How is it that this stupid white man (Imus) says fucked up shit about Black women and it some how gets turned around on Black people (Hip Hop)? How is this white man's stupidity Black hip hop's fault?
Racism is a bitch!!!
Thursday, April 26, 2007
Saturday, April 14, 2007
Coming Out Story
Gimme five! Two times! On the black hand side. I remember shaking hands, giving dap or some love: Slap twice rapidly but don’t take the other’s hand, take his hand, thumbs back, drop your thumbs forward close you fist around the forward fingers of his closed fist so that your fist interlock, pull back slowly bringing your middle finger and thumb together snap as you come out of the embrace. I remember shaking hands, being allowed this briefest of a caress between “Brothers.”
I remember being a brother! I was, “blood,” “Folks” “dog” “youngsta” “shawty” “mah nigga.”
I remember being a nigga too. Hunted as niggas are, I remember what it was like to be endangered! Not like I’m endangered now, but I remember what it was like to be in danger and be protected from danger. Protected by black folks, because I was “youngsta” “shorty” “Brotha” they built hide-outs along the way home from school! Underground railroad conductors waiting at Upward-bound and the Boys and Girls Club to show me the way to freedom screamed “live free or die” at little black boys like me with few other options.
Racism is harsh! But the resolve of my tribesman was stronger. We built fortresses to protect our children. We fortified there walls with our prayers and with the power within our collective voices, raised in song, that we so trustingly call “God.”
I remember being a tribesman too. I remember being jealously watched over by black women who in their gaze and as payment for their protection claimed me for their daughters, granddaughters, nieces, cousins, sisters, and themselves.
I remember being a tribesman and I remember my own gaze. Careful and suspiciously I watched and scrutinized white people, sisters and brothers who married white people, Asians, police, teachers, homosexuals and anyone else who represented the system or the “others.”
I remember leaving the tribe.
Now, blank stares on the faces of women who once claimed me as their own and now hardly recognize me and certainly do not want me for themselves, their daughters, nieces, cousins or even their sisters.
Exiled by “God” and his urban pontiff to this new Diaspora, I stand cold outside of fortresses that once kept me safe with prayers and songs and the promise of “God” and love, facing racism by myself.
Having chosen freedom over death my freedom is used against me by those who so implored me to it! The codes have been changed in the night and the path to the hide-outs buried away from my sight our children protected from me by conductors who will one day tell them to live free or die.
I am no longer “brother” “shawty” “youngsta” “dawg” “folks” “blood” “people.” The fist that once served to embrace me, in likeness and familiarity, has turned against me in a new kind of less familial caress for the briefest caress between “brothers.”
I am the “other” that I used to diligently guard against with my careful and suspicious gaze. “I” now “them,” find myself ranked beneath women who marry white men, men who marry white women, police, teachers, Asians, and even white men.
I remember leaving the tribe.
Gimme five! Two times! On the black-hand side.
I remember being a brother! I was, “blood,” “Folks” “dog” “youngsta” “shawty” “mah nigga.”
I remember being a nigga too. Hunted as niggas are, I remember what it was like to be endangered! Not like I’m endangered now, but I remember what it was like to be in danger and be protected from danger. Protected by black folks, because I was “youngsta” “shorty” “Brotha” they built hide-outs along the way home from school! Underground railroad conductors waiting at Upward-bound and the Boys and Girls Club to show me the way to freedom screamed “live free or die” at little black boys like me with few other options.
Racism is harsh! But the resolve of my tribesman was stronger. We built fortresses to protect our children. We fortified there walls with our prayers and with the power within our collective voices, raised in song, that we so trustingly call “God.”
I remember being a tribesman too. I remember being jealously watched over by black women who in their gaze and as payment for their protection claimed me for their daughters, granddaughters, nieces, cousins, sisters, and themselves.
I remember being a tribesman and I remember my own gaze. Careful and suspiciously I watched and scrutinized white people, sisters and brothers who married white people, Asians, police, teachers, homosexuals and anyone else who represented the system or the “others.”
I remember leaving the tribe.
Now, blank stares on the faces of women who once claimed me as their own and now hardly recognize me and certainly do not want me for themselves, their daughters, nieces, cousins or even their sisters.
Exiled by “God” and his urban pontiff to this new Diaspora, I stand cold outside of fortresses that once kept me safe with prayers and songs and the promise of “God” and love, facing racism by myself.
Having chosen freedom over death my freedom is used against me by those who so implored me to it! The codes have been changed in the night and the path to the hide-outs buried away from my sight our children protected from me by conductors who will one day tell them to live free or die.
I am no longer “brother” “shawty” “youngsta” “dawg” “folks” “blood” “people.” The fist that once served to embrace me, in likeness and familiarity, has turned against me in a new kind of less familial caress for the briefest caress between “brothers.”
