Beyonce and Black Women's Empowerment

Educated Sistah Girl asked me some really good questions about
the Beyonce Post from a couple of weeks ago.

I kept trying to respond in the comments but blogger wasn't having it,
so I have made it into a blog post itself. Below is my response to her
comments.
Enjoy.


ESG,

Thank you for taking the time to comment. Your
responses have me thinking. I am going to try and respond to the
questions/comments that haven't been answered already.

You said:

The up and coming artisits like Jazmine Sullivan and Melonie Fiona are sickening to me with songs like Bust Ya Windows and that song on the radio abt 'I dont care if you are cheating I just want to be with you'. They are pop artists. They are much more detrimental to our culture byt not the White Ptriachal Capitalist System that you speak of...more like in a Willie Lynch Kind of way.

This is interesting. What do you mean by this? Why is it sickening?
What do you mean by a Willie Lynch kind of way?

You said:

I woudl argue that Beyonce says that she needs a baller because she is a baller. Do you mean to tell me that a woman worth xxM should be dealing with a guy worth xxH? It makes for an imbalanced relationship and is much more unheathy.

Why does Beyonce need a baller when she is married to Jay-Z and recently made
$87M 2007-08.

Why not sing about her marriage? Whose interest are being served by this?
What does this mean given the ways in which Black women who date ballers
wind up dead or in jail?

You said:

I happen to think that Beyonce is close to the modern-day Tina Turner... to the media

You are right and I am going to root Beyonce in a Tina Turner, Josephine Baker
and maybe even Lena Horne lineage. However, we must look at
image AND content. Tina and the Yonce ain't sing about the the same shit.
They were also produced by two very different historical moments and that
has to be accounted for to.

You also made two really profound comments that I am going to respond to at length.

The first:

Even Upgrade you is a testament to being with someone who is
"on your level" and bypassing those guys who will be bad for you.
Not because he can't give you anything but because you need to
have similar level of ambition (if not interests) to be in a HEALTHY
relationship. Many of her songs (Irreplacable, Me, Myself and I, Diva,
Put a Ring on It) are about empowering women to be independant.
This is needed in our community because there are way too many
women in unheathy relationships because they think they need a man.
Their ambition in life is to be someone's woman. The reason that

Beyonce appeals to so many is because she can sing about that
strength, that fierce independance and then show vulnerability in love
with a song like Flaws and all.

The second is:

Many of her songs (Irreplacable, Me, Myself and I, Diva, Put a Ring
on It) are about empowering women to be independant. This is needed
in our community because there are way too many women in unheathy
relationships because they think they need a man. Their ambition in
life is to be someone's woman.

We have are working with different assumptions. I am glad that you commented
because it is forcing me to think through my assumptions and state them
explicitly.

Assumption Number 1:

I do not assume a patriarchal view of the family or relationships.
More about patriarchy here.

Black women asking Black men for money for the rent is not
empowering.

This is really akin to two people fighting for crumbs from 'Massa
bosses table.

Our economic system serves the interest of the ruling class, a ruling class
made up of White people, to serve the interests of White people.

Beyonce's music serves the interest of the ruling class because it talks
about "empowerment", in terms of the most historically oppressed people
(aside from Native Americans) in the United States, arguing with each other
over paying the rent.

Black men and women beefin' with each other about money,
instead of focusing on an economic system that is created by White
people to serve the interests of White people is the complete antithesis of
empowerment because it has us looking at ourselves, instead of the system
that creates these conditions.

I'm realize in reading your statement that if I had a patriarchal view of
relationships THEN it would be true, this may seem empowering.

In this society, if we were going to "ask" any men for money, logically it
should be gay White men. They are White men, so they tend to be better paid,
and because they are gay, they tend to choose when they have children, as
they are is less likely pregnancy accidents. This is material because having
children is a high predictor of poverty in the US.

Our American economic system presumes that a group of people will
be financially exploited. Historically, this group has been black men
and women.

Empowerment arises in a system that pays Black men and women enough money
to survive, or even one that pays Black men and women the same amount
that White men earn, for the same jobs.

Empowerment arises in a system that forces some folks to live simply so that
OTHERS may simply live.

Women do 2/3rds of the worlds work for 1/10th of the pay. I want MY
9/10ths of pay back. Black men didn't take it from me, so they can't give it back.
Getting it from Black men isn't the issue.

Assumption Number 2:

Black men have been woefully underemployed since after WWII, so
walking around expecting them to have money simply isn't the issue.
Its an insult to measure ANY person by what they have, Black or otherwise.

Human beings are children of God.

What you have and who you are are two different things and Pop music/culture
in general and Beyonce's music in particular is harmful because it normalizes
the idea that relationships are based on financial transactions, fuck love.

This is not to say that we shouldn't have standards and just date anyone but we
must ALSO look at how the system limits the options that Black people have
in this society.

I hear you, as women we are socialized to put relationships ahead of everything else.
I have worked VERY hard, and still work hard at making my spiritual life, my artistic
life, my work at the center of my day to day , not just my relationship. In order to do this,
I had to do a lot of unlearning what I was taught as a young girl about who was suppose
to be when I grew up. I wrote about it in this post titled, "On Waiting Around for a Man."

I am going to repaste a part of the above quote again, because it reminds
me of something else.

You write:

As far as the videos she has "Normalizing consumption and exchange-based
heterosexula relationships, she has plenty of other songs that are just as
popular, if not dancable (which doesnt realy mean much...ppl dont LISTEN
to dance songs for the lyrics), songs that speak to giving your all to a
relationship, appreciation for your partner, and recognizing the person
he/she is. Dangerously In love, Flaws and all, and Halo. Even Upgrade
you is a testament to being with someone who is "on your level" and
bypassing those guys who will be bad for you. Not because he can't
give you anything but because you need to have similar level of ambition
(if not interests) to be in a HEALTHY relationship. Many of her songs
(Irreplacable, Me, Myself and I, Diva, Put a Ring on It) are about
empowering women to be independant. This is needed in our community
because there are way too many women in unheathy relationships
because they think they need a man. Their ambition in life is to be
someone's woman. The reason that Beyonce appeals to so many is
because she can sing about that strength, that fierce independance
and then show vulnerability in love with a song like Flaws and all.

