DSK I PRAVDA: Politika sišli U silovanja KULTURE
10. listopada 2011
DSK (Dominique Strauss Kahn) I PRAVDA: Politika sišli U silovanja KULTURE
CONNECT ~ Safe Obitelji, mirnim zajednice i Pravnom fakultetu Sveučilišta Columbia u centar za intersekcionalnost i socijalne politike studije i njihova Centra za ravnopravnost spolova i spolnosti Zakonom su hosting Open Forum je u četvrtak, 13. listopada, 2011 u 6:30 sati u dvorani Zelene Jerome L. , Rm 105.
Potvrđene Panelisti:
Kimberlé Williams Crenshaw je profesor prava na sveučilištu UCLA i Columbia. Ona je napisao u području građanskih prava, crne feminističke pravne teorije i rase, rasizma i zakonom. Njezin rad se pojavio u Harvard Law Review, Nacionalni Crna Zakon Journal, pregled Stanford Law i Southern California Law Review. Osnivanje koordinator Critical Theory Race radionici; coeditor kritičke teorije Race: Ključni dokumenti koji je oblikovao pokret. Profesor Crenshaw predavao u zemlji i inozemstvu o rasnim pitanjima, obraćajući se publici diljem Europe, Afrike i Južne Amerike. Njezin rad na rasi i spolu bio utjecajan u izradi jednakosti klauzulu u Ustav Južnoafričke Republike. U 2001, ona je autor pozadine papir o rasi i diskriminacije na temelju spola za UN Svjetske konferencije o rasizmu i pomogao olakšati uključivanje roda u Deklaraciji WCAR konferencije. U domaćoj sceni, ona je služio kao član Nacionalne zaklade za znanost odbora za istraživanje nasilja nad ženama, te je pomogao pravni tim predstavlja Anita Hill.
Elizabeth (Beth) Ribet je direktor istraživanja u Centru na intersekcionalnost i socijalne politike na Pravnom fakultetu na Sveučilištu Columbia. Ona je istodobno imenovan je kao pomoćni profesor i team-učenju "Intersectionalities" s Kimberle Crenshaw, u akademskoj godini 2011-2012. Ona ima doktorat u društvenim odnosima s University of California-Irvine, i JD iz UCLA s koncentracije kritičnih Race studije. Njezina doktorska disertacija je utemeljena na razgovorima sa židovskim kćeri koje su preživjele Holokaust u SAD-u joj dodatna područja poučavanja interes u Zakonu su invalidnosti pravo, međunarodno pravo, zatvora zakona i politike, torts, Zakon o radu i različitim područjima kritičke teorije. Profesor Ribet piše prvenstveno o proizvodnji novih ili "emergent" teškoćama i bolestima, proizvedenih od strane presijecaju dinamiku rasne, spolne, ekonomske, spolne, etno-vjerskog, dob i građanstva, utemeljenoga slojevitosti i podređenosti.
Aishah Simmons Shahidah je producent, pisac i direktor međunarodno priznati i nagrađivani film NE! Silovanje Dokumentarni film , koji otkriva stvarnost silovanja, drugih oblika seksualnog nasilja, i ozdravljenja u afro-američke zajednice. Titlovani na španjolskom, francuskom, portugalskom i, NE! Također istražuje kako silovanje koristi kao oružje homofobije. Od njegovog službenog puštanja u 2006, NE! Se koristi, a trenutno se koristi kao obrazovni alat za organiziranje u cijeloj Sjevernoj Americi, te u brojnim zemljama Europe, Afrike, Azije, Pacifičkog otočja, Južnoj Americi i na Karibima. Gđa Simmons eseja, od kojih su prevedeni na francuski, španjolski i talijanski, su objavljeni u nekoliko antologija i časopisa. Ona olakšava radionice i predavanja u velikoj mjeri na pitanjima rodno uvjetovanog nasilja, te utjecaj križanja rase, spola i seksualne orijentacije u životu crnih žena na fakultetima / sveučilištima, visokim školama, silovanja Krizni centri i ispaćeni skloništa za žene, zatvorima, javne knjižnice, nevladine organizacije, vjerske ustanove, vladine agencije, i filmski festivali u Sjevernoj Americi i na međunarodnoj razini.
Rev Traci C. West je profesor etike i afričkih američke studije na teološkom fakultetu Sveučilišta Drew. Ona je doktorirala iz Union Theological Seminary. Ona je autor remeti kršćanske etike: Kada Rasizam i Ženske Živi materija (Westminster John Knox Press, 2006), Rane Duha: Crna žene, Nasilje i otpora etika (New York University Press, 1999), a urednik naših obiteljskih vrijednosti: istospolnih brakova i religija (Praeger, 2006). Također je napisao nekoliko članaka o nasilju nad ženama, rasizam, etika klera, seksualnosti i drugih pravosudnih pitanja u Crkvi i društvu. Ona je zaređen stariji u New Yorku godišnjoj konferenciji Ujedinjenih metodističke crkve koji je prethodno služio u kampusu i župne službe u području Hartford Connecticut. Ona je članica Ujedinjenih metodisti boje za potpuno otvorenu crkvu. Profesor West je također istaknuta je ispitanik u NE! Silovanje Dokumentarni i Breaking tišinom: Dopunski Video na NE! kako su proizvedeni i režiji Aishah Simmons Shahidah.
Za RSVP za ovaj događaj besplatno kontakt Božanski-Azija zrakoplova na
dplanes "na" connectnyc "točka" org ili (212) 683-0015 ext.215
Troy Davis, SlutWalks, zauzeti na Wall Streetu, Stephanie Gilmore Izazovi rasizma na raskrižjima
9. listopad 2011
Sestra / Druže Stephanie Gilmore, koji je govorio na SlutWalk Philadelphiji, je, po mom najboljem znanju, jedan od samo anti-rasističkim bijelim feministkinje koje je javno zagovarao / premisa SlutWalk dok JAVNO Izazovan svoj trenutni rasistički stvarnost.
Sa svojim FULL DOPUŠTENJA, ja sam ponovno objavio tekst svog eseja, tako da ljudi koji nisu na Facebooku moći će ga pročitati u cijelosti.
To je također dostupna na? AfroLez ® femcentric perspektive blog .
Jesam li Troy Davis? Djevojčura,? Ili Što me muči nedostatku refleksivnosti u pokrete koji Objavi solidarnosti
Stephanie Gilmore
1.
21. rujna 2011, sam se pridružio stotine mojih prijatelja i milijuni ljudi diljem svijeta gledati, kroz suze i bijedni užas, kao Troy Anthony Davis je bio pogubljen od strane države Gruzije. U dvadeset godina između Davisova suđenju za ubojstvo policajca Mark McPhail i njegovog izvršenja, Davis zadržao svoju nevinost, a svjedoci recanted svjedočanstvo koje je poslao Davis na smrt. Usprkos proturječnim iskazima i neadekvatnih dokaza, država izdvojiti PE i dugogodišnji sumnju i umjesto toga, stavite Troy Anthony Davis do smrti.
Na Facebook, Twitter, i drugih medija, vidio sam virtualni i stvarni prijatelji izjavljujem da: "Ja sam Troy Davis." Oni su promijenili profil slika na sliku ili slike u Davis ili crnim okvirom, a sve u pokušaju da artikulira osjećaj solidarnosti, stajati protiv nepravde iz zatvora industrijski kompleks i države temeljito ukorijenjena u ubojstvu čovjeka koji možda nije počinio kazneno djelo ubojstva. Slažem se svim srcem da država nije u redu u izvršavanju Mr. Davis i ja žalosti zbog smrti, kao i to od oficira McPhail. No, u tjednima od Davis je izvršenje, bio sam zadivljen, ako ljudi stvarno shvatiti kako i zašto Davis došao da bude ubijen u rukama države. Ljudi tvrde da: "Ja sam Troy Davis", ali što to znači?
