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abschaumno1 · 3 years

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On fandom, shipping and boundaries

Since I have seen a lot of talk about boundaries and shipping over the last couple days, and because that has led to me doing a lot of thinking on it/ I just wanted to share my few cents on the topic.

For those who haven’t seen me talk about this before I should probably mention that I’ve been in fandom for over ten years and in RPF spaces for six years now. So that’s the background that informs my opinions.

So let’s get into this.

Most of the arguments I see center around the opinion that we as fans need consent from content creators to essentially do anything in fandom. Which is right where it starts for me to be honest.

Fandom is and has always been a subculture where fans of a thing meet and exchange their ideas and create art and fic and all sorts of other transformative works for each other. Emphasis on “for each other”.

As a fan I am in fandom spaces to talk to other people who like the same things I do, and I am in fandom spaces to share with other fans what I create based on the things we like (fanfic in my personal case).

Over the past ten years I have watched the increasing shift towards where fandom is more out in the open, and where fans apparently feel like they can and should approach creators with the things they used to share in fandom circles. Obviously some creators have made it clear that they don’t have a problem with that, have actively encouraged it, or admitted to seeking it out to some extend. I think the most famous example for this is probably Bryan Fuller and his enthusiasm about Hannibal fandom in general and Hannigram fanworks in particular, or Mads Mikkelsen, who to my knowledge has publicly admitted to reading (and liking) explicit Hannigram fic. They made that decision for themselves and I think that’s great for them.

Now here’s also the heart of the issue for me. Because I am a very strong believer in the fourth wall, meaning that there is fandom and then there is the spaces where we get to interact with the creators (cons, more recently social media accounts), and yes, sometimes those things intersect, but that does not mean the fourth wall is and should be disregarded.

Shipping especially (since that’s the reason I am writing this post) is a subset of fandom. Not everyone in fandom ships; not everyone in fandom wants to ship. And that’s completely fine. We’re all here to have fun and we all look for different things from what we do in fandom. But at no point does that entitle any of us to demand others to cater to what we personally want from fandom. And at no point does any of this mean we should feel like we have to ask for permission to do the things we do.

Fandom is not just transformative, it is transgressive. Modern fandom, especially modern slash fandom got popularised by women writing queer content about Star Trek in the 1970s (the first published slash story was published in a zine in 1974). And yes, there are cases where I would argue for being publicly transgressive, but I do not think that this should apply to fandom, and being transgressive means that I can and will do things without regard to what any creator wants me to do.

And this is where we go back to the fourth wall and the question of boundaries. I have seen a trend in Hermitcraft fandom specifically where people approach content creators to ask them what their boundaries are and compile lists of who is fine with what. And that in itself crosses a boundary for me.

See one of the most important things I learned in fandom in general, and in Hockey RPF specifically is that the fourth wall is one of the most important boundaries we have in fandom. Shipping is for us. Not for the creators or the professionals involved. And I will be honest with you, none of the shippers I know in Hermitcraft fandom actively share their shippy stuff with creators. In fact, a lot of them feel uncomfortable at the mere suggestion that any of the Hermits could read or see their shipping content.

Asking the Hermits (and other content creators) what they think about shipping and whether they are okay with it is crossing that boundary, and in my personal opinion it shows a disregard for the content creators these “fans” presumably care about. If you actually want to respect them, just keep that stuff away from them. They are adults, if they happen to find it they can decide to ignore it. And if they decide not to ignore it then that is their own decision. A decision they can make for themselves, because once again, they are adults.

But people will use even ambiguous statements or non-statements and twist them to mean what they think they should mean and then go and harass people who kept this content to their own circles and sharing it with others who want to see it and try to tell them what they can and cannot do. They will tell you “I don’t speak for them” and then tell you that the only way to read a statement is their way. The moment you take an ambiguous statement or a statement that has never been made and say "this means that" without letting the person in question clarify, you are attempting to speak for them. And no, this does not mean I want people to ask the Hermits for clarification. I want people to not bring this up with the Hermits at all

And I have seen the concept of consent being brought up in this context and I am just going to say it: The concept of consent does not apply here.

The concept of consent as used by anti-shippers and yes, also shippers insistent on respecting these boundaries, whether they are correctly interpreted or not, is the concept of consent we apply to s*xual encounters. And that concept does not apply here. At all.

Consent as applied to s*xual encounters is a legal tool used to determine whether an encounter was unconsensual and thus breaking the law, or not.

I have seen an analogy being thrown around where creating shipping content without being told by the person you create it about that they are okay with it is the same as walking up to a stranger and holding their hand without asking if they are okay with it.

This analogy is false.

A more fitting analogy would be this: You see a stranger and you would like to hold their hand. You walk up to them to ask if you can, potentially making them feel uncomfortable. This is what people asking Hermits about whether they are okay with shipping are doing.

Or you could quietly draw art of yourself holding the stranger's hands or write about it, and not show it to them, meaning they will never know, which has literally no effect on them whatsoever. This is what shippers are already doing.

We all have fantasies. It's human to have fantasies. There is nothing wrong with that. The moment this becomes an issue is when we ignore the boundaries of the objects of our fantasies and tell them about them unsolicited.

Another thing I want to make abundantly clear here is the following: The Hermits are not your friends.

They may be accessible online and they may even talk to fans online, but they are not our friends. We know as much as they are willing to share publicly. Nothing more and nothing less. What we know about and of them is a public persona. And yes, that persona may or may not include aspects of their real personalities, but at the end of the day they are effectively strangers.

Accessibility online does not mean we are entitled to cross boundaries we would not cross in real life either. And someone talking to you about something unrelated does not make you entitled to ask them frankly invasive questions about things they might not have encountered or put much thought into without you asking those questions.

Furthermore, I would like us all to remember what happened when ZombieCleo came out and told anti-shippers that they should stop harassing shippers. This fandom has a history and considering that history, I am not surprised when Hermits give ambiguous statements or try to avoid saying anything, even ignoring for a moment that it's invasive. If I had witnessed people bully my friend and that same community is now asking me to state my opinion on the same issue I would think twice about how to reply. Especially if I rely on that same community for part of my income.

This is a lot of text already and I could probably find more to say but I'll wrap it up here. If you have any concerns or want to discuss points further my ask box is open. Just don't be an asshole.

#hermitcraft #discourse #scummy post

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tehriz · 2 years

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every time i click to a blog or twitter bio and see “don’t call me queer” or “i block if u use the q slur” and then lists their age in their teens or early 20s--

i just get so fucking incandescently furious at the terfs and transphobes who successfully seeded this awful mindset into our community and did the right wing’s work for them and are now getting that into the heads of the next generation

i am just...begging young lgbtq+ people to learn our community’s history and learn what we have done to claw these words back for ourselves and not buy into this exclusionary puritan silo-ing mindset that’s being sold to you by gatekeepers.

queer is an amazing and powerful word BECAUSE of its glorious breadth of meaning, because it doesn’t demand unchanging definitions and exact terminology, because it can encompass so many of us! and it has been vilified by terfs and radfems and bigots because the mutability and inclusivity and POWER of the word scares them, because they find personal power in being gatekeepy and exclusionary, and at the same time trying to sanitize our community’s experiences because that’s how you assimilate into kyriarchy, and queer is in direct opposition to that.

i know i blog about this probably once a month? more? but it just makes me so sad and angry and frustrated!

yes, queer has been used as a slur in the past. so have literally all sexuality terms. so has lesbian. so has GAY. for me and i would wager almost any millennial, “gay” was in fact the dehumanizing slur and casual pejorative thrown around most often! for over a decade! while we were growing up! but nobody says “um excuse me gay is a slur” because we understand that it is first and foremost an identity that WE use that is important for community and coalition building!

AND QUEER IS THE SAME FUCKING THING, and I am just on my goddamn knees begging you all to not play into these reactionary psyops designed to shatter our communities and undo the organizing we’ve done to get our community where it is today.

#tl;dr anytime i see this discourse my response is 'i will increase the fucking thing'#i just #i literally die a little inside every time i see a young person saying it's a slur #it is so fucking hurtful and demoralizing #please learn about community history and community solidarity #and do not fall into this trap of 'a thing isn't for me so it must be Wrong and Immoral and Bad for everyone'#queer things #queer history

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shadowfae · 3 years

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We’re all pretty aware that the tumblr otherkin community is at a huge decline; I was wondering if you have any theories as to why that is?

American Protestantism, the decline of queer oppression in North America and the AIDS crisis, helicopter parenting, web 3.0, morality politics, and Tumblr’s porn ban; roughly in that order and rolled up into one bombshell that was a few years in the coming but nobody really saw it and understood it until it was far too late.

That was a mouthful and probably only made sense if you follow current cyberpolitical theory. For some of you reading this, as with every other hot take I have this has a chance of being passed around, that alone is enough. But for others who had no idea what I just said and need the ELI5 version, let me explain that. Buckle up, this’ll be a long one, and will go into fandom history a bit as well because it is actually relevant.

As we know, tumblr is a very American-centric platform. Twitter is also this way, but less so, but tumblr has it bad. Now, I’m ‘lucky’ in the fact that I’m Canadian and a twenty minute drive from the American border, so that puts me in the ‘privileged’ majority. (I say privileged because I’m not really sure what else to call it. Most of the information going around about politics either directly affects me or indirectly affects me approximately one or two links of contact away. Someone who’s only influenced by American politics because it makes their sister’s online friends sad is not going to be privileged in that way.)

This means that American politics and their social climate overwhelmingly affects tumblr’s social climate. This also bleeds through into other fandom spaces, on twitter, instagram, and Pixiv to name a few places; but here’s where I spend the majority of my time so here’s what I’ve witnessed.

America’s main religion, as far as I understand (from the raised agnostic and currently neopagan view I have), is some weirdass capitalistic-Protestantism that is so many miles from what the actual Bible says that if I were a betting man and knew more about cults than I did, I’d say it’s some weird fucking cult and never set foot in the country again for any reason that isn’t gaming free shipping through a PO box. If you have no idea what I just said but are at least vaguely familiar with Christianity, this graphic explains it pretty well. So we can see there’s some glaring issues with that ideal.

The decline of queer oppression and the rise of queer rights in North America, which is to tenderly include my own country but we all know when people say ‘in NA’ they mean ‘America, and Canada where it applies because the right-wing Republicans are really good in the propaganda department to convince everyone that Mexico is a drug-lords-and-anarchy wasteland to the point where even I don’t actually know what’s down there other than bad drivers and heat’; means two things. One, it’s a good thing by a long shot and do not mistake this as me thinking queer oppression being lessened is a bad thing. But two, it means that thanks to the AIDS crisis, queer folks lost a lot of first-person sources as history.