This is a profound statement.

Where is the middle ground for a heterosexual Black woman between
refusing to be a doormat and loving Black men in the face of limited
employment options that they have?

Is the issue that we need to learn love ourselves?

What is the connection between black women's empowerment and self love?
Is the issue that Black men need to learn how to love themselves as well?
Would Black teenage boys kill each other the way that they do if they loved
themselves?

Black men with Awesome credentials, Ivy League etc, have a hard time getting
and keeping a job. If Ivy League Black men can't get a job, and if we value men
by how much money they have, then don't we have a problem? Is the problem
us our the system that we live in? What will it take to redefine what it means
to love?

I am pushing this conversation to get us to think along the lines of the system
that we live in, along with, thinking in terms of individual relationships we have.

All in all, I hope this was responsive.

~Renina

What Sarah Palin Taught Me About Beyonce

I am working on a paper titled, "How Beyonce and Capitalism Undermined
R&B's Ability to Normalize Black Love."

The title may change to Beyonce Incorporated, as that is more focused
and more appropriate for academia.

My professor wants me to l shift my focus to the media's investment in, what I have
called, the Beyonce Beauty Aesthetic, light skinned, size 4/6, curvy, blond hair.

I am not interested in just talking about the media, I am interested in how
Beyonce is a tool for maintaining US hegemony and the ways in which
she normalizes really fucked up, patriarchal, Black heterosexual relationships.

I am fascinated by a light skinned, middle class Black woman
from the Houston suburbs who sings about needing a soldier, who
she could upgrade, so that he can put a ring on it, and if he likes her he
can put her in his video phone.

Conversely, why is a woman worth tens of millions of dollars singing
about needing a baller?

I'm intrigued by this binary of success that allows one Black woman at a time
to be a megastar, with the general prerequisite being that she is lightskinned
and talented, and while all the rest remain pretty marginalized.

Kelis. Amel.Tiombe.Georgia Ann Muldrow.Algebra. Aaries.Goapele, Solange etc.

Estelle,Chrisette, Erykah may get some mainstream play, but for the most
part they are regulated to the VH1 Soul channel and its requisite circuit.

Mary may get some pop play.

By and large Billboard-wise Alicia and Mariah are presented to us
as Black Pop R&B stars. (Did I miss anyone? I may have, and I sure you
all will let me know in the comments.)

Both are light skinned. Both keep their sizes in a 4-6-8 range.

In trying to figure out how to frame this paper, I called Moya and asked for her
advice.

She suggested that I read Summers piece about how Beyonce is simply
just doing her job.

Summer makes the argument that Beyonce is doing her job, singing,
dancing, shimming and making work out music and that to expect
her to expect her to do anything else is implicitly naive.

Her job is to be a diva, and she most certainly does it well.

While, I agree that she most certainly is doing a job, my job is to show
how her efficiency is related to both the larger project of maintaining
white supremacist patriarchal capitalism and how the songs normalize
some really patriarchal, and implicitly violent Black heterosexual relationships.

How did I get to Beyonce from Sarah Palin?

I was talking with another professor about politics and Sarah
Palin.

I mentioned that my issue with my generation is that they are far too focused
on Sarah Palin and not on the people who are willing to vote for her in 2012.
That calling those folks stupid will not discourage them, and that it may,
in fact, embolden them.

She responded saying that there needs to be both a focus on Palin and a focus
on the people who support her. Her rationale was that some people, because
of their platform, influence and power, need to be made to shut up, because the
things that they say are harmful and can cause other groups of people to do
harm. She used Rwandan genocide as an example.

She made it clear that we need to see Palin as a willing participant in her
career.

It was at that moment that I had a better idea of how to frame Beyonce.
My homie Jess said that I should lay out the facts and then make my
argument, given the fact that multiple arguments can be made on the
same facts.

I now understand that the argument section has to be simultaneously on the
Beyonce and the culture that she influences and create's.

Culture is US hegemony's goon.

Culture does hegemony's day to day dirty work.

It was then that I realized that when I write this paper, that I will not
write about Beyonce per se, but about the power that she has, and
the harm that is done when Black women dating hustlers is normalized.

All people need love. Hustlers too.

Women of all races have dealt with people who operate in the underground
economy. I get that.

However, this must be reconciled with the fact that the most popular Black pop
singer in the world is continually singing abou needing a baller, and perpetually
valuing men for what they can give.

If Black men are only worth what they can give, then they must be worth very little,
as they are woefully under or unemployed. There are nearly1 million of them in prison mainly
for non violent drug offense, largely selling small amounts of crack or other drugs.

In a country where 1 in 15 Black men is incarcerated this is a problem.

Black and white women are going to jail at unprecedented rates too.

Human beings deserve to be loved regardless of how much cake they have.

Peep game.

Folks want Jay Z to rap about being married.

Jay Z will not rap about being married to Beyonce because young
White men, other non Black people and perhaps some Black folks,
do not want to hear about it.

Jay can be married to the game, but he can't be married to her.

The reason why I am writing this piece for the women,
that I know of from East Oakland, California, who have gotten shot in the
face, kidnapped, stuff into trunks, have caught been caught hustling
or dealing with hustlers and are now doing dumb ignorant time or they
are dead.

This morning, I woke up and while I was making coffee I remember my
patna from elementary school, Tange. In the early early nineties, Tange's
cousin got shot in Brookfield while sitting in the car with her boyfriend,
who was a hustler. The killer murdered both of them. Peep game. When I saw
Tange, she was spooked because she looked like her cousin. So when people
saw her they would say her and say, "Girl, I thought you were dead." They thought
she was her cousin because they looked similar.

