Let me start by saying ‘Hamilton’ the musical did mention slavery a few times. Nonetheless, let me quote this:
“If it is not OK to normalise hatred, and of course it is not, then Hamilton is not OK. A musical that bleaches a very savage history, which led to a savage present, by the use of actors of colour is not worth fighting for. A wall has been built by this overwhelming obsession with cultural moments: did Tony Abbott wink, did Mikey Pence “rap” along in a diverse musical that does not mention slavery? That it is painted often in rainbow colours makes no difference at all.”
I enjoyed Hamilton, so I am not posting this to “bash” the artists who created it or the art itself. In fact, the piece from which the above quote is taken is not a critique of the music, great performances, or any technical aspect of the production.
Rather, THIS PIECE at Crikey.com.au is a harsh and flawed take-down of the very premise of Hamilton, which author Helen Razer says excuses the racist horror of America’s past merely by switching the race of its players: “sounds to me like revisionist bullshit.”
There is an excellent response to the piece in the comments section that counters a number of inaccuracies contained within the op ed. Nonetheless, Razer raises a number of important political questions, in addition to criticising the merit of using a diverse cast (as astonishingly talented as they are) to tell the stories of – and humanise – brutal white colonisers.
In another (better, longer) analytical Hamilton “takedown” on currentaffairs.org, that point is also raised by Alex Nichols:
‘The most obvious historical aberration is the portrayal of Washington and Jefferson as black men, a somewhat audacious choice given that both men are strongly associated with owning, and in the case of the latter, raping and impregnating slaves. Changing the races allows these men to appear far more sympathetic than they would otherwise be. Hamilton creator Lin-Manuel Miranda says he did this intentionally, to make the cast “look like America today,” and that having black actors play the roles “allow[s] you to leave whatever cultural baggage you have about the founding fathers at the door.” (“Cultural baggage” is an odd way of describing “feeling discomfort at warm portrayals of slaveowners.”) [emphasis mine]
I write stories, so empathising with villains, despite my social justice warrior exterior, actually comes easy to me; but that line (bolded) makes my skin crawl a little. Suffice to say, as someone interested in centering Black and Brown bodies in my work, I am honing my ideas about what diverse representation means and the political implications of not just stories, but how they are told, and who performs them. Here’s another excerpt from that piece:
‘“Casting black and Latino actors as the founders effectively writes nonwhite people into the story, in ways that audiences have powerfully responded to,” said the New York Times. But fixing history makes it seem less objectionable than it actually was. We might call it a kind of, well, “blackwashing,” making something that was heinous seem somehow palatable by retroactively injecting diversity into it.’
I recommend reading the piece HERE entirely because there is so much I want to quote from it that I’ll end up just copying and pasting the whole thing.
But I’ll leave you with this one:
‘As the director of the Hamilton theater said, “It has liberated a lot of people who might feel ambivalent about the American experiment to feel patriotic.” “Ambivalence,” here, means being bothered by the country’s collective idol-worship of men who participated in the slave trade, one of the greatest crimes in human history. To be “liberated” from this means never having to think about it.”’
Ooofph. Let that sink in.
Lord give us a dope theatrical portrayal of Black and Native people valiantly fighting for their freedom since colonizer/invasion day one, please. That would be worth mortgaging ones house to acquire a ticket for.
Another little dose of honesty here. In disability activist circles there is much talk of ‘inspiration porn‘ (the late great Stella Young had a TED talk about it that went viral) – the inspirational memes that proliferated online and in viral emails (back in the day) that feature images of disabled adults, teenagers or children doing some everyday activity or some out-of-the-ordinary thing, paired with some words that encourage the able-bodied viewer to thus believe that anything is possible, not feel sorry for themselves, and generally be inspired by the awesome attitude of the disabled individual.
Let me be clear: in an of itself, I do not think that drawing inspiration from others who clearly have some extra shit to deal with in this world, or who are amazing to us for one reason or another, is a bad thing. I really don’t. Particularly if the inspiration being taken is rooted in an understanding that this world can be a harsh and obstacle-ridden place for us disabled people.
However, there are definitely instances of ‘inspiration porn’ where the message being delivered is harmful to disabled people; they are harmful for the reason articulated perfectly in the following excerpt from this article:
“Instead of paying attention to the conditions that make disabled people’s lives difficult, inspiration porn focuses on attitudes of disabled persons as the thing that will make one’s life better or not,” Erevelles said. “[Inspiration porn] takes away from the actual issues that disabled people want folks to pay attention to – like the lack of access, like exclusion from schools and community activities, the ways in which people stare at you, the ways non-disabled people are so uncomfortable being around disabled people except for when they are a source of inspiration.”
“People are inspired by a child with disabilities coloring, but not by someone with a disability fighting for their rights, because in the former the subject is happy, while in the latter they are frustrated and angry”
So you see, the reason ‘inspiration porn’ is a problem is because it can obscure the fact that disabled people face a lot of discrimination, oppression and marginalisation in all societies on this planet, that no amount of positive thinking and attitude adjustment (although those things are useful on an individual level) will remedy. It’s perfectly okay and humane (and human) to recognise a strong spirit or the positive inner qualities of disabled people; but it is more important for people to recognise and DO SOMETHING ABOUT the systemic barriers disabled people face to participating and contributing to society, and living full lives.
Poetry about a problematic fave (not as bad as a fascist orange-tinted incompetent, but still problematic):
Here is a related article from 2014 (same year the above performance was recorded): Nobel Prize winner Malala told Obama U.S. drone attacks fuel terrorism
“I just want you to think critically about what we do with the Black female body; why we imagine some things and not others.”
– bell hooks, during her introduction to ‘Are You Still a Slave? Liberating the Black Female Body.’
It seems appropriate to post this talk, to continue on a theme😉 I recently re-watched this 2014 panel discussion hosted by The New School (NYU) titled ‘Are You Still a Slave? Liberating the Black Female Body’, and featuring bell hooks, author Marci Blackman (Tradition), film director Shola Lynch (Free Angela and All Political Prisoners), and author and activist Janet Mock (Redefining Realness). bell’s knowledge and provocations are great as always.
- I understand Janet Mock’s perspective that there is power for her in using glamour to affirm herself in the world, particularly as a Black trans* woman. But I am completely skeptical about her assertion that this is not done for “the male gaze” (when so much about the aesthetics of heterosexual femininity is about that. If heterosexual men and women found some flamboyant body adornment truly off putting, for example, I am skeptical that Janet and other women into feminine glamour would embrace it; we should acknowledge this). It should also be noted that in the past before publicly coming out as trans*, Janet was rarely read as a trans* woman unless she disclosed that she is; so adhering to the “standards” of cisgender femininity was also about safety, comfort, “passing”.
- I’d like to point out how stupid it is to not have a dark-skinned woman in this conversation; without it the conversation is skewed and incomplete.
- The Beyoncé TIME ‘Most Influential’ cover discussion – wow. The first time I watched this, I admit my reaction to bell’s use of the term “terrorist” to describe the images Bey puts out into mass culture was to immediately dismiss the hyperbole. But the context here is important; bell was talking about the impact on young girls (and their relationship to their own bodies). There is no doubt, for example, that Beyoncé benefits from colourism and her cultivated physical proximity to whiteness. What impact does this have on Black girls, experiencing racism in the overall culture and colourism in their own communities?
- bell’s point that the major assaults on feminism and women come from image making and visual media is TRUE. I appreciate her call for genuinely liberating image making (I am going to be hated for this, considering how problematic this person is, but Lena Dunham’s representation of her own body in HBO’s ‘Girls’ is liberating for a great many girls and young women because it is unheard of for a woman with her body type to be centred on a television show. She shows herself naked, she shows herself struggling to run, she shows herself compulsively snacking, she shows herself dancing, she shows herself having sex, she shows herself being loved by others… imperfect and real as she is. And she cops grief for it – see how much hateful and vitriolic abuse she gets for daring to be seen at all. She is a white woman and yet I find her representations 100 times more liberating than Beyoncé’s – even though I enjoy Beyoncé).
- I LOVE this from Shola Lynch, which I will just loosely transcribe, because it nails everything that I want to do:
“There’s a term that I discovered in college that is so relevant these days, it’s a feminist term for media studies, called ‘symbolic annihilation’. It is two things: one, not seeing yourself, and two, only seeing yourself denigrated, victimised, et cetera, and what that does to you. And I think that we can talk about all the things that denigrate us, but I’d rather shift the camera, shift my gaze, and look for the images and the people and places that feed me. The more we create our culture – cultural images, the books you write, the films we make, the alternatives – these are artefacts that live, and they speak to people whether we are there or not. Bodies of work, that’s critical. [Shola tells a story of her young daughter, obsessed with blonde princesses and battling her naturally big hair, becoming proud of her “Angela Davis hair” after repeat viewings of her Angela Davis film]. So the more we create the alternative universe… which then creates the universe…” [end of comment]
- bell hooks talks about how the journey to freedom is also the journey of imagination; the capacity to imagine yourself differently… counter-hegemonically. Creativity and the uses of the imagination is what led each of the panellists to freedom and a self-defined life path; I love that.
- I love what Janet says about imagining she is worthy in a world that tells her she is unworthy; imagining that she deserves to have a book published, to be heard and seen, to take up as much space as she wants and to share a stage with bell hooks! Creating a foundation of self love and esteem in the face of adverse circumstances is both healing work AND a creative act. If you have to create a larger persona that you will eventually grow into, that is absolutely a creative act (I’m thinking of an interview I saw with Sampa the Great, an anti-hegemonic force if I ever saw one, who said her stage name was something she gave herself to grow into. She’s so dope.)
Last word from bell hooks:
“the incredible power of images. Image changes something. Little girls read ‘happy to be nappy’ and it changes something. We have to be about that work of creating the counter-hegemonic image in order for that transformation to take place.”
This short post follows on from my previous one, ‘ANTI-BLACKNESS/BLACK *BODIES* & THE ‘TOO PRETTY TO BE ABORIGINAL’ TALK.’
In that post, I identified anti-Blackness, anti-Black and non-mixed bodies, as the basis of the offensive, back-handed compliment “too pretty to be Aboriginal” and the superficial favour many people of colour who approximate whiteness (due to mixed ancestry, European ancestry) experience.
Sasha Sarago and Nayuka Gorrie had compelling presentations, Nayuka in particular (by that I mean many of her thoughts on the topic discussed applied to people of colour and the choices we make). Still, I could not help but think about Celeste Liddle‘s broad feminist critique of the ideas and assumptions that underpin the creation of things like Indigenous beauty pageants and modelling in general. If you don’t know who she is, look up her ‘Rantings of an Aboriginal Feminist’ blog and her public writing.
If I was curating the event, I would have loved the Q&A session at the end of the two talks to be conducted by Celeste – for her to ask a few provocative questions herself, and then throw it open to the audience to put forth their questions. Celeste looks at things structurally and critiques the very notion of wanting to be pretty in the eyes of white and colonised folk – a really important idea that to me represents the next level of “wokeness” and decolonisation.
Here’s a quote of hers from this blog post: ‘I am very much of the “Audre Lorde” school of thought here whereby “The Master’s tools will never dismantle the Master’s house”. Buying into coloniser notions of blackness, as well as patriarchal notions of beauty is not going to change anything for the better in the long term.’
I enjoy beautiful (as defined within this culture) representations of people of colour, and appreciate how *individually* economically/self esteem empowering it can be for women of colour to capitalise on being able to conform to western standards of beauty or be attractive to/within the dominant culture. That said, Celeste is fucking right – *collectively* it doesn’t advance either people of colour or women generally. We can partake in the politics of western-defined beauty, and use it to empower ourselves as individuals, feel more confident and comfortable, et cetera. But we should not kid ourselves that this is liberation.
In Celeste’s blog post quoted from above, she also defends herself from (incorrect) accusations that by pointing out the flawed thinking behind beauty pageants she was committing “lateral violence”. I highly recommend reading it here.
BLACK BEAUTY, OR ‘BLACK™’ WESTERNISED BEAUTY?
One more thing… something that I thought about as Sasha and Nayuka discussed the gorgeous Black Aboriginal model from Yirrkala in North East Arnhem, Magnolia Maymuru; and representations of Aboriginal people/people of colour in media, magazines, and modelling shoots (including Sasha’s wonderful Ascension Magazine… read Magnolia’s extended interview in Ascension HERE). I wanted to ask them about it on the day but didn’t quite know how to phrase it concisely; I still don’t, so I’ll just put it here as an incomplete thought.
I enjoy consuming western-based ‘Black media’ – magazines, films, television, radio, podcasts, vloggers, and so forth. When it comes to ‘beauty’, I prefer (aesthetically and politically) natural Black hair and holistically focused Black media makers. My favourite Black beauty vlogger uses all natural and ethically sourced ingredients in her hair and body remedies, and though not against make-up, she does not wear it on a day-to-day basis (beating your face is fun, but time consuming and expensive). I find her work affirming and healthy – she emphasises health, feeling good from the inside but also embracing ones Black body as it is; that feels very Pro-Black (and Pro-Woman) to me. I also enjoy watching vloggers with physical differences (scars, physical conditions) who use make-up to empower themselves, and vloggers who use make-up to transform themselves into characters. It is fun, it is inspiring, it is art.
Scanning western BLACK™ media though, there are patterns of representation that, whilst presented as proudly Black, actually discourage and attempt to hide things that are, by genetics, hella Black: afro-kinky hair texture, skin tone, certain types of noses and facial features. I have seen so many tutorials made by and for Black women instructing how to use contour to make your nose appear more European like, westernised (it is never phrased in this way, but that is essentially what is being done). “How to make your nose look slimmer” tutorials. I have lost count of the number of tutorials in which Black women use a shade of foundation that is obviously lighter than their actual skin tone.
I watch and enjoy all of this (often playful) transformation, truly. But I also feel grossed out by some of it. I firmly believe in the power and importance of representation – and in particular, self representation – but it seems to me that even in self representations of Black people, particularly in more prominent magazines and on film, we shun physical Blackness in favour of Blackness™, a version of blackness that has “tamed” hair, evened out (with make-up or bleach or simply mixed genetics) skin tone, “prettier” (closer to white) noses. And I wonder whether we (in the West, particularly third culture Black kids) will get to a place where the bulk of our self representations as Black people will reject the projections of the coloniser regarding the genetically gifted traits that white supremacy and colourism denigrate and stigmatise… and fully embrace physical Blackness.
So last week I attended this talk by Sasha Sarago (Editor/Founder of Ascension Mag) and Nayuka Gorrie (activist and writer) – ‘Beauty & the Beast: Indigenous beauty decolonised’. This was the blurb for it:
“You’re too pretty to be Aboriginal. This is the abhorrent statement Aboriginal women are confronted with by everyday Australians. Where did this demoralising statement originate? How do Aboriginal women feel about this statement? This talk explores the objectification of Indigenous beauty via Australia’s colonial history. How beauty is viewed by Indigenous women and the rise of decolonisation – a global movement to reclaim the beauty inherent in Indigenous values and traditions, revived through contemporary mediums.”
I went along to the talk for two reasons in particular:
1) I have a mental crush on Nayuka and truly admire Sasha; and
2) I wanted to see if either speakers would identify anti-Blackness – anti-non-mixed black bodies, specifically – as the actual origin of the backhanded and offensive phrase “too pretty to be Aboriginal’.
Because I have been reading about and hearing the views of people of mixed heritage on this topic – COLOURISM – for a long time. And, sometimes, the conversation stays focused on the person of mixed heritage’s feelings regarding having their identity questioned, whilst the bodies being denigrated by such comments – the bodies of non-mixed Black/Indigenous people, women in particular – are not represented in the conversation at all.
As first speaker, Sasha Sarago gave an amazing breakdown of the complex, often traumatic historical reasons why many Aboriginal people are of mixed heritage today. The former model then spoke about being called, many times, “too pretty to be Aboriginal”. She explained how it feels to be on the receiving end of such ignorant comments; her explanation understandably focused on how such comments deny or question her proud Indigenous heritage.
However, it was odd to me that no connection was made between that offensive back-handed “compliment” and the other group of people being denigrated by such comments: non-mixed Aboriginal people’s bodies. Bodies that look as far from whiteness and the standards of western ‘beauty’ as possible. The “too pretty to be…” comment exists because Black bodies/features are stigmatised and devalued. It reflects the privileging of bodies that approximate PHYSICAL whiteness (or non-Aboriginality) more than the bodies that don’t; to not mention anti-Blackness in these conversations is therefore to miss the point.
Thankfully though, Nayuka did mention this, and made the connection. As second speaker, she discussed her experiences and interactions on dating App Tinder; she shared anecdotes about having her Aboriginality fetishised by (white) non-Aboriginal men. She talked about being complimented for her brown skin, green eyes, and other mixed features; crucially, though, Nayuka talked about how it is actually her “proximity to whiteness” as an Aboriginal woman of mixed heritage that these kinds of men are attracted to.
In essence, it is COLOURISM; a toxic physical offshoot of WHITE SUPREMACY.
Being the superstar that she is, Nayuka went on to explain how WHITE SUPREMACIST COLOURISM is deeply embedded not just in white people, but in Aboriginal people (and many colonised Black and Brown people in general, I would argue) too. The first time Nayuka heard the “too pretty to be Aboriginal” line, for example, was depressingly from a young Aboriginal man.
