Reni Eddo-Lodge (via whitedrunkgirls)
FEMINISM IS NOT A MOVEMENT MEANT TO SOLELY SOOTHE THE LIVES OF MIDDLE CLASS WHITE FEMALES. If your feminism is not intersectional, then I must humbly tell you to fuck off. - Yazmine
Over the weekend, we had a friend over to discuss a project. Every once in a while, I sprayed the room with water from a water bottle. After about the third time, our friend asked why we do that. We said to keep the room moisture at a comfortable level so we can breathe easily. We could have gotten a machine to do this, but we need to save money for a project, thus we can’t afford it.
The next thing that came out of their mouth didn’t really surprise us. “But that’s soghetto,” they said. We have to pick and choose our battles, so we took an L on making a statement.
When you hear the word “ghetto” in this context, it’s never in the positive light. Especially when you come up with a creative solution to a problem that can be backed up by science. It may not be a practical way to do this, but it gets the job done. Would you rather spend $50-$75 bucks on a machine that you’ll have to refill and spend more money burning up the electric bill, or would you rather spend $2 bucks on a water squirt bottle?
Here’s a funny thing for you to consider: when a White person does it, most of the times, they will be seen as thrifty, or creative, or even downright resourceful. But when PoC does the same thing, it’s none of these things. It’s simply ghetto. Whites would only use the word “ghetto” if the solution makes them look poor.
Have you ever notice that?
A month ago my little sister and I ran across this vinyl compilation of Vietnamese rock and soul bands from 1968-1975, a time period right in the festering gash of the Vietnam War that ravaged the 20th century. As horrible as war is, though, it provided opportunity to create and capture the beautiful, bitchin’ music that came out of this terrible time.
Growing up, Vietnamese music was always the worst. Those horrible synthesizers and salsa/80s pop sounds were the soundtrack to my childhood. Compared to Chinese/HK pop, J-Pop, and K-Pop, modern Viet music just sounded like a cheap plastic knockoff. I was ashamed of my culture’s audio output.
It had been one of those sweltering LA days, but we’d had a good haul at Caveman Records and were roaming Chinatown. We came across Ooga Booga by accident. Upstairs, tucked away amongst empty offices and cheap clothing stores, was a tiny but awesome shop slangin’ music, clothes, indie zines and books. I don’t think I expected to find any good vinyl, but I flipped through their crates and came across a curious gem. I wanted to hear it right away.
When the first strains of Carol Kim’s “Noi Buon Con Gai” came on over the tinny speakers of Ooga Booga’s portable vinyl player, I looked at my little sister like we’d discovered music for the first time. It was like we had grown up in a bubble all our lives, listening to the cultural equivalent of an endless parade of Taylor Swifts and Justin Beibers— and here in this hot, stuffy Chinatown music shop somebody ripped through history with one terrifying Vietnamese James Brown howl of funk, soul, and straight up old school rock. I bought a lot of records that day, but Sublime Frequencies’ Saigon Rock and Soul is one I keep putting on, if only to catch my mother dancing and singing to it in the kitchen in secret. It’s not just “cool old music”—it’s a link to history in a visceral way I can’t get reading a book.
The culture of our people is handed down not through old books or history lessons—it’s every bite of my mother’s banh xeo, it’s watching her hack young coconuts on the kitchen floor with a machete the way my grandmother used to do, it’s listening to the righteous sounds of this (still super popular) jam and thinking what my parents used to dance like, all the way back across the sea and into that hot messy womb where it all started, in Saigon.
On September 13, the U.S. House and Senate introduced bipartisan legislation to continue funding that will help keep Native American languages alive and spoken throughout our country’s tribal communities. The Esther Martinez Native American Languages Preservation Act, first funded in 2008 and set to expire at the end of this year, has funneled more than $50 million into tribal language programs.
Impassioned sponsors of the bill understand the crisis facing Native American languages today. Many languages are endangered and could very well disappear in the next decade if something isn’t done to pass them on to younger generations.