People may not care, because the lives of Black women are not important
to them. Or they may think I am putting ten on two.

Their lives are important to me.

So I write.

Musing on Precious and Shaniya Davis

Every scene in a movie represents a choice by the director, every
line in a book represents a choice by an author.

A significant portion of my understanding of what it means to be an artist
in New York is rooted in the PUSH era. When I visited New York in '97 to
look at colleges, I stayed a couple nights at Barnard with my friends and
was able to watch Sapphire read from the novel way back then. When I
finally moved here I would see her around the city. For me, she was a
walking, living, embodiment of a Black woman writer.

I went to see Precious Friday night and on the way, I reread the
book so that I would have proper context. I wanted to see it in
a theater made up of mostly Black people as I was concerned not
only with the film, but how the audience read it.

It was sold out in Chinatown I trooped all the way down to Georgetown,
by the water, which is pretty and reminds me of Brooklyn Heights.
The audience was approximately 60 percent Black and 40 percent
White.

I appreciated the fact that Lee Daniels used the book as the main text
for the screenplay. I also appreciate the fact that a young Black woman was
the subject of both the book and the film.

However I wondered, like so many other people why does it take a teenaged
dark brown skinned, Black, pregnant, illterate, HIV positive, incest victim for
black womens subjectivity to make to the silver screen?

In mainstream media, are we either marked pathological beings or video vixens?

Last Monday, I asked on Twitter, whether Black women (who follow me)
would be going to see Precious. One friend had already went to see it,
and two said that they wouldn't because they "weren't trying to deal with
all that" right now. The women on Twitter said that they had gone or
would be going to see it. However they were concerned with the ways
in which White people were reacting to it. I was immediately reminded
of this notion of reflected appraisal theory which involves a person
evaluating them selves through the eyes of another.

I wondered if by being concerned about White reception to the film,
where we in fact doing that. I also thought it was interesting to ask
why White people enjoy Precious, but that we never talk about why
white teenagers enjoy rap music.

I was biased towards the movie because of Armond Whites article
(and Juell Stuart's article in Color Lines.) But I realized that Armond may
have read the film differently had he read the book recently. His critique is
that the film lacked an analysis of the structural forces that created both
Precious and her momma. And this is true. But the book lacks this as well.
Sapphire clearly alludes to it through the scenes where Precious is in the
reading and writing class, her meetings with the social worker, and her
meetings with her middle school principal. But the state of the world and
Black women and never mentioned explicitly.

If a viewer knew nothing about Black women and saw that film, they
would think that we are crazy, diseased, pathological, animals. By
not explicitly talking about the forces acting on our lives, the film
runs the risk of placing the responsibility for the conditions of their lives
exclusivly on the shoulders of the characters.

Where did Precious's momma come from? What made her like that?

The film and the book take place in 1986. There are three major sctructural
forces acting on Black people in general and Black women specifically
across the country in urban areas. The crack epidemic is at full tilt, piles
of Black bodies were the streets, there is movement to sterilize low
income Black women, and HIV, which is categorized as a both a White
gay mans and drug addicts (of all races) disease, is killing Black people
on the low.

Ironically, I last week I was also assigned to read Cathy Cohens Boundary of
Blackness: AIDS and the Breakdown of Black Politics and the first two
chapters Cohen lays out some the structural forces impacting Precious's life
such as the failure to provide adequate HIV care to Black people.

Which brings me to Shaniya Davis. I hope when reading about the lives of
this little girl and her mother that we think about the structural forces that
impacted a mothers willingness to sell her daughter into prostitution.

I told Jonzey two weeks ago that we are undergoing a paradigm shift.
That the conditions will continue to worsen until we collectively do
something about it.

The murder of Derrion Albert, the raping of the teenager outside of that high
school in Richmond, the Fort Hood killings a couple of weeks ago and
now the prositition and murder of Shaniya Davis are all connected in that
they reveal aspects about the status and detoriotion of our collective humanity.

Back to Precious. The the main structural weakness in the movie
ispresent in the book which is that there is no explicit conversation
about the forces acting on these womens lives.

The film also has another structural weakness. The music video montage
scenes are exist with the specific intent of iliciting laughter from the audience,
which in fact is what happened. These were the consistent scenes in the film
where folks laughed at Precious. These scenes were not in the book and I
would imagine Daniels inserted them to add some lightness to an otherwise
intense film. However, in doing so, he drowned out the subtle transformation
that Precious went through. Its like he went Hype Williams with The Color
Purple, in those scenes.

The subtle transformation is what is special about the book. We have
all had subtle transformation. They don't happen overnight. They happen,
little by little, day by day, month by month, and "suddenly" we are a new person.

Precious started out pregnant, and illterate, by the end of the book, she was
able to articulate that she was raped by her father, she questioned that fact that
the state wanted her to do workfare rather than continue her education,
she also articulated that she loved herself, her children and that she wanted an
education, and she moved out of her momma's house.

In the film Precious "walks off into the sunset" with both of her children. Jonzey
points out that the reality is that this young woman is HIV postive, will
die soon and that these children will be orphans. As Jonzey said, is
it possible that Black woman director would have dealt with that differntly?
Perhaps. Its hard to say given the fact that the book ended with scene where
Precious has left her momma's house and is in a shelter, playing with and
mothering her son.

You see the movie, what did you think?

What does creating a Black women's Bollywood look like?

We clearly have the money, we simply need the will, strategy and
fortitude to tell our own stories?

Crack and Hip Hop Politically Underdeveloped Young People

On a fluke a few of weeks ago, I picked up a dvd about the
Black Panthers and the student and employee strike at SF
State that created the first Black Studies department in the country.

It was in watching this video that realized that both crack and hip hop
politically underdeveloped young people. Much of this statement comes
out of my reading two or three books a week along with five or
six articles last month, while simultaneously watching the fall out
from Sasha Frere Jones's post about the end of hip hop and a post
about rap critics. Blog posts, long blog posts take a lot of work. At least
coherent ones do.