This toxin runs deep. It is the internalised white supremacy that PEOPLE OF COLOUR *ourselves* need to uproot and reckon with. In order to do this, physical anti-Blackness (anti-Black bodies, features, hair textures, skin tones and body shapes) needs to be IDENTIFIED and COUNTERED, always.
Correctly identifying physical anti-Blackness in the statement “too pretty to be a…” is part of that.
Nayuka discussed some ways she is doing the work of unlearning colourism and decolonising the way she sees Black bodies; they involve privileging BLACKNESS in her online and offline life. Surrounding yourself with images of Black & Indigenous people, consuming Black & Indigenous media, participating in Black & Indigenous culture, socialising with and loving Black & Indigenous people… is all a part of ridding oneself of the anti-Black conditioning of immersion in a white culture. Within which Black bodies are marginalised, tokenised, fetishised, stigmatised or simply erased.
And it is all so important. Truly. This may sound like a conversation about superficial beauty, but it is actually a conversation about UNLEARNING UNCONSCIOUS (and conscious) WHITE SUPREMACIST BIAS against Black and indigenous bodies – a bias many Black and Brown people also have.
So CENTERING BLACK AND BROWN BODIES – those bodies that do not approximate whiteness – is a way of countering the dehumanisation and denigration of non-white, non-mixed bodies. For decolonising Black and Brown people, it is affirming, empowering, anti-colourism, anti-racism work. We are not merely our bodies, and our identities need not even be related to our bodies… but the fact remains that bodies further away from whiteness are treated and regarded differently than others. The “unlearning” bias and colourism work is about shifting that paradigm and ensuring we are not replicating that toxic bias with what we create, and the choices we make.
That said, there were two counter-arguments that weren’t covered in the talk (or the ensuing Q&A session) that I will get into in my next post: the idea that collective empowerment of women of colour cannot come through beauty pageants and modelling, as Celeste Liddle has argued in the past (I basically agree); and that sometimes representations of Black and Brown beauty created by Black and Brown people can also be fairly conformist and “colonised”, aesthetically speaking (two really basic examples: the use of contour to make noses look thinner, and hair straightening and lightening for those of us with naturally afro-kinky hair.) To be continued soon🙂
READ NEXT POST: Embracing the Black body (beyond the western aesthetic)
READ ADDITIONAL FOLLOW UP POST: Filed under ‘this is why we have to acknowledge anti-*Blackness* in Australia’
RELATED POST: Are You Still a Slave? Liberating the Black Female Body
This graphic is from my 2012 post, ‘The Healer‘.
It is the theme for my weekend. Hope you’re having a blessed one.
I had a ball tonight delivering this little speech at Women of the World Festival Melbourne Opening (invite only). Was honoured to present alongside MzRizk, Katrina Sedgwick, Aseel Tayah, Inez Martorell, and Heather Horrocks. We were each asked to respond to this in 5 minutes: “As a woman of the world what are your top 3 priorities?” And end with “as a woman of the world, my dream for our future is…”. I love how different our responses were from each other! And that in delivering my own, I actually found a whole new group of comrades who vibed with what I said🙂
Much thanks to Tammy Anderson for being our charismatic MC for the evening, Karen Jackson for a beautiful Acknowledgement of Country, the West Papuan Black Sistaz for bringing the music, and to Producer Alia Gabres for inviting me to share my thoughts!
SO. When I received the brief for this talk today, it sounded pretty simple … until I remembered how HUGE and complex the world is, how MANY women there are in it, and how diverse our world views and lived experiences are.
Because of this, I feel the need to preface my 3 priorities by stating clearly that I am a Black Pacific Islander, immigrant citizen of a white settler colony. THAT IS THE LENS through which I see the world.
When I think of diversity feminism, because of the hugeness of the world, I tend to focus on what I know and what I can shape – and that is the societies of white settler colonies like Australia, New Zealand, Canada, United States.
These nation-states have similar histories in terms of genocidal settler violence against indigenous peoples, slavery or coerced labour, waves of white migration, waves of persistent opposition to NON-white migration, and internal histories of struggle to extend civil and human rights to various groups within them – struggles that continue today.
Bearing this in mind, here are my 3 priorities as a woman of the world.
Priority Number One. Think Globally.
I had the good fortune this year of meeting my hero, scholar, activist and feminist Angela Davis. One of many things I admire about Angela, is her ability to see the connections between social justice and environmental struggles in different parts of the globe; and how they ALL connect to the global economic system, and the decadence of the industrialised world. Corporatism. The profit motive.
Fundamentally, I know that this is CRUCIAL to understand. So my NUMBER ONE lifelong priority is to educate myself, and then others, on these global interconnections. That understanding enables cross border solidarity, strategizing, and collective action, for the liberation of humankind including womankind.
Priority Number Two. Act intersectionally, locally.
This one is actually a little bit easier for me to get than most; mainly because my own lived experience is extremely intersectional. I’m Black. I’m a Black Woman. I’m a Black disabled woman who lives with a mental illness. And I am on a very low income.
On a weekly basis, I come up against the intersections of various types of marginalization I experience because of structural discrimination against me.
There are a range of structural -isms and phobias built into our colonies’ foundations that INTERSECT to make some people’s lives much harder than they should be. Whilst most women will face sexism and misogyny, focusing only on those issues fails to take into account those other systemic barriers that people who are not part of the power structure, also face: racism, colorism, homophobia, transphobia, heterosexism, classism, ageism, to name a few.
Then there is the fact that indigenous Australians – like indigenous peoples in other white settler colonies whose sovereignty has never been ceded – contend with pervasive and deep rooted racism, the intergenerational effects of genocidal actions taken by colonisers over centuries, and present day settler violence against indigenous communities and bodies.
Add to that the plight of the truly vulnerable stateless people, asylum seekers and refugees, who are dealt appalling carceral punishments for committing the supposed crime of seeking asylum and a future on our imperfect but safer shores.
For any woman of the world truly concerned with social justice and liberation, prioritizing the ability to think INTERSECTIONALLY and align our social justice organizing with that vision, is essential.
Priority Number Three. Make ethical consumer and political choices.
We live in a country that is one of the beneficiaries of the global capitalist system, which relies on the exploitation of whole countries and regions, people, natural resources and animals to create products that all of us who have forgotten how to live in harmony with nature, choose to consume. Those choices maintain demand for products. None of us, therefore, are untainted by the injustice built into the system that we are born into. My phone, for example, was created in part with elements exploitatively mined from the Congo and made by workers under indefensible conditions in China.
I am a writer and also a person with a disability; I need technology to work and live, so giving up the phone is not a choice I can make anytime soon. But there are myriad choices we as consumers living in the West make all the time, particularly if you have disposable income.
So my priority going forward is to make sure that my choices, as much as possible, are made consciously. By that I mean, I want to know where my stuff was made, who made it and under what conditions, and what it was made out of. As much as possible, I want to make ethical and educated choices.
And speaking of that, I haven’t yet mentioned the democratic system. Here again, choices must be made, not only at elections, but at all times between them. I want to choose to stay engaged with what is happening in politics on all levels, to remain ACTIVE and support the people and political collectives who champion the values I hold dear, and policies I know to be best for the implementation of those values. If Trump’s ascension to the presidency has taught us anything, it is to stay awake, engaged, and ACTIVE — over 90 million people eligible to vote did not do so, in the recent U.S election.
To conclude, as a woman of the world, my dream for our future is that we start recognising that DIVERSITY IS REALITY, globally and locally. And that we work hard together to create a world where diverse peoples, diverse women, can live free of structural exploitation, oppression and marginalization.
Just wanted to share a few wonderful clips that have inspired me in the last 24 hours: women with physical differences and “abnormalities” who LOVE the shit out of themselves (as they should🙂 ) This is what body acceptance look like. (Note: this has already been a week of dealing with ableism, racism, sexism and gender policing, which has left me weary and emotional, so I personally needed the reminder to sure up my own foundation).
1. “She’s built a solid foundation for self-love.”
This clip I saw via George Takei’s fb page; a young woman who lost all her limbs and sustained scarring as a result of bacterial meningitis, but found a way to love and enjoy her new form through make-up. Now her make-up tutorials on youtube inspire people to love and enjoy their own forms too (I am against “inspiration porn”, but this is different; a disabled woman representing herself and moving others in the process).
George wrote, “She’s built a solid foundation for self-love.” Such a foundation is essential.
2. “This is who I am. I’m different, and I’ve learned to accept it, fully.”
Three clips on the beautiful Harnaam Kaur. I love this woman so much. The British Sikh, appearance and body positivity activist has polycystic ovary syndrome, a condition she was diagnosed with as a child. One of the byproducts of it is excess body and facial hair. As a child and teenager she tried desperately to maintain a hair free appearance through shaving and waxing, but doing so harmed her body and did not stop the relentless, sadistic bullying that came. Upon reaching adulthood, Harnaam had had enough and wanted to just learn to love her body, as is. With the support of her incredible (and equally beautiful) brother Gurdeep, she did (he said, “As long as she’s happy, that’s all I really care about.”)
With that decision, Harnaam found a foundation of self love that continues to inspire people to nurture their own; people who see the light that she most definitely is in the world. It’s not that the whole world embraces her – she still gets stared at, vilified, and threatened both on and offline by damaged, ableist, misogynistic gender police for daring to just exist unapologetically in her body. But her foundation is so strong that they cannot crack it.
This is Harnaam’s story:
This is a Aisha Mirza music video collaboration Harnaam starred in: “fuck me or destroy me”.
And here Harnaam is doing a live feed for Cosmopolitan, telling her story, answering questions, and looking so damn cute (click on the picture to open the video link). She talks about how she enjoys her body and femininity through makeup and beard care, too:
And here’s a previously related post on my own (ongoing) journey to body acceptance and self love: ‘I will live the life of my dreams… in *this* body.’
You best believe I am getting the above logo on a t-shirt! Mike Mort creates ‘SUPER ACCESSIBILITY LOGOS’, fun variations of the international accessibility logo inspired by comic book, film, television, video-game and pop-culture icons.
Here is some information on Mike from his site: “Mike Mort is a 25-year-old blogger and wheelchair-user, living with Duchenne Muscular Dystrophy. He believes deeply in intersectional social justice and ending all forms of oppression. Disabled activism is a major passion and personal cause in his everyday life. With this blog, Mike hopes to educate others about ableism and promote the equality and understanding of all disabled and chronically ill individuals.”
Click on the image above – Black Wonder-Woman (Pride) – to go to his blog. Love that he has a STELLA YOUNG quote on his masthead. I truly miss her; and am only now developing the proud ‘crip’ moxy that she departed this earth with at the tender age of 32. It has taken me a decade to truly understand this, but Stella taught me that pride is not about ego for disabled people… it is about dignity and valuing ourselves – and our bodies – in a world that affords us neither dignity nor value.
Disability pride (like Black pride and LGBTQI pride) is therefore a revolutionary tool, a paradigm shifter in a world that marginalises us physically, culturally and institutionally everyday – which can be demoralising in the extreme. As a Black Woman in a white settler colony, I can physically go into most spaces, but know I will often have to deal with misogynoir once I get in there; however, as a Disabled Black Woman, I am frequently prevented from even entering the building. Most public spaces are inaccessible to me. And when I do get in, I know – from years of experience – that I will have to deal with cultural ableism along with racist misogyny at some point (and classism, ableism related to mental illness, et cetera.)
Black Disability Pride in the face of all of this is not an indulgence, it is essential; a way of affirming our humanity and right to exist without the barriers that society erects against us, whether maliciously or not. And since disability forces an extreme and painful type of marginalisation very few of my Black friends (let alone other lighter skinned people of colour) understand, it is up to me to fight my battles alone. So I will stare at the above logo whenever I need a reminder to be my own damn hero.
Love you Stella – I know you hated the concept of being an “inspiration”, but you have inspired me to grow a pair and be unwavering when it comes to speaking up for others, and for myself (something I have hitherto been tremendously shit at doing), in the face of pervasive ableist marginalisation/discrimination. You encouraged me to do so five years ago, and I am finally doing it. I am certain you would be mighty pleased about that.
So this happened:
I was truly blessed to be invited to attend a private dinner with the incomparable Angela Davis on Tuesday evening; an event organised by RISE Refugee in conjunction with Sisters Inside Inc, Eclipse, Morrocan Deli-cacy and Engenda.
If you’re not familiar with Angela Davis’ work, you really need to rectify this at once. Angela is an amazingly generous, holistically focused and incomparable American political activist, academic scholar, and author. Here is a list of her published written work – I highly recommend reading all of it. In addition, watch the lectures of hers that have been published on YouTube.
Highlight of this glorious evening of conscious conversation for me was when Angela came up behind my friend Wani Le Frère (who had met her twice before, two meetings and conversations Angela remembered because he is profoundly intelligent, charismatic, and asks great questions) and I, placed her hand on our shoulders and gently interrupted to introduce herself … and called me by name ❤️
What happened next was hilarious; earlier in the day I was on Twitter and saw prison abolitionist/activist Deb Kilroy tweet Angela Davis’ own selfie, taken at her public lecture at the University of Melbourne the previous day. I spotted my sistagirl Taloi Havini (artist/curator/thinker/beautiful human) behind Angela, so messaged her and asked if she was indeed in Melbourne and if that was her. Taloi later messaged Angela to tell her about the tweet thing and said that her “solid sista” Pauline would be at the dinner. Angela told me this. Yep. I talked to my intellectual hero Angela Davis about a selfie and twitter, ha!
Angela then talked with us for a while, and answered our questions about social justice work, intersectional feminism and global collective activism, before popping off to have her dinner.
I am still tingling from it all. So in awe of Angela’s energy: accessible, warm, generous and down-to-earth. No pretences or airs. Just an authentic human, soulfully committed to the collective struggle for the liberation of the planet.
I’m writing up notes about the University of Melbourne public lecture she gave, and will post them here when that’s done!
“We have to talk about liberating minds as well as liberating society.”
~ Angela Davis
This is a post about spirituality and connecting to ones indigenous cultural roots (which to me, are one and the same).
I recently came across the below video and experienced these wonderful goosebumps of recognition… the ones I get when I read something, see something or hear something that confirms an intuition I have already had about the path I am travelling on.
The interview clip is called ‘Decolonizing as a Spiritual Path – Leny Strobel, Center of Babaylan Studies’.
Below the youtube video is this statement:
“If decolonization has taught us anything, it’s this: part of our own healing is to no longer be the willing receptacle of these projections from the colonizer. What then becomes of us when we are emptied of colonial projections? I was reminded by a very wise woman mentor from India that my colonized self is only a sliver in the totality of my Filipino self. Yet, temporarily, it was necessary for the process of decolonization to take up time and space in the psyche in order to purge these projections so that I can come home full circle to the largeness of my own indigenous self.
“I use the term indigenous to refer to the self that has found its place, its home in the world. Emptied of projections of “inferiority,’ “third world,” “undeveloped,” “uncivilized,” “exotic and primitive,” and “modernizing,” it is the self capable of conjuring one’s place and growing roots through the work of imagination, re-framing history, and re-telling the Filipino story that centers our history of resistance, survival, and re-generation.” (A Book of Her Own, 182).
This decolonization process is in part what I wanted to capture in my piece ‘Blak on Both Sides‘. In that, I describe how I had to really struggle to fend off the projections of the colonizer+racists+colorists and accept both my indigenous “Black on Both Sides” Melanesian body and my inherited indigenous intuitive abilities. Today, I fully embrace my indigenous identity and my connection to my cultural roots – which I connect to through my intuition… my holistic connection with my ancestors and guides.
So now I have a new vocabulary for my spiritual life: the path is one of decolonization🙂 Pretty neat!!!
BELOW is the second piece I wrote then “performed” at ‘Fifty Shades of Blak: Performance Night’, inside Blak Dot Gallery last night. It was an intimate, energising evening of performances from a beautiful, powerful and diverse group of women of colour, and I am really lucky to have been invited to be amongst them. You can read about the Fifty Shades of Blak Exhibition, and the first piece I wrote then performed last night, right HERE.
A brief intro for context: There is an American scholar named Kimberlé Crenshaw who coined the term ‘intersectionality’ to describe the study of how different forms of systemic oppression can intersect and overlap. This is concept that I think about frequently in terms of the world at large, but also in terms of my own lived experience – because I’m not just Black, I’m a Black WOMAN, and a Black DISABLED Woman, so I have and do experience both racism, the specific kinds of misogyny and sexism that Black Women face, and Ableism. This piece is about what it feels like to move through the world in a body that, even though I love it, and the people who love me love it, comes up against multiple kinds of marginalisation on a fairly regular basis.
(© 2016 Pauline Vetuna, All Rights Reserved.)
Living in a body that is marginalized for three different reasons feels like this: like constantly watching the traffic lights rapidly change from joyful green to halting red, and feeling the joy wane inside you every time.
Black friend sends out an invite. “We’re having a party, at this place, all welcome!”
Black friend says, “oh, I forgot to ask if there’s access… I think there’s only one step…”
Black friend says, “sorry it’s not accessible! The venue is already booked and paid for. But we’ll make sure you can be included in the next event.”
The next event is not accessible either.
This scenario repeats itself five hundred times.
I convince myself I have better things to do than be included in society.
I drive on.