Na mnogo načina, ja nisam Troy Davis. Ja sam srednje klase, 40-nešto-godišnja bjelkinja. Prema 2008 Pew Center o izvješću Američke Države, jedan u 36 Hispanjolci odrasle je u zatvoru u Sjedinjenim Državama. Jedan od 15 crnih odraslih je previše, statistika koja uključuje jedan u 100 crnih žena i jedan u devet crnih muškaraca dobi 20-34. Iako je jedan od mojih roditelja je proveo vrijeme u zatvoru, a kroz zatvorske kazne pridružio oteklina redove 2,3 milijuna zarobljenih ljudi i još mnogo toga u sustavu provjeravanja, na pola puta kuće, i uvjetni otpust, ja i moji vršnjaci bijele ne lice sustavnu rasnu nepravdu u strukture zatvora. I to ne početi ili završiti zatvorskom sustavu. Crna djeca suspendiran i izbačen iz škole u 3 puta stopa bijele djece. Rasna diskriminacija u financiranju obrazovanja također utječe na dječji uspjeh u školi, kao što je novac siromašni školski okruzi su također većinom crna i latino susjedstvu. Škole su i dalje plinovoda u zatvor za mnoge crno i Latino djece i generacija obitelji, zatvor je stvarnost. Jedan od 15 crnih djece trenutno ima roditelja u zatvoru. Ljudi kažu da je sustav se pokvario, ali sam (zajedno s drugima u pokretu zatvora ukidanje) priznati da sustav radi točno onako kako je postavljen za učiniti. Mogu li stvarno reći: "Ja sam Troy Davis" bez davanja ozbiljno razmotriti stvarnosti rasizma u zatvorskom industrijskog kompleksa? Da li to tek postati nešto više od usvajanjem slogan i slike, bez prave svijesti o rasističkim stvarnosti zatvorskog industrijskog kompleksa?
2.
6. kolovoza 2011, sam se pridružio djevojčura Prošećite Philadelphia . To je bio lijep dan, a stotine ljudi je prolazilo kroz centar grada završiti u Gradskoj vijećnici, gdje se okupilo još više govoriti protiv seksualnog nasilja. Bio sam nakon šetnje drolja s velikim oduševljenjem, jer vidim ljudi moć u velikom broju žena i muškaraca koji se bore leđa protiv seksualnog nasilja. Dakle, kada sam bio zamoljen da sudjeluje i da stojite s queer ljudi boje u više rasno inclusive drolja Walk nego što sam vidio do sada, što sam rekao "da", jer borba do kraja Seksualno nasilje je moja borba. I borbe protiv kulture koja održava i promiče silovanje, klicati na silovatelja, te se smanjuje, ponižava i tišina žrtve kroz prava, obrazovanja, i zabave će se zahtjevi znanje da sustav, opet, ne prekida. To se radi vrlo rad Građena je učiniti - seksualno nasilje je sredstvo osiguranja bijeli status quo. A ako smo do kraja seksualnog nasilja, moramo priznati kako se to radi.
". Drolja" Ja sam se borio da prihvati pokret koji ne priznaje vrlo problematičnu riječ "drolja" i kako povijesno mnoge žene nisu bile u stanju uzdrmati oznaku sam sudjelovao u borbi - pokret, kao i moja unutarnja borba - jer sam htjela da se uključe u, stvoriti i održavati dijalog. Doista, mnogi kritiziraju očito potez tražiti "drolja" - kako možete pokupiti nešto što nikad nisam bio u mogućnosti staviti dolje? Crna žene su najglasniji o duže nasljeđe seksualnog nasilja obavljeni na njihovim tijelima - često protiv pozadina od ropstva i kolonijalizma - jednostavno zato što je crnac. Ali sam nastavio gurati u tim većim razgovora i analiza. Slušao sam i sudjelovali kad Crunk feministička Kolektivni izazvao djevojčura hoda, kada BlackWomen je Nacrt izdaje svoj " Otvoreno pismo iz crnih žena drolja hoda Organizatori "i kada su pojedine žene boje (i samo žene boje) javno govorio o rasističkim aktivnostima u pojedinim predjelima kao i rasizma unutar većeg pokreta. Bijele žene koje poznajem su privatne komentare o različitim izrazima rasizma, ali nikada nije govorio do osporiti pojedine akcije ili većih okvira analize, ostavljajući me pitaju "zašto?"
A onda sam vidio znak od djevojčura Walk New Yorku s natpisom " Žene su gger N * svijeta . "Ne zanima me da citat je iz John Lennon i Yoko Ono. Ne zanima me da žena traži da se dolje znak - iako sigurno učiniti pobrinuti da žena Boja morao je zatražiti da to učini, a bijele žene preselio oko nje, naizgled nesvjesni. Ja sam ljut kad sam i dalje vidjeti toliko bijele žene ga brane izričito ili preostali sudionici u tišini, sugerirajući da "mi" (što "mi"?) Trebaju se usredotočiti na prvi seksualnog nasilja, kao da nema veze s rasizmom. I pitam se, mogu li stvarno tvrditi da je dio usponu drolja Walk kretanja bez davanja ozbiljno razmotriti stvarnosti rasizma u vrlo javno identificiranih aspektima njega? Mogu li biti dio toga, kada toliko žena - moj vrlo saveznici i sestre u borbi Proturasistički - se odvojiti od njega, ili još gore, postaviti u vječnoj suprotnosti s njom?
3.
Moje pitanje je, kako možemo biti solidarni kada nismo spremni biti refleksivna i sami provjeriti, provjeriti jedni druge, i treba provjeriti? Bernice Johnson Reagon priznao da koalicija zgrada je teško raditi, napravio čak i teže od strane ljudi koji dolaze na koalicija želi pronaći dom. Moj osjećaj, ili možda jedan osjećaj imam, je da mnogi ljudi došli u "I Am Troy Davis" zamah ili djevojčura Walk marševa u potrazi za dom, mjesto gdje se mogu opustiti i osjećati ugodno u svojoj teško (jako teško !) rad, te utješi drugih koji ih tapkanje na glavu i reci im "dobar posao." Ovo nije odbaciti istinsku zabrinutost za stanje našeg svijeta. Možda smo svi usamljeni, kao što su to stvarnosti socijalne pravde radu uzeti u različitim oblicima i ukusan od WTO-a i 9/11. Tako mnogi ljudi su dolje za neposrednu pitanjem - neobranjivo izvršenje Troy Davis, neobranjivo ovjekovječi seksualnog nasilja - i da pitanjima. Ali ja brinuti da mnogi bijelci nisu plaćati pozornost na veće objekte u mjestu. Oni nisu kao refleksivna o stvarnosti rasizma koji undergird zatvora zatvora, smrtna kazna, i seksualnog nasilja.