Reading and writing is labor and I am thinking about to which
ends, those of us who are in our twenties and thirties, are reading
and writing.

While watching the responses percolate, I wondered what would happen
if we invested the same time in rap blogs in making politics to address our lives?

What is our investment in a music that has made it clear that it doesn't
give a fuck out us in a time where we live in an unsustainable world?

For the folks who say that hip hop is related to a political project, I would say,
place a link in the comment section. By political I mean a group of
people organizing to serve a communally determined group agenda.
This doesn't mean that it hasn't served as a conscious raising tool,
in the past, but Post Chronic or even Post Blueprint, the music has
ceased being for itself and currently exists for Black respect and White dollars.

Given that this is the case, what does this mean for Black people
and what does it mean for Black music?

To the extent that this applies globally, remains to be seen.
Chuck D has argued extensively that young people globally have
used rap music as tool to make sense of their position is society.
Based a couple of documentaries that I have seen about hip hop
in Cuba and North Africa, to a certain extent this is true.

Given the impact of AID's, mass incarceration and the systemic
undereducation of Black, White and Latino students, what are the
ways in which that the music, at least since The Chronic, has helped
us make sense of our world?

I come from the Leroi Jones school of Black music, which looks at
Black music both as it relates to our history in this country, and as being
representative of a particular point in time in this country.

Three month's ago, Rafi said that rap music use to be the street talking
to the street. In commenting on the ways in which Nike used Cube's
Today is a Good Day for a skateboarding commercial he writes,

It’s just another example of hip-hop’s transformation to lifestyle
marketing tool and its astonishing disconnect from the reality it
used to represent....Three years ago I saw a big hip-hop show in
New York City just days after Sean Bell’s murder. The city was
buzzing with rage and confusion everywhere except inside the
show where the incident wasn’t even mentioned. I said back then
that there was “a time when rap was supposed to speak to and
speak for the streets”. But shows like that Rock the Bells performance
and ads like this one from Nike show how far we’ve come from that.
The acts and songs of that era are being used to market to aging
hip-hop fans like myself but it is all sound and no fury.

Rhythm and Blues affirms Black humanity, modern rap music affirms
our subhumanity.

This doesn't mean that Rhythm and Blues was all warm and fuzzy as
Black humanity encompasses both the aspects that we are proud of
our collective darkside as well.

Birkhold thinks that this is really crude statement, and criticizes me for
saying so. Yes it is crude. But I stand by it, because Black music
has changed from a being for itself to being for others. Rafi's comment
is an illustrations of this.

This isn't a conscious vs. thug dichotomy. My argument is a little more
nuanced than that. Cube, Dre, Too Short, were dudes, street or not,
talking to the street. Peep the VH1 NWA documentary, The Worlds Most
Dangerous Group. Popular gangster rappers wanted to make some money
but they were trying to become corporations themselves. That wasn't an option,
so it wasn't a goal.

I mentioned the content of this piece to Birkhold shortly after I wrote it and
he disagreed with my statement that rap use to exist for itself, and is now being
for others (thuggin' for cash),

His issue was with the fact that rap has always been, for the most part,
about Black men performing Black male, machismo, fantasy. Being for others.
Cold Crush brothers, Funky Four Plus One, Africa Bambaata were either on some
party shit, some machismo steez, or some super Black masculinity. He tried
to say that Cube was from the suburbs, but he's from South Central, according
to Wikipedia. However he did attend Phoenix Institute of Technology in the
fall of 1987, and studied Architectural Drafting. Chuck D, Russel and I believe,
Run DMC were middle class cats from Long Island and Queens respectively.
In rap, Black men have always been performing some other 'ish and I
agree with that.

However, I responded that, while it very well may be true that early rappers
were performing a macho, fantasy, partying, Black masculinity,
the scale, risk and harm in the1970's and 80's isn't analogous to
1990's and 2000's.

The fact that Byron Hurt made a movie, Barack and Curtis, about Black
masculinity comparing 50 to President Obama is indicative of this.

Currently, rap music is conflated with Blackness. As a result some Black
children who are not from the 'hood feel compelled to perform thuggery in
order to be accepted. After all the sacrifices their parents have made,
pursuing higher education, moving to the suburbs, working the corporate
gig, the children want to be exactly what their parents have been sheltering
them from, a thug. The pervasiveness of rap music in 1990's and 2000's
plays a big role in making this possible.

The notion of acceptance and assimilation is an important one. In fact, much
of the homophobia that we observe in both American culture and in Black culture
stems from the resentment that a gay man or lesbian woman
has the audacity and courage to walk around being who they want to be,
not who others expect them to be. We have been socialized to resent the
courage to be queer. We are angry because they refuse to fit into the box that
society has created for them, and we are uncertain of how to get ourselves
out if it.

Back to Huey. Watching the documentary on The Panthers, the irony of fact
that Huey Newton was murdered in a dope deal gone bad on the streets of
West Oakland isn't lost on me.

In listening to Eldridge speak in the documentary, it became to clear that
while I was familiar with his open and aggressive misogyny, as he famously
stated that he practiced raping Black women, as preparation for raping he
white women. He was also charismatic, extremely handsome and in some
ways the clip of his speech reminded me of many of the rappers that I
grew up listening to.

All these cats accomplished a lot in their twenties and their thirties.
What are we doing?

How can our generation build a movement when we can't even be honest
with ourselves about where we are?

There has been very little analysis about the ways in which Black communities
have been impacted by 20 years of the war on drugs. There has also been
very little analysis of the ways in which crack wiped out the last vestiges of
60's and 70's era Black resistance.

What does it mean that 30 years later our young people and many older
people are more concerned with whether the music is dead than with
whether neighborhoods that birthed the music will survive over the next ten
years given the impact of globalized gentrification of 'hoods in the US and
around the world?

Have you been to Biggies old block lately?

How was the FBI able to eliminate the Black Panthers but unable to contain
The Crips and The Bloods?