The queer elders in NA who survived are typically either a) bitter anarchists who are often POC, probably still dirt poor and do recreational drugs or b) university-tenured TERFs (trans exclusionary radical feminists). Category A are the people who Republicans have deemed worthless in every way, because racism, queerphobia, ableism, and all the other ways to be wrong and different and Evil that they can’t handle, because Jeezus would never want them to actually learn to love someone who wasn’t just like them, and they don’t have the compassion to do better. Category B are the people who want to be different in just a teensie little bit, typically with TERFs they want to be lesbians, but they don’t want to challenge the status quo. They’re fine with the way things work, they just want to be on top oppressing others over ripping the whole damn thing down and building a more forgiving system.

Now, due to all those ‘isms and the cheerfully malicious aid of the Republicans, pun not intended but drives home the cruelty of it all, we also see the rise of helicopter parenting. The invention of the internet did not really help this. Basically what you’ve got is a whole bunch of parents who saw the civil rights movement, just got access to the internet and things going viral, know the world is changing, and like all parents, they’re scared for their children. Now instead of parents knowing one or two people in their classes who just went missing one day and everyone assumed they ran away, they hear about eight homicides in the city of kids going to parks at night and dying. The Satanic Panic was another event around this time that contributed to that, but I’ll let you research that one.

This means that all of these parents, instead of doing what their parents typically did and let their kids wander off for the day so long as they’re back by sundown, they can’t let their children out of their sight. There might be a freak accident where their child is decapitated on the playground swing! Their baby might get murdered by an evil Satanist walking home from school! Their dearest darling might go online and tell their address to someone who’s got a 100% chance of being a pedophile who will show up and kidnap them in the night!

…You get the idea.

Combine those three things I just established, what we’ve got is a lot of queer kids who have a lot of internalized shame for being different and wrong, because they’re queer, and they can’t find spaces offline to be themselves, because all of the elders who would do that are dead and/or inaccessible and their parents won’t let them go to any clubs that aren’t school-related, which they’ll never find a GSA or queer club because Republicans, ‘isms, propaganda, and the war on Category A queer adults have all done their best to ensure that those spaces don’t exist.

So you have a generation of kids who I am the youngest of. The first generation on the internet. The late Web 1.0 (usenets and Geocities) and early Web 2.0 (livejournal was the big one, ff.net too, also 4chan but fuck those guys) generation. What we were taught was: trust nobody on the internet with your real info no matter how much you like them, this is a wilderness and any crimes that happen won’t be punished or seen so don’t put yourself in a position where you’re going to be the victim of one, and everything you put online is never getting taken down so don’t put anything up that you’re not willing to have on the front page of your local newspaper.

This worked out pretty well, actually! You had kids who knew that if they got in trouble, there was no backup coming to save them. Because the form that backup might take - parents and police - wasn’t going to help. Best case, they’d be banned from their friends and online support groups for being queer. Worst case, they’d be jailed and put in juvie and conversion therapy and turn to drugs and become evil Satanists just like everyone says they secretly are already. So they learned very quickly to take care of themselves. Nobody was going to save them, so they learned to not need saving.

And then, well, Web 2.0 shifted to Web 3.0. Livejournal died because parents - the Warriors for Innocence was the big name - went “gasp how horrible my children are being exposed to the evil pedos and homosexuals they’re going to do drugs and die of AIDS!”. Which is uh. It’s filled with a lot of bigotry, and I’m not excusing them - absolutely I am not - but you can kind of see where they’re coming from, if you tilt your head and squint.

Either way, LJ died, tumblr took its place, Facebook was fast taking off, and the fandom folks who had seen mailing lists go inactive, web admins take their fanfic sites down due to copyright, entire fandoms burnt to the ground in flame wars, said ‘fuck that we’re making our own place’ and that’s how AO3 got made.

That’s important. A lot of folks move to AO3, because well, the rules let them. The rules say ‘you can throw literally anything up here so long as it’s fan content and is not literally illegal, so we don’t get taken down’. It’s a swing for the first generation internet users, those kids who know this place is a wilderness and are carving out our own sanctuary.

But. The children under us. The children for whom AIDS is a nightmarish fairy tale, for whom the ghost stories are conversion therapy, for whom know they can’t really talk to their parents about being queer but can trust they probably won’t get kicked out over it. The children who haven’t spent ten seconds without supervision except online, and their reaction isn’t ‘oh thank god I’m finally free to express myself’ but ‘if I get in trouble, who will protect me?’.

And there’s nobody there. Because we went in knowing there was no backup. And that was fine. But now, the actual adults have figured out that hey uh, maybe we should make cyber laws? Maybe we should make revenge porn and grooming children over the internet crimes? And they grew up with that. They grew up learning that no, even if your parents are suffocating and controlling, they’re always be there for you! Some adult will always be there to protect you!

That isn’t the case. It’s not. But they expect it, because it’s always been done for them. They don’t really want to change the status quo, because that means doing it themselves. They can’t do that, because they don’t know how, they’ve been controlled for every single part of their lives thanks to helicopter parenting and without that control, they don’t know how to keep their lives together, and they demand someone come and control it for them, without restraining them.

Effectively, they want someone to ensure they never face the consequences of their actions. Helicopter parents will rescue you from whatever you did, because you’re their precious baby and it doesn’t matter if you punched a kid, you can do no wrong and the other kid clearly started it.

But being queer is doing wrong. Being queer is something Jeezus doesn’t approve of. So they want to make it something he could approve of! But if it’s too off what they consider to be okay, if it’s too different and weird and wrong and evil, that can’t do, that’s still bad, and they’re precious angels, and children, and minors, why are we the adults not protecting them and letting them see it? Why aren’t we being just like their parents but queer-friendly, why aren’t we protecting the children?

The adults who taught us were the children of those who died as a result of AIDS. The eldest of my generation knew some of them personally. My therapist’s younger brother died at 20 of AIDS, and she told me what it was like. But they don’t have that. These kids of web 3.0, they don’t have that. What they have is over-controlling parents, and the expectation that someone will always be there to protect them but hopefully in ways that don’t hurt them this time, no real understanding of why Category A queer elders are the way they are, and so much internalized shame that they have to do some pretty fancy logic-leaping to keep them from collapsing entirely.

They can’t turn into Category A queer youngsters, because they don’t know how to unravel the system around them, because they’ve never had to actually make choices in their lives and live with the consequences, because they don’t have the example of how to do it. They can’t unravel their internalized shame because again, that’s hard and they don’t have their parents to take away the consequences and pain. It doesn’t come easy to them, so it may as well not come at all.

But, you ask, if Category A queer elders aren’t around to teach the kids, then how are they learning anything positive at all? Well, Category B, our university-tenured TERFs, who don’t want to change the status quo but want to just be at the top of it instead.

For a lot of kids who don’t know how to make hard choices but want to be queer, this is an extremely attractive option. But when they go online to queer spaces, a lot of them say fuck terfs, we don’t support your hate, and they go ‘yeah okay that makes sense’. They can say fuck terfs without ever actually questioning why terfs are bad. They’re Bad and Evil, just like drug addicts, just like fairytale nazis, just like the evil homophobes.

And we saw them say ‘yeah fuck terfs’ and we were like, ‘aight you got it’ and we never questioned if they actually understood us. They didn’t. They didn’t, and we didn’t do enough to fix it, because not enough of us realized the problem. So terfs got a little sneaky. They hid behind dogwhistles and easy little comments, hiding their rhetoric in queer theory that you’ll absolutely miss if you just memorize it and never actually question it and understand why that point is being made.

This goes back to America sucking, because their school system is far more focused on rote memorization over actual logic and understanding of the text. They’re engaging with queer theory the way they’ve been taught, which is memorize and don’t think, don’t question. Besides, questioning and understanding is hard. Being shown different points of view and asked what they think is not only hard but requires them to go against all of the conditioning that says to just listen and agree and never question it, which goes back to tearing the system and internalized shame down, and we’ve established they can’t do that so naturally they don’t do that.

This begets, then, the rise of exclusionary politics. They’re turning into Category B queer youngsters, because we told them ‘hey that’s a terf talking point what are you doing’ and they never questioned why. They learned you can do all sorts of things, just don’t say X, Y, or Z, because they never thought deeply about it.

The children who have grown on Web 3.0 do not want to do any heavy lifting to make things easier for themselves long-run. They want to do as little as possible and have things get better for them. There isn’t enough of us left in Category A, because Category B terfs are very good at recruiting young folks and Cat. A is overwhelming poor, dead, and easily dismissed in the system as evil and bad, so we can’t exactly convince the young folks to listen. If all of the young kids could agree to tear down the system, a lot more older folks might listen. Change always starts with the young, and there’s a reason for that.

But Republicans have figured out, if you get people fighting, they never put together a force that can actually stop you. TERFs, who want the exact same thing as Republicans but with themselves on top, are doing this to queer youth, and Cat. A elders can’t fight back because there isn’t enough of them and the odds are against them, and the young folk like me who follow their lead.

People can kinda handle gay people. It’s not so far from the acceptable normal that it’s impassable. But you want them to handle kinky people? Gay people of colour? Kinky gay people of colour? Trans people? Those are bridges too far to step across. The original idea was to get the foot in the door with marriage equality and inch our way through with racial equality, sex positivity, dismantling ableism and perisexism (forgive me if that isn’t the word for anti-intersex ‘ism), and see if we can’t patch up the system instead of inciting a civil war over this and have to tear down the system entirely.

Well, we might’ve managed that if not for AIDS being the perfect ‘Jeezus is killing all the evil gay people for being sinners’ propaganda machine. As it stands now, not a chance in hell. So long as Republicans and terfs keep everyone fighting, nobody has the power to dismantle their empire, and they stay in power.

So then, you ask me, “Lu what the fuck does that have to do with the decline of otherkinity on tumblr???” and now that you’ve got all that background knowledge, here is your answer.

Those children who want their experiences curated for them and the evil icky content they don’t like to be gone because it disgusts them and anything that disgusts them is clearly sinful problematic and should be destroyed, are what we call ‘antishippers’, or anti for short.

They like being progressive. Sort of. They learned what Republicans and terfs have honed to a fine talent: keep people fighting, hold them to a bar they have to constantly make or risk being ostracized, and harass the people who don’t play along into getting out of your sight forever. Sound familiar?

They learned of otherkinity, and particularly fictionkind, because web 3.0 means if something goes viral on one site, it doesn’t just go viral on that site, it makes it to worldwide newspapers and twitter and nobody ever, ever fucking forgets it. They realized the following: “Hey wait, if I’m this character for realsies, not only does it help me deal with the internalized shame I’ve done nothing to actually fix because that takes work, I can also tell these people who draw gross content I don’t like they’re hurting me personally, and that actually sounds credible, and I can shame them into stopping”.

If this is your first time here and that sounds sickening, it damn well should, and I am so, so sorry that any of us had to witness this, and I am more sorry I and everyone else who personally witnessed this didn’t realize what was going on and put a stop to it. I answer asks and browse the tags and clear up misinformation and it isn’t just a genuine desire to help. It’s damage control, and my own way of trying to deal with the guilt of not stopping this. I’m well aware I couldn’t have seen it coming, I was a teenager myself still learning and no one person has that much power. I still feel like I should have done more, and I’ll do what I can to fix what’s within my power to fix.

