Tropenmuseum_Royal_Tropical_Institute_Objectnumber_10019385_Portret_van_een_jonge_Marron_vrouw_me
https://commons.wikimedia.org/wiki/Category:Cornrows#/media/File:Tropenmuseum_Royal_Tropical_Institute_Objectnumber_10019385_Portret_van_een_jonge_Marron_vrouw_me.jpg

Amandla Stenberg, an activist and an individual who has considerable reach amongst the masses used her platform as an actress to speak out against cultural appropriation when she responded to a post on the Instagram of a celebrity teen socialite in early July. Many replies to Stenberg’s response of the original poster demeaned Amandla for making an argument about race as many bystanders were convinced that the original Instagram post was meant to be a fun fashion statement. The subsequent comments have a false sense of logic behind them however, and it is clear that most responders did not understand the argument that Amandla was making. This argument was further convoluted given that is was a response to the derogatory hashtag #whitegirlsdoitbetter; a twitter hashtag meant to spread hate and racism by implying that women of color are unworthy. Her reply has since been deleted but I would argue that Amandla’s reply has everything to do with race, fashion, and hair, all which comprise culture. She later posted another reply which provides more detail about black femininity and cultural appropriation. A person stating that her original reply is about anything less is simply blind to the structures of power and dominance that are at play and is the reason why these issues will continue to be perpetuated so long as their diminishment is condoned by overarching forces such as mass media.

Cultural hegemony is the control of culture through domination of social groups via social institutions. Simply put cultural hegemony is a type of hegemony that serves to police society in a way that is unnoticeable to the dominant group and is perpetuated as the parameters of what to think and how to think about it. Most importantly cultural hegemony serves the interests of the hegemony, the dominant class. When discussing race in America the dominant class refers to White people and minority groups of races and ethnicities are considered subordinate groups. While it is a fact that not all White people have the power and means to establish and carry out this dominance, it is true that all White people benefit from being a part of this dominant class. Culture is comprised of many things to include race, gender, religion, sexuality, class, etc. I aim to focus on race and gender as these are the topics that are at the root of Amandla’s Instagram reply which became viral. more...


Picture used courtesy of: http://www.dailymail.co.uk/news/article-3099736/Holidaymakers-misery-boat-people-Syria-Afghanistan-seeking-asylum-set-migrant-camp-turn-popular-Greek-island-Kos-disgusting-hellhole.html

You have to hand it to the Daily Mail. Their writers have perfected the art of pressing people’s buttons; of making highly divisive clickbait, or, as my dad might’ve said, of stirring up sh*t. Last week’s article about British tourists in Greece being outraged by the influx of refugees coming from Turkey caused plenty of outrage and counter-outrage both online and in other parts of the British press. Even by its own standards of outrage, this was outrageously outrageous. Job well done Daily Mail.

The Mail highlighted the incongruous mix of outsiders that have been arriving on the island of Kos in recent weeks. One group are refugees from Syria and Afghanistan, who are seeking refuge in Europe from war, homelessness, and complete desperation back home. The other group are middle- or working-class white holiday-makers from the UK who go to Kos for sun, sea, booze and food. These two groups are not supposed to meet. This isn’t in the script. They might gaze upon at each other’s worlds briefly on TV or computer screens, but physical co-presence between these two worlds is not supposed to happen.  more...

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(Source: http://commons.wikimedia.org/wiki/Category:LGBT_history_in_France#/media/File:Miklos_Vadasz_-_L%27Assiettte_au_Beurre_-_Les_p%27tits_jeun%27_hommes_02.jpg)

 

Before the conquest of the colonies many non-Western, indigenous, societies did not believe in a heterosexual/homosexual binary. In lieu of this binary, many indigenous societies had some notion of a third category for a person’s sex: a man, or woman, who would dress as the opposite sex but sustained same-sex relationships. The indigenous populations viewed these same-sex relationships as something natural, not perverse. Conversely in Europe, the production of the homosexual was well underway with the coinage of the term in 1891. Many of the men in the imperial army were aware of their colleagues who had “those” tendencies: certain men that enjoyed having sex with other men. Yet once in the colonies, the soldiers met with indigenous men whom were willing to have relations with them. The soldiers believed it was a “situational” homosexuality, as coined by Aldrich. But how was the knowledge of a “situational” homosexuality produced? In the words of Bernard Cohn, this “situational” homosexuality came to be through investigative modalities. more...

Class

(Source: https://commons.wikimedia.org/wiki/File%3AStudenti_ULBS.jpg)

 

For many (Queer) scholars of color (Queer is in parentheses because not all scholars of color identify somewhere on the Queer spectrum), including myself, attending graduate school is an enormous milestone. In my family, I am the first to attend college, let alone a graduate program. It was weird growing up, and to know that no one in your family could help you with your homework. When I was in 8th grade, I helped my cousin with her 12th grade math homework, so she could graduate high school. Although I knew my family would provide moral support, the support I actually needed would not come from them. I went through my undergraduate career without any role models with whom I could identify. Majority of the professors who provided me with opportunities, believed in me, and/or provided what support they could, were, majority, cisgender white women. I am thankful for all the opportunities and countless references these professors have provided for me. Statistically, I knew the amount of (Queer) scholars of color in graduate programs would be minimal: but, I had no idea about the trifling amount of support, or community, I would find in my graduate program. more...

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What is love? Does everyone understand love as how Merriam-Webster’s dictionary defines it? Starting from birth, everyone is taught to love: whether it is a family member, the family pet or a close friend. However, we are never socialized how to love an individual not related by kinship. Amorous love between two individuals is more like a trail and error process. Yet, American society would have one think falling in love is as easy as one, two, three: one only needs to watch a romantic movie. With the recent advancements of Marriage Equality, now extended to thirty-eight states, majority of LGBTQ individuals have adhered to a homonormative ideology. Homonormativity, as defined by Lisa Duggan, is, “…a politics that does not contest dominant heteronormative assumptions and institutions but upholds and sustains them while promising the possibility of a demobilized gay constituency and a privatized, depoliticized gay culture anchored in domesticity and consumption” (Duggan 2002). Is this what LGBTQ rights have resulted in, mimicry of heteronormative ideals that subjugate their everyday experiences? Is there only one specific way to love? more...

student-panelThis article is making its way through my news feed again, despite the fact that it is more than 2 years old.  Fresh comments, fresh outrage from the community.  Students experiencing race-based standards give interviews on NPR about how these standards make them feel and think while they are inside the classroom.  To date my favorite casual observational comment about having different standards for different sets of students based on their race is, “based upon their race?  The only race is human”.  IF these standards a way for the public education policy to attempt to acknowledge the reality of racial differences then they are misunderstanding the way structural differences are reproduced.   Racism Without Racists, by Eduardo Bonilla-Silva tackles the topics of racism and social stratification through a paradoxical lens of how people see themselves as racialized beings. more...

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In my last post I discussed the problems with juridical changes and practice in real life, problematized ubiquity amongst communities that are at odds with solidarity and posed questions about challenging privilege. Today’s post continues that conversation by asking how does one create change around ideologies? Those who work in the health and human services, who are educators and the like, know that change does not come just from juridical amendments. Change is only created through education and practice: not when certain laws are, finally, deemed as “unconstitutional.” more...

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(Source:http://commons.wikimedia.org/wiki/Category:LGBT_rights#mediaviewer/File:Demonstration,_with_Gay_Liberation_Front_Banner.jpg, via Wikimedia Commons)

During the trials of Eric Garner, Michael Brown and others, my Facebook newsfeed was filled with a barrage of status updates about the refusal to indict the officers: I had “friends” standing behind the police officers and the law, and “friends” who were in line with protestors and the families of the victims. For the majority of the press coverage, I stayed quiet and did not take a side: but the time has come for the silence to be broken. I stand in solidarity with the families of the victims and the protestors. Although I do not have a J.D., I do realize institutionalized racism when it is played out.
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Protestors gather outside the headquarters of CONAIE (The Confederation of Indigenous Nations of Ecuador) in Quito, Ecuador.
Protestors gather outside the CONAIE (Confederation of Indigenous Nations of Ecuador) in Quito, Ecuador.

Yesterday, in Quito, Ecuador, hundreds of Indigenous people from around the country, including those from the Amazon, the Sierra and the Coast, gathered outside the offices of CONAIE (the Confederation of Indigenous Nationalities of Ecuador), in the north of the city, to continue the fight against a government plan to close the organisation’s headquarters. CONAIE is among the largest and longest standing Indigenous organisations in Ecuador, and its work focuses on defending the rights, territories, culture and lives of millions of Indigenous people who make up approximately 25% of the country’s population.

I am writing this blog post to encourage academics and activists from around the world to sign the open letter, drafted by CONAIE, in support of the organization and the indigenous peoples that it represents in their struggle to maintain control of the building, which is a key strategic part of the indigenous political community. more...

Jill Quadagno The Color of Welfare: How Racism Undermined The War on Poverty Eminent Scholar Florida State University
Jill Quadagno
The Color of Welfare: How Racism Undermined The War on Poverty
Eminent Scholar
Florida State University

In 1994 Jill Quadagno published The Color of Welfare: How Racism Undermined the War on Poverty.  To celebrate the 20th anniversary of this highly influential text, Dr. Quadagno did a series of media interviews two days.  She also graciously sat down with me for an informal chat about what she believes to be the lasting outcome of The War on Poverty. more...