While a lot of rock documentaries focus on the “rise and fall” or coming and going of a particular artist or genre, John Pirozzi’s Don’t Think I’ve Forgotten: Cambodia’s Lost Rock and Roll largely fulfills a more daunting — and ultimately more haunting — assignment: chronicling the blossoming and annihilation of Cambodia’s entire musical identity, all within a 15-year period.
Pirozzi himself is invisible throughout the proceedings; instead, artists and officials who survived the period narrate the tale oral history-style, with film footage and recordings filling in the blanks and showing how vibrant the country’s musical scene became as it adapted not just North American rock but Afro-Cuban influences with its own traditions.
Under the cut, we’ll take a look at some of the more notable acts spotlighted in the documentary. Continue reading →
I would sit on the corners, and people would walk up to me and ask me to play a gospel song, and they’d pat me on the head and say, that’s nice, son – but they didn’t tip at all. But people who ask me to play the blues would always tip me. I’d make $40-50. Even as off in the head as I am, I could see it made better sense to be a blues singer. — The Telegraph, 2009
This year’s keynote session for Facing Race starts at 4:30 p.m. EST and will be a multi-generational affair featuring Dr. Bernice Johnson Reagon, Toshi Reagon, and Tashawn Reagon.
From the program description:
Bernice Johnson Reagon, a scholar, singer/songleader, and activist for over half a century, has been a profound contributor to African American and American culture. Born in Southwest Georgia, her singing style and traditional repertoire are grounded in her experiences in church, school, and political activism. As a composer, she has created a narrative of her social and political activism through her songs and larger compositions. She performed as a member of the SNCC Freedom Singers during the sixties; founded an all women a capella ensemble, The Harambee Singers, during the Black Cultural Movement; and founded and led the internationally acclaimed Sweet Honey In The Rock for thirty years until retirement. Paralleling her work in music, Reagon is one of the leading authorities in African American Cultural History.
Her strongest musical collaborator is her daughter, Toshi Reagon. Described as “a one-woman celebration of all that’s dynamic, progressive and uplifting in American music,” Toshi is a composer, producer, founder, and leader of her own ensemble, Toshi Reagon and Big Lovely. Taking the stage at 17, singer, songwriter, guitarist Toshi Reagon moves audiences with her cross genre offerings of blues, rock, gospel, and incredible original songs. Collaboratively, these two socially conscious women artists have masterfully created two operas, “The Temptation of St Anthony” and “Zinnias: The Life of Clementine Hunter.”
Tashawn Nicole Reagon is a Sociology and Gender Studies major and an Intergroup Relations minor at Skidmore College. Tashawn has co-facilitated a two-credit, intergroup dialogue between students of color and white students on race, and interned in the Gender Rights and Equality Unit of the Ford Foundation, where she wrote a report entitled Student Activism for Gender Equity. Tashawn helped to establish the Justice Project at Saint Ann’s high school that examined issues of race and other identities.
Racialicious is pleased to be covering Facing Race 2014 from Dallas, Texas, on Nov. 14 and 15.
The conference is hosted by Race Forward — formerly known as the Applied Research Center and the publisher of Colorlines. This year, you can follow Arturo as he shares his observations from the event on Twitter. Watch the #FacingRace14 tag or visit Race Forward’s Twitter for more information, as well.
But you can also come here to Racialicious.com over the weekend as we bring you live-streams for each of the four plenary sessions:
Since we took a look at Jenny Yang’s “If Asians Said The Stuff White People Say” yesterday, let’s revisit January 2012, when Latoya examined a similar vein of internet-based comedy that took on stereotypes from various communities.
By Latoya Peterson
So all this started with “Shit Girls Say,” which now has over 11 million views:
Created by Graydon Sheppard and Kyle Humphrey (and boosted by the star power of Juliette Lewis), “Shit Girls Say” went viral by taking a male perspective on common things “women” do and presenting it as humor. Internet forums filled with comments like “Omigod, all my friends do that” or “that is so me.” The sketch proved to be so popular, there are now three episodes, probably with more in the pipeline.