According to UNESCO, there are 139 Native American languages in the United States—some spoken by only a scant number of elderly tribal members. UNESCO claims that more than 70 of these languages could die off completely within five years if immediate efforts aren’t made to preserve them.
Language advocates agree that it would be a tragedy to lose even one more Native language, as each language carries with it the rich history, values, wisdom and spiritual beliefs of a tribe. As one indigenous language instructor recently: “Our language is the number one source of our soul, our pride, our being, our strength and our identity.”
Oklahoma Schools Step It Up
According to the Tulsa World, six Native languages once spoken in Oklahoma have disappeared and 14 are endangered. In this state with numerous tribes and languages, there is a strong effort in public schools and some universities to keep Native languages thriving.
One survey says nine different Native languages are taught in up to 34 public schools, K-12, all over Oklahoma: Cherokee, Cheyenne, Chickasaw, Choctaw, Comanche, Kiowa, Osage, Pawnee and Ponca.
Desa Dawson, director of World Language Education for the Oklahoma State Department of Education, says 1,355 elementary and high school students in Oklahoma are taking Native American language classes this year as their world language requirement.
Why the intense interest? “We’re Oklahoma, for heaven’s sake!” Dawson says, adding that while students—both Native and non-Native—take these language classes to satisfy either a foreign language credit or as an elective, there are other things that draw them in: “It’s an opportunity for Natives who aren’t immersed in the language at home to learn more about their heritage; and [for] non-Natives [who] are surrounded by so many tribes here in Oklahoma, there is a natural curiosity about them.”
Dawson, who speaks Spanish fluently and knows a few Native words (for hello and thank you), says the biggest challenges facing language education in the schools are a lack of teachers fluent in tribal languages and a lack of language textbooks. “Teachers make their own materials, and sometimes tribes furnish what is needed in the classroom.”
She says several groups are tackling the first problem. The Oklahoma Native Language Association is working hard on the professional development of language teachers, and several tribes have created their own language-learning departments from within.
One success story comes from the Sac & Fox Nation from Stroud, Oklahoma. Dawson says the tribe had fewer than five people who spoke Sauk, their native tongue, as their first language, and they were all more than 70 years old. The tribe started a special program in which aspiring teachers of Sauk were schooled by Native speakers 15 to 20 hours a week. As a result, four more teachers have become fluent in Sauk and a language program is being developed for the local high school to help grow even more speakers.
Start Young, Very Young
American linguist Noam Chomsky says the best time to learn a language is to begin at a very young age. During the first years of life, the critical learning period, children are developing language skills rapidly and absorb everything they hear because their “language acquisition device” is so active.
To this end, the Seminole Nation of Oklahoma started a preschool language immersion program where young children who are just learning how to speak are taught and spoken to in their native tongue only. Enrollment at the Mvnettvlke Enhake immersion school is currently at six students, from 6 months to 3 years old, with 10 other children on the waiting list.
After the Cherokee Nation in Oklahoma learned from a survey conducted 10 years ago that no one under the age of 40 was conversational in their language, the tribe kicked into high gear. It started a language-immersion school, which began as private preschool in 2001, where preschool and elementary students would hear and speak nothing but Cherokee all day.
The Cherokee Immersion School recently became a public charter school and now receives some funding from the state. The school made history this year when it graduated its first class of nine students.
The Old College Try
The University of Oklahoma, through its Anthropology Department, teaches four Native languages: Cherokee, Choctaw, Creek and Kiowa. The emphasis in these courses is on conversation, but students also learn to read and write in the language.
While Linn says these Native languages aren’t difficult to learn, the challenge comes in how often—and where—they can be spoken outside the classroom. “You do not get enough exposure to the language or enough time to practice speaking in 50 minutes, even five days a week,” she says. “It is not just a disadvantage to University of Oklahoma students learning these languages; it is why these languages are endangered.”