Nisam Troy Davis, ja nikada ne će biti. Sustav izgrađen na temeljima rasizma osigurava da ne ćemo se suprotstaviti stvarnosti zatvorskog zatočenja u isti način kao crno i Latino ljudi. Ja sam jak zagovornik protiv seksualnog nasilja, ali ja se ne mogu boriti se i za pokret koji se ne zanima u stvarnosti rasizma i načinima da se rasizam undergirds seksualno nasilje, a umjesto da slijepo zapošljava rasistički jezik. (U nastavku " zauzimaju Wall Streeta "akcije pozvati me opet stvarnost rasizma i njegove nužnosti unutar postojeće strukture kapitalizma - i inzistiranje među bijelcima da se ljudi boje upuštati luksuz vremena i novca da sjedne s njima je neodrživo i rasist. Mnogi drugi su istaknuli da je jezik "okupacija" je sama po sebi problematična, jer su tijela i zemljišta povijesno zauzeta, često putem seksualnog nasilja i kriminalizacije. pokret sama treba decolonized.) I kao što sam podržao otvoreno zatvor Ukidanje pokret, kraj seksualnog nasilja, i rastankom od socio-ekonomskog sustava koji ignorira 99 posto, ne mogu učiniti bez duboke svijesti o rasizmu koja djeluje unutar i između tih pokreta. To je moj rad kao bijeli aktivist govoriti i biti svjesni tih naslijeđa i povijesti rasizma. Žene i muškarci boje ne moraju biti samo u prvim linijama identificiranje rasistički akcije i reakcije unutar pokreta. Inzistiranje da su ljudi Boja imati glas samo kada je u pitanju utvrđivanje rasizma održava, a ne ublažava rasizma. Kao što sam gledati na postupke nekih ljudi unutar tih pokreta, ja sam podsjetio opet da rasizam pretpostavljene lijevoj strani je još više štete i štetne od golog rasizma prava.
Ako smo raditi zajedno u solidarnosti, moramo učiniti refleksno, svjesni naših akcija i mogućih ishoda prije nego što djeluju. Ovo nije poziv da se usredotoče na kritike i samo-refleksije do te mjere da smo neaktivan. To je neproduktivno, kako bi bili sigurni. Ali, to je poziv da bude pažljiv i oprezan o rasističke akcije i reakcije, kako bi se pomiriti s činjenicom da moramo učiniti rad razumijevanju rasističke podlogu zatvora zatvorske kazne, smrtna kazna, kao i seksualnog nasilja ako smo napraviti značajne napredak. Poništavanje rasizam moraju biti u središtu našeg zajedničkog rada preko pokreta. Za echo dr. Reagon izjavu, moramo biti iskreni i pitati ako doista želimo ljude boji ili ako mi samo tražimo za sebe uz malo boje na njega. Toliko od kretanja rada, kao što stoji, čini se da je u potrazi za malo boje, kada su nam potrebni kako bi se istraživanje stvarnosti rasizma kao dio problema, a ne aditiva na "pravi" problem. U nedostatku refleksije o strukturnih sila koje nas drže odvojeno, nikada nećemo biti u mogućnosti da se uključe u stvarnom radu koalicije koja će biti potreban ako želimo ozbiljno naše ciljeve za okončanje seksualno nasilje i smrtnu kaznu. Ti su pokreti kao što su oni sada ide može nastaviti, ali ne će učiniti u moje ime i svakako ne bez mog pristanka.
Dakle, ne, nisam Troy Davis. Ja nisam drolja. Nisam stanovnik Wall Streetu ili bilo ulice. Borbe su moje borbe, ali sadašnje metode i analize nisu moje. Ja ne mogu sjediti i slušati ljude rasprava učinkovitost od smrtne kazne bez razumijevanja da je veći kompleks zatvorske kazne i "osnovne za kaznionica" put koji prati i zamke crno-Latino mladih po dizajnu. Ja sam učinio s handwringing i "Bijela dama" suze od toliko bijelih žena koje drže obranu rasističke pristupe i akcije i na vrijeme, reagira s nasiljem kada se suoči i izazvao. Takvo ponašanje samo pojačava činjenica da su ti pokreti mjesta kao što su trenutno definirane nisu sigurni. Moj prijatelj, kolega, i sestra-in-duh Aishah Simmons Shahidah rekao je najbolji kad je komentirao: "To je otrežnjenje promatrati kako Bijela solidarnost je uzimanje prednost nad načelnih odgovora .... "Trijezan, dapače. Ja ću sigurno najviše boriti do kraja zatvora industrijski kompleks, seksualno nasilje, i neobuzdanog kapitalizma, ali ja ću to učiniti iz prostora koji centri rasističkih korijena zatvora, kazneno "pravde", kapitalizma i seksualno nasilje. Srećom, ti prostori već postoje - čak i ako oni ostaju periferna u mainstream medijima (i mnogo od onoga što je ostalo od Lefty medija). No, vrijeme je da stožer centra. Bez refleksivne analize rasizma i koalicijske rad zasnovan na Proturasistički pokreta, promašili smo pravi korijen problema, kao i stvarne mogućnosti za stvaranje promjena.
___________________________
Stephanie Gilmore je feministički aktivist i docent ženske i rodne studije odjela na Dickinson College. Za akademsku godinu 2011-12, ona je postdoktorski suradnik u ženskih studija na Sveučilištu Duke. Ona završava "Groundswell Šalje lokalnoj feministička aktivizam u poslijeratnoj Americi" (Routledge, 2012) te je započeo novi istraživački projekt o tome kako studenti pregovarati seksualno nasilje na stambene sveučilištima u Sjedinjenim Američkim Državama.
Another Black Feminist Critique of the film “The Help”
7. listopad 2011
I'm 'Help(ed)' Out And Yet, I Still Have Some Things To Say!
This essay originally appeared at AfroLez ® femcentric Perspectives blog on August 19, 2011.
There have been numerous primarily Black feminist critiques of both the book and the film ' The Help '. Most of the critiques deeply resonate with my feelings about both entities. Since it's official release on August 10, 2011, I've dedicated probably too much time to reading and reposting many of the critiques by both Black and White women. While I've shared some of my concerns with some, I haven't compiled all of them into one note up until now…
I didn't like the book ' The Help ' at all, but I believe it is ten times better than the film. If there were a plethora of films about the complexities of Black life, I wouldn't care at all about the film ' The Help '. However, since there aren't that many films out there, combined with the fact that this film will be seen globally and probably go down in cinematic history as a classic, I'm personally very, very clear about my sheer disgust about it.
I saw the movie at a sneak promotional viewing and I was horrified. Now, I thought Viola Davis' acting was phenomenal and Octavia Spencer's was superb. They both did incredible work with the roles that they were given. In spite of this, I was and am deeply disturbed by the film's subtle and not-so subtle racism. Yes, I know the film takes place in 1962 Mississippi, and one could argue that the film was depicting the time. While some of that is true, what's also true is that, in my opinion, the film is racist, sexist and ahistorical.
I'm the great granddaughter, great-niece, and granddaughter of Black women who worked as domestics for racist and sexist White people both in the Jim Crow South and the (allegedly liberated) North. I am the daughter of a southern Black woman who spent 18-months (1964-1966) in Laurel, Mississippi working for SNCC (Student Non-Violent Coordinating Committee) . Hardly any of the stories that I heard, first hand throughout my life (and I'm in my 40s) from any of the aforementioned women or their friends, matched the portrayal of the Black women and their communities in the book or the film ' The Help .'
There are many wonderful books by Black women authors who through fiction and fact poignantly address the realities of Black women domestic workers during the same time period that ' The Help ' takes place. Some of those books received critical acclaim. And yet, those books aren't turned into films. Several of those books have been listed in previous critiques of ' The Help ' including Jennifer Williams essay and the Association of Black Women Historian's Open Statement to the Fans of ' The Help .'