So back to the story. This all culminates around 2016 or so. Trump wins the election, and every queer person ever knows they’re fucked, and the younger generation’s only ever heard horror stories, never seen actual oppression that this could bring. We’re all scared. We all don’t know what to do. Nobody has any answers or any control over the situation.

So they lash out. They attack others for drawing things they don’t like, for challenging them in literally any way, for asking them to reconsider the vile shit they just said, for so much as defending themselves from the harassment they just got. And when challenged, they yell “But I’m a minor! A literal child! How dare you attack me, clearly you get off on this, you evil pedophile!” and they sling around every insult in the book until one sticks. Pedophile is a pretty good one, so is abuser, and sometimes zoophile works out too. Freak is great, everyone gets right pissed off about it.

The fact that Category A queer elders were called pedophiles and freaks is not a fact they know or care about. The fact that they are quickly making every fandom community super toxic is also not a fact they care about. The fact that the ‘kin community has words and terminology and they actually mean shit, and the fact that they’re spreading misinformation faster than we can keep up with, are not facts they care about.

So they come in, take our terms, make it impossible for us to find new folks. They realize our anger is easily a power trip, because we’re already made fun of, so they get off on the little power they can find and make fun of us too, and then when we get rightfully annoyed and pissed off, they can hide behind being minors.

Then tumblr implements their porn ban, because nobody’s stopping them, because it isn’t profitable to have porn on here. Considering most of the otherkin community, and most fandom communities, are full of adults who do occasionally talk about NSFW things, and the fact that they’re just banning everyone who so much as breathes wrong, this begins the start of a mass exodus, scattering already fragile communities to twitter, pillowfort, dreamwidth, and a few other places. Largely, twitter, where you can’t make a post longer than a snappy comeback and where the algorithm is literally designed to piss you off as much as possible.

So community elders have largely left, because they can’t stand the drama and the pain of what’s happened, and that’s if they didn’t get banned for being kinky furries who do talk about how their kintypes merge with their sexuality. Most community members have also left or stopped talking about being ‘kin, because they get associated with antishippers and toxicity and it’s just not worth it. Those of us who are left get drowned out by misinformation and trolls and wishkin and antishippers who appropriate our terminology because it supports them getting a power trip, and whenever we argue, we get called pedophiles and freaks and worse.

And now there isn’t much left. I hope we get to find a better place. Othercon was a good place to talk about it, I did a whole panel (it’s on Youtube!) about what we want to do about it. But I don’t really have any answers.

But to sum it all up... America’s political climate ultimately culminated in destroying queer spaces, and we survived, and then people who wanted to destroy smaller communities to get on top showed up and we were all but defenseless against something we had never, ever dealt with before on this scale.

One of my twitter mutuals mentioned how kinning and otherkin are now completely separate communities. It’s really the best I can do to keep hoping that continues, until nobody realizes the words are at all connected to each other. It’s the best anyone can hope for, now. I hate it. I hate every part of this. But maybe we can salvage what’s left.

#luteia laments #otherkin #fictionkin #alth #alterhuman #asks #anonymous #long post //#discussions #on community history #on politics #on public relations #commentors feel free to add your own thoughts!#Anonymous

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intersex-support · 3 years

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hey I am not intersex but I have a question regarding the topic of a lack of representative language and terminology within the intersex community. specifically, I am wondering how many ppl in that recent discussion are from the global north? not to conflate being intersex with necessarily being queer or trans, but it came to my mind just now how the sub-Saharan African LGBT community/movement appeared to almost strictly use the acronym LGBTI or LGBTIA to describe itself in its infancy. Africa as a continent, with the slight exception of South Africa, is still very new to having queer communities but when we finally began forming support systems and advocating for ourselves, it seems organizers very much pushed or at least preferred to have intersex representation at the forefront of representation. I actually think I'm seeing the I being phased out in larger online queer spaces that include Africans in recent years, unfortunately, instead being replaced by LGBTQ. I identify as queer but like... idk that doesn't sit right with me. it's probably the result of modern day sexual minority discussion and advocacy being heavily influenced (for better and for worse) by Western/global north language and culture. :/

so i suppose my question is, have English-speaking intersex folks on Tumblr (which can become kind of echo-y between/dominated by the US and Canada; it just is what it is) looked to the global south's intersex terminology or advocacy groups and how they discuss themselves? I am not at all claiming they aren't having the same problem it's just... the internet feels big, but language and national barriers and vacuums like this exist and I think it's very common that similar groups from very different places miss out on supporting and empowering one another because of it. food for thought, perhaps? what countries have a longer history of intersex representation and advocacy, regardless of their level of mainstream visibility? which cultures? and how have they talked about their experiences, how have they developed their own terms?

oh and I hope it's clear I'm not saying people should just drop in and co-opt other cultures' intersex community's terminologies (history and context always matter), but I wonder if there's something to be learned this way? I hope this is a reasonable question and not insensitive. I really appreciate this blog and everyone who speaks about their experiences and struggles; it's important that we all strive to learn about and from one another, continuously, and this blog and the people who engage with it have taught me a lot just in the couple months I've been following you.

have a good one ✌🏾

Thank you so much for this question. I think you raise so many good points that are VITAL to address in the intersex community. It’s really true that the intersex community on tumblr is overwhelmingly people from the US and Canada, and I think a lot of the lenses that we use to discuss intersex language, terminology, and intercommunity issues are so influenced and mostly focused on US and Canadian intersex issues, which is honestly a problem! Like on one hand it makes sense that intersex conversations on here would be mostly involving American people since I feel like tumblr is overwhelmingly American, but I think that there needs to be more of a good faith attempt to look at and intentionally create spaces for international solidarity. I think that’s something that we really need to be aware of is that when we’re talking about intersex issues, we really need to steer clear of making overarching generalizations about what the “intersex experience” is or acting like American language preferences are inherently the standard. The intersex community on here is also so white, and there is a lot of issues with racism within the intersex community here-you really see white intersex voices getting prioritized over intersex people of color, and that’s a huge issue that we need to actively fight against.

And honestly like I think there is also a trend just to focus on American intersex activism, when there are sucessful intersex activist organizations doing important work world wide. And it’s important to recognize and support demands and issues that are more regional-for instance, a key part of the statement made by African Intersex Movement in 2017 is calling for an end to intersex infantcide, which is not a demand that most American intersex organizations are making. And I think really robust intersex solidarity requires looking at issues that affect us world wide, and looking at how to incorporate that into our activism.

You’re really right that we should be looking more to the global south and considering and developing some of our understandings based not just on American experiences, but also looking and learning from intersex organizations internationally. For instance, I know there’s been a strong intersex organization since 2000 in South Africa started by Sally Gross, which was quite a while before InterAct started really doing activism, and I think there’s so much to learn from people who have been doing the work for longer. Our resources page does have a list of intersex organizations broken down by country, which might be a good starting place to start to look at and learn about what unique issues intersex people in other countries have, and look at the amazing activism and important work that intersex people from outside of the global north are doing. We have so much to learn from eachother and I think acting like we don’t have anything to learn from intersex people outside of America is such an issue, and a perspective heavily influenced by white supremacy and xenophobia.

This is getting a little long lmao, but to answer your question-honestly, I really don’t think most intersex people in the tumblr community are considering the global south in conversations about intersex issues, community, and language. (this is a little different in spaces off tumblr-I’m in some intersex spaces that have a lot of people from different countries, but these spaces are still English speaking.) And I think that’s something we should change! I’m going to post this ask as a call in for the intersex community on here-how can we change the way we approach intersex community issues? How can we work to deconstruct the idea that American intersex issues and scholarship are the standard? How can we learn from intersex activists and people from other countries-especially countries in the Global south, especially Africa-and how can we fight against the way we might have internalized racism and xenophobia that leads us to view intersex work from those countries as less important? How can we decenter whiteness in our intersex conversations?

I’m not going to pretend that I have answers to all these questions, but I think it’s vital that we’re working on and addressing these questions, and building intersex spaces that intentionally make space for diverse intersex experiences, and that honor intersex work that is from other countries than America.

I know I’m going to commit to doing more research to broaden my perspective going forward, and I’d like to invite other intersex people following me to do the same.

Thanks for pointing this out. I really appreciate it.

-Mod E

#asks #actuallyintersex #intersex #people feel free to yell at me in the comments if u think im missing something important or disagree with what im saying here #or im overstepping #i can only speak from what i know #so let me know if i'm overstepping boundsa #also please let me know if i didn't answer your question lol i kind of went a little all over the place #long post tw

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woman-loving · 3 years

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minimizing and maximizing lesbian identities

Selection from “Identity Crises: Who is a Lesbian, Anyway?” by Vera Whisman, in Sisters, Sexperts, Queers: Beyond the Lesbian Nation, ed Arlene Stein, 1993.

This process of defining who is a lesbian is much more than a word game. It is a collective attempt to make sense of our history, figure out our present, and strategize for our future. It lurks beneath contemporary debates about bisexuality, butch-femme roles, and s/m sexuality. It haunts our discussions of political strategies, such as separatism and assimilation. And lately, this process of definition is posing vexing questions which seem ever more difficult to answer.

The theory of lesbian feminism once promised an alternative to patriarchal culture, where differences of race and class would disappear under the force of sisterhood, and where differences in sexual tastes would disappear under the force of consciousness-raising. But many women not only refused to ignored difference, they actually began to embrace it, and to rub up against boundaries. We haven’t all rallied around a shared identity as lesbians; today we don’t even agree on what the word means. Does that mean our movement is losing its base--or that the base is becoming broader and more diverse? [...]

Every definition has placed some lesbians in the blessed inner circle and some outside it. Is a woman who identifies herself as a dyke but who’s never slept with a woman a lesbian? Is a lesbian who sleeps with men really a lesbian? What about a lesbian who sleeps with women, but has had a primarily heterosexual past? If she becomes involved with a man next year, was she ever a true lesbian? [...]

Identities are often difficult to pin down. They are diverse and multiple. It’s impossible to identify with a single conception of a “woman” or a “lesbian.” For we can only believe in “the lesbian” by downplaying differences, by obscuring parts of our lives. in the 1970s, lesbians who would not ignore gender chose lesbian feminism over the gay rights movement. Today, a generation of younger lesbians, refusing to ignore differences of sexuality, are helping to construct the new queer culture. Women from both age cohorts are claiming the importance of their ethnic, racial and class identities. And, increasingly, we are all realizing that identities are multiple and complex.

As Shane Phelan, a philosopher, puts it, “The struggles of lesbians over the past thirty years should tell us that people are not ‘actually like’ anything.”[14] But if there is no timeless and essential lesbianism, what is the proper hook on which we can hang our political actions? What, in other words, are our common interests? What do lesbians really want? If “the lesbian” is nothing more than a shifting definition, is there any way to answer these questions?