Northeastern State University in Tahlequah, Oklahoma, is doing what it can to keep languages in the state off the endangered list. Through the Department of Languages & Literature, students can earn a bachelor of arts degree in Cherokee language education that will prepare them to become teachers and speakers of the language.
At Southeastern Oklahoma State University in Durant, Oklahoma, students can earn a minor in Choctaw through the English, Humanities & Languages department.
For students at Southeastern Oklahoma State University who are intent on becoming a Choctaw language teacher, the Choctaw Nation of Oklahoma Language Department offers a full scholarship that includes tuition, fees, books, a living stipend of $1,500 per month, tutoring, testing fees, relocation-assistance stipend (if necessary) and laptop computer and printer. For more details, visit ChoctawSchool.com.
Educator Charlotte Hawkins Brown on her wedding day in 1912. Founder of the historic Palmer Memorial Institute in North Carolina, Ms. Brown was also one of the invaluable suffragists who worked for black women to have the same equal rights black men and white women were fighting for in the early 20th century.
Original, hand-censored letter to detainee Moazzam Begg from his daughter, from the photo series “Guantanamo: If the Light Goes Out” by Edmund Clark
“Receiving their Red Cross messages over the years I saw my children’s child-like writings evolve from simple words and pictures to complex thoughts. But these concisely written sentences on the few lines available had to pass US censorship, which no child could or should have to anticipate. The message would often reach me with great chunks heavily redacted. I once asked the then Guantanamo Camp Commander, General Hood: ‘What could you possibly fear from the writings of a seven-year old girl?’ He gave me no answer.”
- Moazzam Begg, ex-detainee
basically anyone who really shames people for buying their kids shoes or for buying themselves a manicure while poor doesnt understand poverty
poor people often have a lot of disposable income, more than you think, cause they live on cash
they often do not have any means of transforming that cash into assets or into longterm wealth
so yes i had a lot of toys and nice things as a poor kid because you can buy toys at the dollar store too
and like you can pay a lady 10 dollars in cash to do your nails professionally
but you really cannot scrimp, at least not anymore (maybe decades ago you could) to buy yourself a house or to invest in stocks or other things that guarantee financial protection
poor people are liquid- thats why they may have material goods including nice cell phones but they broke ass will always be broke
hell, even banks and financiers EXPLOIT the liquidity of poor people; cash advance places in the hood and the proven empirical facts that cash deposits from banks in low-income neighborhood go towards major investments and are used as liquid assets by big businesses
keeping poor people in cash and banks in poor neighborhoods are major transfers of wealth in this economy
so please spare me your policing of some lady who decided to get some shoes
i can say personally, too, it’s easier to spend fifteen bucks on a dinner out or on a pair of shoes now instead of saving it for that eventual nicer house, or car, or something - because you do need that food, you do need those shoes, and you have the cash then. a nicer pair of shoes than dollar store keds is more attainable than a ten thousand dollar car, and it just gets to this point where…everything you own is shit, and if you can have a nice dress? if you can have more expensive food? if you can buy the brand name two dollar progresso soup instead of the 89c store brand? you feel like you’re treating yourself. it’s pathetic but it’s true, you feel like you have nice things.
I’m sure I’ve reblogged this before, but man the look on the faces of middle class kids when they are told that saving money is a privilege, as is having a bank account in the first place.
It is my intention to put together a non-western feminism course syllabus for submission to my Women’s Studies department. In that spirit, I have collected a list of texts on non-western feminism, mostly in the voices of non-western women, to serve as a starting point for developing this syllabus.
I’m sharing this list with Tumblr because too often “feminism” is understood through a western lens, and this includes African-American and Latin@ feminism, as practiced in the academy. Positions at the margins of feminism, developed from theoretical frameworks that do not rely on western epistemology are necessary to disrupt the theoretical assumptions that we have grown too comfortable with.
