#as a racialised person

[burninglights]

rural england is the worst place to live as a person of colour. it’s a blight upon the face of humanity and almost hilariously backward. that being said, at least back in [hometown redacted] people are upfront about their bigotry instead of trying to negate my very real lived experience of racism.

#like... again MAY I INTRODUCE YOU TO THE CONCEPTS OF RACIAL INTEGRATION AND COLONIALISM IN THE AFRICAN CONTINENT #'''but are you sure that you're african?'''' #well in Year 8 two of my schoolmates threatened to lynch me so uh... yes????? the fuck???? #and that's to say nothing of daily microaggressions/physical racial violence #and the harrassment my siblings and i experienced in the leadup to the brexit vote #wouldn't you know it? living in Racism & Imperialism Island #as a racialised person #was a pretty solid confirmation of the fact i live a racialised existence!!!! #oy fucking vey #em.txt #HOW ARE GOING TO GASLIGHT ME AS IF I DONT HAVE A MIRROR A WORKING LONG TERM MEMORY AND A PASSPORT???????? #em is black #em is african #racism #racial violence ment #goodness gracious me.

[robobee]

anyways speaking of English words the more u read into how British rule straight up irreversibly reshaped the subcontinent's political and social structures for the worst .. the more horrified u get and the more u understand that sometimes white people are just evil

#brilliant in terms of result but like. comically evil #yeah yeah racialised slavery is modern but like. its still white people #and i do genuinely feel that like. there is a massive debt there that does need to be repaid by being extremely mindful of status privilege #and its also why every time i see some white person haggle for 200 rupees i get SO SO SO violent #the LEAST you can do bro #salt for ts

[ms-hells-bells]

yes, i am also obviously most worried about the young, vulnerable female fans. the impact of their idols being self hating about their bodies and weight will have a massive impact.

but sending asks saying 'lol why do you care about the health of (asian) men' (yes, they specified their race for some reason? ew) and 'good, they should suffer quietly' makes you seem like a psychopath. feel free to not care, you don't have to care about any celeb, no shame in that, but the natural reaction to seeing a group of people who you (aka I) like the content of sickly and unhealthy is going to be concern. that's my problem, my thoughts, doesn't have to be yours. i just treat my blog like a personal diary. i'm not thinking about it or them frequently, it doesn't occupy much of my mind or time, i just saw something and made an on the spot post, then stopped thinking about it until i got more asks.

#i blocked the (presumably just one) person sending the asks today #because the racialised aspect was weirding me out #i have received a bunch of asks over years that are seemingly obsessed with denigrated asian men specifically #super racist pretending to be radfem #i don't think they're all one person they're clearly trolls #but boy does it annoy me #i just block the accounts

[onceuponanaromantic]

me, taking notes in class about how ‘beauty’ as a concept is used to reinforce hierarchies of who deserves to be treated as a human:

me going on insta to see people advertising makeup techniques and alterations to their bodies to be beautiful: 👀👀

#syl’s ramblings #’clean girl’ and such trends alrdy make me deeply uncomfortable #mostly because what counts as clean is deeply racialised and entrenched in inequality #also I’m studying the bluest eye by Toni Morrison for the li intro module since I’m considering doing a lot minor #literature* #yeah communications and new media and lit and Asian studies #amount to me basically spending this semester noticing how colonial frameworks and standards of beauty… and other histories of oppression… #interact with each other in a modern context #honestly it just concretises my stance that #your identity doesn’t make you a good person; it’s your choices that determine what you do #and actually now I’ll go further to say that all this Gen Z is Good inherently is like… no #being queer doesnt make you a good person #being neurodivergent doesn’t make you a good person #and being unshakeably convinced that you’re good because of certain markers you hold is going to get society from the flaming trash fire #to an even more flaming trash fire and it’s going to be bad #just… sit with your beliefs and question them often especially if they tell you to act a certain way towards certain people #with no regard for context

[freutsch]

There's probably something interesting to be said about how when british trans women on tiktok are doing their 'man voice' as a joke, they often also switch accents to MLE.

There's something there about the accents people choose to depict certain characteristics and the hypermasculinisation of men of colour in our society.