I am the “other” that I used to diligently guard against with my careful and suspicious gaze. “I” now “them,” find myself ranked beneath women who marry white men, men who marry white women, police, teachers, Asians, and even white men.
I remember leaving the tribe.
Gimme five! Two times! On the black-hand side.
Rights VS Social Justice
Recently I’ve come to the conclusion that the queer left needs to reshape its conversation about marriage, the military, and job security and queer rights overall to be a more justice oriented conversation. The conversation about “rights” is easily twisted by conservatives and the extreme right into a conversation about “special rights” and special protections for queers.
I’ll use marriage as an example. Marriage discussed as a right that LGBT individuals deserve to share with their heterosexual counterparts is a week argument compared to marriage discussed in its current form as a set of policies that serves to create second class citizens by excluding them from enjoying justice, equality, and full status as citizens in society.
LGBT movement has, for the large part, modeled itself after the Black lead civil-rights movement of the 60s. This relatively successful movement which used a very similar “rights” oriented rhetoric was successful largely because it was able to partner with the media and with popular social voices to demonstrate the ways in which contemporary social policies excluded Black people from full participation in society. It was able to illustrate in graphic and explicit ways the injustice of the exclusion of Black people as well as the brutality associated with enforcing unjust policies and the impact of said policies on Black people. Police dogs, fire hoses, church bombs, school assaults, and widespread assassinations were catalyst that served to augment the arguments for “rights.”
Queer movement has tried to use a similar rhetoric but has lacked, except in a few extreme situations, the same graphic and explicit illustration of the ways that queer people have been hurt by not having certain rights. It’s been as difficult for queers to translate the rhetoric of the queer movement into a general societal moral indignation as it was easy for the leaders of the civil rights movement. This is because of the lack of the kinds of graphic examples of the anti-justice that were so common in the civil-rights error.
Incidents that have involved extreme violence have been few and far between when compared to the frequency of such incidents leading up to and during the civil-rights movement. The lack of these kinds of examples has made it easy for the conservative right and other anti-gay forces to paint the LGBT movement as a movement of privileged cry babies who, drunk with greed, are crying out for protections that “everyday” citizens do not enjoy. Because it would be ridiculous to hope for or look for these kinds of graphic examples our best hope is for the conversation about social justice for queers to become one that is much more rhetorically explicit. Crying for civil rights while most Americans view queers as a particularly privileged group does not have much of an impact on the moral tenor of the nation. This moral tenor has always been the spirit of change in America and essential for creating change in oppressive policies.
Thus organizations like HRC, NGLTF and the host of statewide LGBT PACs which are perceived by queers and heteros alike as existing for the sole purpose of mainstreaming queers particularly queers of privilege need to reconsider the tone of their rhetoric. Talking about LGBT social justice movement as a civil rights movement does not have much of an impact when the lack of civil rights for queers has not been associated in the American psyche with disenfranchisement or lack of access. A movement language that calls for, instead of rights, an elimination of policies that create injustice and exclude whole groups from participating in society as full status citizens will prove much more effective.
I’ll use marriage as an example. Marriage discussed as a right that LGBT individuals deserve to share with their heterosexual counterparts is a week argument compared to marriage discussed in its current form as a set of policies that serves to create second class citizens by excluding them from enjoying justice, equality, and full status as citizens in society.
LGBT movement has, for the large part, modeled itself after the Black lead civil-rights movement of the 60s. This relatively successful movement which used a very similar “rights” oriented rhetoric was successful largely because it was able to partner with the media and with popular social voices to demonstrate the ways in which contemporary social policies excluded Black people from full participation in society. It was able to illustrate in graphic and explicit ways the injustice of the exclusion of Black people as well as the brutality associated with enforcing unjust policies and the impact of said policies on Black people. Police dogs, fire hoses, church bombs, school assaults, and widespread assassinations were catalyst that served to augment the arguments for “rights.”
Queer movement has tried to use a similar rhetoric but has lacked, except in a few extreme situations, the same graphic and explicit illustration of the ways that queer people have been hurt by not having certain rights. It’s been as difficult for queers to translate the rhetoric of the queer movement into a general societal moral indignation as it was easy for the leaders of the civil rights movement. This is because of the lack of the kinds of graphic examples of the anti-justice that were so common in the civil-rights error.
Incidents that have involved extreme violence have been few and far between when compared to the frequency of such incidents leading up to and during the civil-rights movement. The lack of these kinds of examples has made it easy for the conservative right and other anti-gay forces to paint the LGBT movement as a movement of privileged cry babies who, drunk with greed, are crying out for protections that “everyday” citizens do not enjoy. Because it would be ridiculous to hope for or look for these kinds of graphic examples our best hope is for the conversation about social justice for queers to become one that is much more rhetorically explicit. Crying for civil rights while most Americans view queers as a particularly privileged group does not have much of an impact on the moral tenor of the nation. This moral tenor has always been the spirit of change in America and essential for creating change in oppressive policies.