Further, it is my intention that, as this list circulates tumblr through reblogs, more texts will be added to it so that space can be made for voices that are all too often unheard, new voices can be added to the feminist “canon,” and we can recognize the very real need for feminisms that arise in contexts outside the american and the western theoretical.
Maria Lugones “On the logic of pluralist feminism” in Pilgrimages
Alison Bailey “Locating Traitorous Identities” (about how privileged should proceed)
Uma Narayan, Chapter One, “Contesting Cultures: ‘Westernization,’ Respect for Cultures, and Third-World Feminists” in Dislocating Cultures (about what is really western about our (eastern) feminism)
bell hooks “Sisterhood: political solidarity among women” in FEMINIST theory
Sumbul Ali-Karamali, “Women in Islam: Marriage, Divorce, Polygamy, and that Veil Thing” inThe Muslim Next Door
Amina Wadud “Rights and Roles of Women” in Qur’an and Woman
Azizah al-Hibri “The Nature of Islamic Marriage” in Covenant Marriage in Comparative Perspective
Birdwhistell, Joanne D. 2007. Mencius and masculinities: Dynamics of power, morality, and maternal thinking. Albany: State University of New York Press.
Butnor, Ashby. 2001. Self and social engagement in Zen Buddhism and Western feminism. East-West Connections 1(1).
· 2011. Cultivating self, transforming society: Embodied ethical practice in feminism and Zen Buddhism. In Buddhism as a stronghold of free thinking? Social, ethical, and philosophical dimensions of Buddhism, ed. Siegfried C.A. Fay and Ilse Maria Bruckner. Nuestall, Germany: Edition Ubuntu.
Dalmiya, Vrinda. 1998a. Not just “Staying Alive.” Journal of Indian Council of Philosophical Research 15 (3): 97-116.
· 2000. Loving paradoxes: A feminist reclamation of the goddess Kali. Hypatia 15 (1): 125-50.
· 2001a. Dogged loyalties: A classical Indian intervention in care ethics. In Ethics, in the world religions, ed. Joseph Runzo and Nancy M. Martin, 293-308. New York: OxfordUniversity Press.
· 2001b. Particularizing the moral self: A feminist-Buddhist exchange. Sophia 40 (1): 61-72.
· 2009. Caring comparisons: Thoughts on comparative care ethics. Journal of Chinese Philosophy 36 (2): 192-209.
· 2009. The metaphysics of ethical love: Comparing practical Vedanta and feminist ethics. Sophia 48 (3): 221-35.
Goswami, Namita. 2008. Auto-phagia and queer trans-nationality: Compulsory hetero-imperial masculinity in Deepa Mehta’s Fire. Signs 33 (2): 343-69.
Herr, Ranjoo Seodu. 2003. Is Confucianism compatible with care ethics? A critique. Philosophy East & West 53 (4): 471-89.
· 2004. A third world feminist defense of multiculturalism. Social Theory and Practice: 30 (1): 73-103. Reprinted and trans. into Chinese in Collected works in Sino-Western political culture, vol. 5., ed. Will Kymlicka and Depu Ma. Tianjin, China: TianjinPeople’s Press, 2006.
· 2008. Politics of difference and nationalism: On Iris Young’s global vision. Hypatia 23 (3): 39-59.
· 2012. Confucian Family for a Feminist Future Asian Philosophy, 22 (4 ), 327-346.
· 2013. (forthcoming) Confucian Family-State and Women: A Proposal for Confucian Feminism. In Ashley Butnor, Jen McWeeny (Eds.), Liberating Traditions: Essays in Feminist Comparative Philosophy. (pp. 261–282). N.Y., N.Y. : Columbia UP
Hu, Hsiao-Lan. 2007. Rectification of the four teachings in Chinese culture. In Violence against women in contemporary world religion: Roots and cures, ed. Daniel C. Maguire and Sa’diyya Shaikh, 108-30. Cleveland: Pilgrim Press.