I don't wanna deep this, this is not having a go at any of these women. It's almost definitely a subconscious choice. I just think it reveals something interesting about out attitudes towards certain dialects, and the communities that use them.

#MLE being Multicultural London English for anyone unfamiliar with different UK accents #Colloquially referred to as a 'road man accent' #Unlike aave it is spoken by people from all different ethnic backgrounds in London #But is still heavily racialised in public perception #And as always caveat I am a white trans man and MLE is not my native dialect #So I'm approaching this subject with academic experience but not personal experience

[txttletale]

i've gotten asks a few times on like 'how to do ''fantasy races'' without. like. just making race science true in the world'. and i think there's three approaches. the first is harkening back to tolkein and making it clear through framing device or format/tonal cues that you are writing in a mythic register--that you are writing about a world where the basic premises of positivism and empiricism simply aren't true. a world where 'biology' is like, not necessarily a salient premise--where there are things that just cannot be understood. (that's not to say that tolkein's orcs werent v. racialised in v. nasty ways--but it wasn't race science in the way a lot of more modern fantasy is.)

the second way i think is to go and actually understand the history of 'race' as a concept. 'race' has not always existed--it was an ideological invention birthed from / alongisde the enlightmenent and imposed onto populations through military force. in real life, it's less helpful to conceive of 'race' as an attribute someone has and and more as a relationship they have to society. so if you want to actually include scientific racism in your story as an element of your worldbuilding and not something decalred epistemologically true you should be thinking about why these people have been racialized and under what hegemonic paradigm--who, in-universe, invented & enforces the racial classification system that distinguishes between 'human' and 'orc' as taxonomic characters?

the third and final way is to simply think of the traits you understand as belonging to ''fantasy races'' (say, pointy ears and exceptional nimbleness and hundred-year lifespans for elves) as instead just being... more variations in the way people can be. like, in the real world, we do not consider 'tall people' or 'blonde people' or 'myopic people' a different species. in a world where sometimes people have wings or pointed ears or green skin, why should that be different? you've just introduced new types of variation within the population of people--you've just expanded the meaning of human. and of course, right, you can still roughly group these features, or note that some of them are more frequent in some ethnic groups--in much the same way as saying 'on average, people in sweden are taller, paler, and more likely to be blonde and blue-eyed', you can say 'people in these forests tend to be shorter and live longer and have pointed ears'--without having a hard taxonomy that classifies all these attributes as metaphysically different Types Of Person

obviously these are all very different approaches--and there are probably other ways to handle this too! i just get this question a lot whenever i do Orc Discourse and finally felt like getting these thoughts out. there are so so so many places we can take fantasy--let's move the horizon beyond 'magical race science' and imagine genuinely new worlds

#tattletxt #orc discourse

[communistkenobi]

Historically, the fact that zombies originated in Haiti, as an expression of the terror felt by enslaved people towards the idea that they would remain enslaved even after death,makes the fact that nowadays, zombie narratives have become synonymous with "white dude (usually cop or adyancent) fantasy where you get to unleash your violent desires on a mass of homogenous dangerous people who are coming for your kid and wife next" makes it sooooooooooo much worse. Zombies have always been political

ok I looked this up bc I don’t know very much about it and this NPR article has a good excerpt:

Suicide was the slave's only way to take control over his or her own body ... And yet, the fear of becoming a zombie might stop them from doing so ... This final rest — in green, leafy, heavenly Africa, with no sugarcane to cut and no master to appease or serve — is unavailable to the zombie. To become a zombie was the slave's worst nightmare: to be dead and still a slave, an eternal field hand.

which I think reinforces the reading of zombies in american pop culture as these racialised non-persons, although the perspective on them has shifted drastically

#asks #racism tw #slavery tw #antiblackness tw #lmk if you want me to tag this with anything else #zombies

[gothhabiba]

why is happy holidays a silly phrase?