NEXT GREEN light:
White feminist friend sends out an invite. “We’re having a discussion, at this place, all welcome!”
White feminist friend says, “no, none of the panelists are women of colour, but we’re talking about universal topics like breaking the glass ceiling, leaning in, and women on boards.”
White feminist friend says, “yeah I hear what you’re saying but we want to stick to topics that affect all women; you can stage another forum that discusses issues affecting Black women and Disabled women another time.”
All women means white and able bodied women, too often. It does not mean me. It probably doesn’t mean queer or gender non conforming people either.
This scenario repeats itself five hundred times.
I stay home and read Angela Davis books.
NEXT GREEN light:
Black male friend says, “I’m pro Black… I love my Black mother and my Black sister and Black women in general.”
Black male friend says, “I just think you can be pro-Black and still have a preference for lighter skinned women”.
Black male friend says, “I’m just saying that darker women can be a little masculine sometimes, and that isn’t attractive.”
Beware of the white supremacist who lives within Black skin.
This scenario repeats itself five hundred times.
I have to remind myself each time, “yes but not ALL Black men…”
NEXT GREEN light:
White male colleague says, “just so you know I am a huge champion of women of colour.”
White male colleague says, “I’m just saying that being against someone’s culture and someone’s skin colour are two different things.”
White male colleague says, “I think our military should airlift every woman out of that third world hellhole so that those men can’t reproduce.”
This sentiment is echoed by western supremacists five thousand times across the media landscape.
I remind myself of who I am, of my cultural roots, of the beautiful Black men who loved me into existence, and draw strength from them. I send love to all the innocent Black and Brown men in the world who are deemed guilty before the trial they will never have.
Then, I drive on.
NEXT GREEN light:
Former white male boyfriend says, “racism is stupid. You and I are basically the same person. And you’re the best friend I’ve ever had.”
Former white male boyfriend says, tears in his eyes, after the illness that would lead to me becoming disabled, “I love you so much, but… I don’t think I can handle this, handle your condition.”
Every institutional structure says: “Whites rule. Lights rule. Males rule. Able Bodies ONLY.”
I build up an armour, train myself to spot and avoid the supremacists around me and work hard every day not to internalize any of it, whilst staving off the aloneness that marginalization often forces upon you.
This scenario repeats itself five hundred times.
I drive on anyway.
BELOW is the first piece I wrote then “performed” at ‘Fifty Shades of Blak: Performance Night’, inside Blak Dot Gallery last night. It was an intimate, energising evening of performances from a beautiful, powerful and diverse group of women of colour, and I am really lucky to have been invited to be amongst them.
‘Fifty Shades of Blak’ was an art exhibition held as part of Melbourne Fringe Festival this year – and it just took out the Best Visual Art Show Award!!! Curated by force of nature and Blak Dot visionary Kimba Thompson, ‘Fifty Shades of Blak’ highlighted the voices of fifty visual and performing female artists, each addressing issues of stereotyping, colour coding, racism, identity and societal perceptions of First Nations women and women of colour. It was the first exhibition in the gallery’s fantastic new location at 33 Saxon Street, Brunswick. Support Blak Dot!!! Pay them a visit in person and follow them on Facebook here.
Congratulations to the ‘Fifty Shades’ visual artists: Atong Atem | Cora-Allan Wickliffe | Dulcie Stewart | Frances Tapueluelu | Georgia MacGuire | Gina Ropiha | Ira Fernandez | Jasmine Togo-Brisby | Julie O’Toole | Katie West | Katherine Gailer | Kirsten Lyttle | Lily Laita | Lisa Hilli | Maree Clarke | Megan Van Den Berg | Paola Balla | Sarah Hudson | Shona Tawhiao | Tania Remana | Texta Queen | Treahna Hamm | Vicki Couzens | Ying Huang.
(Side note: In 2012, another Blak Dot Gallery show I co-curated with Leuli Eshraghi took out the Melbourne Fringe Festival Best Visual Art Show Award that year; I feel lucky to have even a peripheral association with the second winning show haha!)
BLAK ON BOTH SIDES
(© 2016 Pauline Vetuna, All Rights Reserved.)
Many years ago, I made a little film called ‘Coconut’.
The uncomfortable coconut in question, was myself. It was something I was called as a young person many times. But the larger question I sought to explore through the film, was this:
“If there is such a thing as being Black on the outside and white on the inside, what does it mean to be Black on the inside?”
This is the question that plagued my entire adolescence and young adulthood; when I was tortuously straightening out my beautiful big natural afro, that both my Tolai father and my Tolai mother blessed me with, and wishing I didn’t have all the thoroughly Melanesian features I am proud to have today.
It is the question that rang in my ears as I would deliberately stay out of the sun, because the ever present hum of non-Black racists, and Black colorists, all around me, let me know pretty unambiguously that my Blackness was too Black. That my Blackness needed to be watered down with whiteness both in colour of skin and in content of character.
It is the question that lingered in the background when I was being affirmed by friendly, kindly white racist “friends” for not being like the only other Black girl in the schoolyard (who by the way was my best friend) for being more Martin Luther King to her Malcolm X, for quietly integrating and assimilating before I even knew what that was or that assimilating meant erasing… starving… myself.
It is the question that pained me, deep inside, when white people would say “you’re a different kind of Black girl”, and mean ‘coconut’, and think it was a compliment. When Black people would say “you’re a different kind of Black girl”, and mean ‘coconut’, and know it was an insult.
It is the question that represented the void within me that used to exist. The void left by the absence of a home, language and culture that can haunt Black immigrant kids growing up disconnected from a motherland long left, with indigenous immigrant parents also feeling the pain of that disconnection, and living in a colonial illegal settlement that will only accept you if you reject an identity you are strongly yet subtly encouraged at every turn to never fully develop… to instead stay cocooned and never become the butterfly.
I used to think that not developing those wings of identity would serve me well, somehow; at least allow me to live and pursue my watered down dreams in this white colony to some degree, accepting a second class reality of never feeling at home in my surroundings let alone my own skin and features. A wingless existence. In some kind of spiritual way I felt like turning myself into colourless WATER would allow me to flow into any space and become anything I needed to be to survive in that time and place.
That is true, to some degree. And I know now that this was lesson PART A in the wisdom syllabus that my Tolai Melanesian Black ancestors passed to me as I grew, through a vital and alive INTUITIVE GIFT that only in the last few years I have realised is my genetic family legacy… the gift of being indigenous, the inherited gift of my Black genetic lines on both sides. Guidance from my ancestors.
In the midst of a “rational “white supremacist culture it took me years of honing that intuition to even trust it, let alone to recognise its true origin being my indigenous cultural roots.
But now, I know. And that is my birthright identity. I claim it now, every single day.
Some years ago, a friend sent me a short story she found about the necessity of struggle as a precursor to wholeness. Sadly I don’t know who wrote it, but there is this passage in it that talks about how a restricting cocoon and the struggle that the emerging butterfly has to go through to break free of it, are the Life Force’s way of forcing fluid, WATER, from its body and into it’s wings, so that the butterfly can be as strong as it can be… and be able to fly.
In other words, the WATER came before the flight. So, today I like to think of my coconutty struggle through the confusing wasteland of whiteness and pervasive colorism that I went through, as having empowered me to be as strong as I am today. That struggle, ironically, gave me wings.
Because my ancestors whispers to me were right. Water is LIFE. Water is powerful, and forceful, it animates us and fills us and although colourless it reflects every colour we can see. It is a shape shifter, an adapter. It is an important element to understand, and master, and in some cases become… in order to survive. But once it is mastered and contained it must be directed back to the roots, to our cultural roots, to feed and nourish them,WATER them, so the life of our people can continue. In the person, the water must be forced into the wings, so that they, the butterfly, can fly.
I live so far from the land where my ancestors bodies returned to the soil yet I see with such clarity now that they have reached through time and space every day my whole life to give me guidance, even when I didn’t yet know their names. This is the gift that I say with embarrassment now that I almost forfeited to be accepted into a world that lacks the wisdom that my ancestors – my people – embodied. The gift of being Black on both sides.
Why would I ever want to be anything else?
Appreciating resilient Black womanhood, with 3 poems.
First. In the clip below, poets Crystal Valentine & Aaliyah Jihad name and shame the misogynist/racist toxins I bled out of my system long ago to be free, whole, and at ease in this temple I live in.
After the bloodletting, my inner voice spoke thusly:
“Unconditionally love your body, Black Woman – your proud existence is defiance. And be grateful for the men that won’t come your way.”
Echoes of those words are in this poem.
Second. A celebration of the creative, destructive, regenerative, fiercely protective POWER of the Goddess and all the female bodies she animates… disguised as a defiant clap back to period shaming. Mother/poet Dominique Christina is astonishing and her swearing is divine:
Third. This poem of body acceptance as a skinny Black Woman, by Alyesha Wise, illustrates how avoiding body criticism as an everyday Black Woman is damned near impossible … any self love defiantly flourishes in the depths of some serious shit: “I am not here for the non-believers; I am not here for those who cringe when they see me seeing all of my self. This bodily prayer is strictly between my sight and the sun; and all the good folk who enter the presence of this church with no other words on their tongue but ‘AMEN’.”
Yes, I know, it has been a long while. This year has been intense and challenging and full of unexpected curveballs… but glorious. I will have a fresh post up in a few days. Just thought I’d leave this here in the meantime.
“My passage through pain gave birth to the pathway that I am able to share with you today. I became intrigued by the quality and outcome of the recovery process. I became in awe of the capacity of human potential, resiliency, and the momentum of healing. My journey has taken me from the depths of pain and sadness to the uncovering of a life that is vibrant and fulfilled.”
– Keira Wetherup Brown, Gossamer Path
Hello🙂 I’m coming out of a few weeks of dealing with intense life stuff, hence my 27 day absence from here… but rest assured that I will have two new essays up for you this week. Today I just want to share this image I randomly spotted on social media yesterday. It resonated so profoundly that I googled ‘Gossamer Path’ and found the words quoted above. The first 3 sentences resonate… I trust that the 4th will too, eventually:
And here is a post I published two years ago that the image reminded me of: “Intergenerational healing? Papu, Mum, Me… Freedom.”
A quick post about something funny, moving, and entertaining.
After many recommendations, I finally watched the web series ‘High Maintenance’; it really is a thing of beauty.
Below are three of my favourite episodes so far, in the order you should watch them in (the first two episodes are related).
First up, ‘BRAD PITTS’:
This second one kind of struck a nerve – and features the hungry lady from the video above. Dating after recovering from serious illness, in my experience, can be a little weird – you just hope for someone who isn’t completely freaked out by the realness of your life, and there are many people who don’t want to deal with that. But exposing that reality to someone on the second date isn’t as challenging as having chilli on your… sensitive areas. ‘RUTH’:
And I enjoyed this one about a couple doing the Airbnb hosting thing, putting up with grating house guests (including a couple of Australians) to pay the rent (incidentally the recent episode of ‘Broad City‘ in which they rent out their apartments to international visitors for one night to make money made me laugh so hard). This scenario is really my personal nightmare – I hate people all up in my stuff and personal space. But maintenance guy really helps a brother put his foot down in ‘TRIXIE’:
New post soon, as mentioned.
‘The fact that they co-host the same show yet only one has been the subject of pointed attacks in the media makes it hard to argue that the problem, from the perspective of long-term TV insiders, isn’t one of race.’
– from ‘Why you should care about the casual racism on television‘; comparing the reaction to Waleed Aly’s Gold Logie nomination to the reaction to colleague Carrie Bickmore’s.
Back in 2010, I wrote this post titled ‘People like us: media representation and social cohesion’. In short, the post is about the importance of seeing the full diversity of a country’s population reflected in the cultural media landscape; how good storytelling and media representation can foster understanding and respect for fellow citizens, and a sense of belonging and inclusion for otherwise marginalised people.
In that post, I quoted something Waleed Aly (whom I have been critical of on various occasions) said in his interview with Andrew Denton on program Enough Rope – about the importance of positive Muslim “role models” and icons in the media and public life, at a time when mistrust and marginalisation of Muslim people had taken root in Australia:
“I think we like to see reflections of ourselves in the public space and Muslims have been really short on role models in the public space in Australia or even in the western world. We’ve had some very successful Muslims. John Ilhan, the late John Ilhan’s a very good example of that. But at the same time his real name was Mustafa and he had to become John to become a success.”
“And when you see him [Bashar Haoli, first top grade Muslim AFL player], out there, and you see him do that, you suddenly for a moment have this belief, this realisation that I could do that, if I had the talent. But the thing that’s stopping me is that I’m no good, not that I happen to be a Muslim or that I come from a Middle Eastern background, and that’s incredibly powerful. It’s so powerful, I don’t think people who don’t have that problem who have never encountered not being represented in the public space in some way understand how debilitating that can be.” [emphasis mine]
Fast foward to April 2016, and public intellectual+professional print/radio/television broadcaster of many years Waleed Aly – along with broadcasting veteran and avant garde icon Lee Lin Chin – have become the FIRST EVER non-white Gold Logie nominees (in a list that includes 6 people). The Logie nominations are awarded based on a popular vote by citizens who care enough to cast votes in this popularity contest.
The response from media gate keepers and segments of the (white) media establishment to the announcement that these two public figures were on the list was… incredibly telling. Karl Stefanovic, 2011 Gold Logie winner who has attempted with some success to put himself forth as an enlightened person in regards to Indigenous relations and gender equality, couldn’t help but betray a sizeable blind spot he has in this pathetic Today show exchange with two other well-paid white public figures:
Ben: “Where is Lisa Wilkinson’s Gold Logie?”
Karl: “Lisa’s too white.”
Ben: “Is that it?”
Karl: “That’s it.”
Lisa: (laughing) “I got a spray tan and everything, still didn’t make it. What can you do?”
Karl: “Logies controversy. Boom.”
In the segment later defended by the host network as not about race, Stefanovic also joked that despite being white “on the outside”, he was “dark on the inside”; then was hailed by co-host Ben Fordham as a trailblazer. Meanwhile, the usual suspects in the media establishment reacted to the announcement of the two highly accomplished non-white broadcasters being nominees as if a political leader had tried to steal an election.
New Matilda published this rebuttal pointing out the rank hypocrisy, inconsistency, racism and Islamophobia that characterised the bizarrely heated (but not surprising) reactions to Aly and Lin Chin being nominated. I just want you to ponder, for one minute, what it might be like to live as a brown-skinned person in a country in which one of the only public figures who looks like you, and that you may identify with – an accomplished, law-abiding centrist intellectual – is attacked based only on his status as a non-white man.
Regardless of what other privileges of citizenship you have, do you think it does an individual’s or community’s psychological state any favours to live in a context in which any success that non-white (or non-majority) people enjoy is denigrated, mocked and blamed on the ego-preserving concept of “reverse discrimination”? Or blamed on affirmative action – an often necessary policy approach to redress well-established pro-white hiring and selection bias? Even when the non-white people in question were actually selected based on popular public vote?
Think about how the reaction to these two media figures might mirror the marginalisation of unapologetically non-majority people in Australian society at large. And I use the term unapologetically in a positive sense. Both Aly and Lin Chin have been on our screens for ages. Lin Chin has endured much abuse for her ethnicity, voice, looks and style over her career; yet continues to kick ass as an avant garde icon. Aly has endured a lot of racist abuse, but continues to speak out against racism and a range of social abuses.
Perhaps the “issue” unconscious racists are having is not that mild-mannered Aly and non-political Lin Chin are not white – I can imagine the same people and news organisation wholeheartedly embracing and supporting a non-white person who attacks others who speak out about racism, cultivates a conventional style and uncritically supports the status quo and nationalism (they gave one such person her own column and regularly consult her for these kinds of opinions).
Maybe the real root to the aversion to Lin Chin and Aly is that they have not shed the things that make them ‘the Other’ in many people’s minds – whilst simultaneously owning their identity as Australians. As it should be.
Interesting fact: the proportion of Australians born overseas has hit a 120-year high (March 2016 ABS statistics) and Screen Australia recently announced a research project to ascertain just how diverse cast and storyline diversity has been in Australian television drama over the last five years. I’ll write about this in an upcoming post.
And I’m sorry this post was late – it’s been a crazy, but intensely creative, week.
A transcendental meditation teacher once told me that in her belief system, the leaders that emerge and are chosen to lead a particular collective of people, are the direct product of the collective consciousness of that group of people. So what are we to make of Donald Trump, the front-runner for the Republican nomination? And what does it say about the consciousness of the people who gravitate towards him?
I must admit that I am not in the least bit surprised by his popularity in the race for that party’s nomination. Any level-headed observer of the tone and “quality” of politics on the U.S right – both in the lead up to the 2008 election of moderate President Barack Obama and after that historically significant win – will remember, that when Obama moved into The White House, the right wing moved into the nut house (to paraphrase one comedian).
We remember John McCain, the 2008 nominee (who sold out so many of his own long-held principles to maintain the support of hardliners within his party) trying to calm down the enraged crowds who attended his rallies, whilst simultaneously trying to harness their energy and stoke the fires of opposition to the prospect of the “foreign” named man becoming President. One incident, described in this Politico article, is stuck in my memory: when a middle-aged white woman was given a microphone and told McCain she didn’t want “Arab” Obama in the White House. On that particular day, McCain wasn’t prepared to let the factually wrong statement go uncorrected. He told the woman:
“No, ma’am. He’s a decent family man [and] citizen that I just happen to have disagreements with on fundamental issues and that’s what this campaign’s all about. He’s not [an Arab].”
