By Guest Contributor Sikivu Hutchinson; originally published at Feminist Wire
By Guest Contributor Lisa Wade, PhD; originally published at Sociological Images
Sociologist Jooyoung Lee is writing what sounds like a truly fascinating book. Titled Blowing Up: Rap Dreams in LA, it follows a series of young Black men who are trying to make it as rappers. ”Together,” Lee writes, “their stories show how rapping–and hip-hop culture more generally–transform the social worlds of urban poor black youths.”
The video below gives us a taste of his findings. In it, he’s asked why he thinks rappers are “so maligned in our culture.” He explains that it’s because people often “take violent and misogynistic lyrics” literally. Doing so, however, is to misunderstand “how the creative process works.” He goes on to explain how one of the men he studied was pressured by a music label to cultivate an image that conformed to stereotypes of young, urban Black men.
By Tami Winfrey Harris
I’m a sucker for a good mystery. It doesn’t matter whether the detective sports a deer stalker cap, a rumpled raincoat, a string of tasteful pearls, or my name (sistah detective Tamara Hayle. Check her out!); whether the action takes place in London, L.A., the English countryside, Maine, or Newark—give me a suspicious death, a handful of clues and red herrings, and an intrepid sleuth, and I’m in.
My long love affair with the mystery genre (love you, Quinn Martin!) has taught me many life lessons: for instance, no one—no matter how benign the questions—wants to give up information to the po-po; professors, waitresses, street toughs—all resolutely anti-snitching. I have learned to avoid both the University of Oxford (Inspector Lewis) and fictional Hudson University (Law & Order), as they are hot beds of murder and mayhem. I have also learned that my invisibility as an aging woman will make detective work a perfect career in my dotage. (Can’t wait for the little old lady detective parties, where Jessica Fletcher and Miss Marple explain how being unassuming lets one uncover all the dirt.) And I have learned that race and gender matter, even in the fictional detective world, thanks to a currently quite popular mystery genre type: The White Dude Super-Detective.
Society allows white guys to utilize this music to get their aggressions out, act like He-Man and go crazy. The same benefits they get out of the music, black women not only get, but need even more. Black women need spaces in society where we can be free and express our individuality and be who we want to be.
- Laina Dawes, author, What Are You Doing Here? A Black Woman’s Life and Liberation in Heavy Metal
Stop owning the idea of black dysfunction. Stop repeating that “we” act this or that way. Stop believing that every ill-advised or socially unacceptable act of an individual black person (or 20 black people or 1,000) is a blight on the whole of the black community or YOU personally. Stop pretending that all black behavior is endorsed by the black collective. That racist America thinks this way is no endorsement. But taking to comments sections to proclaim loudly your disgrace at how other black people are living is an endorsement of credit-to-your-race type thinking as well as the idea that the caricatures the media treat us to really are representative of our race.
Stop it with the black shame. Shawty Lo is not the black community. If the white guys over on Gawker aren’t hanging their heads over Mick Jagger, his many children, and their mothers, then you can still hold your head high in a world where Shawty Lo and “Fighter Baby Mama” exist.
I know what you’re about to say: “But…but…but…72 percent of black children born out of wedlock!” Right. The face of family is evolving all over the world–not just in America and not just among black people. Marriage rates are at an all-time low in the United States and across Europe. Rates of cohabitation and children born to unmarried parents are up. And these combined statistics don’t always add up to economic and social decay. (Hello, Sweden!) We need to begin figuring out how to adapt to these changes. And if you want to, you can lament that the changes are occurring. But here’s what you can’t do: pretend that Shawty Lo and his family are representative of single-parent or nontraditional black families. Because you know damn well they are not.
–Tami Winfrey Harris, “Black America Is Not Shawty Lo,” Clutch Magazine
By Guest Contributor Crunkonia; cross-posted from The Crunk Feminist Collective
[Watch Racialicious for the first interview in this series coming soon.]
There are brilliant scholars who historicize and build upon black feminist participation in conversations about pornography. And there are others who simplify the argument into a false then vs. now paradigm that presents our foremothers as prudes, not as the women who made it possible for us to talk about sexuality in the ways that we do today. I believe these others wish for the day when black women can talk about sex as if they were white men, with no cloud of controlling images over their heads.
[W]hile obvious bias can’t be easily discounted, sometimes misdiagnoses are the unintended side effects of persistent cultural misunderstandings. [Jonathan Metzl, a psychiatrist at Vanderbilt University and author of the book “The Protest Psychosis: How Schizophrenia Became a Black Disease”] argues that racial tensions are structured into clinical interactions long before doctors and patients meet in the exam room.In the early 1970’s a series of influential studies established the fact that people of color were often over-diagnosed with much more severe mental illnesses than their white counterparts. When psychiatrist miss the mark so consistently, one obvious side effect is that persistent — though perhaps less severe — mental illnesses often go untreated.
Metzl notes that black men are historically underdiagnosed with illnesses like depression, anxiety, and attention deficit disorder.
“There’s a mistrust of psychiatry that I think is very well-founded. In the 1960’s we see very clearly that psychiatric experts were pathologizing civil rights protests and particularly black power protests as being insane. And it’s very hard to turn around from that and say, ‘Oh no, we made a mistake, please trust us.’ If you have a history of pathologizing legitimate political protests as mental illness, you set conditions for mistrust on both sides.”
– From “Young, Depressed, and Of Color: Why Schools and Doctors Get It Wrong,” by Jamilah King, for Colorlines
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]