Like “BCE” and “CE” for “BC” and “AD,” it seems not Christian on its surface (because it doesn’t explicitly mention “Christ”), but it is still implicitly very Christian in how it considers time (i.e. setting Jesus’ birth as year 0, or assuming that early winter is ‘the time for big holidays’)

That is, it’s based on the idea that Christmas, Chanukah, and Kwanzaa are equivalents, or at least holidays of equivalent weight (like, Chanukah is the “Jewish Christmas”). This isn’t true—Chanukah is not the most important or second most important holiday of the year. And very few people celebrate Kwanzaa like that. And there is no Muslim holiday that is tied to the wintertime (though Ramadan being in the winter for a while did confuse a lot of non-Muslims on this point, who said “happy Ramadan” during the winter for years afterward….)

So the phrase owes its currency to this very liberal-multicultural-pluralism-diversity-and-inclusion idea of the “big three” holidays that we were taught in elementary school in the U.S. All broader criticisms of liberal pluralism apply here

The phrase allows Christians to pretend that the timing of breaks from school and work (for certain people) is not entirely dependent on Christmas. But it clearly is. And if Diwali has definitely occurred by November and Chanukah is over by December 15, what do you mean by saying “happy holidays” on December 20th…?

I think the usage of the phrase can actually be a ‘microaggression’ as the kids say. Like why say “happy holidays” to me while I hand you a Christmas present and make plans with you for Christmas Eve dinner and tell you “merry Christmas.” What are you trying to say. Lmao.

Also!!! If people are saying “happy holidays” to me specifically based on how they’re racialising me (as opposed to people who just default to it with everyone), then um. Which holiday do they mean? No Muslim holidays tied to December!!

Imo, if you don’t know anything about the person you’re talking to, just say “have a good day” or something. You don’t actually have to assume that everyone else’s experience is the same as your’s while putting on a thin veneer of pretending that that’s not what you’re doing.

#Anonymous #questions

[burninglights]

unstoppable force (significance of being able to wear my hair as a means of expression of my cultural identity & rejection of eurocentric gender expression) vs. immovable object (longer hair = more femme appearance which some rando took as permission to harass me about where I was going & whether I had a bf waiting for me in [city redacted] on the train home)

#em.txt #quoth the raven: fucking hell. #street harassment #national rail is already dogshit why must you make my experience WORSE? #love it when men hound me about where I'm going! love thinking I'm finna end up getting Criminal Minds-ed! /s #love that being a racialised femme-presenting person leads to abject harassment! /s #fuck me man this is why I always have my hair in a crew cut.

[dmajor7th]

Renouncing the throne would not set Wilhelm free

A question asked of those in the Young Royals fandom: Are you Team Monarchy or Team Abdication?

For those who wish to see Wilhelm fulfil his birthright, the desire comes from him being able to find peace with himself and thus the role, and setting an example by living as the first openly queer monarch in Swedish Royal history. That it denies August the position also helps this argument.

For those who wish to see Wilhelm renounce the thrown, the desire comes from wishing him to be free from the shackles of unasked for expectations, and emancipated from the pressure that crushes down on his wellbeing, his romantic relationship, and his ability to live a "normal" teen and adult life.

But here's the thing: Wilhelm is marked for life. Refusing to become King, and removing himself from all royal duties and the Crown itself, will not lead him to become a "normal" person.

There is a real world, contemporary example of a prince forsaking his duties and being no freer from the media circus that haunts him—Prince Harry of the British Royal Family. The details of his conflict and departure from his royal duties are widely publicised, no less than in his own autobiography. To be sure, the pressures and scrutiny he has faced growing up are horrific—least of all the media treatment of his mother's death—and the racialised aggression towards his wife is beyond disgusting. It makes total sense that he would want to remove himself and his own family from the shit show that is being a royal in the Internet Age.

But rather than give him and his family the peaceful life he seems to crave, the media fire has only intensified. How much of this is driven my him I can't say; but the point is, making an effort to step away form his expectations has not freed him.

And so, to Wilhelm. He can chose to renounce the thrown, and he can choose not to become King, but he will always, always, be Prince Wilhelm. Unless he were to completely cut himself off from society, run away into a forest and never be seen again, he will forever be marked as a Prince.

Wille has also stated that he actually likes the monarchy. Who would he even be outside of it? He can't just get a job in a bakery or be a bus driver. What would he do? How would he live?