The statement appeared to be a moment of decency, McCain stepping away from the “red meat” script, and yet, the insinuation of the correction was that to be an Arab (which of course, Obama isn’t) also means to not be a decent man or citizen of the U.S. Still, McCain was booed relentlessly by the Republican rally attendees that day, every time he pleaded for reason and calm, in the face of outlandish or slanderous statements regarding Obama being a terrorist, a socialist, and so forth. Politico documented the dynamic between him and the crowd:
McCain promised the audience he wouldn’t back down — but again sought to tamp down emotions.
“We want to fight, and I will fight,” McCain said. “But I will be respectful. I admire Sen. Obama and his accomplishments, and I will respect him.”
At which point he was booed again. [emphasis mine]
“I don’t mean that has to reduce your ferocity,” he added over the jeers. “I just mean to say you have to be respectful.”
Gone are the days when a Republican front-runner called for civility and respect from their own flock. But where do people think the mob booing – and the seething xenophobia and reactionary impulse that inspired the booing – went? Those people, and their energy, obviously did not disappear; and going by their reaction to McCain during that campaign, they were already pining for a new, more extreme, less civil leader. Meanwhile, outside of that arena, Donald Trump was becoming as angry about Obama’s ascendency as the woman who used “Arab” as a pejorative. Trump emerged as a serious ‘birther‘ – one of the conspiracy theorists who wrongly believe Barack Obama was not born in the United States – in 2011.
In April 2011, NPR published this post on its politics blog, ‘Donald Trump, Birther In Chief? Poll Has Him Leading GOP Field With 26 Percent’. It says: “This poll […] indicates there’s a hardcore birther segment in the Republican Party that will reject any candidate who says unequivocally that Obama was born in the U.S. And those birthers are rewarding Trump, who has become something of the birther in chief with very strong support.” It also provides this excerpt of the poll findings:
“23% of these voters say they would not be willing to vote for a candidate who stated clearly that Obama was born in the U.S. 38% say they would, and a 39% plurality are not sure. Among the hardcore birthers, Trump leads with 37%, almost three times as much support as anyone else. He comes in only third at 17% with those who are fine with a candidate that thinks the President was born in the country. Romney, who recently stated he believes Obama is a citizen, leads with 23% with that group but gets only 10% with birthers.”
I took articles like this seriously at the time, and hence have not been surprised by Trump’s popularity amongst Republican voters over the past year. Back in 2011 NPR also published this piece, ‘The Nation: Confronting Trump’s Coded Racism’, which identifies the historical context and racist nature of the accusations that Obama is not a U.S. citizen, and provides links to several excellent pieces (by people of various political stripes) that directly take on Trump’s race-baiting. It also contains this assertion:
“Still, racial dog whistles only work when a lot of people play along. Otherwise a coded attack — aimed at the racists but clinging to deniability — curdles into public, blatant racism. (That’s bad in politics and business, so it would restrain even a business candidate like Trump.)” [emphasis mine]
It would only restrain someone who knew they did not have the support of a large group of xenophobic nationalists and racists; at this point Trump does have their support. And right now, much like the meditation teacher asserted, he is a conduit for their frustrations, resentment, hatreds, fears, and (this is crucial) their egoic aspirations for grandeur. Furthermore, it is not unusual for uncivil language and extreme statements like the ones Trump produces regularly to be rewarded by right wing voters. Anyone who has ever watched a Republican debate that did not include Trump would have still witnessed extreme, violence-endorsing statements being cheered by the audience.
And yes, that audience isn’t only “white”. Much was made this week about the fact that a good percentage of Latinos in Nevada voted for Trump; it is wise to remember these voters were Republicans when processing that information. There are of course other people who are not traditional partisans, who consider themselves to be reasonable people, and who find Trump appealing for one position or another. One Latino man who plans to vote for Trump told The Daily Beast this, when asked what could possibly turn him off Trump – his naiveté is telling: “if he came out and used the ‘N’ word or something like that, I probably would not vote for him. But what is one racist thing that he said? The guy’s never said anything racist.”
Trump recently levelled a ‘birther’ accusation against his Republican rival, Marco Rubio. It has followed a distinct pattern that has characterised his other ‘birther’ accusations. The Atlantic published this piece recently, titled ‘Trump’s Birther Libel’, which makes the case that he is attempting to make American citizenship a matter of “race and blood”. It is important to note that Trump has the endorsement of people for whom race and blood are an obsession: white supremacists. Including a former KKK leader. The reason for this is obvious to all but the most naive.
John Oliver’s show ‘Last Week Tonight’ just aired an excellent, well-informed segment addressing Donald Trump’s bid for the White House, the reasons for his popularity amongst right wing voters, the gulf between the image/brand he has cultivated and his many failures as a business man, his pathological lying, and his unwillingness to outright condemn and distance himself from white nationalists (in essence, his base). Oliver makes an important assertion: that both being a racist nationalist and pretending to be a racist nationalist in order to win votes makes a candidate contemptible. Trump is guilty of one of those.
You can read Vox’s article on the segment HERE.
WATCH the segment below. Or if you live outside the U.S, you should be able to watch it HERE.
This is a quick post for those of us on an intuitive life path; who follow our inner compass, come what may.
My Facebook profile pic this year is the words ‘grown-ass woman’ – which I created to celebrate this painfully hard earned phase of adult life I have entered. So naturally I got excited when I stumbled across this video on youtube yesterday :-) Titled ‘How to be a Grown Ass Woman’, it is a WNYC panel of four public figures discussing the major moments of transition in their lives – when they knew they had each gone from (mousy) young lady to grown-ass woman.
I freaked out when I read the description and noticed comedian Sara Schaefer (whose twitter presence I enjoy) and The Daily Show’s Jessica Williams (who I am truly infatuated with) were both on the panel. I related to Jessica’s story, about having to be tough and doing what needs to be done to protect others and ourselves.
But it was Katja Blichfeld, co-creator of web series (and TV show) ‘High Maintenance’ (which friends have raved about but I still haven’t watched) whose ‘transition’ story resonated with me the most… completely, actually. She essentially articulated why I feel like a grown-ass woman today.
Katja tells her tale from 23:39 to 29:54. The quote below is the heart of it, though – what made her realise she was already a ‘grown-ass woman’.
When deciding to turn down solid career opportunities to pursue a “side weekend project” she had little experience in (High Maintenance) she looked back at her other life experiences and noticed something: that despite the constant objections and judgments of multiple people in her life about Katja letting her inner compass direct her choices (rather than just going with the stable salary, the rational path) Katja had done so anyway – and discovered her intuition was a BOSS:
“I started surveying my life before that, and thinking about just how I had ended up where I was. And it was a series of decisions based on gut intuition, over and over again.
A lot of those decisions, I realised, were similar, in that they did not make a whole lot of sense on the page, and I realised ‘Oh, I’ve kind of lived my whole life in defense mode, having to explain myself or why I am doing these things that don’t make a lot of sense, but I feel the pull towards doing these things’.
I kind of just had a realisation, like, ‘Oh, I have wisdom! I’ve collected some wisdom and I’m in my thirties and I know some things, and I can look back over my life and see how me following my intuition has yielded these incredible results, time and time again, even when those said decisions didn’t make a lot of sense in the moment.
And I think that’s kind of when I felt like ‘I’m a grown woman’, because I can sort of look and see that I’ve accumulated these experiences and that they’ve yielded wisdom and that this wisdom is worth listening to, and my intuition is worthwhile and worth listening to… and I’m just going to trust in that and do it.
And I did, and obviously it’s worked out pretty great… that was my growing up moment, realising I have wisdom, that I know what’s best for me, and other people don’t know what’s best for me.
And that’s that.”
I will keep listening to my BOSS. My day-to-day mind may be hopeless, nervous, sometimes unsure of itself… but the Boss knows what’s good.
You can check out the full easygoing panel discussion right here. NY Magazine writer Heather Hasvrilesky is the fourth woman. This is what she said about being in her forties: “I’m the happiest I’ve been, for sure. but I’m still insane.”
I have both a spiritual and justice agenda in life. Simply put, it is the empowerment of the Feminine and the healing/balancing of the Masculine – in my country of citizenship, in my country of birth, in the Pacific/Oceania region, and globally.
The text below has been sitting in my hard drive for eight months. I wrote it one evening, for myself, in the midst of one of those frustrating public discussions that occasionally arises regarding what feminism is and isn’t, who is and isn’t a good feminist, and why some women distance themselves from the term altogether.
It was inspired by innumerable disagreements I have observed on social media, about ‘white feminism’ and the bizarrely controversial term ‘intersectionality’; and my frustration with how essential conversations about the diversity (different realities) of women are often handled in this public sphere by otherwise intelligent, brilliant people.
And it was my first ‘stream of consciousness’ attempt to articulate my personal feminist framework in my 31st year of life – specific to my experience as a citizen of a ‘settler society’ (Australia) and the barriers that exist in this context. It takes into account the diverse lived experiences of women here (the experiences I am aware of), and how some women face additional barriers due to the intersection of gender discrimination with class, race, et cetera.
Specifically, barriers to what liberal feminists would regard as the goals of feminism: equality in the public sphere and individual self determination. I did not consult any feminist theories whilst writing this document – my views expressed below evolved over time, shaped by diverse texts, debates, public intellectuals, and lived experience.
So here it is. what I will refer to as my version of ‘Diversity Feminism’.
1) Is focused on settler societies, and their diverse populations.
The locus of my Diversity Feminism is within ‘settler societies’ such as Australia, New Zealand, Canada, and the United States – countries broadly built upon the displacement of Indigenous peoples by European colonisation, racist population and border control, and waves of migration. Some of these countries have historically also accommodated forced migration – various forms of slave labour. Australia included.
Justice necessitates a full acknowledgement of these histories and policies, and the legacies they produced in terms of persistent intergenerational trauma and cultural, systemic inequalities – which adversely affect some groups in society whilst privileging others. Diversity Feminism seeks to understand – through history and other disciplines, the sciences, the humanities, and the arts – the root causes of group disadvantage, and discord.
It seeks this multi-faceted understanding, in order to find holistic and innovative solutions to these disadvantages themselves, and create a more just society.
2) Is committed to reconciliation and respect for Indigenous peoples.
Full acknowledgment of history – in particular Indigenous history, both prior to and after white colonisation – is an essential condition of reconciliation, equality, and social cohension.
The seismic injustice and wounding that occured at the time of the foundation of settler societies, and the destruction that policies governing Indigenous communities wrought over centuries and upon generations of people, must be acknowledged – as a precursor to a healthy society, the wellbeing of Indigenous peoples and, in particular, Indigenous women and girls.
Diversity Feminism upholds that justice requires SELF DETERMINATION for Indigenous communities, and recognises the esssential leadership role Indigenous women play in this self determination. These communities are diverse – geographically and otherwise. Their histories, needs and preferences will differ. The aim of government policies should be to work with communities in order to design and tailor programs to suit them and uphold human rights.
A committment to long-term funding and a ‘self determination’ approach is crucial – communities, Indigenous women and girls, have suffered tremendously as a result of myopic funding cuts and frequent policy changes. In many cases, successful, self determination oriented policies formulated with or indeed by community leaders have been attacked and shelved as a result of the ideological biases of politicians, bureaucrats, and activists.
Top-down, radically assimilationist policies have in many cases caused much harm. Knee-jerk resistance to “paternalistic measures” required to interrupt cycles of dysfunction can also be harmful. Again, the specific conditions and needs of each community, and the vision and wishes of each community, should determine the policies designed for them.
Finally, policy makers, the broader society, and certainly diversity feminists must acknowledge the deep racism that lingers towards the Indigenous peoples within our countries. This is undeniable – reflected in shameful statistical disparities and documented lived experiences of Aboriginal people. To deny these disparities in 2015 is, in and of itself, an act of racism. And will continue to be until those disparities are fully eliminated.
Much progress towards reconciliation has been made, and this is to be acknowledged and celebrated. But both systemic racism and incidences of personal racism towards Indigenous peoples remain ubiquitous. Respectfully understanding the histories of our nations – not just the relatively recent white settler histories, but Indigenous histories – and how they have shaped our national consciousness, is essential to understanding why.
We cannot truly close the empathy gap and support the empowerment of all Indigenous women and girls without this understanding.
3) Asserts that diversity is reality.
My Diversity Feminism obviously recognises areas of “universal” concern for women and girls in settler societies: legal equality for women; healthcare and family planning services; equal access to education, jobs, and public spaces; equal pay for equal work; progressive restructuring of education and work institutions to accomodate and value caring duties and child rearing responsibilities; freedom for girls and women from violence, abuse and harassment in all its forms.
However, by putting the locus solely on “universal” concerns, many western iterations of feminism within ‘settler societies’ fail to acknowledge or address a vast array of specific, complex obstacles that inhibit marginalised or “Othered” women within them – and prevent such women from enjoying the rights, freedoms, and equal participation in society enjoyed by the more privileged – i.e. white, able bodied, middle class women.
[This has always been the case. An historic legal example: “women” in general were not granted the right to vote in Australian Commonwealth elections in 1902; white women were. Indigenous women had to wait until 1962. In 1920 British subjects were granted ‘all political and other rights’, but South Sea Islanders were still ineligible to vote despite being British subjects. Natives of British India living in Australia were allowed to vote in 1925.]
To remedy this, Diversity Feminism centres its focus on the diverse realities of:
- First Nations women
- Ethnically diverse women, and linguistically diverse women
- Women living with neurological differences, chronic illnesses and disabled women
- Women living with psychiatric conditions
- Elderly women
- Transgender women
- Single mothers
- Women carers
- Women who struggle with English literacy
- Women stuck on a low income (the working poor, and welfare supported women)
- Women trapped in abusive and/or violent relationships
- Homeless women and women who require public housing
- Women in remote, rural or underserviced communities
- Same-sex attracted women
- Women sex workers
- Exploited workers (including non-citizens & forced/coerced labourers)
- Women in the prison system
- Women who have sought asylum in our countries.
These women may in theory share some of the aforementioned “universal” concerns and seek the same gender equity that white, middle class, able-bodied women do – but they face additional external barriers to the realisation of full empowerment due to factors like location, class, “race”, cultural background, literacy/language competency, and disability that can prevent them from doing so.
Diversity Feminism therefore centres the experiences of these women and seeks to examine these barriers, to understand how they intersect (“intersectionality”) with gender – in order to find multi-disciplinary, holistic policy solutions for them. Diversity Feminism is committed to ensuring all women are valued, supported, and empowered to live safe, meaningful, productive, and self determining lives.
4) Upholds and supports individual human rights, both in mainstream national culture and for women within culturally diverse communities (First Nations women included).
For the purposes of this document, cultural patriarchy is defined as: cultures in which the desires, drives and demands of men carry more weight that the desires, drives and demands of women; within which women are restricted to defined gender roles, mores of behaviour, and life paths; and within which women are prevented from ascending to leadership positions due to their sex.
Diversity Feminism supports progressive cultural change away from rigid cultural patriarchy, towards equal opportunity and rights for all women and girls – within both the broad national culture AND within its various cultural communities.
Diversity Feminism also understands that sustainable cultural change comes from within – in this case, led by women and men inside the communities in which change must occur. It therefore seeks to offer firm support to women and girls in culturally diverse communities – and their allies – to instigate progressive change within those communities.
In doing so, Diversity Feminism aims to both respect the unique identities of various cultural communities that are important to many women, AND augment such cultural communities to include recognition of human rights for women and girls. Diversity Feminism affirms those who seek to be agents of change from within.
Fundamentally, Diversity Feminism recognises the reality that many feminists successfully mediate between different cultural identities, in ways that affirm and empower them – and that cultures can change. It therefore aims to foster progressive change across all cultures towards the recognition of human rights for ALL women and girls – and more broadly, all people.
5) Upholds and supports individual human rights for women globally.
Supporting ‘change from within’ is a principle applied in relation to women and girls in other countries too. It is expressed through supporting grass roots initiatives in other countries – and between countries – to secure the rights and empowerment of women and girls around the globe. In particular, the voices and leadership of women in the “Global South”, and conflict zones, should be elevated and affirmed. Overseas movements of men for progressive cultural and legal change – the empowerment of the women in their countries – should also be supported.
6) Understands that the nation states we live in exist within a bigger picture – a global economic system, that entrenches inequality and relies upon exploitation.
My Diversity Feminism recognises that Western nations enjoy the level of development they do in large part as a result of centuries of mass human and resource exploitation in the “Global South”. Western colonial projects also planted the seeds of many conflicts and territorial disputes. The international relations objectives and foreign policy of countries (notably the United States) since the development of the nation-state system, have created both immense wealth for some and immense suffering for millions of others globally. Obviously, women and girls are amongst those affected.
And Diversity Feminism recognises that the material wealth and many of the products we rely upon/enjoy are stained with the suffering of unseen, unheard, exploited workers throughout the world – many of whom are women and girls, or the family members of women and girls.