In addition to those books, I reflect upon the very recently released Hands on the Freedom Plow: Personal Accounts by Women In SNCC , (edited by Faith S. Holsaert, Martha Prescod Norman Noonan, Judy Richardson, Betty Garman Robinson, Jean Smith Young, and Dorothy M. Zellner), which really highlights those unsung, many of whom were not formally educated women who changed the face of Amer-i-KKK-a in the Jim Crow South. I'm not talking about the multiracial SNCC workers themselves (per se); but those Black women (and men) who opened their homes and lives to the SNCC volunteers… Many of who were already doing radical and subversive work in the midst of working for “ Miss Ann ”… So many of the testimonies captured in this anthology are worthy of film or even their own independent book. In my mind's eye, Hands on the Freedom Plow: Personal Accounts by Women in SNCC tells the stories of ordinary women (and men) doing extraordinary work.
My deep pain about all of the hoopla and fanfare about ' The Help ' has to do with the fact that we very rarely EVER see a film where the sheer White male and female supremacist terror that Black people lived under (first during enslavement -which lasted for centuries, then throughout the Jim Crow era) is depicted. From DW Griffiths ' The Birth Of A Nation ,' til present day, Hollywood has been committed to sanitizing and making light of excruciatingly painful, wretched, and inhumane times for millionS of African-Americans. This system has been able to do this through castigating, maligning, stereotyping, marginalizing, and dehumanizing people of African descent. There is something very uncanny and disturbing about this, to say the very least.
While some have critiqued Viola Davis , Octavia Spencer and other Black actresses featured in ' The Help ,' I understand that they are caught between a rock and a hard place. It's hard out here for Black women (and men) actors in the Hollywood (or Hollyweird, as Toni Cade Bambara used to call it) system. When one turns down a role based on their principles and dignity, another one will gladly accept that role. I'm sad that roles in ' The Help ' are the options for phenomenal actresses like Viola Davis and Octavia Spencer. In many ways, it appears as if this vicious racist and sexist cycle will never ever get broken.
My questions are how do we stop this powerful system – Hollywood, which influences the world, from its ongoing cinematic racist, sexist, heterosexist/homophobic/ transphobic, and classist assaults not only on communities of African descent, but also on Latina/o, Arab, Indigenous, Asian, Pacific, Islander, Roma (Gypsy), and Southwest Asian communities…? When does ENOUGH become ENOUGH?
Ja sam zabrinut porukama koje se prenose preko 'pomoć.' Ako nisu formalno obrazovani, morate Bijelu ženu dokumentiranja i ispričati svoju priču kako bi za to da se čuli ... Onda Bijela žena ostavlja grad, da bi ga veliki u New Yorku, a vi ste sigurno (?) 1960 Bijela Supremacist terorističkim Mississippi nakon dobivanja otkaza za razbijanje svoju tišinu ...? Ili, vaše pohaban od svog muža, Crnog i Bijelog žene te učio kako kuhati, ostaje cijelu noć za pripremu najukusnije jelo koje ste ikad imali. Ti su bili toliko dirnut tom obroku, da ostavite svoj uvredljiv muža.
Prije svega, jesmo li doista u redu s takvim prikazima bijele žene kao jedine spasitelje na crnkinjama života, koji se prikazuju kao povijesne činjenice? Jednako važno, je li to točno HERstory? I ako je, što sumnjam, koliko često se to dogodilo? Je li pravi sestrinstvo na temelju ravnopravnosti žena domaćih crnih radnika i njihovih poslodavaca bijele žene? Kako je ova priča Foster sestrinstvo na temelju jednakosti između crnih i bijelih žena suvremeno?
Da citiram Crna feministički politolog Melissa Harris-Perry "," Pomoć "smanjuje sustavan, nasilno rasizam, seksizam i iskorištavanje rada na mačka borbi koje se mogu vješto osvojio hrabrost."
Opet, ako je bilo mnoštvo filmova o složenosti Crnog životu, onda 'Pomoć' će biti još jedan film ... Ali, to nije još jedan film. Za mnoge je bolno slično načinu na povijesne film ' Mississippi Burning 'postao filmski prikaz nestanka građanskih prava radnika ~ Schwerner, Goodman i Chaney:' Pomoć 'će biti filmski prikaz života crnih žena i domaćih radnika Bijele žene njihovi poslodavci u Mississippiju u the1960s.
Da biste dodali uvredu za ozljede, HSN (Home Shopping Network) je ispaljen svoj na prikupljanje, inspiriran 'pomoć.' To je tako nečuven i nehumano. Po mom mišljenju, to je još jedan primjer kako bolan dio afro-američke povijesti njezina / (i ono bi trebalo biti neugodno dio američke njezin / Povijest) je dezinficirati i commodofied. Da citiram moja sestra, Patricia Lesesne "Koje su to HSN {} prodaje? Bullets, silovanja setove, nooses, suza-umrljane bluze, muške košulje haljini s krvlju poprskana na njih? Točno koje dijelove iz tog vremena u povijesti SAD-a će se prodavati na HSN? Hoće li se bocu bit strah, teror, i poniženje u 6oz boce i prodavati ih kao poklon set parfema trio. Što se dovraga događa? "Da, Patricia, što se dovraga događa u 2011?
Jedan od načina možemo odoljeti ovu ludost je podržavajući (non-Hollywood podržana / financira) Nezavisna kino. Postoje mnogi, mnogi redatelji koji su stvarajući snažnu priču i dokumentarnih filmova koji prikazuju složenost života ljudi koji su, na temelju njihove rase / nacionalnosti, rodnog identiteta, spolne orijentacije, klase i / ili religije su često marginalizirane ili još gore , dehumaniziranom je Hollywood sustava.
Ako ste vidjeti 'pomoć', biti angažiran gledatelja. Važno je da je angažman i kritičko ispitivanje, čak i ako, uzdah i izdisaj, volite film. Mislim da je važno da sve filmske goers uzeti vremena da stvarno razmisle o inherentnim poruka ne samo u 'Pomoć', ali sve filmove jer su uvijek otvorene i skrivene poruke koje svatko od nas apsorbira.
*******************
Beah Richards ' (nažalost) bezvremenom (jedna žena) imaju "crna žena govori o Bijeloj ženstvenosti" je po mom mišljenju, najbolji odgovor na Kathryn Stockett je "Pomoć". Zapisano u 1951, ona je još uvijek najprikladniji.
http://afrolez.tumblr.com/post/7967989547/a-black-woman-speaks-of-white-womanhood-by-beah
Popis kritikom "za pomoć" crnim ženama, koji su navedeni po abecednom redu. (Znam da postoji više od onih koji su na popisu. Ovaj popis predstavlja one koje sam pročitao).