If Black peoples contribution to this country has been music and free labor,
what does it mean when our music is a lifestyle marketing device, and that
Black men are systemically under and unemployed?

Thank you for reading this. Clearly, I am trying to work some thangs out.
In proofreading this piece it has become clear how Sociology of the Self
is teaching me how to look at the person and society simultaneously.
WOOT.

Academic Capitalism: Moving from Talking to Doing/Being

Last Thursday, while I was doing a presentation on Academic Capitalism
in class, 600 students, mostly Black, conducted a march protesting
the firing of the associate provost of equity and diversity, Dr. Cordell Black.

In addition to this, not only are the departments and offices serving
marginalized folks facing merger, but The Classics and The Chemical
and Life Sciences andComputer, Mathematical and Physical Sciences
are as well.

The question for me is who is cutting, what is the unstated
and stated rationale behind it and to what extent is this process
democratic.

It was only slightly ironic that this erupted on the day in which
I did this presentation.

I have found myself in the middle of struggle and in creating a democratic
process. There appears to be a desire on behalf of my campuses
administration to scalpel out the Negros and the "low earning" programs.

I suspect that there is a desire to raise the profile of the school, by
reducing the number of Black students enrolled in the University. There
is a connection between US News and world report ranking and SAT and
GPA's of students.

Been there, done that, seen it coming a mile away. This process is both
scary and liberating.

Scary because a friend saw a facebook comment about academic
capitalism and sent me a message saying that I may want to reword
my comment because employers lurk on face book. Its liberating
because I feel that I am an active participant in changing the world in real time.

The way that I keep my mind right, if I have to go to zero, again, and I am forced
to leave school I will move back upstate and waitress or move to Vegas and waitress.

It is hard to keep the fear of repercussions in check.

But my only option is to walk timidly, and I didn't survive the crack epidemic,
law school and now grad school to walk timid. I am a child of God.

This process is forcing me to respect people who have done this work before.
I was hella smug about the pride march in DC because I didn't see
sufficient evidence that the white gay movement did substantial base
building with the LGBTQ movement of color in California and nationally,
to be having ANOTHER march.

Now that I am in the middle of doing base building, I am far more
humbled. If I am learning anything about basebuilding, it is that you never
know what you will learn, who will be useful. I am learning that I just have to
be honest, let people know what I am doing, and that folks will either join or
not.

I am learning to start small. Small is good, because small is how everything
starts. It's hard. It continually means meeting people where they are. I have to
meet with people, send emails to folks I don't know and do know
check my ego at the door, listen, wait for emails, disagree with folks. Stay
continually TRYING to meet with people, ask questions and continually check
the desire to be bossy.

I am an old head. I sent and email to a professor saying that "I don't march"
but I want to be useful, not just complaining on the sidelines waiting for someone
to advocate for me. However, it seems like young folks seem to want to march
and meet with the administration.

She responded saying,

What does a march achieve and are those necessary goals at this point? For example, media attention, shame as a persuasive line of argumentation, personal release of anger etc. Is a march an effective strategy in relation to the nature of the administration? Is the march the beginning and the end of political activity? What other types of activity should immediately be on the table to supplement the march.

In other words I think that this is important because it politicizes the
student population, it shows the admin. that students are alert, it can
potentially build alliances through media attention. If it fizzles out without
any additional work e.g. teach in, petitions etc. then it becomes easy for the administration to wait it out. So it's not everything but its also not nothing.

I was relieved when I read her words, because she articulated my
concerns.

I am more interested in seeing how power is laid out how, how has this process
has worked in the past, who has resisted this kind of thing successfully, and what
are peoples frame of reference?

We all have a stake in how this plays out. The University is a microcosm
of society.

Thoughts? You been apart of a struggle before? Any suggestions or kind words will be appreciated.

It Was Racist

I was reluctant about today's class going in.
.
We read Mary Waters Ethnic Options and her book Black Identity. I reviewed
Black Identity which focuses on the process of West Indian Americans
coming to identify or avoiding identifying as Black.

The book contained lot's of qualitative interview's with West Indian
folks talking about why they don't like African Americans,
why they are Black, but not like Black Americans, that Black Americans
are lazy, expect handouts etc.

I had no idea how the class was going to react to this.

Fascinating stuff, though, right?

Especially when you look at the presence of African Americans vs. West
Indian Americans on four year college campuses and in graduate,
law and business school in the Northeast.

The book is awesome in how it gets at how first generation verses second
generation West Indian immigrants deal with assimilation, with proving
that they are not Black and also with identifying as Black. The most
fascinating part for me was learning that women who worked as teachers
and nurses in Jamaica, came to the Brooklyn, worked as teacher and
nurses yet, class wise their lives were not the same.

The material difference is the on their salary in Jamaica, they were middle class,
so they could afford nannies and house keepers, and their housing was more
spacious and safer. In the US, housing was more expensive, there was more
opportunity for jobs and education for their children but the housing dollar
didn't go very far.

Which brings me to my classmate.

Jamaica's system is based on the British system, which means that children
are tested and tracked at a very young age. They either go into vocational
track or academic track.

Apparently Germany and much of Europe is the same way.

My Black classmate said, that he agrees with this.

I responded saying that standardized tests are measures of familial wealth
not student aptitude. And the aptitude of a four year old cannot be measured
because they have only been on the earth 48 months. He responded saying
that the British system is better because it separates the students early
and that there are some who shouldn't be in school and college.

I said that this was racist. We do not know what children are capable of at 4.

They responded saying that it wasn't racist.

I said, it was both racist AND classist because of the disparate
impact that the same policy has on Black boys in the US. Ann Fergusons
Bad Boys talks about this at length, if you want to read more about it. It's
an awesome study on a public elementary school in Berkeley,
hones in on the ways in which school policy and teacher subjectivity
impact how Black boys are disproportionately disciplined and placed
in special ed classes.

I asked him how he reconciled his approval of early testing and prediction
with the fact that standardized tests measure familial wealth not student
aptitude.

