By Jenny L. Davis, PhD; originally published at Sociological Images Quartz, a business and marketing website,…
Category: everyday racism
By Guest Contributor Diana Pho, cross-posted from Hyphen Magazine
TRIGGER WARNING FOR THIS POST
Dear Mr. Mike Babchik of Man Banter,
You thought you were having fun last month at New York Comic Con when you and your film crew gained access to the convention using your job credentials at SiriusXM Radio. You thought this would be a great opportunity to provide footage for your YouTube show (now defunct, thankfully). You thought it would make great television to pull me aside, to put your mic in my face, to drive your camera’s light in my eyes and to ask if you could buy me.
You thought it was just a joke when you said you wanted to buy an umbrella with an Asian girl — because I was holding a parasol.
You thought you were being clever by mistaking me for a geisha girl, like the many submissive, diminutive women you’ve seen on TV or on the Internet or in movies.
You thought that because I was small and female and Asian, it gave you the right to ridicule my existence.
By Arturo R. García
Halloween is getting worse by the year.
Consider last weekend, when the sight of Julianne Hough using blackface to dress as a character from Orange Is The New Black was followed within hours by the sight of two Florida men, Greg Cimeno and William Filene, adding themselves to the ranks of the rank with their Trayvon Martin/George Zimmerman “costume.”
We won’t link to that image here. But we’d be remiss in not pointing out that their cohort, Massachusetts native Caitlin Cimeno, took the time out of her day to photograph a Black child without her consent and post this diatribe against her shirt bearing the words, Black Girls Rock:
First of all, sorry Hun but mommy lied to you & secondly if I was wearing a shirt that said something like the truth ‘white girls rock’ I would be stared at and called a racist cracker.
Well, now people are staring at them and calling them racists. And worse. And deservedly so.
But, of course, they’re not alone. Certainly Greg Cimeno and Filene aren’t alone in mocking Trayvon Martin. And, as Angry Asian Man points out, it’s not just the Black community being targeted:
Behold, the a-sholes who dressed up as bruised and bloodied Asiana Airlines flight attendants. This photo was apparently taken over the weekend at the Sidetrack Video Bar in Chicago.
Their costumes, of course, refer to Asiana Airlines Flight 214, which crashed earlier this year in San Francisco, killing three passengers. And yes, their name badges identify themselves as “Ho Lee Fuk,” “Sum Ting Wong” and “Wi Tu Lo” — the fake racist flight crew names that infamously ran as a prank on KTVU.
Under the cut, we’ll take a look at some of the best responses to what’s become a White Privilege Christmas — a sort of migratory call for every two-bit prejudiced reject from The Onion to show the world just how low they’re willing to go because they lack both imagination and humanity.
Read the Post Voices: Halloween — A White Privilege Christmas
By Guest Contributors C. Richard King and David J. Leonard
One would hope sport media outlets might take their civic duty to foster critical thinking, public engagement, and informed debated seriously. Their approach to the representations in Native Americans in sport suggest otherwise. Under the veil of fairness and balance, they opt to speak for, to be silent and to silence as preferred pathways.
When ESPN columnist Rick Reilly offered a defense of Native American mascots because the American Indians he knew did not have a problem with them. Flouting his whiteness and playing his privilege with little regard, he spoke for Native Americas. His word – his whiteness, his platform – made their words meaningful. His editors neither batted an eye nor cleared a space for Native Americans to express themselves.
In fact, Reilly misrepresented his key source, his father-in-law, who wrote a lengthy retort in Indian Country Today that noted he found the name of Washington D.C.’s National Football League team to be objectionable. Reilly still stood by his piece and neither he nor his publisher have offered a correction or an apology.
Read the Post Silence and Spectacle: How the Sports Media Sanctions Racist Mascots
By Arturo R. García
The science blog community was lit up — and rightly so — after the disturbing treatment of DN Lee came to light.
As Lee explains in both the video above and at Isis The Scientist, Lee was approached by Biology-Online.org for a guest blogging stint. When Lee asked about payment, B-O said they did not pay for guest contributors, but argued that her work would benefit from being exposed on the site.
When Lee declined, however, B-O replied — and we quote — “Because we don’t pay for blog entries? Are you an urban scientist or an urban whore?”
Read the Post Scientific American Does Not Stand With DN Lee
And then there’s The Washington Times. They whine that the movie is just a parade of…
by Guest Contributor Edna Nelson
On the first night of the Afropunk 2013 festival, there was an onstage twerk contest.
It was not on the program and happened right before Saul Williams was supposed to go on stage. It was an impromptu event that was designed to buy time and presumably build excitement. Big Freedia was playing the next day, so it is impossible for one to say that twerking was something that didn’t belong at Afropunk. Twerking, like any other dance can be a way for a person to claim power in her own body, enjoy her physical possibilities, challenge herself, expand her range of movement and feed her mind with physical knowledge. But in that moment? In that way?