- Udruga crnkinjama povjesničara otvoreno izjavi za obožavatelje 'The pomoći'
- 'Pomoć': Feel Good Film Za bijelih ljudi Valerie Boyd
http://www.artscriticatl.com/2011/08/film-review-the-help-a-feel-good-movie-for-white-people/ - "Pomoć", a Bijelo ženskog identiteta Stephanie Crumpton
http://www.urbancusp.com/newspost/the-help-and-white-female-identity/~~V - Kathryn Stockett nije moja sestra i nisam joj pomoći od Miriam Harris
http://www.thefeministwire.com/2011/08/12/kathryn-stockett-is-not-my-sister-and-i-am-not-her-help/ - Melissa Harris Perry razgrađuje Pomoć: 'povijesne i duboko zabrinjavajući "(Frances Martela)
- Čokolada Majčino mlijeko: Pregled 'u' Pomoć za slavljenika Fanonne Jeffers
http://phillisremastered.wordpress.com/2011/08/11/chocolate-breast-milk-a-review-of-the-help/ - Ne, hvala Kathryn Stockett, ne želim biti "pomoć" od Joyce Ladner
http://theladnerreportblog.blogspot.com/ - Ja sam dobar Zašto Pomoć nije potrebna od strane Tonya Pendleton
http://www.blackamericaweb.com/?q=articles~~V posto 2Fentertainment posto 2Fmovies posto 2F30500 posto 2F1 #. Tio6nUx61YI
- Zašto neću vidjeti 'The Pomoć': trač je Rosetta Ross
http://www.religiondispatches.org/archive/culture/4991/~~V - Drugi (i treći, i četvrti ...) helpings: Big crna žena misli o «Pomoć" od strane Mekke Jamilah Sullivan
- Zašto ne radujem na 'Pomoć' od Jennifer Williams
http://msmagazine.com/blog/blog/2011/08/10/why-im-not-looking-forward-to-the-help/ - Ljubav 'pomoć', ali Molim te, prestani me pitaju da učine isto je Rebecca Wanzo
http://www.huffingtonpost.com/rebecca-wanzo/the-help-movie_b_925550.html
Popis kritikom 'The pomoć' bijelim ženama, koji su navedeni po abecednom redu. (Iskreno se nadam da postoji više od onih navedenih ovdje. Ovaj popis predstavlja one koje sam pročitao)
- Čitanje Pomoć po Susannah Bartlow
http://susannahbartlow.blogspot.com/2011/08/reading-help-reposted-from-facebook.html - Za boji samo? Razumijevanje 'Pomoć' kroz prizmu White ženstvenosti je Claire Pottera
- 'Pomoć': Omekšavanje Segregacija za Feel Good-zvrčka od Alyssa Rosenberg
- Na "The Pomoć" I moralne Reckonings by Alyssa Rosenberg
http://thinkprogress.org/alyssa/2011/08/10/292646/on-the-help-and-moral-reckonings/
"Žena je 'N' svijeta?" (Na SlutWalk?)
7. listopad 2011
Žena je "N" u svijetu?
Ovaj esej je izvorno pojavio na AfroLez ® femcentric perspektive blog , i gđa Magazin blog.
Godine 1969, Yoko Ono je skovao frazu, i citiram: "Žena je N **** R svijeta." Ubrzo nakon toga, ona i njezin suprug, pokojni John Lennon napisao te je snimio pjesmu sa istim naslov.
Prema Wikipediji (koja je uvijek upitna), u to vrijeme (ne znam gdje bi oni stoje i danas) Dick Gregory i Ron Dellums branio pjesmu.
Nekoliko Crna feministice, uključujući i Pearl Cleage i izazvao Yoko Ono je rasistički (to Black žene) izjavu. "Ako žena je" N "u svijetu, što znači da bi crnkinjama," N, N "u svijetu?"
Fast forward 42 godina od kada je izvorno skovao, a bijela žena odluči stvoriti i nositi plakat u citatu SlutWalk New Yorku .
Ja sam bio obaviješten da je jedan od (crna) žena SlutWalk nyc organizatora upita ženu da joj plakat dolje. Ona je učinio. Međutim, ne prije nego što je bilo mnogo fotografija snimljena.
Moje pitanje je, zašto se to uzeti Crna organizator ženu pitati joj da se to dolje? Što je sve bijele žena zarobljenih u ovom fotografijom? Nisu pronašli ovu ofenzivu znak? Parafraziranje Sojourner Istina , "Nije IA Woman (too!)?"
Iskorjenjivanju RASIZMA ne bi trebao biti isključiva je odgovornost od ljudi boje.
Kako mogu toliko Bijele feministkinje biti apsolutno jasno o odgovornosti svih muškaraca na uklanjanju heteroseksualnu nasilja nad ženama, a ipak progledati kroz prste njihove odgovornosti ZAUSTAVIMO rasizma?
Je Global sestrinstvo? Ova slika kaže NE! vrlo glasno i jasno.
Činjenica da je ovaj citat potječe od žene boje, Yoko Ono, stvarno naglašava rad da mi žene boje mora učiniti kako bi se educirati jedni druge o našim pojedinačnim herstories. Ova fotografija također naglašava imperativ potrebu za hardcore među rasnim dijaloga među svima nama u ovim kompliciranim pokretima za rješavanje rodno uvjetovanog nasilja u svim našim bez monolitnih zajednice.
Co-potpisivanje sa sestrom Andreom karo uzorkom da se na osnovnoj razini to fotografija govori vrlo otrežnjujuće stvarnosti da je razina rasizma ide na prihvatljivu roku (neki?) SlutWalkS (ne monolit).
Postoji nešto duboko sablasno da je u 2011, ova bijela žena ne bi pomislio da je OK za stvaranje i nositi uzdah s "N" riječ po riječ SlutWalk. Što na zemlji je ona razmišljanja? Tko je u Sjedinjenim Državama Ameri-KKK-a ne zna da je "N" riječ nije u redu koristiti, posebno ako niste Crno.
POSTSKRIPTUM: Imam potporu i dalje podržavati premisa SlutWalks. U kolovozu sam sudjelovao kao govornik na SlutWalk Philly .
Sam raspraviti razloge zašto sam, kao Crnog lezbijske feminističke incest i silovanje obiteljsku, su podržavali premisa SlutWalks u prilično velikom detalje u svojoj 30. rujna razgovoru s Gdje je tvoja granica?
U isto vrijeme, mislim da je vrlo važno da svatko čitati i raspravljati o vrlo važnim i bridak pitanja pokrenuta u Crna Ženska nacrt je " Otvoreno pismo iz crne žene na SlutWalk. "
Očito postoji hitna i non-negotiable potreba za dijalogom se dogoditi u neposrednoj budućnosti.
Ovdje je kratak popis odabranih eseja neki crni (američki) feministkinje koje su prosuđuje o strašnom utjecaju oba znaka i obrane znaka.
Crunk feministička Kolektivni "Vidio sam znak, ali je li mi stvarno treba je znak?"
http://crunkfeministcollective.wordpress.com/2011 ...
Akiba je Salomon "Više misli o SlutWalk: Ne Pozornost je bolje nego Bad pozornost" - COLORLINES
http://colorlines.com/archives/2011/10/more_thoug ...
LaToya Peterson’s “ Which Women Are What Now? Slutwalk NYC and Failures in Solidarity ” | RACIALICIOUS
http://www.racialicious.com/2011/10/05/which-wome…
and
“ Slutwalk, Slurs, and Why Feminism Still Has Race Issues ” | RACIALICIOUS
http://www.racialicious.com/2011/10/06/slutwalk-s…
UPDATE: Kimberlynn Acevedo, one of SlutWalk NYC's organizers has posted a statement in response to the sign, and has announced plans to continue the dialogue.
Here is an excerpt:
One of our march's participants last Saturday held up and promulgated a racist, offensive sign. She was asked to take it down by one of our organizers as soon as it came to our attention. This sign symbolizes many of the critiques about SlutWalk not being a safe space for people of color, in particular Black women. We are taking it seriously and we absolutely condemn it and are horrified by it. This sign opposes the mission of SlutWalk NYC and its message is in direct conflict with the beliefs of its organizers. …
We are meeting with many of the groups which have critiqued SlutWalk NYC directly. We are meeting with Black Women's Blueprint. We are attending an open meeting with Sister Song. We are holding a completely open meeting on October 13 at Walker Stage from 6-8 pm in order to discuss how to build a fighting movement. Further, we encourage everyone to take a look at the transcripts and videos of the speeches we have posted on our website and Facebook. We know we need to grow. We have been working on growth from the beginning. There were powerful, diverse and engaging speeches at the rally, many of which directly hit upon critiques of SlutWalk. THESE are the seeds of growth in our organization. We want to start a movement that passionately wants include the voices of all people, of all survivors, of all individuals who see merit in what it is that we are choosing to combat.