He responded saying "Yeah, tests are culturally biased but math isn't."

My eyes rolled. That did NOT refute nor address my argument.

Another classmate, a white woman who is in marketing asked, "Isn't it
better for us to asses the children at 4 rather than at 12 so that they
don't languish in the system?"

I responded no. The issue isn't when they are assessed the issue is
creating a system that serves their interests not the interests of school
administrators or corporations. We need to move out of binary
modes of thinking and ask ourselves whose interests are served by
that.

She said aren't all children about the same at four? I said no, all children are not the
same. Each child's education attainment is related to how much money her parents
earn and how much social capital her parents have and lastly how much
intergenerational wealth a family has.

I only wish that I asked them, "What would you do if your child
tests into the vocational track at 4?" I imagine, I hope the responses
would have been more compassionate.

It isn't lost on me that these people will be future professors,
bureaucrats, marketers, political advisers, researchers etc.

I see it as my job to say something.

I was proud of myself for calling a spade a spade, at least I was earlier,
this evening. As the night has warn on I am tired. School is awesome,
but in some ways the more I learn the more it appears that
racism is manifested on a civilizational level.

In some ways, this experience showed me the racism runs on
a deep civilization level. I take this term from the paper "Coloring
Epistemologies: Are Our Research Epistemologies Racially Biased?"

In the paper, James Sheurich and Michelle Young lay out three levels of racism.
I list them below:

The first is institutional racism, which exists when instituitons or ogranizations
have standard operating procedures, intended or unintended, hurt members
of one or more races in relation to members of the dominant race.

The second is societal racism exist when prevailing societal or cultural assumptions
or norms, concepts or habits favor on race over one or more other races. For
example, the OJ trial revealed societal racism.

The third is epistemologoical racism comes from or emerges out of
what we have labeled the civilizational level, the deepest, most primary level
of a culture of people. The civilizational level is the the level that emcompasses he
deepest, most primary assumptions about the nature of reality (ontology)...

On one level these experiences remind me of just how privilaged
I am, and have been, on another it reminds me of how other children
get screwed by bureaucrats on the regular.

It reminds me of how the teachers who stepped into my life when my city,
Oakland, and my family were both submerged by the crack epidemic.

It reminds me of how these angels saved my academic life.

I hope I can be an angel for someone else.

The social costs of being a model minority, of being a Black women are taxing.

I hope I don't go crazy trying to make sense of it all.

Pray for me.

Tyler Perry x Morehouse x Real Black Men

Speaking to my homie Jonzey the other night, I was trying to convince
her to go see Good Hair, she refused. I said you must go to see
Sharpton's clear disdain for and anger towards Black women
and our budgetary practices around our hair.

She mentioned that she wasn't going for precisely that reason. That she is
not interested in seeing something where Black women get trashed.
I was silent because I have been there, in fact I live there.

She is a filmmaker and she said that she is tired of other filmmakers projecting
their issues onto Black people and Black women, Tyler Perry specifically.
Here is the line that got me,

"If Tyler Perry is more comfortable walking around wearing dresses then
he should make a movie about THAT, instead of projecting his shit onto us."

She believes that White filmmakers project their issues on to Black people
and Black male filmmakers project their issues onto Black women.

I had one of those blog synergy moments and asked her, well have you seen
what has happened at Moreouse this week with regard to their dress code?

Morehouse announced a dress code this week that was pretty much
no do rags, no sagging, then the last rule,states no pumps, no dresses,
no tunics.

I instantly thought of Tyler Perry and how Morehouse's reaction to
how some men dress, as evidence of why he won't make that movie.

Simply stated, Tyler Perry will not make that movie because the women who
pay to see him dress up like a Black grandmommas would not support a film
where he talks about why he feels most comfortable dressing up like a
Black Grandmomma. I then decided, after looking at the Sandra Rose
site and reading the comments that I needed to have a conversation
with Moya, because this represented a great teaching moment.

Tyler Perry's movies make Black women and White people feel comfortable,
oh, don't trip, we aren't the only ones in the movie theater. If he makes a movie
about why he feels most comfortable with in dress, this would make many
Black women and White folks incredibly uncomfortable.

Below is the interview with Moya, who runs Quirky Black Girls
and is a fellow Women Studies colleague and an incredible gender
theorist.

Renina Jarmon: Why is it acceptable for a Black school to heavily
regulate the gendered nature of clothing?

Moya Bailey: I don't think its acceptable though I do believe in a dress code
(sometimes). I think for k-12 and I could even say in college, a dress code
that's designed to counteract the hypersexualization of youth and to limit the
expression of certain exclusionary class markers makes a lot of sense to me.
Dress codes don't have to be gender specific and students could be able to
wear a range of clothing across genders regardless of their perceived sex.
Unfortunately, this Morehouse dress code is being used to reinforce a very
classed and heteronormative idea of what a black man should look like.

RJ:Does this have to do with the origins of the school as a place rooted
educating and grooming Black civil society?

MB: I definitely think this policy is connected to some old school politics of
respectability. Black people have historically tried to model the norms
of dominate culture, hoping that this mimicry would afford equal treatment
as opposed to subjugation. "Good" black men don't wear high heels or
sagging pants. There's been a lot of talk about how heels or sagging
pants won't fly in corporate America, as if to say the ultimate goal for
Morehouse men is to become black versions of the CEO's and capitalists
that are destroying communities of color with unliveable wages, gentrification,
environmental racism, and hazardous working conditions. That said, a lot
of work has been done to ensure that folks can wear what they want to
wear in corporate America. Non-discrimination policies, while not
indicative of the work climate necessarily, provide employees rights
to dress as they see fit and if employers have a problem, provide legal
means through which employees can act.

RJ:Are the people on Sandrarose.com aware that they sound like white
folks who didn't want their children to attend integrated schools in the
1950's? [Sandra Rose's statement"A man can’t lead other men wearing a dress",
sounds like some of the birthers, denying the presidents right to BE the
president.]

