On 25 February 1940, an officer with the San Francisco police department’s homicide detail reported a “rather suspicious business” operating in the city. At 126 Jackson Street sat an old, three-story rooming house, recently leased by Dr. Henri F. St. Pierre of the Dermic Laboratories. As Assistant Special Agent J. W. Williams later described the scene, “women had been seen entering the place from the Jackson Street side at various times of the day, subsequently leaving by … an alley at the rear of the building. Following the arrival of the women, cars would arrive with a man carrying a case resembling … a doctor’s kit. They would also enter the building for a short time, come out, and drive away. . . .” At first sight, the medical kit, the furtive departures, and the seedy locale all signaled to Williams that St. Pierre was running a “new abortion parlor.” As it turned out, however, “the so-called ‘Dr.'” was offering a somewhat different service to these women: the removal of their unwanted body hair through prolonged exposure to X rays (quoted directly from Rebecca Herzig’s Removing Roots: ‘North American Hiroshima Maidens’ and the X-Ray).
Body hair. Humans have it. Where they have it, how much they have, and what color it is, holds moral connotations tied to cultural norms of both gender and race. In the simplest sense, men should be hairy. Women should be hairless.
The good and moral woman has little to no body hair, and the body hair she does have is only on her legs, and all of those hairs are blond and fine. For those of us who fail to naturally achieve this bodied moral norm, the medical-cosmetic market offers an array of technologies to help hide, temporarily or permanently, our moral failing.
Over the summer I began supervising a student for an independent study of BDSM and Kink communities. To begin, this student created a list of academic articles, books, and blog posts relevant to the question of study. I will be reading along with the student, and am currently making my way through the blogosphere. In doing so, I’ve been struck by the prevalence of “trigger warnings” attached to blog posts, many of which deal with safety, abuse, and rape culture. Many readers are probably familiar with the trigger warning. Posted in front of potentially upsetting content, the trigger warning gives potential readers a heads up about the nature of the text, sound, or images that follow.
It is perhaps unsurprising that trigger warnings are common among bloggers writing about rape, consent, and sex-positive encounters. These are sensitive topics and the authors (the ones that my student and I have been reading) come at these topics from a conscientiously critical feminist perspective. But what about all of those trigger warnings outside of this explicitly conscientious space? Although unscientific, I’ve noticed an abundance of trigger warnings throughout my Twitter and Facebook feeds as people share content with one another. The phenomena has even spread to higher education, with students and universities calling for the integration of trigger warnings into class syllabi (though this is not without critique). (more…)
Several months ago, the CDC released a report on Autism Spectrum Disorders (ASD). They found that as of 2010, 1 in every 68 U.S. children are on the ASD spectrum. This is up from 1 in every 150 children just ten years prior. This means that rates have more than doubled. The reasons for the large increase are fodder for some wonderfully interesting conversations and heated debates about biology vs. environment vs. culture vs. the Medical Industrial Complex. Putting these debates aside for another day, however, I instead want to talk about how new technologies can serve this ever growing population. As a quick caveat, I should say that I am a person who dabbles in disability studies research. My hope is that those who know more than I—through personal experience and/or professional expertise—will add nuance to the ideas I present below and help guide the discussion into all of the complex places I know it can go, but don’t quite know how to take it.
A University of Toronto Study identified the “golden” facial proportions for women (http://www.news.utoronto.ca/researchers-discover-new-golden-ratios-female-facial-beauty-0)
So about Selfies… They were the Oxford Dictionary’s 2013 Word of the Year. #TtW14 had an entire panel on them. And on a personal note, I mentored a student through an independent study of Selfies over the course of two semesters.
Today, I want to talk about one particular Selfie varietal: The Duckface. Specifically, I want to talk about the architecture of the Duckface and how it becomes the symbolic locus of control over feminine bodies within the context of compulsory visibility.[i] (more…)
Last week, I posted a short PSA for Theorizing the Web participants regarding the word “seminal” as a metaphor for foundational ideas. I linked seminal with the masculine “semen” (i.e., sperm) and argued that its use in intellectual discourse is sexist. The backlash on the post itself, as well as on Twitter and Facebook, was quite strong. I therefore want to take this opportunity to respond to some thematic critiques and challenge those who continue to so vehemently defend the term. (more…)
(Edit: 04/30/2014 Due to the strong response to this piece, I’ve written a formal resonse: http://thesocietypages.org/cyborgology/2014/04/29/seminal-is-still-sexist-a-response-to-the-critics/)
Consider this a PSA for the #TtW14 participants, for whom I have so much respect and admiration. Please, you smart and wonderful people, refrain from using “seminal” as a metaphor for foundational ideas.
Over the past several weeks, I’ve been interviewed twice about location-based dating apps. These are mobile applications that connect people with others in their geographic proximity, often in real-time. Popular examples include Tinder, Grindr (and its counterpart, Blendr), and SinglesAroundMe. The apps are largely photo based, and offer an opportunity for serendipitous meet-ups, in which users can potentially find love, sex, or general companionship.
The fact that I was invited to take part in these interviews is a bit odd, since none of my own empirical research pertains specifically to dating or dating technologies. I did, however, write a post for Cyborgology about race and online dating sites, which got some attention, and I do (obviously) maintain research interests and projects in new technologies more generally. So anyhow, I agreed to fumble my way through these two interviews, offering the interviewers caveats about my knowledge gaps. In the end, I’m glad that I did, as their questions—much of which overlapped—pushed me to think about what these applications afford, and how they intersect with the realities and politics of love, sex, and gender relations. (more…)
from a flyer for a program run by ecotrust
This is a cross-post from my research blog, Its Her Factory.
This week in my graduate seminar we talked about resilience discourse. I’ve written about resilience before, and the concept is a key theme in my forthcoming book with Zer0 Books. It’s also, as I understand, a trendy and common concept in programming and IT. For an introduction to the concept, you can refer to the blog post I cited a few sentences ago, or Mark Neocleous’s article in Radical Philosophy.
Here I want to focus on the question of critical alternatives to resilience. Resilience is and has long been a way that marginalized and oppressed people respond to, survive, and thrive in the midst of oppression. But now that resilience has been co-opted so that it’s a normalizing rather than a revolutionary/critical/counter-hegemonic practice, how does one respond to, survive, and thrive without being or practicing “resilience”?
Does digital technology, especially insofar as it is masculinized or seen as gender-neutral (which are generally the same thing: mankind, postman, etc.), resignify the gendered stigma conventionally attached to care work, affective work, and other sorts of feminized work that never quite counts as “real” labor?
Happy Halloween Week, everyone!! As much as I love free candy from strangers and the widespread creativity of costuming, Halloween inevitably brings with it a darker reality—and I’m not talking about monsters or ghouls. Unfortunately, Halloween becomes a showcase of Americans’ systemic racism, as displayed through ill-conceived racially fraught costume choices.
Below, I’ve compiled some nice resources to share with undergraduate students (or anyone, really) to facilitate discussions about and dissuasion from, the racist choices so many people make this time of year.
Keep in mind, the most effective form of anti-racist conversation is the one that happens *before* someone has a chance to engage in racist behavior. You get to avoid all of the messy defensiveness.
This list is far from exhaustive, but has some really useful material. Additional suggestions welcome in the comments section