We hope you will join us.
Where Is Your Line? Interviews Aishah Shahidah Simmons
7. listopad 2011
AISHAH SHAHIDAH SIMMONS FEATURED IN WHERE IS YOUR LINE'S? ' 'BADASS ACTIVIST FRIDAY PRESENTS”
On Friday, September 30th, Aishah Shahidah Simmons was thrilled to be the interview partner for Where Is Your Line's “Badass Activist Friday Series. ”
In this very extensive interview, Aishah talked about Toni Cade Bambara, Vipassana Meditation, People of Color practicing the teachings of Buddha, Alice Walker: Beauty in Truth (the film), Liberation from Within (the film), NO! The Rape Documentary, Rape, Incest, Consent, Celibacy, Palestine, Troy Anthony Davis, SlutWalk, and Wangari Maathai.
photographed by Calvin Finley
It's Friday, and we all know what that means! Interviews with your favorite badass feminists and activists. Whether social media queens and kings, creative artists, sex educators, or just kick-ass personalities, these people harness righteous anger, instigate movements and inspire cultural change. We're here to honor them and their work, but more importantly, to highlight how we can all get up, plug in, and? Just Start Doing .
My interview partner this week is? Aishah Shahidah Simmons , documentary filmmaker, writer, lecturer and activist. She's the producer, writer and director of? NO! The Rape Documentary , and she screens her work all around the world. You can follow her and her work at? @AfroLez and? @InnerLiberation.
Here's what we talked about:
You're a filmmaker, writer, lecturer and activist. That's a lot of hats to wear. Why don't you start by telling us what your day-to-day works looks like right now.
Yes, it is a lot of hats to wear, which is why I also use cultural worker. That term was taught to me in 1990 by? Toni Cade Bambara , who was a Black feminist cultural worker extraordinaire, my teacher, and my Big Sista-friend. Every day is literally a new and different day. However, there are some things that rarely change. I'ma practitioner of? vipassana meditation . Part of my practice is to meditatively sit twice a day, every day for an hour at each sitting. I used to be and, at times, I still am very resistant to sitting because I viewed it as a time obstacle to my doing my cultural work. Life experiences, however, consistently show me that sitting is a non-negotiable resource that enables me to do my cultural work. After sitting, I do some form of exercise (walking or swimming are my preferences) and then I'm usually able to begin the external work. I check my email, facebook, and twitter accounts. I also check various blogs and other sites. If I allow it, the aforementioned can very literally consume my entire day and night because it's non-stop action on the cyber highway…
CLICK HERE TO READ IN ITS ENTIRETY
http://whereisyourline.org/2011/09/badass-activist-friday-presents-aishah-shahidah-simmons/
Gloria Steinem and NO! The Rape Documentary
7. listopad 2011
Gloria Steinem and NO! The Rape Documentary
Originally appeared at The Feminist Wire on September 23, 2011
http://thefeministwire.com/2011/09/gloria-steinem-and-no-the-rape-documentary/
Gloria Steinem je drugi val bijelo feministička pionir koji je za više od 40 godina i prebrojavanja, bio je na čelu, a često i glasnogovornik za ženska prava u Sjedinjenim Državama i globalno. Od kasnih 1960-ih, bilo je osnovana Steinem ili suosnivač nekoliko žena, pod vodstvom organizacije, koji su utjecali na živote milijuna žena diljem ovoj zemlji i inozemstvu. Ove organizacije su: Ženske Action Alliance i National Women politički klub i Koalicije sindikata žena i gospođi na podlogu za žene i Choice SAD , a nedavno su se ženske Media Center . Co-osnivač urednica gđa Časopis u 1972, ona je još uvijek služi kao savjetodavni urednik u 2011.
Kroz većinu svog aktivističkog života, Steinem je imao jake saveze i angažiran u političkim i stručnim partnerstva s širokom rasponu poznatih i nepoznatih crnih aktivistica i pisaca. U kolovozu 15, 2011 SFGate članak Gloria Steinem imao snažan utjecaj na [b] nedostatka žena , crna feministica Autor Evelyn C. White je napisao:
Kao nacionalni blagajnik-1970 era slobodne Angele Davis kampanji Steinem je osnažila u pravnoj obrani Oakland znanstvenika zatim osuđen za svoje radikalne politike. Ona je izrađena na televizijski govor da crni Rep Shirley Chisholm (1924-2005) isporučuje u svojoj povijesnoj 1972 ponude za predsjedničku nominaciju Demokratske stranke. I to je u Steinem? I smjer da gospođa u ranim 1970-ih, počela objavljivati Alice Walker, a kasnije imenovan joj je jedan od prvih crnih urednika u časopisu. To je, mnogo prije nego što je autor dobio međunarodno priznanje za svoj dobitnik Pulitzerove nagrade romana, Color Purple
Steinem je aktivizam i novinarstvo su odigrali ključnu ulogu u co-stvaranje feminističke objektiv na širokom spektru pitanja, uključujući ali ne ograničavajući se reproduktivnih prava, političkom aktivizmu, sindikata organiziranje, politike predstavljanja u medijima / novinarstva, oporba da ratova u Vijetnamu i zaljev (prošlost i suvremeno), lezbijska i gay prava, genitalnom sakaćenju, pornografija i istospolnih brakova. Njezini radovi, članci, i bestselera se gleda kao klasičnih feminističkih djela od kojih su mnogi Pogled na cesti karata na vlastitim aktivističkim putovanjima.
I am a 42-year old Black feminist lesbian who identifies as a member of the generation of Third Wave Feminists. I was raised in two households (my mother's and my father's) where women's liberation was never viewed as being in contradiction to Black liberation. My mother, Gwendolyn Zoharah Simmons , was the first self-identified feminist I ever knew. I would definitely say that based on how they lived their lives, my grandmothers and great-aunts were feminists, though they never used that term to describe themselves. As a result of my rearing from both my mother and my father, Michael Simmons , I always thought both women?s liberation and Black liberation were necessary. Since adolescence, I've understood that I could not have one without the other. I have been consciously pro-choice/pro women's reproductive freedom since I was ten years old. I have called myself a feminist since I was a teenager.
Additionally, in both of my homes, a subscription to Ms. magazine was as important as a subscription to Essence magazine (this was in the 1970s and 1980s when Essence was a much more radical magazine than it is today). Gloria Steinem's writings occupied space on the bookshelves in both of my divorced parents' homes. When I came of age as a young woman, I purchased Gloria's books for my own emerging library(along with the books of numerous Black feminist writers including? but not limited to Toni Cade Bambara , Audre Lorde , Alice Walker , ntozake shange , Barbara Smith , bell hooks , Pat Parker , Beverly Guy-Sheftall , Toni Morrison , Sonia Sanchez , June Jordan , and Pearl Cleage ). I also subscribed to Ms. and Essence magazines. Up until 2004, I don't believe I had any direct contact with Gloria Steinem, but I certainly was inspired by her activism and followed it closely.