"buttercup24 Says:

I’m glad they are taking a stand. I’ve said numerous times I don’t have a problem with other people’s lifestyles but some people take it too far. If you are a gay man keyword is MAN. Act like one and the same thing with women. The saggy pants thing too. Save that for the knuckleheads on the street who aren’t going anywhere."

Dhoward1913 Says:

They should withdraw!!!! Why the hell would you go to Morehouse with that tomfoolery? These folks are out of control. Gay is one thing, but dressing like a woman…..and to the point that the school has to give guidelines. Damn, if you going to Morehouse you obviously want to get a degree and work in the public sector. You can’t dress like that in the public sector. Only hairsylist can do that.

MB: "A man can't lead another man wearing a dress." this quote is so deep and so
problematic to me. I'll break it down.
1. What constitutes appropriate dress for men and women is always shifting.
What's masculine one day can be feminine the next. Don't folks know the
history of high heels?
2. Read Bailey's Cafe by Gloria Naylor. Tell me then if a man can't lead
another man wearing a dress.
3. There's an assumption that for a man to be taking seriously he needs
to be marked as such. There's something silly about a man in women's
clothing. Why? Is it because men don't take women seriously? If we
change the phrase to " A woman can't lead another woman wearing pants,"
the statement very obviously breaks down.

What is it about masculinity that is so fragile that it becomes
questionable when cloaked in a dress?

RJ: Why do we assume that just because Black men weren't visibly gay
on Morehouse's campus that they, haven't been there historically?

MB: Girl, I don't know! And this is the thing about all black institutions, the
church, school, family, community, etc. There is an understanding that
there are queer black folks in these spaces but traditionally folks have
tried to argue via politics of respectability, "Hide yourself." Black queer
people can be present just not visibly so or at least not so visible as to
call attention to themselves. We have this false notion that hiding queerness
will some how make us more respectable more deserving of being
treated like human beings if we don't deviate from the norms that mainstream
(read: white) society created for us.

RJ: Is the subtext in the conversation that some hetero sexual black women
attend Spelman with the intent of finding a husband and a visible Black
gay male population stifles this possibility?

MB:Maybe but I don't think this is about heterosexual black women as much
as it is about making the homosocial nature of a school like Morehouse
not be read as homoerotic. What I mean is that Morehouse as a school
that wishes to claim a majority heterosexual student body, has anxiety
around the visible presence of gay students. What will people think if they
see black men rocking the latest jimmy cho's or sporting saggin' pants
etc. What is so interesting is that the dress code slices both ways.
They want to rid themselves of a working class hypermasculinity that is
expressed through baggy clothing as well as a feminine (read: queer)
aesthetic that also troubles a more conventional mainstream black
middle class masculinity. It seems much more prudent to begin to
have conversations about black masculinity and all that could be
rather than create a reactionary policy that brings attention to
the conservative and no-liberatory vision of the school.

RJ:What are Black people scared of?

MB: I think black people are afraid of their own queer desires. It's so
interesting that homosexuality is so threatening in our communities
that we'd rather institute draconian policies that limit all that we are or
who we could be out of fear. Homosexaulity and heterosexaulity are
recent concepts that don't effectively convey the diversity of human
sexuality, gender or biological sex. We hold tight to the notion that two
sexes, produce two genders which lead to two orientations but history
and our current world refute this at every turn. but we hold on. We hold
to these notions that ultimately imprison us and do nothing to transform
the world into what it could be. It's our desire to hold onto values, that
were never ours by the way, that keep us locked in a push/pull that is
not transformational or edifying.

RJ: Any other thoughts?

MB: I think Morehouse has a lot more to be concerned about than the
5 gay students who may or may not be wearing heels. How about
the number of sexual assaults that involve Morehouse students
and women in the Atlanta University Center? I can tell you it's way
more than five. How about the virulent homophobia and sexism that
goes unquestioned in the student body and in the administration?

As a feminist, I also want to call high heels into question as not
necessarily being indicative of a liberatory politic. Heels hurt your feet
and can even destroy them over a long period of time. I think it's interesting
that this ultra feminine footwear can be reclaimed as transgressive when
in some ways I think it can be the epitome of a hegemonic hetero-patriarchal state.

For more reading:
The difference between gender and sex
Elizabeth Gates's article in The Daily Beast: Morehouse College's Gay Tragedy
Article in the Paper Tiger, Morehouses newspaper: Is Gay the Way?
Latoya Peterson article at Racialicious: LA Times Explores Being Gay at Morehouse
Jason Harrell on Keith Boykin.com: Black and Gay at Morehouse

Interesting?

What does it mean that this is what Morehouse chooses to focus on?

Why Black folks sound like white 1950's or 2009 birther racist?

Did you know that Black MBA students can't wear locks or cornrows at Hampton?
This is material because they have a 5 year undergrad/MBA program.

What are we scared of?

Thoughts?

The Classroom is a Political Space

Over the last few weeks, one of the hardest things, for me
to navigate has been deciding when to talk and when to shut
up. This has been an issue in all of my classes.

Yet, it has manifest itself differently because of my familiarity
with the material, my willingness to be vulnerable and ask
questions and my willingness to be passively rather than
actively engaged.

In life and in the classroom it is much easier to complain about how
the class is ran rather than to do something about how it is ran.

It's much easier to complain about health care, rather than going
down to your local senators office, with a few of your friends
and getting in their faces about how they are voting.

Its much easier to complain than to elect that new.

Today, I rode for that new.

The classroom is political because whose voice is or isn't heard,
who does or doesn't speak and whether a space is made for historically
marginalized voices all impacts the way that we learn in the classroom.

Today, I entered the classroom with the expressed intent of not only
participating but moving the conversation towards one on focused
on providing a systemic critique, not simply focusing on the individual.

Because we read Killing the Black Body, which is about the Black
female body throughout history, from slavery to forced sterilization,
eugenics, modern reproductive rights arguments, moms addicted
to crack, adoption and surrogate parents, I knew that it was going
to be a class ripe with emotional landmines.