Diversity Feminism therefore supports progressive government/legislative regulations at a regional, national and international level that protect ALL people, fauna and ecosystems from:
- human and labour rights abuses
- unsafe and unethical business practices in all markets (including practices harmful to animals)
- unsafe and unethical supply chains in production of goods and services
- unsafe and unethical resource extraction and/or processing
On a personal level, my Diversity Feminism compels me to try, as much as possible, to approach consumption with a sense of responsibility to both the wellbeing of workers and responsible resource extraction in mind – supporting businesses operating ethically in accordance with regulatory measures, or of their own volition [e.g. B Corps].
When exercising ones political, legal and consumer freedoms, the Diversity Feminist should endeavour to make choices that align with any or all of the above.
And… that was it. First attempt to articulate my approach to feminism as a citizen of Australia, a lady with roots in the Global South, a disabled woman. The idealist in me actually believes settler societies have the potential to be the freest, healthiest, and most harmoniously diverse societies on Earth, if they examine their national souls and do the necessary progressive justice work; my diversity feminism is very much about getting us there. I will continue to refine the vision.
© 2016 Pauline Vetuna, All Rights Reserved.
This is a quick post for everyone who struggles with strong emotions.
I used to be one of those people. I still feel things deeply, and I am slightly bipolar – it is mild, gives me intuitive and creative blessings, is not severe enough to require medication. Nonetheless, I do contend with my natural pendulum swing of emotional highs and lows.
There isn’t one magic solution that will “fix” people like us. A disciplined, holistic approach to ones mind, body, and spiritual health is necessary in order to keep us all in a good place – fit enough to make the most of our lives and be happy, functional people contributing to the world.
However, over the years I have found one practice that has helped me profoundly to balance during times of emotional turmoil: MEDITATION.
Intuition during hard times has led me to try and practice many forms of meditation over the years: Eckhart Tolle’s presence method of detaching from ‘the Thinker’ and ‘the pain body’; mindfulness meditation; numerous guided meditations, and Transcendental Meditation (TM).
All the methods I have tried are aiming for the same thing: to enable the practitioner to get beyond both their thoughts and their emotions – which are intertwined – and become the Overseer of everything that is going on both inside and outside of them.
Many people have a permanent and regular meditation routine that they follow, but I find that I use meditation regularly only during periods of instability and emotional turmoil. This is mainly because I am able to stay in ‘Overseer’ mode for long periods these days.
Tolle talks about practicing presence all day, everyday, and I actually find I do this – primarily because my family – whom I am in regular contact with – present constant challenges to my emotional state. In his books, Tolle talks about how simply staying ‘conscious’ with ‘unconscious’ relatives is the ultimate way to become a Master of presence. I think this is absolutely true.
Tolle also says having to transmute intense suffering can lead to the ultimate ‘awakening’ in the person who is forced by circumstance to transcend their suffering… and the only way to do so, again, is presence – going beyond thinking and emotional reactions, stepping into a higher consciousness. Transmuting suffering into consciousness is the ultimate alchemy. I have multiple experiences with this scenario, too.
So, I highly recommend giving meditation a go. And if you can, check out Eckhart Tolle’s books – I listen to his audiobooks regularly. If you’re on a tight budget (as I am!), see if you can order them in at your local library. There are numerous free meditation podcasts on iTunes – I love the ‘Meditation Oasis’ podcast. And you may be able to find affordable, accessible meditation classes at community centres in your area.
On a comedic note, below is a link to a 2 minute soothing guided mediation: for those of us who strive for “nirvana”, but adore the F word🙂
Next post in 9 days. Have a great week.
[sorry this post is a few days late – I’ve been having issues with my wordpress admin page]
This post is about living, loving, and joyfully navigating the world in a body that may be culturally stigmatised, socially marginalised, and structurally discriminated against. I experience the pleasure, the privilege of insights, and sometimes the pain of inhabiting one of those bodies.
Because when your body is the target of discrimination, it is a challenge to not internalise some of the nonsense that is directed at you by others. Even when you are a strong individual who powers yourself from within – which I am (most of the time). I re-listened to a podcast earlier this week, that reminded me of the importance of body acceptance work – for people whose experiences moving through the world are coloured by other people’s prejudices against their “different” bodies.
The podcast was Lena Dunham’s Women of the Hour, Episode 2. In it, Girls star Aidy Bryant shares what it is like to be an actress happily living in an overweight body. Ethiopian writer Hannah Giorgis discusses the politics, style and magical bonding that connects Black women who embrace their (often stigmatised) natural afro locks. Young musician Mindie Lind, who has no legs and rides around on a skateboard, explains how being a “crip” is a daily creative process (a brilliant description), and talks about being the object of sexual desire.
Episode 2 also features writer, TV presenter and activist Janet Mock, answering questions about her experiences of being a transgender woman of colour; plus filmmaker/writer Rachel Fleit, who has alopecia, sharing truly beautiful insights from her journey of “coming out” as a bald woman. Rachel says the way she handles people’s weird reactions to her baldness, completely depends upon what she calls her “spiritual fitness” on that day – something that really resonated with me, in general.
In fact, aspects of the experiences of all of these women resonated with me: Aidy’s carefree joy in her body and positive professional experiences within it, despite the rampant discrimination people often warn her about; Hannah’s bonding with her Black girl friends over hair and politics; Mindie’s sense of both power and vulnerability regarding her sexual life, and the creative adaptability that being a “crip” necessitates; and Janet’s simple desire for reciprocal love – a loving, public, respectful and equal partnership.
To me, the experiences shared in the episode highlight how people who inhabit bodies that are socially marginalised, often need to develop – through persistent, loving, self-acceptance work – a confidence in themselves and their being that can withstand and transcend the dumb shit they will encounter in the world. The late poet and disability rights activist Laura Hershey wrote: “Remember, you weren’t the one who made you ashamed, but you are the one who can make you proud […] you get proud by practicing”. For me, this simply means to continuously embrace and love your body.
I am practicing doing that again. In my previous post I wrote about how I am in the process of gaining my physical strength back after recovering from PTSD – integrating a new health and exercise routine into my daily life. At the age of 31, I am closer than I have ever been to realising a permanent, unconditional love for my body, that transcends all the harmful false beliefs I have allowed to exist within me in the past – all of which were internalised from negative experiences in the world, related to the way my body has been accepted (or rather, not accepted) by others.
These experiences started from the age of three. This is the age I was when I first experienced racism. A Japanese girl (funnily enough) at my pre-school told me at length and in great detail (quite alarming, given her age) why my Melanesian body – skin, hair, facial features – were ugly and not as lovely as people whose features were Asian or white. I was the kind of completely open-hearted child who believed everything the world told me at that age, so naturally, in that moment, I internalised it.
But it actually didn’t scar me too much, as I grew into a sensitive but confident child, with many a limerence-afflicted boy admirer and a healthy amount of affirmation from the people in my life. Nonetheless, the “bug” of that incident of racism was still embedded in my psyche, reinforced by the pro-white biased culture I was immersed in, and triggered whenever experiences of racism occurred. And when I say triggered, I am not talking about merely remembering the first experience – I am talking about feeling, in the moment, as inferior and uncomfortable in my body as vulnerable 3 year old me did in that pre-school playground.
I cannot pinpoint an exact moment when I started to “de-colonise” my mind, and completely purged it of the white/light supremacism that permeates much of the world. But I do know it had everything to do with connecting with other Black people who already had unburdened themselves of the bullshit. Since racism begins as body-based discrimination, the unburdening process naturally involves a positive reclamation of the body – specifically, of all the traits that white/light supremacism deems unacceptable. Going natural with my afro-curly hair in my mid 20s was not only an aesthetic choice; it was a political act. A freeing, personal expression of both my antiracism and my feminism.
Becoming sick at the age of 13 presented another psychological challenge to overcome – more layers of body dysmorphia, discomfort with my physical form. I was a naturally athletic and sporty child, so losing the ease I always felt in my body was a shock to my system. And, just as my unconscious discomfort with my Melanesian features owed completely to the experience of being immersed in cultural white/light supremacism, my discomfort with the effects of illness (which in my awkward teens included scoliosis, scars and reduced muscle tone) owed largely to the unkindness of other people – and societal attitudes about “different” bodies.
Unburdening myself of that particular form of internalised -ism, happened strangely and miraculously when I became a paraplegic, at the age of 21. Given my medical history (the illness I battled in my early teens affected my spinal cord), becoming disabled was the one thing I was most afraid of. Ironically, though, I became healthier in the aftermath of that particular trauma. For the duration of the year after that life-changing event, I worked out every day, my skin glowed, my appetite improved and I felt extremely present (and, yes, fly as fuck) in my body… until I started full-time work in an office and no longer had time for it. Different story.
So here I am now, 10 years later, recovering from another extended period of trauma. Not only can challenging times in our lives seriously harm our physical and emotional health – they can also seriously damage the relationship we have with our bodies. For me, I think these last six years have really been marked by a desire to take care of and embrace mine… but an inability to do so consistently and effectively. The PTSD symptoms totally depleted me of the energy, stability, and clarity I require in order to be able to take care of myself as a disabled woman.
2016 for me is about giving myself that energy, stability, and clarity. I have designed my new health/body routine to ensure I am maximising the amount of vitality, gratitude and joy I feel within it. Because it is this amazingly resilient form – this Melanesian, disabled, female body – I will live my long, long life and dreams in. And it is by really, truly loving and caring for it – embracing everything the unconscious world around me signals in subtle and overt ways is unacceptable, every day – that I will be strong enough to make those dreams come true.
Just watch me🙂
“For it to get better, you need to get better.”
This is a post about healing; and the previous six years of my life.
Yesterday I had a 5 hour lunch with two friends – married to each other – who have lived for over a decade with the painful, heavy reality of severe injustice and mental illness: the invention of the husband’s mental health issues by an incorrectly diagnosed bout of cerebral malaria; a serious head-trauma inducing car accident; and the subsequent fuckery of a pseudo-scientific, inhumane and dignity-stripping psychiatric system – one that long ago incorrectly appraised my friend’s neurological diversity as a danger to society and to his beloved wife.
They have experienced first hand how being deemed by the authorities as ‘crazy’ in a dangerous way, can in practice render ones human rights null and void. He has endured years of dignity-stripping observation and treament from supposed professionals – forced sectioning in psychiatric facilities, forced medication and injections, forced electric shock treatment. She has endured the continuous heartache of fighting on his behalf for his rights and his dignity, whilst also having to live with the sometimes trying – never dangerous, but trying – neurological results of this in his personality and behaviour.
Over the years through my friendship with this brilliant scientist and kindhearted man, I have had a glimpse of these neurological results, which are as distressing to his own analytical mind as they are to his equally intelligent but soulful and present wife. Through no fault of their own, this is their lot in life. And the other day, we really, really talked – joyfully – about living with circumstances we cannot change, and finding light and hope daily in the midst of such circumstances.
I have some insight into living that kind of life, for various reasons. My friend, she said to me that I’ve experienced an unusual amount of big loss in my life – certainly for someone my chronological age. Most of this loss I am unable to talk about or articulate; but I still feel the pain of those losses. Often I am unable to connect the pain I feel with the actual losses, though. Because of this, I have had these moments in life where I’ve had to get real with myself about me not coping so well with the stuff I cannot change; then seek new methods to alleviate the distress I have tried my best to hide from people.
Last year was a big year in terms of admitting to myself I was not coping so well, and seeking professional help for that. I’ve always been slightly bipolar, and I go through phases of having to withdraw into myself to rejuvenate, followed by a return to “normality” (until the next time). I have learned to live with these cycles and now recognise the profound gifts that come with the pendulum swing – intuitive insights, healing, bursts of creative inspiration and intense joy just being solitary and listening to… well, the universe.
Beyond that natural disposition, in the past I have dealt with various manifestations of psychological distress that followed intense losses in my life – depression, self-starvation, self-harm, suicide ideation. These behaviours and thought patterns I thankfully transcended by the age of 21. But in the last six years, I have been dealing with a different set of symptoms that I frankly was in serious denial about:
extreme anxiety, particularly in social settings; extreme dread and amorphous fear; feeling phobic of particular places; panic attacks following being “triggered” by what I thought were random things – music, the sound of a stranger’s voice, particular words (god, I wish I was joking about that).
I had to take unfathomably heartbreaking but necessary steps to remove myself from a toxic situation that I thought was merely contributing to my mental distress, and the distress of another. I thought that this would give me the psychological space I needed to at least have a chance to heal, and live life. The problem is that I didn’t actually pursue healing – at least, not in the right places. I was merely suppressing parts of myself I actually needed in order to fully live and fulfil my purpose (which was oddly the one thing I continuously gained clarity about throughout. I have a magenta folder on my desk now – my own personal life manual – full of insights about this).
I also thought I was weak – which could not be further from the truth. My self talk got pretty dark and I interpreted these bizarre developments – which were actually symptoms of something – as me just not being on top of things; unfortunately, the symptoms themselves caused me to not be on top of things. For six years – despite some typically lucky success – I have had to constantly cancel projects and plans because of these symptoms. This was demoralising. In conjunction with the usual dysfunctional problems within my family and my ever-present worry for them, I felt completely bound up and trapped in my life.
All of this was of course the universe trying to get me to STOP, and heal; but I am a slow learner. So slow in fact that despite living with all that shit and inner chaos for six years, it took me until May 2015 to acknowledge to myself that “the shit”, as it were, might actually be symptoms of something – although I didn’t have the foggiest idea of what it might be. I hadn’t made the necessary connections yet.
It was a fantastic psychologist who did that for me. She very generously treated me in her home, as her office was not wheelchair accessible. When she officially diagnosed “the shit”, it was as much of a shock as it was a relief. PTSD. Post traumatic stress disorder. I could not believe it, but I could not deny it made sense. I had no references for the experience that had caused the trauma so it never occurred to me that I could actually be seriously traumatised. In that office, it dawned on me.
Miraculous things started to happen after just getting the diagnosis, and shining light on the thing within my psyche that I had not been willing to look at – until that day. In the days and weeks that followed I experienced a massive unblocking of energy and regaining of physical strength; I “looked” different and people noticed – are still noticing. In my sessions with the psychologist we worked through the pain memories causing the distress.
But I did most of that on my own. My psychologist proposed, in addition to what she called for me cognitive behavioural “scripting” (I am a writer, after all) and extremely effective “mental filmmaking”/visualisation (I am a dreamer, after all), EMDR treatment. It kind of strips the pain from the memories. I agreed to it; but I found that in the two week period before we started EMDR, my mind processed the problematic emotions on its own. Now I had the memories, but stripped of the associated painful emotions. This particular “pain body”, as Eckhart Tolle would say, had gone.
I cannot put into words the relief I felt. And I felt it immediately, not just in my mind but in my body. Weird ailments that had developed in it lessened or completely disappeared. And it was a good news year physically, too – my first scan since 2006 revealed the syrinx that caused my disability has reduced in size, without any treatment in that period; and the rest of my spine is clear. At the end of the year I reconnected with a physiotherapy service to work on my strength in particular areas of my body that had weakened since the PTSD symptoms developed; and with stress related lethargy now gone, I can focus on working out my body and mind again.
Most importantly, I know that I have to. I have learned this lesson before, but I keep fucking forgetting… this time, though, I have got it. I have to work on all aspects of my health – staying in tune with what is happening in my mind and body, and my heart; continuously practicing the methods I have been taught over the years to keep my mind and body clear, and my heart open. Without it, I cannot do the work I came here to do. I have to practice being well, everyday.
For people like me, this is our only choice – there is no other way. It is a state of surrender, living this way… a state of presence. I feel very strongly I am going to live a very, very long life; mastering this practice will be essential to that. Some days are easier than others; the key thing to remember is that you have to take each one as it comes. Just keep practicing. Over time, you get better. And because you get better, *it* – life – gets better.
I know it will.
Sometimes what seems like a tragedy, or the manifestation of your idea of “the worst case scenario”, is actually a tremendous blessing in disguise. I know that seems like a glib line; but it is actually a lesson I have lived and learned, over and over again, thus far in what I feel will be an unusually and extraordinarily long life.
When I suddenly became a paraplegic in 2006, weeks after undergoing spinal cord surgery to decompress a syrinx that had crippled me over the course of two years, and at the end of a 9 year period in which everything that could go wrong in my life went painfully, irreversibly wrong, I was already an in-patient in the rehabilitation hospital where I would learn how to negotiate life in a wheelchair – and experience my first adult spiritual ‘awakening’ (there have been many, since childhood. Each one leads to a new level of awareness).
I was in a dangerously dark place psychologically before the decompression surgery, having sustained trauma upon trauma from physical degeneration, profound loss, relationships with others and a tortured and hateful relationship with myself, whilst having no outlets whatsoever – nor the emotional tools – to process the grief and trauma that filled the ocean within me like an oil spill. During that period I wrote so much and drew so many charcoal and black biro sketches; they were beautiful in the way that a sad depressing song or a dark art film might be, yet brought me no closer to the catharsis I sorely needed.
It is hard to find your way out of a dark place with no one there to guide you how to do it. People in my family, despite their deep and powerful love for me, were not equipped to guide me out of the abyss I was mired in, and barely knew how to cope with their own life aches and wounds – let alone the trauma of seeing me go through circumstances they were powerless to save me from. I needed serious, holistic psychological lifesaving – but the only experience I had had with a psychological professional – a very young, earnest, but out of her depth school psychologist I had to see as a result of truancy – had shattered my trust in them.