However, everyone wasn’t laughing at “Shit Girls Say.” Quite a few people noticed that the “girls” referred to in the top video were a certain type of woman, an experience that was not shared by all. Others noted that the humor that made the video funny was actually rooted in sexist stereotypes. Over at Feministing, Samhita explains:
While, I usually applaud men in drag, I can’t help but be critical of these characterizations of women. Are some of these stereotypes uncannily true? I’m sure they can be. But that’s the problem with stereotypes, it’s not about whether they are true or not, it’s that they are used to disempower people or deny them certain privileges. And I get that it is comedy, but it’s like the most boring and lazy comedy possible. You know, let’s make fun of girls cuz we already know everyone thinks they are dumb and annoying tee hee. These videos might as well be beer ads.
Girls, or young women, who already speak largely in the interrogative and treat the world of men as another, completely inscrutable species, have enough on their minds already. They are already sexualized to the maximum. Must their every word be a potential joke?
Girls speak casually about inane things. Girls speak, too, about sexual violence and quantum physics. They talk about fear and art, children, murder and opera; philosophy, blood, sex and mathematics.
The Golden Notebook by Doris Lessing is also some stuff a girl said.
In this entry from the Racialigious series, we examine the struggles of women of color in religious communities — and how they’re often ignored in discussions about faith.
By Guest Contributor Sikivu Hutchinson; excerpt from “Godless Americana: Race and Religious Rebels” (Feb. 2013); originally published at the Feminist Wire
The 24-hour prayer sessions are the true test of a warrior for Jesus. They require Herculean stamina, the patience of Job, and the rigor of elite marathon runners hitting the wall in a fiery sweat pit at high altitude, primed for God’s finish line. In many small storefront Pentecostal churches these “pray-a-thons” are women’s spaces; hubs of music, food, caregiving, and intense witnessing. My student Stacy Castro* is a bass player in her Pentecostal church’s band. She is also the pastor’s daughter and a regular participant in the pray-a-thons, a mainstay in some evangelical congregations. Much of her weekends are focused on church activities. And though she is an intelligent, gifted speaker, up until her participation in the Women’s Leadership Project she thought little about pursuing college and wanted to go to cosmetology school. Stacy’s aspirations are not atypical of students at Washington Prep High School in South Los Angeles. In a community that is dominated by churches of every stripe; only a small minority go on to four-year colleges and universities.
Over the past decade, Pentecostal congregations have burgeoned in urban communities nationwide, as Pentecostalism has exploded amongst American Latinos disgruntled by rigid Catholic hierarchies, alienating racial politics, and sexual-abuse scandals. The gendered appeal of Pentecostalism is highlighted in a 2008 American Religious Identification Survey which concludes that, “Latino religious polarization may be influenced by a gender effect, as in the general U.S. population, with men moving toward no religion and women toward more conservative religious traditions and practices. Two traditions at opposite poles of the religious spectrum exhibit the largest gender imbalance: the None population is heavily male (61%) while the Pentecostal is heavily female (58%). (Italics added.)”[i]
The liberal feminist organisation Femen and its members’ naked breasts have had their media run. Now a more modest sort of uncovering is happening, this time in Iranian social media. Last month, London-based Iranian journalist Masih Alinejad started a movement on Facebook and Twitter, translated as “My Stealth Freedom”, to highlight the “legal and social restrictions” faced by women in Iran.
Secular and Muslim women all over Iran are posting photos of themselves without the mandated headscarf, in secluded places where there are no Basij (religious police) to punish them for violating the country’s dress code. The movement is led by women who are removing their headscarves and posting photos of themselves of their own free will.
But the title of an article on Vocativ, “The great unveiling,” gave me a bad feeling. It made me uneasy because the idea of “uncovering-as-freedom” is fraught with historical baggage.
The “great unveiling” has already happened. In fact, it’s occurred many times over in modern history. Algeria under French colonisation is the best example of this. Continue reading →
Race, Culture, and Identity in a Colorstruck World