At one point we were discussing the coercive element involved with the
government forcing low income Black women to be sterilized if they
received public assistance.

The notion that reproductive autonomy as a human right simply wasn't
on the table.

Because of my Twitter interaction with Phonte last week about the ways
in which both men and women are socialized to hate women, I have been
emboldened. What I took from that interaction was, to the extent that I can
ask folks questions, I know that I can take them somewhere else.

A classmate, a Black male classmate who self identified as conservative,
mentioned that if a woman is on welfare with several children, then the government
can tell her what to get sterilized. He rested his case on the individual and personal
responsibility.

He went on to say that we are all here, in this classroom, we are given equal
opportunities

This is material given the fact that the number one predictor of poverty,
in this country, is childbirth.

That rugged individualism runs so thick both in our academic and
mainstream media discourse that not only am no longer surprised
when I hear it, in fact, I anticipate it.

So, in order to get him to think about the system in which these women
lived in I asked him where he was from, and whether he felt that the ways
in which Black men are disproportionally sentenced for crack cocaine
rests on Black men or the system that they were in.

He was consistent, he answered that it was up to the individual, who got
caught up in the system.

I then said, if you are riding for individual responsibility answer me this.

Our country no longer produces products, we live in a service economy.
Walmart is the second largest employer behind the government.
We are a nation of people, where the majority of us, earn minimum wage
or work in service jobs.
Minimum wage guarantees that you will live in poverty.

How do you reconcile the need for individual responsibility with this economic
reality?

I didn't tell him was wrong, because doing that is not helpful.

I asked him questions to get him, and other students to think about other
factors.

It makes me wonder what it will take, and what will happen when we stop thinking
the individual, and start thinking about the group?

It felt good because I realized what Zora meant by "Speak,
so that you can speak again." I always thought that that statement was
over the top and corny, but today, it has real life meaning in my
world.

What will it take to think about the group, rather than the individual?
Has the classroom been a political space for you?
Why is it so hard to claim my voice?
Is it possible that there is a connection between the writing voice and
the speaking voice?

Single Ladies, Nasty Bitches and Interracial Hoes

The sexual contradiction in American culture is both pervasive
and powerful.

While doing research on Latina teen pregnancy last week, I came
across a narrative where a young woman said, "I heard that, If my
boyfriend smoked weed before we had sex, then I wouldn't get pregnant."

I thought, wow, she is really serious. We have very little healthy, teen based
sex ed, yet our pop culture land is dominated by songs about sex.

I Wanna Fuck Every Girl in the World
Birthday Sex
Lol Smiley Face

The contradiction is interesting and dangerous.

It's dangerous because, the combination of little teen sex ed,
pervasive pop songs about sex, and abstinence ONLY funded
sex ed in the schools systems leaves our young men and women
with limited information. Limited informed people make awful choices.
(<<<-- I sound like a sex ed expert, no?)
Which brings me to my Black Sexual Politics class. On Monday some students
did a presentation on Pat Hill Collins' book of the same title.

For the class we also read Audre Lorde's The Uses of the Erotic.

The student presenters also played a Lil Kim video for the song
How Many Licks.

In the video, Kim is pussy, dick, female orgasms etc.

My professor pointed out that in comparison to little Kim's
video, Beyonce's Single Ladies video looks tame. So I checked
out her VMA performance, and it was confirmed.

3 women, dancing in a leotard, not that risque. The most provocative aspect
of her performance is the costume. Tight and sprayed on. It looks like
she is doing Black Broadway Showgirls routine, which I imagine is
what she intended.

Historically, Black women were not allowed to BE Ladies. Jezebels,
Mammies, Men, Welfare Queens, yes, but ladies. No. So given
that this is a part of the title of the song isn't lost on me.

Lets take the Ciara video posted above. This video moved me largley
because of the element of female desire that is present.

The whole time I was watching it I thought, what is this woman
going to do next?

Ciara licks Justin's ear, 30 seconds in. When was the last time you
saw a Black woman do something sexual TO someone else in a music video?

We don't.

Audre Lorde says that,

"Pornography is a direct denial of the power of the erotic,for
it represents the suppression of true feeling. Pornography emphasizes
sensation without feeling."

Online Black folks had a fit about the Ciara video. The fact that Justin was white,
bothered them. They thought she was being a hoe. The chain also bothered them
and in some ways took them back to slavery.

Folks over at Soul Bounce had an interesting roundtable discussion
about the video. They initially wrote a post titled, "How Can Justin Timberlake
Continue to Get Away with Fetishizing Black Women?" Implicit in this
line of thought is that it is permissible for Black artist who work for White
corporations to do this, but not a White artist.

My response to this line of thought is a few questions:

1. Where is Ciara's agency in this line of thought?
2. What happens when we stop seeing Ciara as a victim?
3. Where is the critique of rappers and they "50 million hoe's" in music
videos?

Then they came back and did a roundtable with had a more
nuanced discussion.

Peep the comments section.

Its interesting to see people struggle with race, sex and capitalism.

In some ways, what wasn't explicitly stated is that the video is powerful
because we see a Black woman being sexual, and because this is so rare
we don't know what to do with the feelings that arise when we see it.

Black heterosexual sex is everywhere and nowhere in pop culture.

According to the dominant Black narrative, it is okay for us to
walk around asking for *patriarchal fulfillment, (putting a ring on it)
but for us to express sexual desire, or even the erotic, we are automatic
hoe's.

Sounds familiar? It is. The difference today is that WE are making a connections
and pushing back.

*No, all marriages do not constitute patriarchal fulfillment, however
her body of work is about getting men to do shit for her, pay bills, be a solider
etc. We all know that, in that this notion of Black male masculinity is
patriarchal and limiting. A man, a person, is more than their paycheck.

Katie Blancita, this one is for you Little boo.

Black Sex?

Single Ladies?

Sex Culture with no Sex Ed? Thoughts?