In lieu of the help I needed, false tough exteriors had masked for many years the inner turmoil that I feared would engulf me if I ever really acknowledged it. This went on for almost a decade; I tried on the mask of party girl, loner, stoner, freak. I suppressed my natural interests and was ashamed of the purest, most earnest, most vulnerable and most real parts of myself; taking cues from my environment, friends, boyfriends, society, I understood that these parts of me were not acceptable – they made me different in ways that I did not want to be. Ways that I feared being.
But a door to healing opened in rehab. It was a door that those vulnerable parts of me had been silently petitioning the Universe for, even as my conscious mind was clueless as to how to lift myself out of the mess I was in. I was a zombie in the days and weeks that followed losing the normal use of most of my body. And I am a stoic motherfucker; so my instinctual reaction was to focus completely on my physical routines like a factory worker might focus on an assembly line. A set of steps. A job to be done. A ‘to do’ list. Day in, day out, doing the things to make the physios and doctors and nurses all say “good job Pauline!” before retiring to my room at night and releasing a flood of tears silently into my pillow. I was a day zombie, but I was a productive zombie. I was doing what needed to be done.
That is when I learned a very important life lesson: mind and body are truly connected. The physical rehabilitation routines eventually developed into a love of the routines; the love for the routines grew into a love for training in the gym. I became a morning gym junkie, weirdly – became physically strong, kind of ripped and ironically fitter than I had ever been when I was able to walk. I experienced an unexpected unblocking of energy and rush of joyful, sensual, creative and intuitive inspiration; I made art with rainbow colours, made music, rediscovered my sense of humour and went on moonlight strolls through the patient gardens listening to alternative music and feeling, for the first time since childhood, connected to all that is.
And simultaneously, without effort or planning, I accepted my new life in a wheelchair. And kissed goodbye to the past. It was FREEDOM; my first taste of what that word truly means. I was disabled, but man, I was free.
In tandem with this physically induced clearing of psychological blocks, I also – for the first time – had free and immediate access to compatible and intuitive psychological professionals. The resident sex therapist was a beautiful intuitive named Alexa – from memory, she rocked white cowboy boots and a retro dress daily like the fucking star she was. I’d roll pass her office on the way to my weekly meditation class (another first for me, delivered into my life courtesy of my new disability) and peer into the room adorned with rainbow cushions, rainbow stationary, aglow with warm lighting – and feel supernaturally compelled to go in.
One day I did. At the end of my first two meetings with Alexa she gave me two postcards which I still have in my bedroom and meditate on today. The first one was a print of a painting – a beautiful big banyan tree with huge roots in the earth and extending into the sky; one side of the sky was day, and the other night. Throughout this scene are symbolic creatures and sacred symbols. Before rummaging through her desk to find this card for me, she rubbed her belly and told me she had an intuition this picture would somehow be important in my life. I accepted the card with a grateful heart, but sceptical mind; yet the card has been, and continues to be, a signpost of revelations.
The second postcard she gave me moved me on a level that I had forgotten I had; shattering the false social masks that had been holding me together yet imprisoning me for a decade. We had been talking very casually about my life up to that point, and some of the realisations I was having on the other side of “the thing that I feared most” (disability) happening; but she had begun to intuit that despite making serious progress in such a short space of time, there were still some toxic blocks I needed to address – once I left this womb-like centre of rehabilitation and affirmation, and went back into the world. On the card, was a simple black and white photograph of a masquerade mask-covered face in Venice.
After leaving her office that afternoon, I turned the card over. It read:
In my darkest hour silence spoke louder than words
I am lost in a floating dreamscape
I see my face behind a mask
with knowing steps I am lured closer
reflection strips my guise
in the heart of darkness
I see a light
I hear my voice and I am found.
In those words I intuited another important lesson: beyond the artifice of social masks, constructed in the darkness of the fear that who we really are is too broken, too weird, too ugly or too vulnerable to see the light of day, is who we really, truly are. A Light within.
I am learning to live openly as the Light.
The Mask Venezia by Nikita
‘Tonight I love you in a way that you have not known in me: I am neither worn down by travels nor wrapped up in the desire for your presence. I am mastering my love for you and turning it inwards as a constituent element of myself.’
Words by Jean-Paul Sartre to Simone de Beauvoir.
Links to all my posts for the Stella Magazine blog published since mid-May below – newest to oldest.
25 OCTOBER 2015
Shot completely in Vanuatu, award-winning film ‘Tanna’ tells a true story of forbidden love.
23 OCTOBER 2015
Ahead of the release of Ngaiire’s 2nd album, we’re tuning in to our Issue 7 cover girl’s latest single & performances.
22 OCTOBER 2015
We take a look at some of the recent stories about increasing female representation in parliaments across the Pacific.
07 OCTOBER 2015
Check out what Stella’s Issue 13 cover story BKB are up to now, & the fantastic new solo EP of frontwoman Nattali Rize!
01 OCTOBER 2015
Australia has been urged to adopt a new approach to aid in PNG: one that empowers its grassroots citizens & civil society.
26 SEPTEMBER 2015
How do we free our communities of homophobia & transphobia? This awareness campaign leads the way.
07 AUGUST 2015
A look at Melanesian cocoa making, as a Fijian crew sail to Bougainville for the ‘Wellington Chocolate Voyage’!
22 JULY 2015
We look at recent Pacific climate change stories making headlines. It is all connected.
06 JULY 2015
It’s finally underway! Today we take a glance at The Pacific Games – its past, present, and future
30 JUNE 2015
How foreign professionals bribe PNG politicians – and launder dirty money in Australia.
18 JUNE 2015
Filmmaker Amie Batalibasi’s period drama explores Australian South Sea Islanders history
10 JUNE 2015
An unprecedented number of women ran for open seats in the recent Bougainville election. Josephine Getsi was one of them.
29 MAY 2015
Stories and photographs of some of the women and men who joined Haus Krai 2015.
15 MAY 2015
Join demonstrations in PNG, Australia & the U.S tomorrow for ‘Haus Krai’: a call to action to end violence against women.
Photo above was released by NASA recently. It was taken by a NASA EPIC (Earth Polychromatic Imaging Camera) aboard the Deep Space Climate Observatory spacecraft on July 6th, 2015. The photo shows the Earth, lit by the Sun, from a distance of one million miles. The EPIC will be taking daily photos of the Earth.
New post in three days. Hope you are well🙂
A few of my posts so far up on the Stella Mag blog:
Jennifer Baing-Waiko has channelled her passion for preserving traditional food systems knowledge into a fantastic new show ‘Cafe Niugini’.
Julia Mage’au Gray reflects on the joys & challenges of reviving & protecting traditional tattoo designs in a globalised world.
PNG-Australian artist & educator Ella Benore Rowe invites you to explore identity & healing through her mask making workshops.
Childbirth death is still alarmingly high in PNG. Today we look at one way we can improve maternal care for our mothers.
As Managing Director of GiDi Creative, Papua New Guinean-Austrian entrepreneur Grace Dlabik is using her talents for social good.
I will post some substantial essays here on ‘Just the Messenger‘ soon. Nothing much to report right now: writing, screenwriting, learning and living simply, as usual.
I hope you are well.
HERE is a brilliant clip of the latest edition of Last Week Tonight with John Oliver. In it, John breaks down just how the business of cheap mass fashion works – why it’s cheap. why it’s profitable, how they get the masses (mostly women) to keep buying the stuff, and why all of this is so gross and damaging. This show is so darn quotable!
Watch the entertaining clip in its entirety… and consider the possibility of taking responsibility for the apparel purchasing choices you make. You can stop supporting child labour and virtual slavery via supporting hugely profitable, ethically bankrupt apparel companies – and instead support ethical companies and efforts to compel bad ones to change their business practices. You can live well (and dress well) without buying their stuff.
A lot of insane, dreadful and potentially world-ruining things happen on this planet everyday – issues so big and beyond our control. I am continuously heartbroken by it all. But in the face of this, it’s good to remember the things we DO have control over. Where and how we choose to spend our money is one of them.
Please choose wisely, and kindly.
DONATING TO RELIEF EFFORTS IN NEPAL, VANUATU & PACIFIC ISLANDS
Speaking of choosing kindly, you can donate to life saving relief efforts in Nepal (following the devastating April 25th 7.8-magnitude earthquake) and Pacific Island nations including Vanuatu (following the March category five Tropical Cyclone Pam).
Here is how you can help out Nepal:
Here is how you can help out Vanuatu, Pacific Islands affected by Cyclone Pam:
Previous related posts:
I almost never read articles about dating as I don’t find them particular helpful, interesting or applicable to my own life. So many articles on dating discuss trends in online dating I have zero interest in, or discuss the “science” of game – offering grotesque or just plain dodgy advice on how to up your chances of landing a mate or securing a shag (and these aren’t just articles targeting men). No relationship I have ever embarked upon has ever started with “game”, or even effort, so those discussions repel me. The cynicism of it all… repels me.
But THIS article is actually pretty damn amazing.
Now 57, Anne Thomas was 18 when she became paralysed from the chest down – in the midst of an era of eugenics and widespread human rights abuses of disabled people. In this deeply honest piece, she discusses her experience of navigating her sexual and romantic life – and life in general – in the face of a fairly fucked up world that discouraged (and in many ways, continues to discourage) her from acknowledging or satiating a fundamental part of her humanity – the need for intimacy.
This article is an educational read for non-disabled people who want to enlighten themselves about diverse experiences.
Though Anne’s life is radically different from mine, I relate to many aspects of her experience – having to overcome ingrained fear of physical difference, coming to terms with your body, allowing others to know that body, dealing with stupid and rude questions about being disabled (sometimes from members of the medical profession), coming up against physical barriers, finding love but then experiencing social barriers (like unsupportive friends, family), unwanted attention from creeps/people who want to treat you badly… it goes on, and on.
I know of people who are transgender and gay who can relate to these experiences too. It is the experience of having a body and/or sexual orientation that is severely stigmatised by society, and trying to find the courage to live fully and openly in spite of it. In describing specific events in her own life, Anne touched on so many universal elements of that experience of stigma, and I just have to tip my hat to her for this refreshingly frank article.
Seriously. I relate to this passage so hard – about the tension of being physically vulnerable, exposed, completely engaged, but wanting to protect your emotions too:
“The man invited me for a drink. The only way out of the building for me was a metal wheelchair lift. I cringed as it clanged and banged on the way down. I felt like the Goddess of Thunder (not in a good way). Side by side, we made it to the sidewalk. It was hard for me to push the chair because of the cross slope for rain run off, but I didn’t want to ask for help and appear weak or needy. We talked until two in the morning and he never asked me anything about my disability. He didn’t see it, and it felt as if I’d known him forever. And yet years of rejection stopped me from showing him how much I liked him.”
Hey look at this – the first post of the year! Hope you are well🙂
Just writing, screenwriting and working in (arts) communications & publishing this year – which affords me time to tinker with organic and simple living (really my main hobby, other than ‘Whatsapp’-ing with my enormous family in PNG) and to prioritise nurturing my health. I am also now considering pursuing a gender research opportunity – specifically, I am considering whether I can bring something of worth to this particular task.
Anyway. Just wanted to share a couple of things to kick off this blogging thing for 2015.
‘SISTERS FOR WEST PAPUA’ IN ISSUE 13 STELLA – ON SALE NOW!
As mentioned late last year, I wrote a 6-page feature article on Nattali Rize, Petra Rumwaropen and Lea Rumwaropen for the latest ‘Entertainment‘ issue of Stella Magazine (it’s the cover story for this issue) – which features fantastic articles on some amazing talent coming out of the Pacific! Here are some words from the Editor:
“If we’ve learnt anything from this issue, it’s that we love to entertain. And with the region brimming with so much talent, we are excited to share the stories of some of the most flexible, resilient and inspiring entertainers of 2014.
In this issue, meet the artists who’ve established unique voices in Australia, New York City, Israel, Fiji, and Tahiti. Working in music, film, literature, fashion, and dance, these artists share an interest, not in fame and fortune, but for social reform and social justice.
As much as we like to be a source of positive media for the Pacific Islands, injustice and exploitation is an ongoing challenge for us as we strive to decolonise our lands and our minds.
With our Pacific Youth being anything but pacified, we are excited to announce the launch of the Stella Pacific Writing Prize, a chance to make some noise about something you care about.”
There is also within this issue a little contributor profile on me, in which I admit to enjoying Katy Perry. If all this doesn’t convince you to SUBSCRIBE TO THE MAGAZINE BY CLICKING HERE, I don’t know what will.
Check out the strong cover for Issue 13 HERE.
CONTEMPORARY PACIFIC ARTS FESTIVAL 2015: ‘OCEANIA NOW’
The Contemporary Pacific Arts Festival (CPAF) this year will be held from 9-11th April 2015, with workshops being run during March and visual arts exhibitions running until May!
CPAF 2015 will explore the spiritual, physical, cultural and political dimensions of contemporary Pacific identity – situated in the present, the medium between honouring the past and authoring the future. Oceania Now. A space of pure potentiality and agency.
Stay tuned to the CPAF site for updates and ticketing information for workshops and the Symposium. This years festival will include:
5 different Art and Creative Workshops. Including Pacific Photobook Project, Bilum Weaving with Vicki Kinai, Pacific Bling Weaving Workshops, Pacific Fashion Runway Workshop, and Hula Fitness Workshops.
Community Day. Featuring a FREE concert headlined by Radical Son, Children’s Area (a creative village for children and young people with workshops and activities running throughout the day), face painting with artist Ella Benore Rowe, the Craft and Weaving Tent (with Sounds of Polynesia), Interactive Art with Naup Waup (Naup will create work and display his own creations, as well as cultural artefacts from Papua New Guinea), and the Pasifika Fashion Parade featuring participants from the two day Pacific Fashion Runway workshop. There will also be a marketplace with stalls selling a variety of goods.
Traditional Tattooing with Julia Megeau Gray. She’ll be an artist in residence over the three days of CPAF (including Community Day) to demonstrate live tattooing. Julia will be working on individual pieces, and will be available to work on people at FCAC on the 9-11 April.
Woodcarving demonstration with Fono McCarthy. This carver and multi-disciplinary Samoan artist will create an 8ft free standing responsive sculptural work made of native wood titled ‘Gafa Fa’avae’ over 3 days of the CPAF festivities – the work will be completed during the CPAF Community Day.
‘Resonance’ Exhibition. Curated by Chuck Feesago, and featuring work by Naup Waup, Cecilia Kavara Verran, Dan Taulapapa McMullin, Kirsten Lyttle, Chantal Fraser, Chuck Feesago, Leuli Eshraghi, Anna Crawley, Eric Bridgeman.
‘Construction Piece Scores’ Exhibition. CPAF Artist in Residence Ann Fuata will collaboratively develop a work based on ancient intercontinental ocean floor highways that are thought to stretch across the entire Pacific Ocean.
Fiafia Bar – The Festival Bar. 6pm-10pm for the three days of the festival. Step into the Fiafia Festival Bar and witness a Pacific collision of island culture, dance, song, circus and all flavours of contemporary entertainment.
CPAF Symposium. 9-10th April. 25 speakers, 6 chair persons, the PK-CPAF presenters and our keynote speaker Ema Tavola will be progressing a lively and focused discussion on issues relevant to contemporary Pacific arts practice in both an Australian and international context.
I’m looking forward to seeing Stella Magazine Editor Amanda Donigi chair the panel ‘Entrepreneurialism in Pacific Arts’.
A two-day pass or one-day passes are available. To book your place in the audience, CLICK HERE.
I recently watched Jonathan Haidt’s 2012 TED talk called ‘Religion, evolution, and the ecstasy of self-transcendence‘ – have a look:
In it, he talks about how seeking transcendence is a part of being human:
“Most people long to overcome pettiness, and become part of something larger. And this explains the extraordinary resonance of this simple metaphor, conjured up nearly 400 years ago: no man is an island, entire of itself. Every man is a piece of the continent, a part of the main.”
And it reminded me of these words I wrote on the “My Philosophy” page of this blog in 2010:
“There are many who are already transcending the old divisions of the past and shackles of tradition, forging new identities based not on gender, race, religion, ethnicity, or political factions, but, instead, rooted in a higher awareness and understanding of themselves as unique and powerful individuals that are part of a greater interconnected whole.”
The words on that page remain true for me. I wrote about the necessity of moving “past tribal dependency towards individualised awareness”. But this does not mean that I think one has to renounce all “tribal” loyalties. And if what Haidt contends in the video above is correct, for most people this is actually impossible to do. Even individualists “circle” around a sacred value, a sacred cause… liberty.
In contrast to the pure individualism I was into in my mid 20s, today, I nourish my roots to place and my kin/group in Rabaul, Papua New Guinea. I am concerned about the conservation of our traditional lands and healthy development. But I also know that the safety and well-being of my kin is deeply and inextricably connected with the well-being of us as individuals, the well-being and survival of all of humanity, and the health of the ecosystems that sustain us. This – these linked concerns – are the highest priority. And they are linked to my love and concern for the country in which I was raised and am grateful to live, Australia.
So here is my broad contention: we face multiple global threats as a species. Given this, it is the people pursuing a form of self-transcendence that allows them to perceive beyond loyalties to tribes (subcultures, cultures, nations, religions, ideologies, “people like them”) who will lead the way to safety. This is because their self-transcendence will enable them to fully comprehend that our survival depends upon a global consciousness, the ability to see how our localised realities and concerns do connect to one shared human destiny.