I virtually met Gloria Steinem in the fall of 2004 through Kevin Powell , a dear friend, comrade, and one of the earlier supporters of the making of my documentary NO! . At that time, I was in my tenth year of financially struggling to make this feature-length documentary, which would unveil the realities of rape, other forms of sexual violence, and healing in African American communities. I literally thought I was at the end of my rope; and couldn't take another step further. I wrote and sent out an email to group of people including, definitely, Kevin. The email was a serious cry for help. In response to my plea, Kevin forwarded my email to a select group in his network of friends and colleagues with the hope that someone would be able to financially assist me and help push me either closer to or over the finish line. Gloria Steinem was one of those people to whom Kevin forwarded my email.
Upon receiving the email from Kevin, Gloria immediately reached out and applauded me on my efforts and commitment to forge ahead in spite of the resistance. She reminded me that feminist truth telling is very rarely easy and hardly ever rewarded. Gloria also shared information about the Gloria Fund at the Ms. Foundation for Women, a possible funding source. Now, I need to underscore that while I knew who Gloria Steinem was, I did not know Gloria and she did not know me. Gloria wrote me without having viewed a trailer or the rough cut of NO! . To the best of my knowledge, other than reading Kevin's email introducing me followed by my email, she had no additional information about NO! (ie, no proposal, brochure, flyer, etc.). And yet, she responded to her friend and comrade, Kevin Powell's, call to support a Black woman making a film about addressing and ending sexual violence in African-American communities. She wrote me to offer moral support and to strategize about how I may be able to secure funding.
There are many instances on my 11-year journey to make NO! where I was completely humbled. Many of those instances include receiving support, both behind and in front of the NO! camera lens and from trailblazing women whose activism, scholarship, and cultural work literally broke the ground upon which I stood. Gloria Steinem reaching out to me was one of those profoundly memorable moments.
I received a post-production grant from the Gloria Steinem Fund of the Ms. Foundation for Women, which literally kept me from failing financially. Equally as important, Gloria's email in response to my email via Kevin (which I have in my NO! archives), arrived in my inbox at that right moment. I will always be grateful to Kevin for his unwavering support of NO ! , expressed in a myriad of ways, including his introducing me to Gloria Steinem. I also remain grateful to Gloria Steinem for reaching out to a stranger trying to and ultimately completing her Black feminist documentary.
Unfortunately, I wasn't able to view Gloria: In Her Own Words , during its broadcast run on HBO. Unfortunately, I don't have HBO. I look forward, however, to viewing it either online with a friend/colleague who has a subscription to HBO, or when it's available on DVD. I have, however, made note of my Sister Shelby Knox's appreciation of the HBO documentary while also wishing for a deeper treatment of Gloria Steinem's philosophy and activism. Additionally and again admitting that I have not seen the program, based on what I read about the documentary, by Dana Goldstein , I'm concerned that there may not be many voices (not solely archival footage of) of women of Color who worked with Gloria over the past 40-years.
Clearly, there have been and are struggles around race and (mis)representation in the mainstream feminist movement. As a result of these struggles, tremendous inroads were made in this movement over the past 40-years. I believe that is a testament to the multi-racial metaphorical and literal kitchen table gatherings where some of the most difficult and at times painful dialogues took place. Gloria initiated some of those dialogues. She existed as an integral part of many of those dialogues. Furthermore, she has been challenged and, as a result, has changed because of those dialogues. This is a part of Gloria's legacy that younger feminists of all races need to know, as many of these struggles remain as real today as yesterday. One need not look any further than the overwhelming Black feminist critical responses to the recent release of the film The Help in comparison to the minimal White feminist critical responses to the film.
As a documentary filmmaker, I know the power the moving image to document her/histories. While I'm elated there is a documentary film that chronicles significant parts of Gloria's journey called life, I most definitely agree with my Sister Shelby, who is almost twenty years younger than I, when she wrote “those of us who consider ourselves active duty members of today's feminist movement, would be better served with more information about Gloria the radical, forward-thinking activist that she continues to be than about 'St. Gloria.”"
If you missed Gloria: In Her Own Words , and have a subscription to HBO, it is available for viewing online through HBO Go until December 31, 2011. If you're able, view it and join the Women's Media Center's 'In Your Own Words,' campaign .
No One Is Free While Others Are Oppressed ~ SlutWalk Philadelphia Speech
August 12, 2011
“What's the Right Message?” asks Aishah Shahidah Simmons in her SlutWalk Philadelphia Speech”
“Those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference – those of us who are poor, who are lesbians, who are Black, who are older – know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths.”
— Audre Lorde , Sister Outsider —
Black. Lesbian. Feminist. Mother. Warrior. Poet. Audre Lorde's written words taught me that my silence will not protect me, and that silence is not golden. I am a Black feminist lesbian who is a survivor of incest and rape. When I was ten, my paternal (step)grandfather molested me over a period of two years; and when I was 12 the eldest son of a family friend fondled me. My rape happened when I was a soon to be 20 year old sophomore in college. I was on a study abroad program and broke all of the university-enforced rules to go out, very late at night, with the man who would become my rapist. In spite of my having second thoughts about going out with this new acquaintance, I was both afraid to articulate them and to turn around because my friends were covering for me. In the hotel room, for which I paid, I told my rapist “I don't want to do this. Please stop.” I didn't “violently” fight back. I didn't scream or yell to the top of my lungs” because I was afraid. I didn't want to make a “scene.” I blamed myself for saying, “Yes”…for breaking the rules…for paying for the hotel room.
The morning following my rape, I went back to where the school housed us and lied to my friends. I didn't tell them that I was forced to have sex against my will. In an effort to both deny what happened on the night of my rape and to be in control of my body, I had consensual sex with another man that evening. When it was time to return home to the United States, I was pregnant and didn't know which of the two men was the biological father. I was fortunate to have a safe and legal abortion at the Elizabeth Blackwell Health Center for Women in Philadelphia, PA.
And, before I continue, I want to be explicitly and unequivocally clear that I am NOT a lesbian because I was molested and raped. I am a lesbian because I'm attracted to and love women. So, please do not walk away making the homophobic and heterosexist comment “Oh, that's why Aishah is a lesbian. It's because she was molested and raped.”
WRONG.
If molestation and rape made women and girls lesbians, then most of the girls and women in the world would be lesbians. Just check the global statistics on molestation and rape.
I share what some of you might view as personal, private—and perhaps—seemingly unnecessary because the personal is directly related not only to the political but also the professional in my life.
Now, I admit when Executive Organizer Hannah Altman invited me to be a speaker at SlutWalk Philadelphia , I was very, very apprehensive. However, after quite a bit of thought and deliberation; and in spite of my many conflicting feelings as a Black feminist lesbian whose contemporary reality and ancestral lineage has been rooted in the legalized name calling/marginalizing/denigration of mind/body/spirit for centuries without too much recourse, I accepted the invitation to be a speaker.
I am here today because I want to see an end to the victim-blaming in my lifetime, and I'm 42-years old. No, victim-blaming is not going to stop because we are all here participating in SlutWalk Philadelphia. Ako je samo to bilo tako jednostavno. Međutim, ja vjerujem da je važno da su lica, glasovi i perspektive žena u boji (uključivo svih spolova) i trans ljudi boje vidjeli i čuli. Documented herstory and contemporary reality has shown us that more often than not, it is our bodies that catch the most hell not only by the State but also by people in and out of our communities (however we define them). It is our bodies that have a demonstrated track record of being on the frontlines of the movements to end all forms of oppression.