What I want is for Wilhelm to be able to find peace with himself and his place in the world, and based on what we've seen in season 3, I don't think it's more likely that will come to him outside of the monarchy than within it. He is a young, troubled man who needs considerable help and support, and I don't think leaving the framework he's accustomed to—with all of the resources it provides—to walk into an even greater media fire will help him.

I want Wille to be happy and I want him to be free. But moving away from his family and birthright is not, for me, the answer.

#yr s3 spoilers #young royals #simon x wilhelm #young royals season 3 #wilmon #prince wilhelm

[worflesbian]

i think the actress playing miral does a fucking fantastic job but also. as the designated 'annoying about klingon racial politics' person i have to point out that she has really pale blue eyes. this isn't weird on it's own but it casts the simulations b'elanna runs in s7e11 lineage in a dubious light: in that episode, tom and b'elanna's child is predicted to have brown eyes and brown hair, until b'elanna removes all klingon DNA from the simulation which results in blonde hair and blue eyes. i never took biology but from the fact that we see b'elanna's klingon mother has blue eyes and her human father has brown eyes i think something is amiss!

voyager uses b'elanna's klingon heritage to tell multiple stories about race and racism through an allegorical lens, with lineage being a prime example. it's a story about how internalised racism can be passed from mother to daughter through the enforcement of eurocentric standards of beauty, without ever acknowledging that that's what it is. in their eagerness to tell this story about race while absenting race from the equation, the writers latch onto b'elanna's fictional, metaphorical racial identity in a way that actively erases her actual tangible one - for the purposes of the story, eurocentric beauty standards are replaced with 'human-centric', the 'undesirable' racialised traits b'elanna worries her daughter will inherit are all attributed to her klingon side. the idea that b'elanna's human side is latina and therefore her human traits are also racialised doesn't enter into it. the idea that her klingon mother has blue eyes doesn't enter into it. the point i'm trying to articulate is that klingons are schroedinger's racialised people of colour -- they can be played by white actors with blue eyes in one episode and be implicitly understood as a genetic source of racialised features in another.

i think the writers like this ambiguity because it absolves them of any responsibility when writing klingons as one-dimensional stereotypes, while also allowing them to talk around racism through vague allusions when it suits them. the problems with this are rarely more evident than when b'elanna's real latina identity is erased in order to focus on the more comfortingly distant metaphor of her klingon identity, because talking about fake alien racism is less uncomfortable than confronting real human racism.

#watching one b'elannisode just to end up talking about another #ghitlhpu'wij #klingon ep liveblog #tlhIngan

[fatehbaz]

[A]nti-homeless laws [...] rooted in European anti-vagrancy laws were adapted across parts of the Japanese empire [...] at the turn of the 20th century. [...] [C]riminalising ideas transferred from anti-vagrancy statutes into [contemporary] welfare systems. [...] [W]elfare and border control systems - substantively shaped by imperial aversions to racialised ideas of uncivilised vagrants - mutually served as a transnational legal architecture [...] [leading to] [t]oday's modern divides between homeless persons, migrants, and refugees [...].

---

By the Boer Wars (1880–1902), Euro-American powers and settler-colonial governments professed anxieties about White degeneration and the so-called “Yellow Peril” alongside other existential threats to White supremacy [...]. Japan [...] validated the creation of transnational racial hierarchies as it sought to elevate its own global standing [...]. [O]ne key legal instrument for achieving such racialised orders was the vagrancy concept, rooted in vagrancy laws that originated in Europe and proliferated globally through imperial-colonial conquest [...].

[A]nti-vagrancy regulation [...] shaped public thinking around homelessness [...]. Such laws were applied as a “criminal making device” (Kimber 2013:544) and "catch-all detention rationale" (Agee 2018:1659) targeting persons deemed threats for their supposedly transgressive or "wayward interiority" (Nicolazzo 2014:339) measured against raced, gendered, ableist, and classed norms [...]. Through the mid-20th century, vagrancy laws were aggressively used to control migration [and] encourage labour [...]. As vagrancy laws fell out of favour, [...] a "vagrancy concept" nonetheless thrived in welfare systems that similarly meted out punishment for ostensible vagrant-like qualities [...], [which] helps explain why particular discourses about the mobile poor have persisted to date [...].

---

During high imperialism (1870–1914), European, American, and Japanese empires expanded rapidly, aided by technologies like steam and electricity. The Boer Wars and Japan's ascent to Great Power status each profoundly influenced trans-imperial dynamics, hardening Euro-American concerns regarding a perceived deterioration of the White race. [...] Through the 1870s [...] the [Japanese] government introduced modern police forces and a centralised koseki register to monitor spatial movement. The koseki register, which recorded geographic origins, also served as a tool for marking racialised groups including Ainu, Burakumin, Chinese, [...] and Korean subjects across Japan's empire [...]. The 1880 Penal Code contained Japan's first anti-vagrancy statute, based on French models [...]. Tokyo's Governor Matsuda, known for introducing geographic segregation of the rich and poor, expressed concern around 1882 for kichinyado (daily lodgings), which he identified as “den[s] for people without fixed employment or [koseki] registration” [...].

Attention to “vagrant foreigners” (furō-gaikokujin) emerged in Japanese media and politics in the mid-1890s. It stemmed directly from contemporary British debates over immigration restrictions targeting predominantly Jewish “destitute aliens” [...].

The 1896 Landing Regulation for Qing Nationals barred entry of “people without fixed employment” and “Chinese labourers” [...], justified as essential "for maintaining public peace and morals" in legal documents [...]. Notably, prohibitions against Chinese labourers were repeatedly modified at the British consulate's behest through 1899 to ensure more workers for [the British-affiliated plantation] tea industry. [...]

---

Simultaneously, new welfaristic measures emerged alongside such punitive anti-vagrancy statutes. [...] Such border control regulations were eventually standardised in Japan's first immigration law, the 1918 Foreigners’ Entry Order. [...] This turn towards instituting racialised territorial boundaries should be understood in light of empire's concurrent welfarist turn [...]. Japanese administration established a quasi-carceral workhouse system in 1906 [in colonized territory of East Asia] [...] which sentenced [...] vagrants to years in workhouses. This law still treated vagrancy as illegal, but touted its remedy of compulsory labour as welfaristic. [...] This welfarist tum led to a proliferation of state-run programmes [...] connecting [lower classes] to employment. Therein, the vagrancy concept became operative in sorting between subjects deemed deserving, or undeserving, of aid. Effectively, surveillance practices in welfare systems mobilised the vagrancy concept to, firstly, justify supportive assistance and labour protections centring able-bodied, and especially married, Japanese men deemed “willing to work” and, secondly, withhold protections from racialised persons for their perceived waywardness [...] as contemporaneous Burakumin, Korean, and Ainu movements frequently protested [...]. [D]uring the American occupation (1945–1952), not only were anti-vagrancy statutes reinstituted in Japan's 1948 Minor Offences Act, but [...] the 1946 Livelihood Protection Act (Article 2) excluded “people unwilling to work or lazy” from social insurance coverage [...].

---

Imperial expansion relied on not only claiming new markets and territories, but also using borders as places for negotiating legal powers and personhood [...]. Japan [...] integrated Euro-American ideas and practices attached to extraterritorial governance, like exceptionalism and legal immunity, into its legal systems. [...] (Importantly, because supportive systems [welfare], like punitive ones, were racialised to differentially regulate mobilities according to racial-ethic hierarchies, they were not universally beneficial to all eligible subjects.) [...]

At the turn of the century, imperialism and industrial capitalism had co-produced new transnational mobilities [which induced mass movements of poor and newly displaced people seeking income] [...]. These mobilities - unlike those celebrated in imperial travel writing - conflicted with racist imaginaries of who should possess freedom of movement, thereby triggering racialised concerns over vagrancy [...]. In both Euro-American and Japanese contexts, [...] racialised “lawless” Others (readily associated with vagrancy) were treated as threats to “public order” and “public peace and morals”. [...] Early 20th century discourse about vagrants, undesirable aliens, and “vagrant foreigners” [...] produced [...] "new categories of [illegal] people" [...] that cast particular people outside of systems of state aid and protection. [...] [P]ractices of illegalisation impress upon people, “the constant threat of removal, of being coercively forced out and physically removed [...] … an expulsion from life and living itself”.

---

All text above by: Rayna Rusenko. "The Vagrancy Concept, Border Control, and Legal Architectures of Human In/Security". Antipode [A Radical Journal of Geography] Volume 56, Issue 2, pages 628-650. First published 24 October 2023. [Bold emphasis and some paragraph breaks/contractions added by me. Text within brackets added by me for clarity. Presented here for criticism, teaching, commentary purposes.]

#abolition

[akajustmerry]

"...The proliferation of the ‘Black Character Dies First’ trope is rooted in the historical exclusion of Black people from places of equity. Like Hollywood’s history of vilifying and murdering queer folks on-screen as a method to oppress even the image of queer life, dehumanisation of Black on-screen life stems from regulations, laws and a dominant global culture whose racism excluded them from humanity, limiting the inclusion of Black people behind and in front of the camera. 

The relationship between Black death and white protagonists also sees Black people killed to further non-Black characters’ plotlines, in a trope filmmaker Ashlee Blackwell identifies as the “Sacrificial Negro”. The Sacrificial Negro, she says, put “themselves in the face of danger and must die in order to help the white character to survive”. Sarah may not willingly have sacrificed herself in Last Of Us, but it’s her absorption of the bullets fired that allows for her non-Black dad to live. 

It’s just not possible to divorce HBO’s The Last of Us from this cultural legacy. Sarah’s death at the hands of a faceless agent of law enforcement even echoes the images of the killing of Black people at the hands of police. Her death has always been a senseless tragedy within the story, but casting a Black actor in the role complicates the image of her death beyond a simple tragedy, and racialises her death in a way that can’t be separated from Black bodies being treated as dispensable on-screen.

Druckmann disregards Black trauma and Black bodies in The Last of Us beyond how they bolster the stories of his white protagonists. It’s hardly a stretch to see this as an extension of his “intense hate that is universal” attitude; one that privileges universal hate over a universal right to humanity. It seems that, for Druckmann, people of colour in The Last of Us are canon fodder in the battle for his white character’s survival. 

In The Last of Us, the Black person is dead. They are twice dead in the backstory, dead in the inciting incident, dead twice over on the journey, and rot among the corpses Ellie and Joel step over. A show’s attempt at inclusion has failed if almost every person of colour dies for the sake of white character development. The bodies of Black people and people of colour are not footnotes or fodder. "

‘The Last of Us’ Barely Makes Space For Black Folks In Its Apocalypse by Merryana Salem

#the last of us #tlou spoilers #neil druckmann #tlou show #antiblackness #media representation #writing #racism #pls share n read so my boss lets me write more things like this <333 #/

[lamaery]

100 Portraits Training | Part 3 and 4 These are mostly from my ref folders for Adolin and Renarin :D Part three

15 - 16) Australian actor Remy Hii

17) Filipino-American actor Vincent Rodriguez III

18) German tennis player Alexander Zverev

19) Filipino-Canadian actor Manny Jacinto

20-21) Chinese weightlifter Lü Xiaojun

22) Burmese-Amercian mixed martial artist Aung La Nsang

Next to actors I looked for sportspersons to use as references, because they have enough of a public image that I could reference them with name (which felt better than just using random people from the internet). Actors are often shown often being very attractive (I should take more refs directly from movies...) and it was nice to also try more day-to-day faces. Everyone is beautiful in their own way, of course, but I wanted to look for pictures which didn't having the person they showed looking beautiful as their main objective.

Part four

23 - 24) Burmese mixed martial artist Aung La Nsang

25) Indonesian badminton player Tontowi Ahmad

26) South Korean sabre fencer Oh Sang-uk

27)Philipine pole vaulter Ernest John Obiena

28) Filipino-Canadian actor Manny Jacinto once more

As for links in this one hmm... This page by the Consortium of Asian American Theaters and Artists has shot overview of some terms which are important to be aware of for representation (albeit from a theater perspective, but it's still useful) This piece by Khoo Wei Shawn is a brief look into how racial representation has changed in the cartoons using the Ducktales series as an example. His footnotes could be useful for anyone wanting to get deeper into the topic, too. And lastly another take on racism in animation by Ruth Dubb. This one looks at the depiction of black people in early American cartoons and the stereotypes that came with those. Most sources I could find were from an American view. Or least from people living within a Western and American context. In part that's probably due to the language barrier (I have some in German, but there we go again... difficult to share that with most people here). Different countries have their own history of people being racialised and how that intersects with other issues and themes. So if you know of or have interesting takes from non-American sources and perspectives on the topics, please share. :)