They will lead the way – and are leading the way – by being able to speak to and mobilise their tribes, their groups, to safeguard humanity’s common destiny, and in turn the destiny of their group. They will lead (the individuals in) their groups to progress towards more holistic, healthier ways of living and working together. And they will mobilise (the individuals in) their groups to connect with, cooperate with, and care for others who are doing the same. I have discussed such leaders in the past. In posts to come, I will discuss more.
Whilst visiting the International Aids Conference’s Global Village back in July, I was given a pamphlet advising media about correct and incorrect language to use when discussing and reporting on issues related to HIV/AIDS. Prepared by AFAO, the pamphlet contains a great checklist to help communicators avoid using terms that are derogatory, or that perpetuate myths or stereotypes about HIV. These were some of its suggestions:
“USE person living with HIV; DON’T use HIV sufferer”.
“USE street-based sex worker; DON’T use street walker.”
“USE person who uses drugs; DON’T use junkie, drug addict.”
“USE affected communities; DON’T use high risk group.”
“USE children with HIV; DON’T use innocent victims.”
Innocent victims. Such an odd term. The AFAO caution against using it, as its use contributes to the stigma around and discrimination against people living with HIV. Let us, for the sake of the discussion in this post, entertain the notion that such a category does exist. If there is such a class, what are we to refer to other victims as … “guilty victims”?
These binary judgments sound ridiculous, and arguably are. Nonetheless, a significant percentage of the world’s population believe in the existence of such categories. Implicit within the terms above is the perception that some victims of – well, anything, really – have taken some action or done something wrong, to deserve (or at least facilitate) whatever it is that has happened (or is happening) to them.
From this point of view, the predicaments people experience in life are a consequence of the choices they make and actions they take. In the case of HIV, adults who contract it from voluntary unprotected sex with someone likely living with the virus, are said to have brought it upon themselves. A child who contracts HIV from their parent, in contrast, is absolved of any “guilt” in the creation of their life predicament – they had no choice. They are innocent.
You might expect someone to the right of the political spectrum to endorse such a karmic view of the world – one in which adults are responsible, and reap what they sow. Not too long ago, social psychologist Jonathan Haidt, who studies the intuitive foundations of morality, conducted a study in which Americans were asked questions to ascertain their moral values. Over 350,000 people were surveyed, and the sample group were asked to endorse or reject the following two statements, among others:
1) “Compassion is the most important virtue.”
2) “The world would be a better place if we let unsuccessful people fail and suffer the consequences.”
Haidt’s research found that conservatives endorsed both statements mildly, and equally. It is a predictable finding. People who lean right tend to emphasise the idea of “personal responsibility”. Beyond cleaning up the fallout of ones own errors, this seems to involve encouraging (sometimes forcing) people into what could be described as conservative lifestyles. Setting aside religion-based notions of propriety and worthiness, these lifestyles are seen to afford the individual a measure of protection against all manner of undesirable things.
In contrast, the response of liberals to those same statements above was stronger – the liberals in the sample group strongly endorsed the compassion statement, and strongly rejected the failure statement. They wanted compassion to be the foundational virtue of their society (evidence of bleeding hearts). Haidt said the liberals surveyed were more likely to give people further chances – and more likely to endorse the idea that mercy is better than revenge.
Of course, many liberals also espouse notions of moral “personal responsibility” and “natural” karmic law. I recall dissident feminist Camille Paglia’s (controversial) assertion that the AIDS crisis that killed so many gay men in the 1980s, was directly connected to out-of-balance promiscuous excesses – although she attached no moral judgment to this assertion. In contrast, sex positive advice columnist/activist Dan Savage scolded some men in his community living with HIV, for endangering the lives of others through what he saw as wilfully irresponsible behaviour.
It is easy to see how both the “karmic” and “compassion” perspectives could be wrong – and how they could be right. On the one hand, many of us have a choice as to how we live our lives – we can mitigate risks to ourselves, and others, through these choices. Whilst apportioning blame to HIV-positive people is both cruel and unconstructive, providing people with resources, reliable information, and encouraging everyone (through incentives and disincentives) to responsibly self-care can be empowering for both individuals and communities.
On the other hand, we are inherently flawed beings; we make mistakes. We must navigate complex environments with familial, social, cultural, economic, legal, political and psychological pressures, using whatever knowledge and resources we’ve been able to accumulate at any point in time. We have different levels of access to information, different life experiences, different temperaments and abilities, different inner and outer struggles. We are not always able to foresee the consequences of the choices we make. A large number of us do not have many choices at all.
This is why it is important to balance an understanding of personality responsibility with an understanding of – and compassion for – the complexity of the human experience. We are all frequently victims of human frailty, both our own and others. Simultaneously, we contend with larger social forces in an unconscious world that powerfully shape our behaviour. Given this volatile, uneven and unfair world we all have been born into, compassion seems to be the only reasonable response.
Strolling around the International Aids Conference Global Village, visiting information stalls from over 30 countries representing all demographics affected by HIV, I was once again reminded of the necessity of that compassion – and just how (unnecessarily) complicated the world we have created is. How societies shame people living with the virus, whilst enacting policies and enforcing social mores that unintentionally raise the likelihood of high-risk behaviour, and prevent people from seeking, or even having access to, medical care.
In many societies today, the tension between a conservative “karmic” view of those affected by HIV, and those advocating a “compassion” response – with a greater emphasis on removing the burden and barrier of stigma – rages on. Stigmatisation inevitably accompanies the conservative view of morality, of cause and effect. Not only does this adversely affect HIV-positive people – babies, children, teenagers, adults, the elderly – but the stigmatisation can actually put a society as a whole at risk.
Consider the advent of “AIDS denialism” in South Africa, famously propagated by its former president Thabo Mbeki, under the influence of maverick (pseudo) scientists. The country faces hugely complex problems surrounding containment/treatment of sexually transmitted diseases. Whilst sexuality is very much a part of being human, our species historically has had a profoundly tortured relationship with its own – in many cultures and religious traditions, sexuality has been stigmatised, and attributed to mankind’s lower “animal” nature. Such notions accompanied Christian-European settlement of South Africa.
Adding to this deep, toxic shaming of a basic human impulse, Black South Africans contended with a history of racist characterisation regarding their sexual behaviour – they were regarded by many whites as rampantly promiscuous, and thus less moral or worthy. In a country where these interrelated, shame-inducing bad ideas about sexuality and race were long embedded, the susceptibility of some towards wanting to believe that a disease spreading quickly in a majority black population was not transmitted through sexual contact, was foreseeable.
The consequences, sadly, were utterly devastating. By the late 1990s, Thabo Mbeki had started to question the scientific consensus on AIDS, that the syndrome is caused by a viral infection that can be treated (not cured) with life saving/extending medical drugs. In 2000, Mbeki publicly rejected that consensus, declaring AIDS was not brought about by a virus, but by the collapse of the immune system – which he said was caused by poverty, bad nourishment and general ill-health. Alleviation of poverty was thus the answer – not expensive medications.
The ensuing policies enacted by his government were responsible for the avoidable deaths of more than a third of a million people, according to Pride Chigwedere and colleagues from the Harvard school of public health in Boston. They estimated that more than 330,000 people died unnecessarily over the period 2000-2005, and that 35,000 HIV-positive babies were born who could have been protected from the virus. Culturally embedded stigma, shame, and denial thus contributed significantly to the massive spread of HIV not just at a community level, but also at the highest, legislative level.
There is clearly much to be said for taking responsibility for ones actions – for enacting policies that encourage people to do so, and guide social behaviour in order to protect both individuals and a whole population. But the unfortunate example of South Africa under Mbeki shows that rigid moral judgments – particularly when unexamined – coupled with a denial of human nature, can cause as much needless suffering, if not more, than individual poor choices. In that case, moral judgments (and the fear of them) actually prevented policies that would have facilitated healthier behaviour and saved lives.
And so, when it comes to assisting people living with HIV, a virus that does not discriminate, morality-based notions of “innocent” and “guilty” victimhood are entirely redundant and unhelpful. But we do need to get the balance right. Coming up with policies that encourage and empower people to make wise choices in regards to their lives and health, whilst working zealously to eliminate stigma as something that is both inhumane and dangerous for society as a whole, is the middle way forward.
Yes, that was another epic absence from here. I meant to post this back in July but, ya know, life.
“What would it feel like if there were no one in control? And I think the answer to that question is that it would sort of feel like what it is to be human”
– Kurzban on ‘All in The Mind’, ABC Radio National, 6/11/2010.
Not being in control has been a constant theme in my life.
More recently, it is what compelled me to take an impromptu blogging sabbatical back in March (er, sorry about that). Not that I was out of control. But life has a way of forcing me – in dramatically messed up ways – to pass through certain doors of awareness in order to progress, step-by-step, to what I intuit is some metaphorical plateau of illumination.
I am not complaining. I have been told by people with deep insights in this area that I am “evolving quickly” – and for this, I am grateful. Part of this progress has been realising that my life process does, and will likely always, involve sudden stops, followed by periods of emptiness, during which my only desire is to isolate, rest – followed by some spectacular realisation or enlightenment.
Much of this has to do with the fact that I am an INFJ – the bulk of my “thinking” happens outside of my ‘conscious’ awareness, and I often use intuition, before logic, to ascertain what is what, in a given situation. The reason for this is simple and frustrating – I can function in no other way. This is just how it is, for me. I have no control over that. It is what it is.
So I navigate life with this inner sense, refined by logic and reason. And this means that I sometimes make decisions, or create things, or pursue a course of action that I know will yield a particular result that needs to occur. But here is the kicker – I do not know the specifics of what that result will be. Nor do I know when what I create will reveal it’s purpose to me – I only know I need to play my part. All will be revealed later.
Crazy, right? Yet I have consistently found this to be true for me – especially this year. Pictures in my head converted to pictures on my wall, revealing their meaning to me weeks and months later with startling literal clarity. Things have been falling apart and falling away all around me, and yet the inner vision is somehow becoming clearer. Twelve things written as a list on a piece of paper, many years ago, now revealed to me.
I know now the broad outline of the story, my little story – I just need to play my part. But the specifics of each scene are always improvised. I’m only in control of my reactions and responses, moment to moment. I perceive I am here merely to perform a function – something else is in control. This notion, of being a mere conduit for “something else”, some higher force – whole, holistic, clear-sighted, loving – to emerge through, is central to many spiritual teachings.
And it is probably the part of pursuing such teachings that juvenile seekers (egos seduced by the popular new-agey selling point of being able to be tiny masters of the universe, magically in control of and conjuring their lives like magicians) find the hardest to understand or even accept as a thing. Not being in control, being a servant or tool, is not as sexy as being a man-god, is it?
But the notion that we are just performing a collection of functions, necessary from an evolutionary perspective, and driven by an evolutionary impulse, is likely just as true in terms of the physical mind. In the physical mind, however, the multitude of different functions our “selves” perform – particularly when that “self” is disconnected from any higher consciousness – leads to contradictions, self-delusion, hypocrisy, dualities.
The evolutionary psychologist Robert Kurzban contends that our minds are, in fact, “modular”, rather than something unitary. This means that human minds have different components – each of these components are functionally specialized. An analogy Kurzban has used is that our minds are like smart phones – they have different applications, or modules, that perform different functions.
Evolutionary analysis focuses on the notion of function – if something exists, it is (or has) served some kind of evolutionary purpose. Thus, a mind module exists because it is fulfilling a particular function. This function, in physical terms, is to contribute to the reproductive success of the individual. The thing about these modular functions, though, is that sometimes the outcome of those functions – and the functions themselves – seem to contradict each other.
One problematic outcome of this conflict, is rank hypocrisy. Think of the politician, who knows that in order to win votes, he must take a firm moral stand on a particular issue – for example, the sanctity of marriage, including his own. His political success app knows this is necessary, and he may even believe his own moralising. But this politician has another app – one that compels him to chase skirt of reproductive age like a son-of-a-bitch.
A bit of a conflict there, I think it is safe to say. The hypothetical politician is pursuing self-interest in both cases – both things individually provide worldly benefits to him, but they also contradict each other (and any exposure of this contradiction to the community, is arguably a reproductive liability). Kurzban has been careful to emphasise, though, that he does not see the modular view as obviating responsibility for ones actions.
It merely explains a lot of dodgy, harmful, and hurtful human behaviour. But we are still responsible for that behaviour. Keeping this in mind, note that the modular view inherently points to something that many, many people find quite disturbing – the idea that we are not in control of our minds, in a bigger sense. Natasha Mitchell asked Kurzban about this back in 2010, when he was a guest on ABC Radio National’s “All In The Mind” (one of my faves).
The philosopher Jerry Fodor had said that “If there is a community of computers in my head there had also better be somebody in charge, and by God that had better be me”. When reminded of this quote, Kurzban said:
“there’s this really powerful intuition that there’s someone in your head that’s sort of in charge: the I, the me, what Freud would have called the ego or something like that. And my view would be that that’s just an illusion, that we just feel as though there’s this unitary eye in there, but in fact we’re just this network of lots of different systems. And that idea is somehow frightening, and yet it explains a lot of these sorts of inconsistencies.”
The ego – just an illusion. He continued:
“So when Jerry wants there to be someone in control, my view of that is that well what if there’s not? What would it feel like if there were no one in control? And I think the answer to that question is that it would sort of feel like what it is to be human, to feel conflicted and to feel like there’s a different sort of system in charge depending on if I’m hungry or not, and what situation I’m in, what my recent past has been and so on. So I think that whereas there’s this really strong intuition of selfhood, the modular view suggests that maybe that’s not necessarily going to turn out to be right.”
In contrast to Fodor, I feel pretty comfortable with not being in control – all the more so because “reproductive success” is no longer of any interest to me. It is a different kind of evolution I am after.
Thank you for understanding my need to take a break from blogging. I will post the follow up to my last post – ‘Brandis’ fight for the right to SPREAD FALSEHOODS to further bigoted agendas – S18C repeal’ – tomorrow🙂 Such a pretty day today, isn’t it?
“Her poignant account of the greatest evil imaginable revealed a gifted writer and profound thinker who humanised the inhumane”, writes onthisdeity.com. Anne Frank. One of my eternal heroes. She is believed to have died in early March, 1945, along with her sister Margot Frank, whilst imprisoned in Bergen-Belsen concentration camp.
There’s a good reason this film won Best Picture and Best Adapted Screenplay at the 86th Academy Awards, as well as the Best Supporting Actress Oscar for Lupita Nyong’o, and a Best Actor nomination for Chiwetel Ejiofor:
12 Years A Slave is a devastating portrayal of the story of Solomon Northup (played by Chiwetel Ejiofor), an adaptation of his 1853 memoir ‘Twelve Years a Slave’. Northup was a New York State-born free African American man, an accomplished violinist and farmer, a husband and father, who was kidnapped in Washington, D.C. in 1841 and sold into slavery.
Other cast members include Adepero Oduye, Michael Fassbender, Sarah Paulson, Benedict Cumberbatch, Liza J. Bennett, Brad Pitt, and Paul Dano. This motion picture was directed by the brilliant Steve McQueen (Hunger, Shame) from an adapted screenplay written with John Ridley, and shot by cinematographer Sean Bobbitt – who worked with McQueen on Hunger and Shame. It was produced by Plan B, Brad Pitt’s production company.
I cannot quite put into words the power of this movie. The story will stay with me forever. So I will just say this: 12 Years A Slave is not merely an historical picture. It is much more than a biographical drama, more than a faithful adaptation of an autobiographical novel. And it is much, much more than an unflinching look at one of the ugliest manifestations of human evil in known history.
Yes, this film is all of those things, and for this I feel grateful to all who made it a reality. But let us not make the mistake of resting in the anaesthetising assumption that that warped consciousness – such that would lead a human to think it not only okay, but justifiable, to torture, own, or exploit another being – is essentially dead in the developed world. It is not.
I see this film as having contemporary parallels. For 12 Years A Slave highlights one of the most disturbing and insidious aspects of the human mind – the ability to desensitise ourselves from the suffering of others, in favour of our own comfort, pleasure, wealth, aesthetic preferences.
Perhaps unintentionally, the film is rich in metaphors for the justifications we in the modern, supposedly “enlightened” and civilised world make for purchasing products, supporting governments, hoarding wealth or simply turning away from the suffering of others, in favour of base and corrupt self-interest.
One such example: A slave owners wife, Mrs Ford, who is disturbed by the anguished wailing of a Mother (who happens to be a slave, Eliza) for her children, a young boy and little girl, taken from her and sold to other slave owners. “I cannot have that kind of depression about”, she whispers. The grieving Mother is removed, permanently.
Out of sight, out of mind… the oppressor’s comfort is conserved. The victim’s pain and vocal suffering was disturbing the comfortable, civilised peace. The victim’s pain – not the evil, vile acts that caused her pain – was seen as the problem. (Mrs Ford had earlier, for a brief moment, entertained sympathy for Eliza’s plight, before telling Eliza it would be okay, as she would soon forget her children).
So then. What is evil?
Evil is not just abject cruelty and extreme violence. It has been said that evil thrives when good men do nothing. Evil also thrives when those perpetrating and supporting evil indirectly, fail to see – or wilfully refuse to see – how their actions (or inactions) are part of that evil.