· 2011. This-worldly Nibbāna: A Buddhist-feminist social ethic for peacemaking in the global community. Albany: State University of New York Press.
Jiang, Xinyan. 2000. The dilemma faced by Chinese feminists. Hypatia 15 (3): 140-60.
· 2009. Confucianism, women, and social contexts. Journal of Chinese Philosophy 36 (2): 228-42.
Klein, Anne C. 1994. Presence with a difference: Buddhists and feminists on subjectivity. Hypatia 9 (4): 112-30.
· 1995. Meeting the great bliss queen: Buddhists, feminists, and the art of the Self. Boston: Beacon Press.
Li, Chengyang, ed. 2000. The sage and the second sex: Confucianism, ethics, and gender. Chicago: Open Court.
McCarthy, Erin. 2003. Ethics in the between. Philosophy, Culture, and Traditions 2: 63-77.
· 2008. Towards a transnational ethics of care. In Frontiers of Japanese philosophy II: Neglected themes and hidden variations, ed. James Heisig, Victor Hori, and MelissaCurley, 113-28. Nagoya, Japan: Nanzan Insitute for Religion and Culture.
· 2010. Beyond the binary: Watsuji and Irigaray in dialogue. In Japanese and Continental Philosophy: Conversations with the Kyoto School, ed. Bret Davis, BrianSchroeder, and Jason Wirth, 212-28. Bloomington: Indiana University Press.
· 2010. Ethics embodied. Lanham, MD: Lexington Books.
McWeeny, Jennifer. 2010. Liberating anger, embodying knowledge: A comparative study of María Lugones and Zen Master Hakuin. Hypatia 25 (2): 295-315.
Rosenlee, Li-Hsiang Lisa. 2004. Neiwai, civility, and gender distinctions. Asian Philosophy 14 (1): 41-58.
· 2006. Confucianism and women: A philosophical interpretation. Albany: State University of New York Press.
Wang, Robin R. 2003. Images of women in Chinese thought and culture: Writings from the pre-Qin period to the Song dynasty. Indianapolis: Hackett.
· 2009. Kundao: A lived body in female Daoism. Journal of Chinese Philosophy 36 (2): 277-92.
Wawrytko, Sandra A. 1981. The undercurrent of ‘feminine’ philosophy in Eastern and Western thought. Lanham, MD: Rowman & Littlefield.
· 1994. Sexism in the early Sangha: Its social basis and philosophical dis- solution. In Buddhist behavioral codes (sila/vinaya) in the modern world, ed.Charles Wei-hsün Fu and Sandra A. Wawrytko, 265-80. Westport, CT: Greenwood Press.
· 2000a. Kong Zi as feminist: Confucian self-cultivation in a contemporary context. Journal of Chinese Philosophy 27 (2): 171-86.
Chandra Talpade Mohanty “Feminism Without Borders: Decolonizing Theory, Practicing Solidarity,”
· Chandra Mohanty “Under Western Eyes” http://blog.lib.umn.edu/raim0007/RaeSpot/under%20wstrn%20eyes.pdf
Susan Moller Okin “Is Multiculturalism Bad for Women?”
Gaytary Spivak “Can the Subaltern Speak?”
Native hawaiians depended on oral history for knowledge of themselves and the language wasnt written. When they were forbidden by the u.s. from speaking,their own language, they were forced to drop their historical records, and depend on white mens written interpretations and translations aside from what they kept in secret. White christian interests even reassigned values of gods and folklore to make transition into jesus fanaticism smoother.
In the 90s there were a couple thousand native hawaiian speakers left, now w revival theres over 20k but much was still lost by way of cultural and language suppression, on top of having all their land stolen.
But I come back to the hyperfocus on reading, written forms of knowledge, when so many people have been fucked to hell and back by that standard.
Its not just ableist to associate knowledge and education with just books, but elitist and imperialist as shit coz it disavows and helps crush living, breathing mainly people of colors way of life. Anti-indigenous and racist as fuck in this respect.