Since twerking has gone viral, commentaries on the trend have focused on the roots of the dance and what it possibly means for various groups to preform it. Unfortunately, there hasn’t been enough discussion about twerking in a performative context – i.e. what kinds of spaces twerking might be preformed within and for what reason. It feels like the discussion has been more about validating or condemning twerking in a vacuum rather than giving it space to exist within the realm of dance.
Dance movement depends on a dancer or choreographers intention, and awareness combined with the effect of the movement itself. A seemingly “vulgar” posture can convey profound messages. Unfortunately black women’s bodies, and dance expression have been viewed through a white supremacist lens of projected profanity, which is something some supporters of the twerk movement may be seeking to actively oppose. How do we strive to define spaces in which we can use dance and physical expression, including twerking, in a way that promotes a world in which women are free? What does it mean when this effort is confronted with a patriarchy that is vying for the same spaces? Read the Post Twerking at Afropunk?
by Guest Contributor Hari Stephen Kumar, originally published at Kinetic Now
Shortly after George Zimmerman was acquitted, a friend said that “these are dark times in America.” To which I said, “No, these are white times in America, as always.”
In the month since the Zimmerman acquittal, the mainstream conversation about the case has morphed into a personal verdict on Trayvon’s behavior and a cultural indictment on black people more broadly. When even the President of the United States, a black man, begins his heartfelt statement on the issue by saying that he wants to address “the issue of the Trayvon Martin ruling,” you already know that in the public imagination the case of Florida v. Zimmerman has become instead a Trial of Trayvon.
And when the President ends his speech by asking the American people to ask ourselves, echoing Martin Luther King, Jr., “Am I judging people as much as I can, based on not the color of their skin, but the content of their character?” you cannot help but reflect on all the ways that it was indeed Trayvon’s character that was judged and assassinated in both the legal courtroom and in the court of public opinion.
For many, this is one of the strangest things about the case: why did the trial’s focus shift to Trayvon instead of Zimmerman? After the verdict, why has the so-called “national conversation on race” become so fixated on “problems” with “black culture”? Why did the acquittal give license to commentators from across the racial and political spectrum to speak so bluntly in blaming black people for Trayvon’s death? How do we make sense of the ugly racial rhetoric coming from white commentators like Fox News host Bill O’Reilly and NRA board member Ted Nugent who are so quick to condemn the character of “the black community”? Why do their talking points get repeated across online comments and in personal conversations?
And why do so many such conversations begin with “I’m not racist but …”?
I mean, there’s even a satirical app called iNotRacist which allows anxious white people to demonstrate their level of non-racism by surrounding themselves with tokens of minority cultures:
In summary, here are five keys that explain how mainstream conversations and perceptions about race in America contribute to a broader history of racial injustice:
- Key #1: Practice racism without being racist
American racism is more of a color-blind cultural racism than a personal racism. This kind of racism allows people to believe cultural stereotypes about minority communities in general, without feeling like they are being personally racist against minority individuals.
- Key #2: Continue a long American tradition of condemning blackness (while confirming whiteness)
American cultural stereotypes linking blackness to criminality go back a long ways, to discriminatory social policies and Jim Crow laws instituted after the Civil War that condemned black people as a group based on biased crime statistics. Meanwhile, similar patterns of crime by white immigrant groups were instead humanized and individualized.
- Key #3: Use new Jim Crow methods to legally profile black/brown men with “reasonable suspicion”
Our current legal system enforces a new kind of Jim Crow policing and segregation in urban black/brown communities, while largely ignoring suburban white communities, through the court sanctioned use of de facto racial profiling and discriminatory sentencing in the War on Drugs. This results in a disproportionate suspicion of black/brown men.
- Key #4: Rely on whiteness to deny ‘neighborliness’ to black/brown neighbors
White privilege shapes the ways people interpret and suspect the actions of their non-white neighbors. This happens even if the person suspecting the neighbor is non-white, because whiteness is a system of beliefs that we are all immersed in, so you don’t have to be white in order to uphold the normalcy of whiteness.
- Key #5: Stand your (white) ground by supporting gun laws based on white supremacist talking points
Laws like Stand Your Ground (which, by the way, was absolutely part of the Zimmerman defense) reflect fears and paranoias that once were the domain of white supremacist groups but are now a part of mainstream NRA talking points that openly encourage violent white vigilantism as a “reasonable” response to suspicious behavior in “your” neighborhood.
These keys interconnect to explain how so many Americans believe and act upon a deeply entrenched set of cultural prejudices that make black/brown bodies automatically suspicious in everyday encounters, suspicious enough to justify an aggressive and even violent pre-emptive response. The next few pages explore each key in more depth, but there are also significant reasons for hope. Read the Post White Times: 5 Keys To American Racism (Plus 3 Reasons For Hope) [Essay]