Thus organizations like HRC, NGLTF and the host of statewide LGBT PACs which are perceived by queers and heteros alike as existing for the sole purpose of mainstreaming queers particularly queers of privilege need to reconsider the tone of their rhetoric. Talking about LGBT social justice movement as a civil rights movement does not have much of an impact when the lack of civil rights for queers has not been associated in the American psyche with disenfranchisement or lack of access. A movement language that calls for, instead of rights, an elimination of policies that create injustice and exclude whole groups from participating in society as full status citizens will prove much more effective.
Sunday, March 25, 2007
TOO Much Beyonce: What black people will and will not tolerate.
Earlier today I was sitting at my desk at work checking email and came across a message to which a video was linked. The title of the email was “Too Much Beyonce: Parents am I the only one who sees this as inappropriate? I’ve seen so many videos on Youtube of sexualized school girls dancing to pop music that I was expecting to see a 12 year old grinding like a stripper to a Beyonce song. There was no 12 year old in booty shorts, in fact there were no booty shorts at all. Further there was no grinding, rump shaking, crotch grabbing or the like. How refreshing. What I read in the video comments however scared the hell out of me.
“I swear to god if i ever caught my 8 year old brother doing that shit i would kick his ass so hard...anybody that condones this foolishness is a fuckin moron and should have thier reproductive organs rip off and put in a blender”
and
“lol @ his to the left dance...I'd pickup one of those white chairs and knock his gay ass out”
WOW! So based on the fact that this child danced to and sang his adorable little heart out to a Beyonce song people on Youtube are now contemplating not only harming him but harming members of their own families should they ever dance to a Beyonce song while male.
The kinder of responses, while they seemed less violent, unjustifiably pathologized the child, his family, his environment and his life circumstances based on a 5 minute video clip. These responses insisted that the father is not in the home and that the child needs a male role model to teach him to act like a boy. The woman who sent me the video on the yahoogroup even suggested that there were better things that he could be doing with his time as if she has knowledge of his life and his entire life schedule and knows for a fact that all he does is dance all day and practice "Feminine" mannerisms, while other boys his age are spending there time at the much more useful and important endeavors that 5 year olds are obligated to spend their time doing. That is to say that somewhere between knapping, eating, peeing on themselves, throwing temper tantrums, and producing copious amounts of snot, they are solving complex equations, conducting life saving research, and bringing peace to the middle east and the hood. We know this because they act like boys and only acting like a boy can prepare one for these important endeavors.
After musing for a while and wondering how anyone could not see how perfectly natural it is for a small child to enjoy dancing and singing (duh!) and how oblivious said small child is to the fact that he had broken cultural mandates that would inspire such rage that people would demand that he be harmed, I thought about another video that had been circulating on Youtube. Another video on Youtube with a Black boy who is just as cute and also has a particular talent that one would not expect from someone of his age. I did a search for “Gimme My Money” and I found the video not yet flagged by Youtube users and still generating amused comments like:
“hahahahahahhaahah i watch this everyyyy day”
And
“THIS IS SOME FUNNY SHIT! HOW CAN I SAVE IT TO MY PC?”
I’m perplexed. I’m disturbed. I’m disgusted. I’m scared for every little Black boy growing up to be a member of our maligned tribe of outsiders.
On the one hand we have a video of a young boy enjoying himself, demonstrating his prodigious talent and confidence who is obviously happy and well cared for. He appears to be safe, is clean and healthy, and has people in his life that love him enough to celebrate his talent. On the other hand we have an angry young boy, who is alone enough that he not only has to go to the store by himself but when cheated by the stores proprietor is left alone to advocate for himself. Why isn’t his mother or father at the store with him? Further his profanity and threats of violence are socially unacceptable in most communities particularly when the user is a small child and the one being addressed is an adult. But it gets worse: Not only is this little boy a neglected potty mouth who does not know a proper respect for adults but he is a racist who more than once makes bigoted and prejudicial comments about the store proprietor who is Asian.
But black folks are in an uproar about which video? In all the time that the video of the young boy cursing and threatening the Japanese woman has been circulating I have not received a single email that has addressed this video as anything but hilarious. Not one among the dozens of people who have forwarded this video to me have said that this boy needs a spanking, needs more positive role models in his life, or bemoaned his comfort with violence and profanity at such a young age. Further I haven’t been able to read such sentiment on the Youtube comments.
What I have heard is that there is something wrong with a little black boy dancing like Beyonce. I’ve heard that he needs stronger role models, needs to be severely beaten, will deserve it when his peers harass and attack him and that he needs to be removed from his parents care because of the way he dances and the music that he likes.
Why is it so much more egregious to our people for a little boy to "act like a girl" than it is for a little boy to act like a violent idiot?
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