If we can answer them at all, we may have to do so in a tentative fashion, specific to our time and place. That means dealing with contradictions. It means abandoning the search for consistency. To use critic Ann Snitow’s term, sometimes we need to “minimize” lesbian identity by constantly pushing against the borders; at other times we need to “maximize” it.[15] We minimize identity when we refuse to be controlled by it, when we expand the ways to be a lesbian. There are ways in which both lesbian feminists and lesbian queers dream of a world without sexual identity, a world where homosexuality doesn’t exist because heterosexuality doesn’t exist either.

But even the dreamers have to deal with the world, a world where it is at times necessary to maximize our shared lesbian identity, to proclaim our common needs and demand that they be met. Our politics must negotiate this duality; neither maximizing nor minimizing lesbian identities is sufficient in itself.

We have seen the problems of the maximizing approach--the construction of rigid, suffocating, and at least implicitly racist understandings of “lesbian” and her culture, ethics, and politics. But wholesale minimizing runs the risk of making us disappear before we’ve changed the world. If we deconstruct before they deconstruct, we end up in a situation where “the rich as well as the poor are forbidden to sleep under bridges,” where equality is defined as blindness to real difference. We have to minimize and maximize, create unities and simultaneously see them as false, build boundaries around ourselves, and, at the same time, smash them.

Years ago, I pried myself loose from a white, middle-class, vacuous culture and ran into the protective arms of the “lesbian community.” Now, as the basis of that community is revealed to be a fiction, I feel cut adrift. I ask my lover, “Where does all of this leave us? Out there?” But she cannot talk. She’s out on strike and is on her way to walk the picket line. In her union, she has pushed for domestic partner benefits, for a sexual harassment policy, and for the biggest raises for the lowest-paid. Through her efforts, I’m beginning to acknowledge that it is not uniformly ugly “out there.” But the path that once seemed clear to me has more twists and turns now, and I can only see what’s just ahead.

What is a lesbian? Who is a lesbian? One woman says it’s her lust that makes her a lesbian, even if she admits that she likes men, too. Another says that it’s her choice to surround herself with a community of women. A third talks in terms of her deeply felt sense that she is different, queer. In the end, a lesbian must simply be any woman who calls herself one, understanding that we place ourselves within that category, drawing and redrawing the boundaries in ever-shifting ways. For there is no essential and timeless lesbian, but instead lesbians who, by creating our lives day by day, widen the range of possibilities.

#lgbtq #lesbianism #what is a lesbian #presenting this more as an example of discourse than a wholly accurate narrative of developments among lesbians #also notice: questions about lesbian identity are asked in the context of defining lesbian politics #in comparison to how; in the next to last entry in my 'what is a lesbian tag'; they were asked in the context of a literary project #the boundaries of groups are defined in reference to particular goals/projects #*'what is a lesbian' tag; the tag part is not part of the tag

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southeastasianists · 4 years

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From the iconic films of drag legend Divine to the campy classics The Adventures of Priscilla, Queen of the Desert, and To Wong Foo, Thanks for Everything! Julie Newmar; the essential documentary Paris Is Burning to the groundbreaking TV series Pose; and, of course, the popular herstory-making franchise of RuPaul’s Drag Race. There’s a plethora of content from drag culture that can comfort the weary during these confusing times.

Drag, in its basic sense, is about transformation. It’s a reaction to society’s standards and expectations. However, albeit entertaining at first glance, drag, like any other art form, has always been political. From half a century ago’s queens of Stonewall riots to today’s digital queens, drag has always fought for the downtrodden – all the while wearing seven-inch rhinestone-studded heels.

In celebration of Pride Month, INQUIRER.net talked to six of the country’s fiercest queens about the importance of drag in this period of turmoil.

The art of drag

I always knew I like creating things, whether it’s dressing up our Christmas tree or dressing up for Halloween. When I first transformed in drag, it was like an epiphany. I knew this is something I would do for a long time. It was love at first drag…

As much as the pandemic has taken away the physical interaction that we used to enjoy during our parties, it also opened up more opportunities for the art of drag to be seen and appreciated. In the past, local drag queens and performers can only be seen inside nightclubs and LGBTQ establishments, and a lot of enthusiasts and artists don’t have access to such places, especially minors and those living in the provinces.

Nowadays, I still get to do drag, but more on hosting and co-producing online shows and parties. In doing so, I’m able to gather people and provide platforms for other drag artists to be seen and perform. So far, the reception has been good, especially since online e-numan is slowly becoming the new normal for our patrons in the clubs…

Drag is dynamic, evolving, and very diverse. Here in the Philippines, most people are familiar with drag through impersonators and our trans sisters donned in impeccable gowns. But there are also drag artists with occult or alternative aesthetics, or unpolished makeup skills, or garbage as part of their brand, and those who tell stories onstage that some may not like.

I, for one, am a storyteller. What I do is I incorporate current events or matters of public interest in the songs I perform. By carefully listening to the lyrics of a song, I weave its meaning to my stand on social issues. People may say it’s a political agenda, or that I’m biased or off-putting, but that’s what art does. It’s meant to provoke and challenge ideologies…

Human rights should never be a collateral damage. It is not the law itself that puts the people at risk. It’s the integrity and morality of those enforcing it that predisposes people to danger and makes them fear for their lives. Why would we trust such absolute power to this government?

-- Eva Le Queen

Mascots of the LGBT community

I started doing drag as an escape from reality. Just like any other art form, it’s a vehicle for the expression of my alter ego. My drag persona is an extension of who I am as a person.

I see it more as a hobby than work. I tell myself that I will stop doing drag once it starts to feel like work. During this pandemic, it’s so heartwarming to see all these queens, young and old, come together during these hard times…

There’s a Chicago drag queen named TRex who said, “As drag queens, we are the mascots of the LGBT community.” That resonated with me because we have a responsibility to amplify the voices of our community. Just because we’re entertainers doesn’t mean we don’t have a say on political issues.

In this country, those who criticize the government get silenced. That’s why as part of a community of outcasts in a society that conforms deeply to tradition, we make it a point to speak out without fear or reservations. Because at the end of the day, we have to be echoes that will remind our countrymen that we are the generation that never forgets…

It’s crazy. “I am the law.” That’s what’s happening in our country right now. It’s no longer about the law of the state. That’s why the Terror Bill is wrong. If the government can abuse the law against journalists who are only doing their job, they can surely do it to anyone.

The problem is, supporters of politicians act like fandoms. It shouldn’t be that way. They hold their positions because the people put them there. But, really, what can we expect from this government? You elect a clown, expect a circus.

-- ØV CÜNT

Disturbing the comfortable

Drag is a matter of creating your own reality, and in creating your identity, you get to choose the traits that you want to embody. I believe that it’s a melting pot of everything I’ve learned in life, especially from theater and the arts.

As drag queens, we get to break the social norms, and we do it with more power and confidence than we ever thought we had.

Drag is art, and art in general is meant to comfort the disturbed and disturb the comfortable. It’s a fun way of looking at what’s happening in our society and of doing checks and balances. Drag queens have always been integral in the LGBT movement, and removing politics from a drag queen is the same as removing that person’s identity…

Ever since the lockdown, more newbies have joined the scene, and they even get to perform with the more veteran queens. People aren’t that busy so we get to interact with each other. Queens from different clubs and cities finally get the chance to collaborate. Everyone gets a level playing field.

At the same time, it’s also challenging because it’s still a live show, so you still have to put in the effort. There’s no assurance of a talent fee, and the attention span of netizens is so short, especially with so many things competing for their attention online. It’s a different stage, too. We’re constricted to the screens of other people’s devices…

I always try to make my drag fun, but it depends on the mood, the sound, and the message. Same with crafting any other performance, there has to be a story. You should get the audience hooked and there has to be an escalation and climax. Whether you make it subtle or literal, the message always has to come across.

For me, the message is often about coming together as so-called deviants and telling people who we are and demanding what is ours, or telling people that we are not a sin and that being ourselves is good enough.

-- Mrs. Tan

Drag is unbreakable

I did drag for the first time by joining Drag Cartel back in November 2017. It’s a competition for aspiring drag queens. Category for the night was “Disney On Ice,” so I came as Prince Charming in drag. That night, I won, and from there, my love for drag just bloomed.

I do it because it makes me do things that I’d normally just fantasize about. It’s a realization of the things that give me inspiration. The look, the makeup, the attitude. Even though it takes a lot of time, effort, and money, and even though my face breaks out and I get physically hurt while performing, living that fantasy is still the best feeling…

“Keep drag alive” is what we always say, and that goes for togetherness. For drag queens, drag enthusiasts, and drag lovers to maximize the power of social media and uplift queer artists to keep pushing, and to show that this pandemic is not a reason to stop doing what you love…

Drag is a middle finger to all forms of hatred, homophobia, discrimination, social injustice, and stigma…

What’s going on in our country is so overwhelming that I’m often left speechless. Every day I scroll through my feed and I see one issue after another, and it makes me feel sick. I’m disgusted by the people responsible for all this mess.

I just hope people will take note of those in power who haven’t done anything good for this country. I hope that come election season, the people will remember what’s going on now and who’s responsible. I hope they vote for the right people. That’s all we can do as Filipinos.

—PRINCE

An image of hope

I started doing drag April of 2019 when I met a few drag queens (now my drag sisters and best friends) who helped me build my drag persona. I have always been very flamboyant and effeminate growing up, and drag opened up the possibilities for me to express those traits even further. Before, I was just doing it for self-discovery, but now, it’s for the community as well.

Drag is about finding the courage to create an image of hope and fulfilment for yourself that could later on affect other people’s lives…

The local scene has been very resilient when it comes to this pandemic. This is a living proof that drag is possible even without clubs and big venues. Just like wild grass, it’s bound to find a way to grow on its own no matter what…

Drag has always been political, and expressing my thoughts on socio-political issues through performances, public posts, online protests, and family and peer conversations is a way for me to maximize my drag as a political medium.

With everything that we’re facing right now, I think a lot of people are scared for their own safety more than ever. Aside from the unresolved coronavirus crisis, it’s really frightening to witness the recent displays of abuse of power and the questionable decisions of this government.

As a member of a community that has long been experiencing inequality, discrimination, and unlawful acts, I am deeply saddened with how all of this misconduct diminishes my hopes for a country free from oppression.

—Marina Summers

On the right side of history

Drag is my art, my craft, and my passion. Without it, I’m incomplete. It’s an alternative persona but it’s also part of my identity. It is the Juliet to my Romeo.

My interest in drag started after I saw the film To Wong Foo, Thanks for Everything! Julie Newmar. The glitz and glamour was so fascinating, and I immediately wanted to be part of that world.

People may see us as glamorous toads with a million rhinestones in 7-inch heels but, girl, it’s not as easy as it looks. Drag is not just crossdressing. It’s a transformation.

Drag queens are probably the most resilient and most creative people I know. Drag is thriving even on lockdown. There are a lot of online shows for all to see. We figured out a new way of showcasing our chops. We will survive this…

Drag is political. It was, it is, and it always will be. Periodt. I am a full-grown adult man dressed up to the nines, looking like Joan Crawford after losing the Oscars. It’s a big middle-finger to toxic masculinity and misogyny.