When we allow our governments to torture, mistreat, imprison. When we punish people for fighting for their freedom. When we simply turn away from the suffering of others. We are Mrs Ford. We are the person who claims to be compassionate, to be good, whilst simultaneously supporting systems literally sanctioning the harm of others.
When you see this film – and you must – think about the hidden cruelty and inhumanity built into our global economic system today. Think about how we tell people fighting to merely be free that they should be less “angry”, and consider them less worthy of sympathy when they have the audacity to show the desperate emotions that come with the struggle to survive.
Think about how easily and happily we remain ignorant of the suffering that may have gone into almost everything we consume. Slavery is not dead, and nor is the moral blindness that enabled it. It is incumbent upon everyone who truly believes in freedom – and I hope that you do, as I do – to open our eyes.
“The last word: everyone deserves not just to survive, but to live. This is the most important legacy of Solomon Northup. I dedicate this award to all the people who have endured slavery. And the 21 million people who still suffer slavery today.” – Steve McQueen, Director, 12 Years A Slave.
It’s International Women’s Day (IWD) today – read the backstory here. This year’s theme is ‘INSPIRING CHANGE’. The official page for this day implores us: “So make a difference, think globally and act locally !! Make everyday International Women’s Day. Do your bit to ensure that the future for girls is bright, equal, safe and rewarding.”
I’m currently making tea and about to tune in this morning to Brekkie With Kulja Coulston And Sara Savage (Producer Elizabeth McCarthy) on 102.7FM RRR at 7-10am. This broadcast is a part of ‘Girls to the Mic’, a 24-hour IWD presentation of radio made by women from the Community Broadcasting Association of Australia’s Digital Radio Project and Community Radio Network (the first time this has been done here). Here’s some info on what the Brekkie broadcast will entail – I’m looking forward to it🙂
I’ve been thinking a lot lately about what women, lucky enough to be able to spend time and money on anything other than the essentials (and have multiple choices in regards to where we purchase those essentials from), can do daily to ensure that we are not contributing negatively to the well being of women and girls, and positively contributing towards a more peaceful, humane and equitable world for everyone.
Seriously. What is something we can do daily? And what do we all currently do daily that impacts not only on our own bodies/wellbeing/life situations, but the bodies/wellbeing/life situations of others? Perhaps people we will never know or meet? Women? Children? Men? Families? And animals and the Earth too?
The answer is obvious. We CONSUME. We spend money. We buy stuff. Food and household products, transportation products, beauty products, entertainment products. We buy products of necessity and products of vanity. We buy products to help us get from A to B and products for sheer pleasure. We buy products to enlighten ourselves, and products to distract ourselves.
We buy things for our families, other loved ones, and for us. Occasionally, we might buy things to assist people we don’t actually know, or have a personal connection with. Whatever we choose to direct our money towards, we make these decisions, daily – and these decisions, collectively, are shaping the planet we live on.
Numerous articles published in the last few years have described the phenomenal “purchasing power” of the developed world’s women – at least women, in the US. In one example, The National Times cites a study that said women spend more than 70 per cent of consumer dollars worldwide. Other articles challenge these figures – like this one in the Wall Street Journal. But whether women control most of it, or half of it, middle class (and above) women do spend a lot.
As a woman living in the West, just another bozo on the bus who has the ability to spend a small amount of money on non-essential products if I so choose, and who claims to value principles such as universal compassion, mercy, justice and empathy, I fully realise that an absolutely essential component of holding these principles is actually living them.
Part of living them, is ensuring that the consumer decisions I make on a daily basis (or every other day, rather), are in line with the values that compel me to take note of something like International Women’s Day. This includes opening my eyes to where the products I use are coming from. It means making choices that support businesses that treat their employees with dignity, and the earth with respect.
And it’s tough. It is impossible to live in this society and be “pure”. I am obviously using a computer right now, a computer I need to work, stay connected with community, and survive. My computer has enabled me to learn about the world, make a living, seek specialised medical advice, receive and offer comfort from and to loved ones, and connect with opportunities that have directly improved the quality of my life situation.
But there is a good chance that this computer was made by ill-treated workers under duress in a factory overseas, out of non-biodegradable materials created with the help of thousands of metric tons of carbon emissions, and resource extraction methods that may well have caused environmental damage. The world humans have created is messy, and cruel.
Still … there are choices I can make, about what I consume, and it is my responsibility to make them. I can join collective efforts to try to force corporations who make these products to behave ethically. I can choose to investigate where the products I do purchase come from, and alter my choices depending on what information I find. I can think about the way animals are treated, and whether I am okay with supporting industries that exploit and torture them.
I’ve started a spin-off blog, Live Simply, to kind of document my own gradual shift towards – as much as is humanly possible (given my disability and media-related profession) – a lifestyle based on conscious consumer choices, that are in line with the humane and holistic principles I firmly believe are essential to the survival of our messy, crazy, wonderful human race and, to the esoteric minded, our evolution.
Remember the words of MLK: “We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.” This is as true in relation to our economic system as it is to ecosystems. Everything is interconnected. So the CHANGE I’m inspired to make this International Women’s Day – or recommit to – is to live, and consume, increasingly consciously.
This is an interesting critique of what the author describes as “pop feminism” – from Claire Lehmann, whose writing (when I come across it) I always find thought provoking:
It’s interesting to read this essay now, particular the passage: “Pop feminist articles are generally put together wholly from second-hand material – stories about studies – not the studies themselves. Not only is this bad feminist critique; it is bad journalism.”
Perhaps this only applies to feminists when they attempt to disagree with studies, or put forth an argument the author does not agree with, as I recall Lehmann tweeted support for Mia Freedman’s editorial on the link between girls drinking and girls being sexually assaulted – a piece that caused a stir on social media late last year.
Much like the pop feminist article Lehmann generally characterises in her essay, Freedman’s editorial linked to another op ed as evidence for her position. That other op ed does refer to a reputable cross-sectional, US Web-based survey conducted on college students about their experiences of sexual assault on campus, and their consumption of alcohol.
But for Australia-based evidence, Freedman’s editorial presented stats that pertain to the perpetrators of physical assault as if they were stats relating to victims of sexual assault:
“Victims of sexual assault were more likely to believe alcohol and/or any other substance contributed to the most recent incident they experienced if the offender was a friend (76%). This was significantly higher than the overall proportion of victims of physical assault who believed alcohol and/or any other substance contributed to their most recent incident (59%).”
This quote, in the editorial, is not contained in the document linked to in it – which is actually this Australian Institute Of Criminology document. The passage does appear almost verbatim in this ABS report called ‘Contribution Of Alcohol And/Or Any Other Substance To Assault’, under the heading ‘CHARACTERISTICS OF THE OFFENDER’. Only, instead of “victims of sexual assault” it says “victims of physical assault.”
And the first paragraph in the report is this: “Research has indicated that the consumption of alcohol is associated with acts of violence, although there is no clear relationship between the level of alcohol consumed and the likelihood of becoming either a victim or perpetrator of violence (AIC 2000).”
I am not taking a shot at Lehmann here – I appreciate the clarity of her writing. What I take from this is rather a note to myself that when we are reading an article putting forth a position that we are partial to, we should probably consciously attempt to apply the same standard of analysis to it, as we would to an article putting forth a position we are hostile to (or written by an author we are not particular fond of. In Lehmann’s case this is undoubtably Daily Life columnist Clementine Ford).
On a related note, this here is a great essay from Lehmann published in the SMH last December – about hyperbolic opinion pieces and the creation (or worsening) of division. Here’s a taste: “Reinforcing bitterness between groups of people by invoking indignant outrage may be a good business strategy for online news outlets but it is terrible for encouraging the social cohesion required to address problems facing the community as a whole.”
P.S. My criticism of that sexual assault piece is about the way Freedman presented her evidence in that editorial, as a journalist – I certainly don’t think binge drinking is benign. As someone with a disability I often wonder how healthy people can do that shit to their bodies.
P.P.S. I heard Clementine Ford speak once about writing online, and she admitted that often the pieces that get the most traffic are not the ones that are carefully researched and nuanced, but the ones that are most incendiary, or take the firmest stance in one particular direction. Of course, it’s a thing.
P.P.P.S I’ve read things written by Freedman and by Ford before that I have enjoyed. Any critique here from me does not equal blanket “hate”.
One love, people🙂 How cool is it to have so many influential women writers to discuss on International Women’s Day?
When looking up the clip of Lena Dunham I linked to in my previous post, I found a Dunham hate video by the following YouTuber, and even though I am a fan of Lena, said vlogger (Tyler Rusher) actually has an amazing video up titled ‘Advice: How to NOT give a F*CK’. She mentions some of the nasty and evil comments she gets online from randoms, and how she claps back to trash (how she retaliates towards the worst people this world produces).
I like it and here it is (LANGUAGE WARNING):
I’ve written a lot about representation of bodies (specifically Black bodies) recently so I wanted to share some words I heard from writer/actor/director Lena Dunham during her interview with Power 105.1’s The Breakfast Club. She was asked by co-host Charlamagne Tha God about her portrayal of her own body on the show – what inspires her in this regard. One of the things I love about Lena Dunham is her, shall I say, double consciousness regarding her (totally normal) form. She has an awareness of the way her particular body is viewed in a sexist and misogynistic visual culture; at the same time, she has the ability to not give a fuck (most of the time… she’s still a human being). Here’s part of her response:
“I think I had this feeling like, I need to expose a body that I know so many women have […] there was this part of me that was just like ‘see me, and don’t just see me, see all the women who look like me and understand that this is what a female body is. Because what we see is not real. And we all know that. And I think we’re moving more in a direction of people wanting to be more open about what the human form looks like … but especially when we started Girls five years ago, people had violent reactions to seeing me naked, repulsed reactions. And it’s so crazy because probably half the guys who are so horrified by this, ‘this is what your girlfriend looks like, this is what your mother looks like, this is… a body.”
It is still astonishing to me how regressive a-holes responded (and respond) to Lena’s body on film… and it says so much about them, who they are… their ugliness. Dunham’s ability to face all of that misogynistic, dehumanising vitriol (from men and women) though is magnificent to behold; truly. I cannot think of another pop cultural figure in the last decade who has challenged and subverted the gaze as much as Lena has; been regularly denigrated for doing so, but powers on anyway… and I continue to love her for that. There is a reason she gets letters from young girls (and grown women) who feel empowered by her ease with herself in the face of a visual culture that not only routinely affirms the body-loathing of girls and women, but that attacks her body specifically. The way she handles all of that is genuinely, truly, beautiful.
Some more beauty right here.
Looking forward to Season 6.
Updated the tagline for my blog – long overdue.
My old tagline ‘There’s a Middle Way‘ was appropriate six years ago when I started this secret online journal; when I had just had a life altering, inarticulable ego destroying experience (for real… that sounds so wanky, but this is actually what happened) and became a “spiritual libertarian” and detached observer of the world. These days, I am able to go in and out of that space, which is useful both personally (for inner peace) and analytically. It has an airy, watery energy.
That said, I have been in a different, more passionate space for years now; this is where I live. In this space, I am not interested in fake “balance” that upholds an unjust and toxic status quo; I am interested in alignment with loving justice. This is where the activist lives. Today, that energy is guiding the forward motion of my life. It is an earthy, fiery energy.
I am relieved to have reconciled all these energies within me; now I just need to reconcile them in my life.
And weirdly, it was Trevor Noah and the behaviour and commentary of ineffectual, privileged, committed to “balance” (white) liberals during Trump’s long, awful bid for the Whitehouse that helped me resolve the tension between 2010 and 2016. Here is an excerpt of an editorial that takes issue with Noah’s disastrous affect on The Daily Show (which I found because I am mourning what Noah has done to the show and searched google for takedowns of him):
Willa Paskin described Noah’s “The Daily Show” as flat and insignificant in an election that has been screaming for edgy, satirical evisceration:
“He’s out to neutralize, not to awaken. How did the program devoted to scaling bullshit mountain in all its incarnations, the program that once had a gospel choir sing ‘Go fuck yourself’ to a Fox News correspondent, come to feel so beside the point?”
This is all to say that it is time to actually start listening to Noah and realize that, as long as he remains as host, “The Daily Show” will not now nor will it ever be a major source of political satire. It will not offer comedy that informs and entertains. The difference between Noah and Stewart will not simply be the fact that Noah is an outsider to the U.S. political process—it will be that Noah just doesn’t care that much. [emphasis mine]
NEUTRALIZE not AWAKEN. I read that line and it struck me that this could be another way of describing the difference between airy watery place, and earthy fiery place. One is about balance and detachment; the latter about being WOKE… and waking up others too. The former provides respite from strong emotions and allows me to detach and analyse as an observer of the world; but the latter is the shit that needs to get done; and it gets done by the people who actually care. Fiery, earthy people.
You can read the full takedown of Noah’s destruction of The Daily Show HERE.
So I mentioned in a previous post that I recently came across and have been watching episodes of The Grapevine, a panel style discussion show bringing together young Black-identified game changers, artists, cultural innovators, and professionals to dissect topics being talked about in culture, mass media.
At one point in the all women episode ‘Love, Sex & Relationships’, host and show creator Ashley Akunna asks: “What is something you would teach your future daughters about dating?”
Uchechi Chinyere (pictured above, wearing a great t-shirt I own) gave the following sage advice:
“Be yourself completely. As everybody knows, I’m a Pro-Black Feminist. I had a relationship where I made myself smaller because that was the type of woman that he wanted. Not only did I end up emotionally destroying myself, he married somebody else. But now I am so much happier, being myself. And I’m with somebody that is perfectly okay with who I am. And it’s not that he agrees with everything I do, but he absolutely loves who I am, accepts me completely. And it was because I was completely myself. And I learned how to be myself, and be okay with it, and not be afraid that I’m going to lose out on men because I am who I am. And that’s something I have to make sure I teach my daughters, ‘don’t allow society to tell you that you have to lessen yourself and make yourself smaller in order to attract a man, because that man is not for you’.”
Trigger warning for anyone who doesn’t want to read anti-Black comments from white Australians.
Consider this another follow up to my post, ‘ANTI-BLACKNESS/BLACK *BODIES* & THE ‘TOO PRETTY TO BE ABORIGINAL’ TALK.’
An op ed was published on news.com.au titled, ‘‘Why, like New Zealand, aren’t we more proud of our indigenous people?’
I will neither endorse nor critique that editorial. I will just post some quotes from (apparently nice, good and “educated”) white Australian’s that are quoted in it:
“I went to Darwin but the problems with Aboriginals are everywhere … They’re not like the ones in Redfern. It’s really bad. Same as in Western Australia. They were scary.”
“Your Aboriginals are so black up there … I went to Darwin once and just noticed all the Aboriginal homeless people. I was just shocked by how they were everywhere.”
“Just the way they walk around in Darwin. It’s different. There’s something about it. They’re blacker up there.”
“There are a lot of black people in Darwin. I don’t think I’ll go back here again.”
Suffice to say… Black bodies are read and profiled differently than fairer skinned bodies. Black bodies are read and profiled differently than fairer skinned bodies. Black bodies are read and profiled differently than fairer skinned bodies. Repeat ad infinitum (or until we thoroughly dismantle white supremacy locally and globally).
A holistic counsellor recently gave me this intuitive advice and told me to “uncage the Tiger”🙂 To reject the stifling projections of the male egos who populated my youthful years and influenced a pattern of self-denial and self-diminishment I am only now starting to become aware of. To SPEAK, WRITE, EXPRESS MYSELF CLEARLY with all the courage, conviction and power within me.
So I am learning right now to say “Boy Bye” to anyone who tries to induce my silence, who inhibits my evolution, and who due to fragile egos are intimidated by my expressions. Here’s to speaking unadulterated but loving truth, from the soul.
Continuing yet again on a theme! I’m still thinking about representation of Black women in various types of visual media, so was happy to come across this clip.
It is The Grapevine – “a fresh and innovative take on the panel style discussion. The show places the topics of today in the hands and minds of young game changers, artists, cultural innovators, and professionals to dissect what the impact is for this generation.” Created by Ashley Akunna.
This episode on colourism was published last year. There are new episodes (published in the last few weeks) HERE.
Loved everyone aside from the lady in the mustard sweater who thinks we should just see the light skin/dark skin thing as a “preference” (the light skin equivalent to white “colourblindness” that ignores systemic political reality and favours wishful thinking) and who wondered out loud when Black people will all get to a place of unity; the response to her query from the lady leading the discussion was good.
As someone who has experienced both light skinned privilege AND been told I was too dark, who has been bullied for being perceived as light skinned from understandably wounded dark skinned girls AND been compared by other “un-woke” Black people to lighter skinned girls, can I echo the sentiments of one of the panellists and say that the lady in the mustard sweater really needs to stop getting her back up and check her light-skin privilege. Everyone’s pain is real with regards to shade shade, but there is a bigger context here. Praise to the other light skin ladies on the panel who understand that.
My other favourite response is at the 15:35 mark; lady talks about the reality of colourism, about overt and pervasive light-skinned privilege in visual media, and how a shift is starting to occur with dark-skinned “identifiably Black” women creating shows and media that lovingly centre such women.
I really love the contribution of the men to the discussion too. But I’m really not doing it justice, so just watch it here: