Search results for cultural appropriation

This is the question that The1Janitor answers in his vlog below, offering some interesting perspective on cultural appropriation.

When white people ask him whether they should wear dreadlocks — a question he says he gets a lot — he explains that he gets the impression that they think that dreadlocks are a part of black culture. Here’s his response to that:

As far as I know, dreadlocks are mostly associated with the Rastafarian movement from Jamaica. And, as far as I know, that’s not a racial movement. And beyond that locks are worn in other places like Africa and the Middle East and Asian for many different reasons, sometimes spiritual or religious reasons.

Now I am not African or Jamaican or Rastafarian or even remotely spiritual or religious at all. Yet no one has ever accused me of cultural appropriation for having dreadlocks.

He makes a good point.

Culture is, itself, a political and politicized thing and it’s subject to social construction. Whether something counts as cultural — as opposed to, say, rational or biological or universal — is something that people figure out together in interaction, not always consciously. Dreadlocks aren’t African American, they’re lots of things to lots of people. But they also are African American, because Americans do tend to associate them with African Americans. This isn’t reality, though, it’s socially constructed reality.

Moreover, cultures are always changing, often in response to interaction with other cultures. So, to say that a thing like dreadlocks, even if they were African American in origin, could never be borrowed by another cultural group is both overly rigid and inevitably false.

His conclusion: “You’re allowed to like stuff, but you do have to take history into account,” including stuff like power and inequality.

I don’t necessary agree with all of his examples, but I like how he pushes us to think more carefully about cultural appropriation by putting the idea of culture front and center.

Here’s The1Janitor (I apologize if you encounter an ad):

Hat tip to @antoniojc75!

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Cross-posted at Racialicious.The Harlem Shake is a syncopated dance form that first appeared on the New York hip-hop scene in the early 1980s. In 2012 music producer Baueer created an electronic dance tune, unfortunately calling it The Harlem Shake. Baueer’s song inspired an Internet meme in which people rhythmlessly shake their upper bodies and grind their hips in a tasteless perversion of the original dance.

This fake Harlem Shake meme has become so ubiquitous that it has been “performed” by the English National Ballet, and gone further globally with a video from the Norwegian army, and in Tunisia and Egypt, where the song and imitation dance has become a protest anthem.

The irony of an African-American cultural relic being white-washed to the point where other people of color perform its bastardized version is not lost, and this takes on a whole new level as teams with majority African-American members such as the Miami Heat and Denver Nuggets add to the fake Shake canon.

A major problematic of this meme is that it takes an already marginalized group in America, one whose history and culture has often been appropriated and co-opted in fetishistic ways by the white majority, and makes a mockery of not just them, but an entire dance tradition.  This is not lost on residents of Harlem, many of whom recognize cultural appropriation and malrepresentation when they see it:

In spite of a number of calls online from African-American writers, artists, scholars and supporters like myself to bring attention to the real Harlem Shake, every day there is instead a new group adding to the misappropriated dance. When you Google “The Harlem Shake” you must scroll through pages before you reach any posts about the actual hip-hop tradition.

This literal erasure of black culture and its replacement with an absurdist movement and meme needs to be considered in light of African-American oppression and institutionalized racism in the United States. Supplanting the sinuous artistry of the Harlem Shake with frenetic styleless arm flailing and hip thrusting is yet another brick in a grand wall of symbolic and structural violence that further relegates an entire culture to the margins, both on and offline.

As the Harlem residents said in response to the meme: “Stop that shit.”

P.S. Here’s how to actually do the Harlem Shake. 

Sezin Koehler is a half-American half-Sri Lankan informal ethnographer and novelist living in Lighthouse Point, Florida.

Cross-posted at Native Appropriations.

Florida State has been the “Seminoles” since 1947, and have had a “relationship” with the Seminole Tribe of Florida for many years, but it was solidified more recently. In 2005, the NCAA passed a resolution, calling Native American Mascots “hostile and abusive,” and prohibiting schools with these mascots from hosting post-season events. The Seminole Tribe of Florida then officially gave their permission to use Osceola as the mascot, letting FSU get a waiver from the NCAA rule.

Disclaimer, and a big one — I am not Seminole, and I don’t want to speak for the tribe. I am offering my interpretation and perspective, but it’s just mine. I am going to be up front and say that I don’t agree with the choice to give the university permission to mock Native culture (see the billboard and video I posted earlier), and I don’t find a “stoic” dude in a wig and redface throwing a flaming spear“honoring” (see photo above), and I definitely don’t think that the “war chant” is respectful in any way. In fact I find it quite “hostile and abusive.”

I do want to put the decision of the tribe into context, however. From what I understand, prior to the formalized relationship with the tribe in the 1970′s, the image of the university was not Osceola (who is a real person, in case you didn’t know. Though the image is the profile of a white faculty member), but a stereotypical mis-mash named “Sammy Seminole” who was accompanied by “Chief Fullabull,” both of whom wore cartoonish and stereotypical outfits and clowned around at games. Trying to be more “sensitive” they changed “Fullabull” to “Chief Wampumstompum.” I’m not kidding. Osceola and Renegade (the horse) were introduced in the late 70′s.

So, by entering into a relationship with the university, the mascot now represents an actual Seminole figure, and wears (close to) traditional Seminole regalia, made by tribal members. In addition to control and “collaboration” over how the image is used and portrayed, I’ve heard the tribe gets a cut of the merchandising profits, which I’m sure is no small amount of money. The president of the university also established full scholarships for Seminole students (though only 8 Seminole students have graduated in the history of the school), a Seminole color guard brings in the flag at commencement, and the tribe was recently honored at homecoming. The Seminole of FL are also one of the most successful gaming tribes in the US, and my personal opinion is that keeping the state happy on the FSU front can only be good for relations around gaming contracts.

In summary, while the mascot is far from being respectful in my opinion, at least the tribe is gaining both economic and social benefits from engaging in this relationship. At least, at the games, as the student section is tomahawk chopping and yelling “scalp ‘em”, they can look down at the field and see a real Seminole every once and awhile to counter the image of Osceola. But is it perfect? Of course not. In a lot of ways it is similar to Derrick Bell’s theory of Interest Convergence — the idea that whites will only consent to racial progress when it benefits them directly — but turned around. The tribe is consenting to this, because they benefit directly. The interests of the two parties converge.

But the hard thing about FSU is that it always gives fodder to the mascot defenders. “But the Seminole approve of Florida State!  They don’t care!” Hopefully I’ve made a bit of a case as to why they’ve consented to have their image used, but I also want to point out that just because one faction of a marginalized group believes one thing, it doesn’t mean that everyone feels that way. Can you imagine if we expected all white folks to feel the same about a controversial issue… like gun control, for example? Not gonna happen. I also think that it ties back into the dilemma I’ve brought up again and again — is it better to be completely invisible as Native people, or be misrepresented? In the case of the Seminole tribe of Florida, they took the step to at least try and gain some control and power over how their people and community are represented.

For more, check out this awesome resource pulled together by Rob Schmidt of Blue Corn Comics/Newspaper Rock — offers more history, counter-arguments, quotes from news articles and Native scholars, and more: Why FSU’s Seminoles aren’t ok.

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Adrienne Keene is a Cherokee doctoral candidate at the Harvard University Graduate School of Education, where she studies access to higher education for Native students.  She blogs about cultural appropriation at Native Appropriations.  You can follow her on Twitter and Facebook.

Amie G. sent along a five minute documentary in which a series of artists and entrepreneurs talk about why the Day of the Dead has become so popular in parts of the United States.

While they don’t discuss issues of cultural appropriation (like at Halloween), they have some interesting things to say about why it is so appealing to a broad audience. A professor of Art History, Ray Hernández Durán, for example, traces it to the growing Latino demographic, the way media has changed, and a history of the U.S. being open to cultural influence.

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Lisa Wade is a professor of sociology at Occidental College. You can follow her on Twitter and Facebook.

SocImages News

Paul Frank, creator of fashion icon Julius the Monkey, emailed us.  He wanted to let us know that he opposed the monkey’s appearance in a Native American-inspired fashion event that we used as an example of cultural appropriation.  The post and the follow up can be found here.

My unusually strong argument about Chris Brown’s battered woman tattoo (in which I drew extensively from Amanda Marcotte) was reposted at Jezebel and received a great deal of attention and debate.

Gwen was quoted at Andrew Sullivan’s Daily Dish talking about awareness of beneficiaries’ awareness of their use of government programs.

I was quoted in the Deseret News in a story about the challenges faced by families in the age of the internet.

SocImages posts also appeared at Ms., Jezebel, and Racialicious this month:

• Racialicious, Nature, Nurture, and the Pro Athlete
• Jezebel, The Weight Watchers Life Trajectory
• Jezebel, Gender, Power, and Chris Brown’s Battered Woman Tattoo
• Ms., We Like You A Lot, Ms. Scientist, But We’d Rather Hire the Guy

Upcoming Lectures and Appearances

I had a fabulous time at Indiana State University this month and I’m looking forward to upcoming talks in California and Boston:

• California State University – Northridge (Oct. 8): “Female Genital ‘Mutilation’ in the American Imagination”
• Western Political Science Association (Hollywood, CA, Mar. 28-30): panels on “Public Intellectualism” and the “Twenty-First Century Sex Wars”
• Harvard University (Women’s Week, Mar. 8-14): “A Feminist Defense of Friendship”

New Intern

Please welcome Laura Bertocci, our new SocImages intern.  Laura is a senior History major at Occidental College currently writing her thesis on the American media coverage of the Chilean dictatorship in 1973, inspired by her recent semester abroad in Valparaíso, Chile. She has worked at her hometown’s branch of Patch.com, LA politics blog The City Maven, Forbes Magazine, and Gannett Government Media in every role from reporter to editor to photographer, and plans on pursuing journalism after graduation.

Most Popular Posts

Speaking of Laura, she collected this set of our most popular posts from September:

• Gender, Power, and Chris Brown’s Battered Woman Tattoo
• Confirmation Bias and the iPhone 5
• Mitt Romney and the 47% Meme
• Hidden Beneficiaries of Federal Programs
• Words: The Democratic and Republican Conventions
• Sad White Babies with Mean Feminist Mommies
• The “Sworn Virgins” of Albania: Social Rules and Accommodations
• Gender and Biased Perceptions: Scientists Rate Job Applicants

Newest Pinterest Page

Gwen put together a new Pinterest page featuring a collection of a SocImages audience favorite: Pointlessly Gendered Products.  See all of our boards here.

Social Media ‘n’ Stuff

This is your monthly reminder that SocImages is on Twitter, Facebook, Google+, and Pinterest.  Lisa is on Facebook and most of the team is on Twitter: @lisadwade, @gwensharpnv, @familyunequal, @carolineheldman, @jaylivingston, and @wendyphd.

In Other News…

Wow, who’s that with the Bluth Company stair car!?

Tenure!

Lisa Wade is celebrating the news that, come Fall, she will be a tenured professor at Occidental College!  Now that she’s in the “golden handcuffs,” she can say all the stuff she’s been holding back on Twitter and Facebook. :)

New Course Guide:

• The Sociology of Sports, by J.A. Carter

New Pinterest Page: 

• Sexually Suggestive Advertising

Best of April:

Two of our posts received over 1,000 “likes” on Facebook this month:

• Lisa Wade, Fat People Can Be as Healthy as Thin People
• Wendy Christensen, Lost in Translation: Tattoos and Cultural Appropriation

Other popular posts in April include:

• Lisa Wade, Welcome to the State Home for the Manic Pixie Dream Girls
• Martin Hart-Landsberg, We Are Not All In It Together
• Jenny Davis, Trayvon Martin: The Mistake of the Progressive Left
• Gwen Sharp, The Harsh Realities of Juvenile Detention
• Lisa Wade, Manipulated Women and High Fashion
• Lisa Wade, Portraying and Pushing Female Competitiveness
• Gwen Sharp, Race, Representation, and Reactions to the Hunger Games
• Caroline Heldman, The Hunger Games, Hollywood, and Fighting Fuck Toys
• Lisa Wade, Class Privilege and Parental Leave

Social Media ‘n’ Stuff:

Finally, this is your monthly reminder that SocImages is on Twitter, Facebook, Google+, and Pinterest.

You can also follow Gwen’s great Twitter feed or find Lisa on both Twitter and Facebook (she just joined this month!).

Most of the rest of the team is on Twitter too: @familyunequal, @carolineheldman, @jaylivingston, and @wendyphd.

Links this Month: 

• i09, Fat People Can Be as Healthy as Thin People
• TVGuide, Notre Dame’s Fighting Irish Mascot
• PhD in Parenting, Adultification and Sexualization of Girls in French Vogue
• Tofugo, Yaeba: Culture and Cosmetic Infantilization
• Corporate Governance, Boys Want Success, Girls Want Boys

Cross-posted at Native Appropriations.

After my open letter yesterday, I feel like some people still aren’t getting it (maybe it was the 100+ comments telling me to eff off?). Despite my appeals to emotion and greater human decency, it seems that many people in the world of thar’ intranets need some more physical reminders as to why dressing like a Native person this Halloween might be a problem. So I, dear random-probably-racist-internet-not-friend, am happy to oblige. Because, as a person of color, that’s my job, right? To prove to you that racism exists? To teach you why these things are wrong? To offer evidence of such wrong-doings? What fun it must be to never have to worry about such things! What a privilege!

To state my case, I wandered to the Spirit Halloween website. I did a simple one word search: Indian. I got 56 results, all Native-themed. I chose a few at random to share with you below. Hooray!

To start off,  I give you the description for that “Sexy Indian” above:

Hey cowboy – get a look at this Indian! Stop him in his tracks in this sexy Indian Dream Catcher adult costume and all your dreams will come true. There’s no need for a bow and arrow – just shoot him sexy looks and he’ll make tracks in your direction – it might get so hot he’ll put out smoke signals!

Awesome. Cowboy/Indian stereotypes, mentions of dream catchers, bows and arrows, and smoke signals! But it gets better (worse?):

Put the wow back in pow-wow when you go native in this very sexy Tribal Trouble Indian adult women’s costume. They may need to break out the peace pipe because the other squaws will want to torch your teepee when their menfolk see you in this foxy costume!

“The other squaws will want to torch your teepee?” That’s….great.

But the “menfolk” are included in the fun too:

Go native American in this classic adult men’s Indian Brave costume. Your job – to hunt. Hunt for prey like food and beer or pretty women in this comfortable costume. Get what you want then lay back and enjoy – pass the peace pipe!

Glad women are equated with food and beer. Glad the costume is “comfortable” too. God forbid you be “uncomfortable” when you’re being an ignorant misogynist! And I won’t even with the peace pipe comment.

and don’t forget the teens and tweens…they want to bring boys back to their tipi’s too!

You are an Indian Princess, able to hunt, gather and lead. In this cute Indian Princess tween costume it will be a snap to gather and lead the boys back to your tipi! Dance to celebrate the harvest or welcome a full moon in this fun costume trimmed with lots of fringe, feathers and more.

I’m sure every parent wants their daughter to be gathering boys and leading them back to the tipi. but only while they’re mocking Indian spirituality by “dancing to celebrate the harvest,” of course.

and saving the worst for last:

Girl, you won’t be sitting around the campfire stringing beads in this Pocahottie Pow Wow costume! The work is done and it’s time to play cowboys and Indians, only this time the Indian picks off the cowboys that she wants. Put the wow in pow wow and practice some native American rituals in this sexy Pocahottie costume. Is that an ear of corn in your pocket or are you just glad to see me?

Yeah…I can’t.

I hope these can serve as examples as to why I’m so pissed off. The dripping misogyny and stereotyping is so blatant, it almost reads like satire. But these are real products, for sale on websites and in thousands of Spirit stores nationwide. Thousands of people are seeing, reading and internalizing these messages.

These costumes are hurtful and dangerous because they present a false and stereotyped image of Native people. The public sees these images, and it erases our current existence, so the larger, contemporary issues in Indian Country then cease to exist as well. When everyone only thinks Indians are fantasy characters put in the same category as pirates, princesses, and cartoon characters, it erases our humanity. Have fun thinking through that one.

But let’s be real for a minute. Can you seriously read those descriptions and still say that this is totes ok? Really. Be honest with yourself. Read them again. Think about if these descriptions were describing you and your family. Then tell me I’m being “over-sensitive.”

Thanks for playing, and have a happy, healthy, racism-free Halloween!

This Course Guide is in progress and will be updated as I have time.

Disclaimer: If you’re thinking about writing a course guide.  I totally overdid it on this one!  It doesn’t have to be nearly this extensive.

Course Guide for
INTRODUCTION TO SOCIOLOGY
(last updated 5/2012)

Developed by Gwen Sharp
Nevada State College

C. Wright Mills and the Sociological Imagination

Intersection of biography and history as illustrated by:

• Year of birth and life success
• Kids’ exposure to technology
• Baby naming practices and media trends
• Other historical trends in baby names

“the capacity for astonishment is made lively again”

• The background of “Scotch” tape
• Applying the anthropological lens to “dark, mysterious Austria”

Karl Marx/Marxist analysis

• Marxist analysis of current economic crisis
• Invisibility of workers

Emile Durkheim

• The dangers of the ecological fallacy: measuring “sin” statistically

[Because the course guide has gotten to be so long, I’m putting the rest of it after the jump.]

more...