I like to think I have a considerable amount of following, which means I have a platform. I always have a choice, just like everybody else. One can choose to stay quiet, which effectively means choosing the side of the oppressors. Or I, a drag queen, can choose to be part of a positive change and help inspire a new generation of people who are not afraid to express themselves, political or otherwise.

I want to end on the right side of history. As a drag queen, I believe I can do that.

—Dee Dee Holliday

#drag #drag queens #lgbtq #philippines #art #culture #resistance

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contextualstudieslorena · 3 years

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IS BEING A PART OF THE LGBTQ+ COMMUNITY A TREND?

+Throughout the years’ many people are seen coming out as queer. And nowadays it is even more common to see queer characters in media as something that is becoming normalised. For example, in this early graph made by Gallup, (an American analytics and advisory company based in Washington, D.C.) we can see that the amount of people ‘coming out ‘ and identifying as a part of the LGBT community grows every year. Yet, it is seen to be more common in people who are born from 2002 to 1997, that being generation Z. After that, being Millenials, who are followed by generation X. Besides that, it can be seen that few traditionalists identify as LGBT, for a reason that I will be talking about in this essay.

We can also see in the graft that those numbers rise throughout the years. And why does this happen? Is it because Millennials and Gen Z started a new trend of being queer? Or is it because they feel more comfortable talking about issues that used to be hidden before.

Queer representation has indeed been growing a lot, if not in movies or magazines, Kids nowadays can spot a drag queen only looking through social media, or even Netflix, a Movie platform that has been seen adding a lot of queer characters to their movies and shows. If Netflix is doing a good job at bringing awareness and representation that is another conversation but compared to 10 years ago, it is noticeable that every day queer representation grows more and more.

Yet, the only place we can see this is in media, as there is not much of it in the regular history classes we have at school.

It is also important to note that kids can be very moldable. They spend more than 11 years of their life copying exactly everything they see, that being something positive or not. And that happens so often, that a boy died in Indonesia after trying to copy the fictional superhero Spider-Man. ‘Police are investigating if a five-year-old boy in Jakarta was trying to mimic Spider-Man after he jumped out a window to his death after being told he couldn’t watch the latest movie in the franchise.’. And as surprising as this can be, it shows kids and teenagers can be influenced by something so much, they will try to mimic it, which might be happening to all the Gen Z adults who grew up with media shoving down LGBT content down their throats. As well as that, they can also be following their friend’s choices to come out and can be even lying to their own selves for attention.

I could spend an enormous amount of time writing about how social media can affect peoples sexuality and gender but I’d rather do something more educating and look at the past. Where humans started coming together as tribes and living in a society, having to deal with the presence of each other and create romantic and social relationships.

When talking about same-gender relationships the queer community mentions how normal gay relationships are in nature. Petter Boeckman, Norweigan Zoologist would say that more than 1500 species of animals have been seen having some type of homosexual interaction, those not only being mammals but as Boeckman stated "We're talking about everything from mammals to crabs and worms. The actual number is of course much higher. Among some animals homosexual behaviour is rare, some having sex with the same gender only a part of their life, while other animals, such as the dwarf chimpanzee, homosexuality is practised throughout their lives." as well as that, he then compares chimpanzees to humans who identify as homosexual "If a female has sex with a male one time, but thousands of times with another female, is she bisexual or homosexual? This is the same way to have children is not unknown among homosexual people.". However, Petter wasn’t the only one who found homosexual interactions between animals, Kurt Kotrschal, a known biologist for researching these types of behaviours has confirmed that these ty pes of relationships are beneficial for the species.

I am mentioning animals not only to show that homosexuality is natural to other species but because they can be even more related to indigenous people.

Indigenous people are the ones who can be seen the most in contact with nature. They have decades of history of not having any contact with other human beings than the ones that were located in the same tribe as them, and as much as they would fight with other tribes and move around they still had their tribes, where they would create relationships in and settle their tents. They didn’t have any contact with books and science before the colonizers came in 1500 and even after that many tribes weren’t discovered by them in the middle of the Amazon forest, so many of them didn’t even get to be influenced by the Europeans and their racism and misogynistic views and homophobic religion.

The point I want to make is that indigenous people are the ones who are the closest to animals, and if they saw an animal do a homosexual interaction, they would probably see it as something that is intended to happen and not weird, as animals don’t have a perception of that is morally wrong or not. They are a part of nature, different from the Europeans who colonized them who were already influenced by the church and their extremist ideas. And as much as it would be wonderful to have indigenous people be so open-minded as they were, Colonization happened, and with that, so did a period where Europeans found the need to force their catholic beliefs on them, as well as bringing many diseases and suffering. Cieza de Leon, a chronicler of the conquest in Peru once said, and I quote ‘ Within a somewhat different framework. During the colonial years, indigenous morality changed, partly as a result of contact with the Europeans.’She also believes and argues that indigenous people had a spiritual justification for doing anal sex with their partners ( which is now seen as something Queer people are more familiar with), that being in a same-sex or straight relationship. This spiritual justification had to do with their religious beliefs. While Colonial Latin American societies would see anal sex within their own beliefs, Iberian societies would see sodomy as a way of showing male dominance.

There are not that many pieces of evidence of Queer indigenous people in history, as the colonizers would murder them and force them to stop being who they truly were. However, there’s an engraving that shows a little bit more about their experience as trans indigenous people in colonial times. In this engraving made by Theodor de Bry in 1594 as part of his Les Grands Voyages, we can see how this homophobia is well represented. In the art piece, 8 men are shown wearing noble clothes, and between them was Vasco Nunez de Balboa, a man known for being a Spanish nobleman who conquered Panama. But what is atrocious about this art piece is what is in front of them, 3 men being eaten alive by dogs after being demanded to do so by the nobleman, after being seen dressed as women. However, what is most ironic about this engraving is the way it’s presented, which plays when seeing the men standing above them. Who present themselves in a feminine way earring clothes that could nowadays be considered quite puffy and girly. This engraving is only the beginning of what queer indigenous people had to go through, of course not mentioning the amount of evidence of homophobia that was probably erased through the time. To summarize Brazil’s colonization process, the European view on lust, nudity, polygamy, cannibalism, sodomy and homosexuality which was normal to indigenous people, was considered to be against nature and gods will, and their job was to basically baptise as many natives as they wanted and shove catholic ideas down their throat.

Yves d’Evreux, a french capuchin priest delivered a highly dramatic letter, that presented his reaction on how he encountered an indigenous that could be considered a trans man. His trip to Northern Brasil (1613-1614) surprised him , as he reacted in a negative way towards them. As he wrote ‘There is, in Juniparan, in the Island, a hermaphrodite, in the exterior more man than a woman, since he has the face and the voice of woman, with fine, flexible and long hair, however [he] was married and had children (...). (d’Evreux, 1874, p. 90) he then mentions this man again, as he ran after him with the French to ‘purify his soul’ and kill him, he was then captured and chained under the fort of Sao Luis and was obliged to say the following ‘You will die for your crimes, we approve your death and I myself want to light the fuse for the Frenchmen to know and to see that we hate your evil deeds [...]: when Tupan sends someone to take your body, if you want to have in the Heaven the long hair and the body of a woman instead of that of a man, ask Tupan to give you the woman’s body and to be resurrected woman, and you will be in Heaven on the side of women and not of men. (d’Evreux, 1874, p. 232). This however is just a glimpse of what transgender people had to go through during colonial times and still to this day. The queer community is a community that is supposed to help everyone, but that doesn’t focus much on the history of indigenous people and how much they suffered.

In conclusion, as much as nowadays, people can be highly influenced by others, the LGBTQ community has been around for a rather long time and it is not something that the newest generation has made up. From the colonization times till nowadays, queer people have felt oppressed and the necessity to ‘stay in the closet’ and not be their true selves while being afraid of getting judged or even murdered by random people or even close ones. However, nowadays people have been talking more about important issues such as homophobia, sexism and racism, which is making queer people feel more comfortable Even though, they are still fighting for their rights, and they’re still in the long run, protesting for all the people who have died since Europeans somehow decided that god found their sexual choices to be unnatural and demoniac. Now, what is left for us to do is to create a healthy environment and show more representation in media every single day, so more queer people feel comfortable without having to spend their entire lives fighting and running away from who they are. Being queer is not a trend, but queer people have been being hidden from us our entire lives. They were always there, and they are always going to be there.

Bibliography:

Partal, Y., 2021. Are there gay animals in nature? Homosexuality in the animal world. [online] Zoo Portraits. Available at: <https://www.zooportraits.com/animal-homosexuality/> [Accessed 5 April 2021].

Sigal, P., 2003. Infamous desire. Chicago: The University of Chicago Press, p.2.

Fernandes, E. and Arisi, B., 2017. Gay Indians in Brazil. 1st ed. Springer.

News-Medical.net. 2021. 1,500 animal species practice homosexuality. [online] Available at: <https://www.news-medical.net/news/2006/10/23/1500-animal-species-practice-homosexuality.aspx> [Accessed 9 April 2021].

New York Post. 2021. 5-year-old boy dies ‘trying to be Spider-Man’. [online] Available at: <https://nypost.com/2014/05/04/5-year-old-boy-dies-trying-to-be-spider-man/> [Accessed 9 April 2021].

Jackson, A., Thomas, M. and Steffen, A., 2021. Homosexuality Is Natural. [online] Exposing The Truth. Available at: <https://www.exposingtruth.com/homosexuality-is-natural/> [Accessed 9 April 2021].

Buchholz, K., 2021. Infographic: 5.6 Percent of U.S. Adults Identify as LGBT. [online] Statista Infographics. Available at: <https://www.statista.com/chart/18228/share-of-americans-identifying-as-lgbt/> [Accessed 9 April 2021].

Pictures:

1475. Spanish Explorer Ordering Native Indians To Be Torn Pieces By Dogs Copper Engraving 16Th Century. [image] Available at: <http://www.latinamericanstudies.org/debry-atrocities.htm> [Accessed 9 April 2021].

n.d. Two indigenous women kissing at an LGBTQ+ pride parade. [image] Available at: <http://@indigenasLGBTQ> [Accessed 9 April 2021].

n.d. Trans (We’wha (Zuni) circa 1849-1896 Mexican Indigenous woman. [image].