------------------------------------------------------------------------------

Part 1 – Start of the project Part 2 – Kaladin Part 5 – Dalinar Part 6 & 7 – Shallan and Jasnah Part 8 & 9 - various people and skin tones Part 10 – a little bit for The Lopen Part 11 & 12 - Wit and Navani Part 13 - ofmd und Dev Patel :)

#procreate #art practice #portraits #portrait study #adolin kholin #renarin kholin #references #art challenge #sketch #digital drawing

[barricadescon]

The full programming lineup is HERE! We’re excited to bring you a range of academic and fan panels, as well as meetups and our wonderful Guest of Honor, Bonnie Gleicher! 

Click here to see the con schedule on our website, and here for tickets!

If the cost of a ticket would pose a hardship, just drop us an email at [email protected] to request a scholarship! No need to disclose your circumstances; all you have to do is ask for one! We currently have multiple unclaimed scholarships readily available, so don’t hesitate to reach out.

The full text of the programming lineup is under the read more:

Friday:

Show and Tell / Meet and Greet (Concom)

Make Your Own Tricolor Cockade (Melannen)

Welcome Session (Concom)

Canon Era Queerness (Siggi)

Eine Welt Ohne Raum und Zeit (Ruth Kenyon)

Theaters of Crime in LM (Anna)

To Love Another Person Is to See the Face of God (MKat)

Hugolatres and Haters (Pslam)

Characterizing the Amis (Barri Cade, Eli, PiecesofCait)

Musical Fans Meetup

Saturday:

Researching Canon Era Fanfic (Lyra, Siggi, Jehane)

Fandom as Mutual Aid (megab)

Barricades in LM Adaptations (Percy)

Original Characters in LM Adaptations (PureAnon)

Fanfic Writers’ Meetup

Cholera in the Time of LM (Karen Davidge)

Social Hour

Academics Meetup

Staging LM in Amateur Theatre (PiecesOfCait)

Under the Eyes of the Revolution (Madeleine)

The Limits of the Inexorable (Maya Chhabra, Katherine Nehring)

The Secret Name of All the Virtues (Raven)

Preliminary Gaieties (Rare, Perseus, Barri Cade)

History Geek Meetup

Sunday 

The (Un)Making of A Human (Katrina Gomez-Chua)

From Bread Rioter to Communard (Elliot A. Davis)

The Canonical Racialised Language of LM (Nemo Martin)

The Convent Was Bad, Actually (Ellen Fremedon, PilferingApples)

Video screening / Closing Session (Concom)

Dead dog (Concom)

#les miserables #les mis #les mis con #barricades #barricades con #convention #barricadescon #barricades: a les mis convention

[transmutationisms]

really intrigued abt what exactly you mean about the relationship between racialization and media portrayals of cannibalism!

just that cannibalism has historically been both a trait attributed to racialised people and a means through which that racialisation is articulated, ie, the idea of the refined thin white european vs the savage appetitive african/indigenous person. this is such an old and established idea that even michel de montaigne in 1580 was subverting it to some extent by making what we would now identify as a cultural relativist argument about the practice of cannibalism in brazil lol. tbc racialisation is not a process that occurs primarily via media portrayals because it's driven by material/economic interests, and tv like yellowjackets is more reflective of an audience's preexisting ideas about race and 'savagery' than it is constitutive of those ideas. but it is still annoying and boring to me to see portrayals of cannibalism in the 21st century that are still invoking it as essentially a signifier of savagery, ferality, and loss of civilisation, without interrogating those discourses in any way or saying anything about them that like, a french ethnologist in 1801 didn't already come up with. and in the case of yellowjackets in particular, like i said, the show clearly IS relying on the idea of cannibalism as 'savagery' and the racialised meaning of that idea where taissa is concerned, yet the writers aren't willing to confront this head-on or really go anywhere with it.

#yellowjackets