I believe words are very, very powerful. At the same time, I really struggle with many who are hostile to the “SlutWalks” because they say it gives the wrong message. What is the right message? I think about Take Back the Night, which was founded in the early '70s, when I was a toddler. As strange as it may seem today, especially now that Take Back the Night has become an “acceptable” movement throughout this country and globally, I know there was resistance. I'm sure some, if not many people took the position, 'What do you mean take back the night? You shouldn't be out at night!'
Personally, I do not embrace the word Slut at all… And, at the same time, I will not say or subscribe to the patriarchal and misogynistic thinking that “we can't do this or that type of behavior; or wear this or that type of clothing and not expect to get harassed, fondled, and/or raped.
There are some places in the world that would say that presently, I'm not properly covered in what I view as very modest attire (by most US standards). There are many in the United States; and throughout the world who believe I should be raped, assaulted, and/or harassed for the mere fact that I'm an unapologetically OUT Feminist Lesbian.
Where do we draw the lines of who can and can't be rape, assaulted, harassed, and/or called vicious and vitriolic names? Why are we okay with RAPE being the penalty for ANY type of behavior (including heterosexual women having multiple sexual partners) or for wearing ANY type of attire of clothing (including thongs and bustier? ). This line of thinking is inhumane, egregious, wretched, and should be unacceptable.
Sexual violence is one of the only crimes where the victim behavior's determines if a crime happened or not. I could be in a drug-infested neighborhood with a lot of money on my person and even bragging about my money and showing it off. If someone steals my money, they are a thief, plain and simple. Yes, one could say “Aishah, what were you doing with all that money in that neighborhood. Are you crazy?” And yet, at the same time, it would be clear that I was robbed. If I left my macbook pro in Starbucks and someone stole it, we may think I was dumb for leaving it there, but that doesn't take away the fact that someone stole my macbook pro.
How can we have more empathy for the loss of money or even the loss of a computer than the (hopefully, temporary) loss of one's body for a few seconds, moments, hours, or even days? Why do we tend to be clear about the impact of the loss of material possessions in ways that we don't want to be clear about the impact of the loss of the right to ones own body. For too many, rape has become a word, almost devoid of the horrifying experience from which too many of us never ever fully recover.
There is something very disturbing and painful that there is this widespread (as in global) notion that material possessions are worth more than a woman's body… There is something wrong that too many of us believe that a woman doesn't have the right to show or flaunt her body, if she desires… That a woman doesn't have a right to agree to one form of sexual activity and not agree to another form of sexual activity. That she doesn't have the right to say “yes,” and then have the courage or even the audacity to change her mind and say “no.” Whose body is it anyway? Contrary to global belief, it's not the perpetrators body. And yet, too many of us defend the perpetrators RIGHT to violate the body of another.
When will we stop treating boys and men as if they are wild beastly animals or innocent toddlers (not sure which one) who can't control their words and/or actions? When will we put the blame on the perpetrators? When will we stop saying “Well, women have to take some responsibility?” Take responsibility for what, men and boys being unable to control themselves resulting in them violating a woman or girl's body because of what she said, wore, and/or did?
Really.?!
Again, I ask where do we draw the lines of who can and can't be assaulted, harassed, and/or raped? As long as there is any group of people including but not limited to adolescent and teenage “fast” girls, women, trans people, queer people, and sex workers who are marginalized, then all of us are vulnerable both because it's all subjective; and the lines of the margins shift all of the time. Who's acceptable today may not be acceptable tomorrow.
We must stop subscribing to this notion that rape is the justifiable penalty for ANY type of behavior or attire of clothing that we may not like or even disapprove of.
We must centralize the margins of the margins of the margins of society so that ALL of us are free from assault, harassment, rape, and other forms of sexual violence. No One Is Free While Others Are Oppressed. NO ONE IS FREE WHILE OTHERS ARE OPPRESSED.
Aishah Shahidah Simmons is the producer/writer/director of NO! The Rape Documentary ., the internationally acclaimed, award-winning feature length film, which examines the international atrocity of rape and other forms of sexual violence through the first person testimonies, scholarship, activism, and cultural work of African-Americans. You can follow her on twitter , connect with her on Facebook , and/or read her AfroLez®femcentric blog .
Philadelphia Weekly Covers SlutWalk Philadelphia
August 12, 2011
Philadelphia Weekly Excerpts Part of Aishah Shahidah Simmons SlutWalk Philadelphia Speech
“When poet and speaker Aishah Shahidah Simmons addresses the crowd, she comes on like a lion. “History has shown it is our bodies that catch the most hell,” she says.” Though she does not identify as a poet, Simmons most definitely spoke with passionate fire about ending all forms of sexual violence.
The Philadelphia Weekly was one of few media outlets (WHYY, The Philadelphia Inquirer, and The Philadelphia Gay News being the others) who gave SlutWalk Philadelphia appropriate coverage.
Click here to view Philadelphia Weekly's “Philly's SlutWalk Photo Gallery” .
Rape Survivors Should Not Take The Weight of Shame & Blame
August 12, 2011
Aishah Simmons vjeruje Shahidah Počinitelji trebaju nositi odgovornost za silovanje, a ne žrtvama / Survivors
On the eve before the SlutWalk Philadelphia, Aishah Shahidah Simmons expressed absolute clarity about who is responsible for sexual violence ~ the perpetrators.
In an August 5, 2011 WHYY NewsWorks article, Simmons said “Shame or blame should never be on the survivors. To bi trebalo staviti na počinitelja. Riječi kao drolja i kurva ne bi trebalo igrati ulogu u tome kako gledamo žene koje su silovane i zlostavljane. That's what happens: she's a slut, she's a whore, she deserves what she gets. Za mene to je stvarno izazovna, ova nazivanje pogrdnim nazivima. "
Kliknite ovdje da pročitate "'SlutWalk protest set za subotu u Philadelphiji" u cijelosti .
http://www.newsworks.org/index.php/local/item/24345
Aishah Simmons Shahidah govori o SlutWalk s novinarskom Akiba Salomona
August 12, 2011
The Relevance of SlutWalk for Black Feminists: An Interview with Aishah Shahidah Simmons by Akiba Solomon for ColorLines
On August 5, 2011, the eve of the SlutWalk Philadelphia , journalist Akiba Solomon really explored the relevance of the SlutWalk movement for Black feminists in America in her “ Is the SlutWalk Movement Relevant for a Black Feminist ,” article for ColorLines. Dio Akiba je istraživanje ima intervju sa redatelja Aishah Simmons Shahidah o njezinu sudjelovanju s SlutWalk pokreta.
Evo što Simmons je imao za reći:
Jedna od zajedničkih kritikom SlutWalk je da nije rasno inclusive. Kako ste se uključe sa Philly ožujku?
Organizatori posegnuo za mene i pitao ako sam bio spreman da bude jedan od govornika. [Isprva] Bio sam ravnodušan prema SlutWalk pokreta. Ja vrsta cringed na naslov. Ali što sam više čitao o tome, više sam bio kao, "Da!"
What bothered you about it?
Pa, crnkinje su pozvani kurvicama, kurvama i skank kurve iz početka. So I wondered why we would embrace the term 'slut' [without] any kind of analysis about what it means for all women, but especially women of color. Also, I just wasn't sure if this was a multiracial movement. Ali to je puno narasla, postoji SlutWalk u radovima u Maleziji, muslimanska zemlja gdje je puno žena koje su pokrivene!
Kliknite ovdje da pročitate Akiba Solomona članak u cijelosti .
http://colorlines.com/archives/2011/08/since_late_may_various_people.html
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