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theseerasures · 4 years

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so you wanna revolution (but everyone’s being so mean)

this post is a response to a lot of little flare ups that have happened in the past few weeks, but most particularly this post, and responses like these. my usual approach whenever someone has an opinion in front of me in this septic tank of opinions is to just ignore them to death, but this line of rhetoric has been flying around a lot lately, and isn’t going away anytime soon. i don’t think banging my head against this particular pinata will finally break it wide open to reveal the sweet sweet candy of complete and total anti-racism, but as an ally in this fight i’d still rather it be MY head instead of, say, someone with even less time and mental energy to spare, and more cranial trauma.

you all want a civil, even-handed explanation for why you need to put aside your opinions and hurt feelings and just learn? why these activists aren’t giving you the patience and understanding you feel you deserve? then let’s unpack this shit.

for the sake of argument i’m gonna take it as a given that the allies who protest that they’d be better at helping/more people would help if everyone were nicer to them ARE coming from a place of sympathy and desire to help. i’m not here to question anyone’s motives: i’m sure you’re also heartbroken about senseless black death and have been shaking your metaphorical fist at the injustice. but i want to dig a little deeper to figure out why your sympathies manifest so frequently and comfortably in critiques of how people talk to you/other theoretical allies rather than actions or conversations that actually dismantle the systems you’re supposed to be against, and to do that, i’ve laid out a few things that motivate comments like the above.

1) Don’t I have a right to feel hurt when someone is mean to me?

this is already a very commonly discussed point. yes! you do. but get a god damn sense of perspective about it, people are dying. it is perfectly normal–particularly if you’re coming from a position of privilege–to feel shocked or hurt when someone brusquely corrects you for doing/saying something you thought was on the level. no one is asking you to get rid of these feelings (at least, not all at once); what we ARE asking is that you not make the whole thing about your hurt feelings, rather than trying to learn from the critique. derailing productive discussions about what you’re all ostensibly here to do (ie., antiracist activism) so you can bicker over Robert’s Rules does not a good ally make. when you do that, you are implicitly declaring that there is nothing in the world so important that it can’t be postponed in favor of how YOU feel. your feelings cannot be more important than black lives. if the implication is that you won’t help if people are mean to you, you are essentially trying to hold the movement hostage for the sake of your own feelings.

2) We’re all working together. Shouldn’t I get equal say in how we do things?

short answer: no. long answer: if you’ve just jumped onboard the antiracism train, it might help to think of it as a skill that you need to practice and develop like any other. activism requires training and work, and the people who have been doing it for longer generally tend to be better at it. you should try listening to them and thinking about what they say instead of going with your gut response, because your gut response at the moment of criticism is most likely guided by emotional defensiveness. this doesn’t mean that you don’t get ANY say; saying something wrong and being corrected is an essential and constructive part of the process, but Jesus CHRIST learn to read the room. if you’re with people who have been immersed in this work for years, try LEARNING from them instead of criticizing the way they say things. if you all can appreciate asshole artists, critics, and comedians in other aspects of culture, you can definitely learn from activists who don’t have the patience to hold your hand every time you make a mistake.

3) You catch more flies with honey–that’s just how the world works.

sure, okay–i want you to take a moment to recognize the incredible gall and presumption to come freshly into a history and movement that has existed in some form for more than FOUR HUNDRED YEARS and speak to it as if it has no experience with “how the world works.” what you are just now realizing might be an actionable issue is a lived reality every day for black people. the fact that you immediately feel comfortable telling them how to secure their liberation and aren’t comfortable when they correct you is the height of white privilege. this is how knowledge and politics get colonized: colonizers come in under the guise of “helping,” adopt a position that they say is more “rational” or “worldly” compared to that of the colonized, and try to take it over for the colonized’s “own good.” if you are in fact trying to help marginalized people improve their situations, DO NO PRESUME to know how to address their problems better than they do. and if someone calls you out on it, learn to be better.

4) Shouldn’t we be on the side of reasonable discussions? People don’t learn from being namecalled a white supremacist, even when they get over themselves.

you know what? you’re right. education is a hugely important part of activism, and even beyond that, the cohesion and efficacy of activist movements do depend on its members treating each other with a certain generosity. black people have shown us a remarkable level of generosity by letting us–those who have been complicit in their oppression for centuries–into their movement, teaching us how to be most constructive and forgiving us when we make mistakes. so practice being generous to THEM instead of demanding more from them. recognize that it takes an immense amount labor to offer well-thought-out critiques to your shitty actions, and even more to have a long conversation with you. realize that attempting to communicate to you why you should care about their lives and livelihood is a deeply painful and traumatic experience. have some of the fucking empathy that you’re demanding from them! think about how terrible you’re feeling about all the 2020 tumult, and then think about how everything that’s happened this year has been orders of magnitude worse for the black community, and how terrible they must be feeling as a result. think about the fact that these moments of high activism DO NOT LAST FOREVER, so many activists are rightly prioritizing direct action and do not have time to guide you through your emerging wokeness. of course learning about why what you did was wrong is important, but the right way to do that is not to pester black people to educate you. the resources are out there. other, more experienced allies are out there. if you’re behind in a class, the solution isn’t to demand that the rest of the class stop to help you–the responsibility is on YOU to do the extra work to catch up.

5) But aren’t I being generous already? I’m offering to help these people even though I’ve never done anything wrong to them.

short answer: go fuck yourself! long answer: yeah, let’s go back to the “name calling” thing again. i fail to recognize why it’s so difficult–particularly for predominantly queer and/or feminist spaces–to recognize complicity and privilege in THIS arena compared to all others. we don’t say “not all white people” for the same reason we don’t say “not all men” or “not all straights” or “not all cis”–because white supremacy is baked into every aspect of our lives. it is inescapable. white supremacy cannot be restricted by the things other, cartoonishly racist people do. it is blood that is on ALL our hands, and we benefit from it daily. it IS uncomfortable to realize when you’re not the oppressed but an oppressor in a situation, but the way to resolve that is to sit in that discomfort, and learn to be better.

so the next time someone sharply corrects you, or tells you to check your privilege, and you’re upset about it, remind yourself that it is NOT ABOUT YOU. you are literally here because it’s unfair that so many things ARE about you. watch this video to remind yourself of what’s at stake! (it’s also in gif form!) revisit these slides about what you’re experiencing! (they were made by a high schooler, so you can really put yourself in that education mindset.) sit and process that feeling and learn why you were wrong without getting publicly defensive or asking a black person to coach you through it. donate to some MutualAid funds, legal defense funds, and personal fundraisers. badger some elected representatives about defunding the police. and realize that you’re still alive. you lived. you learned how to do better, and it didn’t kill you, and there’s still so much to do.

and if that still isn’t sitting well with you, you can also try eating an entire dick.

#helen gets political #hoo that tag is dusty

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queerscout · 4 years

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I've been seeing a lot of posts recently about how "the first pride was a riot," which is a phrase I love, but with current event si think it's very important to fully understand the context of this statement to see just how much it relates to today.

So, for those who don't know, that statement is referencing the Stonewall Riots that started on June 28, 1969 at the Stonewall Inn in New York City. I've met so many people who don't even know what Stonewall is, and those that do may know the key players such as Marsha P. Johnson, Sylvia Rivera, and Stormé DeLarverie but few details about what actually happened. And this is really a failing of our education system to teach queer history and the history of how civil rights movements actually go, so I'm going to fill in a little.

Stonewall is largely considered the event that started the Gay Liberation movement. This movement promoted radical action in the fight for equality. Prior to Stonewall there were a few other uprisings, but none really had any traction. Aside from that, the main homophile rights organizations at the time were Mattachine Society and Daughters of Bilitis, for gay men and lesbians, respectively. Both Mattachine and The DOB encouraged respectibility through assimilation. Basically "if we wear suits and dresses and ask nicely maybe they'll treat us like people" which... Clearly isn't even an option for some of us. They did have some accomplishments, for example in the early 50's, a Mattachine member was one of the first to fight an entrapment case in court and win. At this time there were laws making it more or less illegal to practice homosexuality. Undercover police would frequently solicit sex from other men, then arrest them. Most who were arrested plead guilty to avoid public shame and losing their jobs. But, a Mattachine member, Dale Jennings, was one of the first to challenge it and win, though the laws still remained unchanged in most places for over a decade after this. For the most part, progress made by these organizations was minimal.

That brings us to Stonewall. After almost two decades of "assimilation" with no significant change, New York City still had laws in place requiring people to dress a certain way, and to not exhibit gay behaviors in public.

Gay bars did exist, they were primarily owned by organized crime who would pay off cops and get tipped off for when there would be a raid. And there were raids, frequently. Though this agreement with the police was really to protect their alcohol more than their patrons.

Stonewall was no different. In 1969, Stonewall was run by the Mafia. It was a hole in the wall place that didn't even have running water, but it was a refuge for the queers of the time. There's a lot of discrepancy as to what actually happened on the nights of the riots, but here's the gist of it.

At 2 a.m. On June 28th, police raided Stonewall in a surprise raid. Raids usually went like this:

Lights come up, police line up patrons to check their ID's to 1. Confirm age and 2. Ensure people are dressed in accordance with the gender listed on their ID. When in doubt, officers would confirm a patron's sex by bringing them in to the bathroom to check. At this point, anybody not wearing at least 3 pieces of clothes that matched their ID would be arrested.

Many of Stonewall's patrons were gender non-conforming. Trans women, drag queens, and butch lesbians. Some of the favorite targets of police. Many of these people had so many arrests on their record they lost count.

Back to June 28th. Patrons were lined up, but people who were there said there was a general feeling of uneasiness. Something was going to be different that night

The police started making arrests... And people fought back.

One person in particular, said to be Stormé DeLarverie, fought with the arresting officer for 10 minutes, and was hit over the head. As she was shoved into the paddy wagon she shouted out "why don't you guys do something?" And that was it. Chaos broke out. Riots broke out. VIOLENT riots broke out.

Police cars had tires slashed, windshields broken. Trash, rocks, beer bottles, and coins to "pay them off" were thrown at the police. Trash cans were lit on fire. Police were taunted and chased.

At one point, some officers decide to barricade themselves in the bar itself but rioters were not having it and broke in, said to have used a parking meter to break down the door and even tossing bombs in. Yes, they destroyed their own bar to do this.

The next few nights were filled with violence and destruction. But it worked. It brought queer rights to the front page of newspapers and created the idea of queer pride. It laid the groundwork for major progress fighting against employment discrimination, police brutality, and laws written specifically to target the queer community.

The queer community tried being peaceful. It didn't work. They still faced employment discrimination, harassment, laws specifically targeting them, and intense police brutality. The Stonewall riots were that shift needed to bring about change.

When you say "the first pride was a riot" in response to current events, know just how much power and truth is behind those words.

There is a time and place for peaceful protests. And when they are not heard, when demands are met, it's time to be loud and defiant in the face of the oppressors.

