept this challenge of not using ableist language? The image at the time was posted at the site however at this time Tumblr does not seem to be showing that page. For now you can view it or reblog it here.

Gaga Fans: Please Explain

cross posted from my Media Justice column

I’m pretty honest about not being into or know too much about certain types of media or issues and events that arise. Lady Gaga is one of those phenomenons I’m just not well versed on and have limited desire to be. With that said, I don’t follow her career, nor do I keep up on what she does or wears. This doesn’t mean I’m completely ignorant of what she produces and some of her songs; I have friends that are total stans!

Part of my lack of interest in her stems from recognizing some of the cultural appropriation she participates in. Most apparent to me was he use of costumes, which I’ve seen and grew up with by various performers, such as Celia Cruz and La Lupe (yeah she’s before Madonna, Cher, and Cyndi Lauper). It’s one thing to be inspired by an entertainer, it’s another thing to completely use and claim as one’s own aspects of their identity and performance art.

When I heard that Lady Gaga had leaked the lyrics to a new song “Born This Way” I wasn’t really giving it any thought. Then I read an article by Miguel Perez that discussed why some Latinos are turned off by some lyrics in this song and have connected them to racism. To be honest again, last time I really listened to or cared about something Lady Gaga did, it was when she did NOT cancel her concert in Arizona. I watched part of a video a fan uploaded about her commentary regarding SB1070 and wasn’t really impressed.

So, the history of Lady Gaga not having too many politically/socially conscious and happy Latino fans was nothing new to me. What was new to me was her use of some forms of language, so I read Perez’s article to see what was used. A full list of the lyrics to her songwas provided by the website Pop Eater where you can see all of them and some snippets of her performing a bit of the chorus.

When I read the lyrics Perez discusses in his article, I found more issues with some of her lyrics in the rest of the song, including the part discussed. Below are the lyrics in question, I didn’t add any emphasis nor do I know how or if she capitalized any of the terms (as I would have), so I wrote them as I saw them listed:

Don’t be a drag, just be a queen
Whether you’re broke or evergreen
You’re black, white, beige, chola descent
You’re Lebanese, you’re orient
Whether life’s disabilities
Left you outcast, bullied, or teased
Rejoice and love yourself today
‘Cause baby you were born this way

No matter gay, straight, or bi
Lesbian, transgendered life
I’m on the right track baby
I was born to survive
No matter black, white or beige
Chola or oriental made
I’m on the right track baby
I was born to be brave

Now, I have three issues with three terms she has used in this song: “Chola [descent],” “Orient/al,” and “transgendered.” Perez’s article only discusses the (mis)use of the first term “Chola” which, over the past 2 generations in the US, has been associated primarily with Mexican, Mexican-American, Chican@ and Xican@ women. As with many Spanish language terms, they are gendered. The term “Chola” is referring to a woman as it ends with an “a;” if it were to end with an “o” it would be masculine.

As someone who is not of Mexican descent, I was not raised with a familiarity of this term, however, when I began to read Gloria Anzaldúa, specifically Borderlands/La Frontera: The New Mestiza, I was introduced to different languages. Among the various languages that have been derived from Spanish and English is Caló and Pachuco. From my understanding Pachuco was the language created by people of Mexican descent in the 30s and 40s (maybe even earlier as language is constantly evolving) and as Anzaldua writes in her fifth chapter “How To Tame A Wild Tongue”: “From kids and people my own age I picked up Pachuco.Pachuco (the language of the zoot suiters) is a language of rebellion, both against Standard Spanish and Standard English. It is a secret language. Adults of the culture and outsiders cannot understand it. It is made up of slang words from both English and Spanish” (p. 78).

Caló, many folks agree, emerged from the Pachuco language and is still used among youth and communities in attempts to have their own language that keeps outsiders out. It is through these languages that we have come to understand and recognize the term “Chola” which was embraced by many in social justice movements in the US (if you are unfamiliar with the Brown Berets I encourage you to read up on them and their contributions to the Civil Rights Movement). Today, it seems there is a different use and understanding of the term. As many folks may understand, the terms when used in-group as they were created by members of the community, they mean and represent something very different in comparison to what meaning outsiders using the term may associate.

As a result, we have some disagreement and even allegations of racism (which I think are more connected to White supremacy and Lady Gaga’s use of it in this song to her advantage than a hatred or dislike for a group of people), when outsiders, as Lady Gaga is, in using this term. I’m not surprised that Perez, who identifies as Mexican American, finds this use of the term inappropriate and oppressive. I’m also not surprised other commentators who identify as Latino do not share Perez’s perspective. After all not all Latinos are of Mexican descent. Nor are all Latinos speaking the same language.

Another aspect that was not addressed in Perez’s article that I believe to be important to this discussion is her misuse of the term “Orient” and “Oriental” as a proper noun. Now, call me old school, but I thought that these terms were only used when talking about rugs and noodles, never in talking about people. So why are so many folks choosing to focus just on the term “Chola” when this term is just as offensive and has a long history of vilifying people from various Asian backgrounds?

Finally, her use of the term “transgendered” and associated that with “life” is just wrong, grammatically and in general. We do not say “womened” or “maned” to describe someone’s gender identity, so why are we doing that for transgender? It’s wrong folks, please know this and spread the word! Now, when we attach a community to a word like “life” or “lifestyle” that’s a whole lot more ish to deconstruct. I’ll look to GLAAD's (Gay and Lesbian Alliance Against Defamation) Media Reference Guide suggestions to help clarify why using terms such as “life” and “lifestyle” are incorrect and what alternatives are offered:

Offensive: "gay lifestyle" or "homosexual lifestyle" Preferred: "gay lives," "gay and lesbian lives" There is no single lesbian, gay or bisexual lifestyle. Lesbians, gay men and bisexuals are diverse in the ways they lead their lives. The phrase "gay lifestyle" is used to denigrate lesbians and gay men, suggesting that their orientation is a choice and therefore can and should be "cured

Although this description speaks specifically to LGB communities, I think we can also apply it to trans people as well. Claiming that there is a “transgender lifestyle” is wrong. The lives of transgender people are often always already ignored and not valued. As a result, I can see how some folks may argue that Lady Gaga even mentioning trans people (even if grammatically incorrect) is a step in the right direction. However, these are not the types of steps we need! What does it mean to us that we appreciate less than exceptional forms of media simply because we see ourselves somewhat represented? Our standards and expectations must be higher. I think for many of us here at Amplify this is why we do the work we do.

It seems fitting that I end with some of Anzaldúa’s thoughts about language:

“..for a language to remain alive it must be used….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. Until I can accept as legitimate Chicano Texas Spanish, Tex-Mex, and all the other languages I speak, I cannot accept the legitimacy myself. Until I am free to write bilingually and to switch codes without having always to translate, while I still have to speak English or Spanish when I would rather speak Spanglish, and as long as I have to accommodate the English speakers rather than having them accommodate me my tongue will be illegitimate.

I will no longer be made to feel ashamed of existing. I will have my voice: India, Spanish, white. I will have my serpent’s tongue-my woman’s voice, my sexual voice, my poet’s voice. I will overcome the tradition of silence” (p. 81).