#Queer history #Stonewall #Riots #the first pride was a riot #Blm #mattachine society #daughters of bilitis #Queer community

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epochryphal · 4 years

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abolition work

hm i haven’t been posting here much because 1. Work Busy and 2. local movement spaces being largely on facebook, plus 3. disclosing local geographic location on here is still a bit Hhhh

but yeah i’m fairly open about being california bay area, and am working on plugging into local orgs and have been doing some rad captioning gigs for various places on both coasts, and getting to witness really rad conversations around defunding, dismantling, abolition, alternative structures, and communal healing

big plug for Kindred Collective and healing justice, their work on the medical industrial complex, and the National Queer and Trans Therapists of Color Network doing the deprogramming state collusion and relearning community care for social workers & healing practitioners

on surveillance, Hacking//Hustling is doing awesome work and talking about histories of police collaboration to criminalize public health surveillance, as is Red Canary Song,

highly recommend the Just Practice Collaborative’s mixtape on transformative justice coming out at the beginning of august

some great discussion by Mia Mingus and Mimi Kim along with Cat Brooks of Anti Police-Terror Project/APTP about the conflation of transformative justice, which seeks to transform systems that allowed/enabled harm to occur, with restorative justice, which seeks to restore the status quo that existed before the harm, and which the state is picking up on as a veneer of reparative work

and always always love for Critical Resistance and their amazing resources, and to the Abolition Journal Study Guide

for concrete steps to police abolition and things to call for from leaders, i recommend:

APTP’s & Justice Teams Network’s Black New Deal (here, there, and also here)

8toAbolition

MPD150 (who have a huge resource page!)

Critical Resistance’s demands

Movement for Black Lives/M4BL’s Interrupting Criminalization Toolkit

Repeal 50 (New York police misconduct protection laws)

other rad groups with resources include Survived & Punished, Community Justice Exchange, DecrimNow, FreeThemAll4PublicHealth, local Decarcerate ___ groups, Black Youth Project 100, INCITE!

other important names include Ruth Wilson Gilmore, Mariame Kaba, Kristina Agbebiyi, Kelly Hayes, Leah Lakshmi Piepzna-Samarasinha, Kimberle Crenshaw, Mari Matsuda, Anoop Naya, Audre Lorde, Assata Shakur, Cornel West, Angela Davis, bell hooks, James Baldwin, Alice Walker, Charlene Carruthers, Rachel Cargle

my favorite demands right now are:

freeze police hiring, at minimum

decriminalize public existence (loitering, disorderly conduct, being in a park after dark, eating or drinking in public/on transit, riding a bike on the sidewalk, sleeping in public, littering, urinating in public, etc)

- these shouldn’t be misdemeanors! there can be general public conduct agreements without criminalization, and with competent handling of homelessness

refuse to criminalize COVID-19 and decriminalize HIV/AIDS and end all health care information sharing with police

refuse to use facial recognition tech and end usage of “predictive” tech, license plate readers, etc (saves money too!)

fund public bathrooms and showers, including making existent facilities (eg YMCA, pools) available, and fund COVID sanitation staff

move duties out of the police:

- youth engagement

- community engagement

- re-entry from incarceration assistance

- parking enforcement

- traffic law enforcement

- health crisis response

- mental health crisis response

- homelessness response and services

- neighbor disputes

- trespassing enforcement

- domestic violence response

- transit fares and rules enforcement

--> create new divisions that are unarmed, are not trained&licensed to use force or institutionalize/incarcerate, and are non-coercive

--> start by creating a transition team to start doing this with a five-year plan, for example

*** in the meantime, disarm police responses to these!! ***

--> see CareNotCops.org

articles i’ve found valuable:

Confessions of a Former Bastard Cop on Medium

Who Should Pay for Police Misconduct on a legal blog

Domestic Violence & Defunding Police on Huffington Post

Tired Bad Cops First Look to Their Labor Unions on Washington Post

Who’s Afraid of Defunding the Police? on Salon

Defunding the Police: What Would It Mean for the U.S.? on NPR

Abolishing Policing Also Means Abolishing Family Regulation by Dorothy Roberts

The Color of Surveillance by Alvaro Bedeta (see also the conference’s materials)

article i need to take a moment to find a way around a paywall for lmao: On Trans Dissemblance: Or, Why Trans Studies Needs Black Feminism

documentaries/videos i recommend:

Black America Since MLK: And Still I Rise on PBS

books i’ve learned about and super want to read include:

Blackballed: The Black Vote and US Democracy

Medical Apartheid: The Dark History of Medical Experimentation from Colonial Times to the Present

How We Get Free: Black Feminism and the Combahee River Collective

Unapologetic: A Black, Queer, and Feminist Mandate for Radical Movements (by Charlene Carruthers with BYP100)

The Trials of Nina McCall: Sex, Surveillance, and the Decades-Long Government Plan to Imprison “Promiscuous” Women

Race After Technology: Abolitionist Tools for the New Jim Code

Dark Matters: On the Surveillance of Blackness (by Simone Brown)

Black Software: The Internet & Racial Justice, from the Afronet to Black Lives Matter

The Age of Surveillance Capitalism

Decarcerating Disability

No Tea, No Shade: New Writings in Black Queer Studies

Captive Genders: Trans Embodiment and the Prison Industrial Complex

Normal Life: Administrative Violence, Critical Trans Politics, and the Limits of Law (by Dean Spade)

Automating Inequality: How High-Tech Tools Profile, Police, and Punish the Poor

additional books i’m considering and have seen recommended:

Nobody: Casualties of America’s War on the Vulnerable, from Ferguson to Flint and Beyond

An Indigenous Peoples’ History of the United States

Sister Citizen: Shame, Stereotypes, and Black Women in America

When Affirmative Action Was White: An Untold History of Racial Inequality in 20th Century America

Me and White Supremacy

So You Want to Talk About Race

Why I’m No Longer Talking to White People About Race

Being White, Being Good: White Complicity, White Moral Responsibility, and Social Justice Pedagogy

The Condemnation of Blackness: Race, Crime, and the Making of Modern Urban America

Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong

Evicted: Poverty and Profit in the American City

The Color of Law: A Forgotten History of How Our Government Segregated America

A People’s History of the United States

Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (by Patricia Hill Collins)

Eloquent Rage (by Brittney Cooper)

Bad Feminist (by Roxane Gay)

Thick: And Other Essays

Real Life: A Novel

No Ashes in the Fire: Coming of Age Black and Free in America

Since I Laid My Burden Down

The Other Side of Paradise: A Memoir

The Summer We Got Free

Born a Crime: Stories from a South African Childhood (by Trevor Noah)

Just Mercy: A Story of Justice and Redemption

yeah!!

what/who are y’all reading/watching/listening to and finding helpful, or meaning to get around to?

#abolition bloggin #racism bloggin #journal bloggin #resource bloggin #long post

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lgbtqueeries · 4 years

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Intersectionality: A Necessary Tool

TL;DR Intersectionality plays a role in our everyday life as we deal with the weaving of our identities in various institutions and situations. Intersectionality is also a pivotal tool in creating frameworks that analyze and attempt to fight against system oppression, in which intersectionality has multiplicative effects on individuals. While focused on Black women feminists in this post based on the articles I was provided this concept extends so much further.

NOTE: Written with help from a fellow student Brennan Ventura taking Intro to WGSS Studies via our College. Feel free to reach out and chat with us about your feelings, understandings, comments, and questions!

Another day, another project in the name of awareness and activism. While this blog may seem to center on only queer rights I want to make it very clear that that is not the case. This blog speaks about and stands up for the many types of injustices present in our current systems and institutions. They do not have to intersect with Queer rights and advocacy but it’s time we focus on the fact that many actually do. Oppression doesn’t seem to go one at a time. You don’t generally deal with the racism inherent in all systems from simply being followed by shop owners in stores to a higher likelihood of police brutality one day and the next day dealing with inaccessible public places and buildings. This doesn’t take into account the discrimination you face from inside your own “safe” communities.

Because of this, I want to want to bring to people’s awareness a couple of concepts that have been pivotal in sharing such eye-opening perspectives on the mix of oppressions. Intersectionality and system oppression are very important terms that can help in analyzing the lives and situations different people or groups of people across the world may be experiencing. First off is intersectionality, intersectionality is a fairly new idea and a lot of different authors and people across multiple areas of interest such as activism, politics or science the answer to, “what is intersectionality”, would vary greatly. Most simply put, intersectionality is basically the differences and intricacies that humans in the world face in their daily lives. According to Sirma Bilge, and Patricia Hill Collins, sociology professors at Université de Montréal and the University of Maryland, say that intersectionality is “a way of understanding and analyzing the complexity in the world, in people, and in human experiences”(Collins and Bilge 2020, 1). But more so, intersectionality is a lens that helps to analyze the different situations and dilemmas that people across the world go through and how many times, issues such as gender violence, racism, sexuality, discrimination are connected through underlying strings and the issues that involve these systemic problems typically overlap as well. Kimberlé Crenshaw, an American lawyer, and civil rights activist, uses intersectionality to unveil the hidden binds in cases that deal with race and gender discrimination. Crenshaw views intersectionality as a way of showing that issues such as race and gender that may only seem as racial discrimination or gender prejudice are often overlapped in their issues. In a 2016 TEDWomen speech by Crenshaw she stated “in the same way that intersectionality raised our awareness to the way that black women live their lives, it also exposes the tragic circumstances under which African-American women die ”(Crenshaw 2016). And this leads us to system oppression or systematic oppression through the lens of intersectionality.

System oppression is the unwritten societal standards and traditions that are discriminatory towards certain races, ethnicities, genders or groups of people in general. For instance, in the United States African-Americans have undergone systematic oppression for generations and still continue to be oppressed today due to the societal standards grandfathered in by millions of people across the United States. Although explicit discrimination against African-Americans or explicit discrimination of any kind towards a specific group was made illegal by the Civil Rights Act of 1964, system oppression and the unwritten discrimination of certain groups throughout the United States are still as prominent as ever. And through the lens of intersectionality, it is evident that more often than not, an issue that may seem only racially charged or motivated is often intersectional and involves problems and perspectives from many other areas of oppression such as gender discrimination, xenophobia, homophobia, misogyny, etc. and just looking at the issue as one caused by racism will not solve the issue and lead towards more problems later on down the line. Looking at system oppression through intersectionality it is evident a vast majority of issues do not merely involve one aspect of oppression and discrimination but multiple aspects like race, gender, homophobia and many more. According to a case by Kimberlé Crenshaw a young girl was in a lawsuit against a company that did not hire her due to what she thought was racial discrimination, however, the judge overseeing the case did not agree with the girl’s pleas. When analyzing the lawsuit, Crenshaw noticed that the judge was not looking at the case through the right lens, and because of this, the young girl lost the lawsuit. Crenshaw described this case through a lens of intersectionality and how the young African-American girl could not get helped because she was suffering through both racial and gender charged systematic oppression. As we can see, system oppression and intersectionality play a big role in the world today, and intersectionality, seeing an issue through multiple perspectives, can help to solve so many of the issues brought about by system oppression and discrimination in the United States and other nations across the world that face similar issues and problems.

These concepts are far-reaching but I think it important to first analyze them in the concepts that they were emphasized in. The frameworks for viewing interlocking systems of power, in this case, focus on weaving feminism and anti-racism together. In the introduction of the book But Some of Us Are Brave we see this eloquently spoken by Gloria T. Hull and Barbara Smith, “Because of white women’s racism and Black men’s sexism, there was no room in either area for a serious consideration of the lives of Black women. And even when they have considered Black women, white women usually have not had the capacity to analyze racial politics and Black culture, and Black men have remained blind or resistant to the implications of sexual politics in Black women’s lives” (Cooper, Hull, Bell-Scott, and Smith 2015, xxi). It is out of absence for this framework that these movements are born. Because of the interlocking identity, instead of being embraced by both communities, they are cast aside and their needs are not spoken for nor are their experiences being shared. Kimberly Crenshaw on her TedTalk about “The Urgency for Intersectionality” spoke about how pivotal that these voices are heard. Her example also focuses on the lived experiences of Black women, mentioning that with the trickle-down sense of social justice that we have currently, people are slipping through the cracks and being left at crossroads of communities, alone and vulnerable (Crenshaw 2016). Social justice movements, despite their call for equality only tend to mention the story of those with other privileges, for instance, feminism speaking mostly for the equality of white women. In this manner, those with intersecting identities have multiplicative effects of oppression and discrimination. As Crenshaw states, Black women brought down by police violence are not covered in the media as breaking news like that of their fallen brothers because of their status as women that are Black and the media simply doesn’t have a frame for how to portray that.

Of course, Black women are not the only intersectionality groups to have created such frameworks, demanding they be heard for their experiences. Similar movements have happened with queer people of color, disabled queer people, and indigenous people of nonbinary gender identities. Each of these groups speaks out against injustices of racism, homophobia, transphobia, colonialism, and ableism at the crossroads of where they interact, the very spot they were abandoned at. This is a commonality of all of those groups. They have formed communities based on this separation from not only the dominant, privileged culture but also the groups that are supposed to help them as well. This is by far not a new concept. These groups have been standing up for themselves for decades, creating liberation groups like the Salsa-Soul Sisters, a group made for and by Queer women of color. Just because their history has been erased, covered up, and ignored doesn’t mean that they haven’t been there fighting back. These groups are taking a stand for their stories and would love for allies to help spread their cause. Stay safe and stay educated and don’t forget to stand up for what you believe in!

Work Cited

Collins, Patricia Hill, and Sirma Bilge. Intersectionality. Cambridge, UK: Polity Press, 2020.

Crenshaw, Kimberlé. “TEDWomen 2016.” TEDWomen 2016.

Cooper, Brittney C., Akasha Hull, Patricia Bell-Scott, and Barbara Smith. But Some of Us Are Brave Black Womens Studies. New York: The Feminist Press at CUNY, 2015.

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ourkinfolx · 4 years

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No. 1: Fania

Fania Noel is a woman with plans. And not just the vast, sweeping plans like the dismantling of capitalism and black liberation. She also has smaller, but no less important, plans like brunch with friends, hitting the gym.

“Every week, I put in my calendar the times I need to be efficient,” she explains. “So I put what time I work out, with my friends, my time to watch TV shows, to read. And after, I can give people the link to put obligations.”

The link she’s referring to is her online scheduling system connected to her personal website. It’s one I’ve become well acquainted with after our first two failed attempts to schedule interviews. We had plans to meet in person, in a Parisian Brasserie she’d recommended, but between canceled flights and buses, Skype turned out to be the most practical option. Our disrupted travel was just one in a long list of inconveniences brought on by the virus safety measures. It might even be said that the coronavirus also had plans.

The global pandemic and subsequent slowing of—well, everything comes up a few times in our conversation. Like some of the other activists I’ve talked to, Fania sees a silver lining, an opportunity.

“This might be the only sequence of events in the history of humanity that you have the whole planet living at the same tempo, being in quarantine or locked down or slowed activity,” she says.

“So we all have a lot of time to think about how [society is] fucked up or the weight of our lives in terms of this society. And I think we have to ask if we want to go back to this rushed kind of living. It’s really a game changer.”

I first heard of Fania, a Haitian born afro-feminist, earlier in the year, while talking to a Parisian friend about the need for more black spaces in the city. She angrily described how a few years ago, Fania tried to have an event for black women, only to be met with fierce backlash and derision from not just right-wing groups, but anti-racist and anti-Semitic groups. The event wasn’t actually Fania’s alone; it was an effort by Mwasi Collective, a French afro-feminist group that she’s involved with.

Either way, it was a minor scandal. Hotly debated on French TV and radio. Even Anne Hidalgo, Paris’s mayor, voiced disapproval. Critics claimed the event, called Nyansapo Festival, was racist itself by exclusion because most of the space had been designated for black women only.

Despite all the fuss, the Nyansapo Festival went on as planned. Several years later, following the killing of George Floyd and the international movement that followed, Anne Hidalgo published a tweet ending with the hashtag #BlackLivesMatter. I found it curious, she’s always struck me as more of an #AllLivesMatter type.

I ask Fania if, given the tweet and possible change of heart from the mayor, she thinks her event would be better received in the current climate. She points out that there had been two Nyansapo Festivals since, with little to no media coverage, but seems overall uninterested in rehashing the drama.

“We’re way beyond that now,” she says, shaking her head. She ends it in a way that will be familiar to anyone who’s ever been almost imperceptibly corrected by a black woman, and I quickly move on to the next topic.

It’s not until later, when reading some of her other interviews, that I’m able to fully contextualize our exchange. It’s common for activists, especially those working in or belonging to a culture where their identity makes them a minority, to be asked to view their work through the lens of conditional acceptance of a larger group of oppressors and/or gatekeepers. Asking feminists what men think, asking LGBT how they plan to placate heterosexuals. In her dismissal, Fania resists the line of questioning altogether, and in another interview, she makes the point more succinctly when explaining why she doesn’t believe in the concept of public opinion:

“As an activist, the core ‘public’ is black people and to think about the antagonism and balance of power in terms of our politics rather than its reception. It’s normal in a racist, capitalist, patriarchal society that a political [movement] proposing the abolition of the system is not welcomed.”

One might argue if you’re not pissing anyone off, you’re not doing anything important.

Rolling Stone’s July cover is a painting featuring a dark-skinned black woman, braids pulled into a round bun on her crown. She has George Floyd’s face on her T-shirt and an American flag bandana around her neck. One of her hands is raised in a fist, the other holds the hand of a young black boy next to her. Behind her, a crowd, some with fists also raised, carry signs with phrases like Our Lives Matter and Justice For All Now.

According to Rolling Stone, they tasked the artist, Kadir Nelson, with creating something hopeful and inspirational and he “immediately thought of Eugène Delacroix’s ‘Liberty Leading the People,’ the iconic 1830 painting that depicts a woman leading the French Revolution.”

Regarding his choice to center a black woman in the piece, he explains: “The people who were pushing for those changes were African American women. They are very much at the forefront in spearheading this change, so I thought it was very important for an African American woman to be at the very center of this painting, because they have very much been at the center of this movement.”

During our call, I mention the painting and ask Fania her thoughts on why, so often, we find black women at the forefront of any social justice or human rights movement.

“Women have always organized,” she says simply. “Women work collectively, they run organizations.” She points to the church and organized religion as an example.

“Look at the composition of church. Who’s going to church, who’s going to ask for help from God?”

Anyone who’s spent time in the houses of worship for a patriarchal religion has vivid memories of the very present men in the room. From the booming voices and squared shoulders of the pulpit to the stern, sometimes shaming looks of brothers, uncles, fathers. But the women, often more numerous, run the councils and the choirs. Around the world women pray more, attend church and are generally more religious. And the men?

“In a context of church, it’s really acceptable to ask for help from God. Because it’s God,” Fania says. “But you don’t have a lot of black men, a lot of men in any kind of church.”

That isn’t to say that men, especially black men, are complacent. Fania notes that traditional activism goes against the patriarchy’s narrow view of masculinity.

Activism, she explains, requires one to acknowledge they’ve been a victim of a system before they can demand power. And for a lot of men, that’s not an option.

“They want to be seen as strong,” she says. “As leaders. They want to exert control.”

In short, both black men and women acknowledge the system would have us powerless, but while women organize to collectively dismantle it, men tend to stake out on their own to dominate it.

Black capitalism as resistance isn’t new, and was more prominent during the civil rights movement, which was largely led by men. In 1968, Roy Innis, co-national director for the Congress of Racial Equality (CORE) opined,

“We are past the stage where we can talk seriously of whites acting toward blacks out of moral imperatives.” While CORE’s other director, Floyd McKissick, reasoned,

“If a Black man has no bread in his pocket, the solution to his problem is not integration; it’s to get some bread.”

More recently the dynamics of this played out in real time on Twitter as Telfar, a black, queer-owned fashion label, sent out notifications of a handbag restock only to be immediately descended upon by a group of largely black, male resellers. Telfar describes itself as affordable luxury for everyone, and for many of the black women who buy Telfar, it exists as proof that class and fashion need not be so inextricably linked. But for the men who bulk purchased the bags just to triple the price and resell, these were just more items to wring capital out of on their quest to buy a seat at the table.

Of course, it’s not unreasonable to argue that the purchase of a product, regardless of who makes it, as a path to liberation is still black capitalism. And in another interview, Fania specifically warns against this type of consumption. “Neoliberal Afrofeminism is more focused on representation, making the elite more diverse, and integration. This kind of afrofeminism is very media compatible. Like great Konbini-style videos about hair, lack of shades of makeup, and [other forms of] commodification.” But, she explains, “The goal is a mass movement where our people are involved, not just passively or as consumers.”

But can consumption be divorced from black liberation if it’s such a key aspect in how so many black people organize? I bring up all the calls to “buy black” that happened in the wake of George Floyd. Some of it could be attributed to the cabin-fever induced retail therapy we all engaged in during quarantine. And for those of us who, for whatever reason, were unable to add our bodies to a protest, money seemed like an easy thing to offer. Buy a candle. A tub of shea butter. A tube of lip gloss. But what did it all really accomplish, in retrospect?

“We have to think about solidarity,” Fania explains. “Solidarity is a project. When we say support black-owned business, we still have to think about the goal, the project. So if we support coffee shops, bookshops, hair dressers that have a special place in the community and are open to the community and in conversation with the community, it’s good and it can help. But if it’s just to make some individual black people richer, it’s really limited.”

Black capitalism vs anti-capitalism remains an ongoing debate, but shouldn’t be a distraction. In the end, everyone will contribute how they best see fit and we still share a common goal. Besides, we’ll need all hands on deck to best make use of our current momentum. And that’s something Fania underscores in one of the last points she makes during our conversation:

“Something we have to repeat to people is that these protests: keep doing them. Because you have years and years of organization behind you. People came out against police brutality and a week later we’re talking about how we move towards the abolition of police, how we go towards the abolition of prison. How we move towards the end of capitalism. And this is possible because you have a grassroots organization thinking about the question even when no one else was asking it. So now we have the New York Times and the media asking if these things are possible. But that’s because even when we didn’t have the spotlight, we were working on the questions about the world after. And every day radical organizations, black liberation organizations, are thinking about the world after and the end of this system. And when protests and revolts happen, we can get there and say ‘we have a plan for this.’”

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