Are people seriously hating on Macklemore for speaking about Trayvon Martin in front of millions of people?!? He could’ve talked about ANYTHING as part of his acceptance speech, yet he chose to speak about racism and discrimination. He quoted MLK, because one of his tour mates Owuor, who btw is African American reminded him of that quote, and so Macklemore felt it would be important to discuss something that was still plaguing us today. He was in Florida at the time, and he had the attention of millions of people all around the world, so he used that to his advantage to talk about racism and discrimination. For people claiming he waited to comment on Trayvon Martin’s death, you’re wrong, because from the start he was constantly advocating for justice for Trayvon Martin. Wallahi I will never understand some people’s logic. It’s almost like we’re looking for any little excuse to hate someone. SubhanAllah.
*Raised eyebrow* Really now? The great white hope speaks. Finally. and we should fall down at his words. Meantime Jamie Foxx was in the thick of things when it was all going down and was called a racist for wearing a Trayvon tshirt to boot, but Macklesteal all the things, “the first post black artist” speaks and is lauded from sea to shining sea, but we all just hating tho. we all just complaining tho. Because the institutionalised white people do the least and get the most rewards for it is not a fucking thing you wanna pay attention to? You right, I goddamn judge you, cause clearly you are fucking refusing to pay attention and pretnding like we have no fucking sense. Which is a thing that is wayyyy prevalent when we talk. Dismissal of our words. Cause clealry we cant think, yeah?
i am not sticking up for Macklemore because i like his ass. not by any stretch of the imagination, but i am always quoting Malcolm X because we always have to remember that most white people will only listen to people who look like them. it fucking sucks that Black people have been speaking on white supremacy and white privilege and Trayvon Martin for a year and a half now, but clearly white people have tuned us the fuck out. they never are trying to hear from the oppressed. we do not need to give Macklemore brownie points for speaking the truth, but if he is indeed sincere about anti-white supremacy and acknowledging his white privilege, it is his job along with other white people to work on educating other white people.
“I tell sincere white people, ‘Work in conjunction with us- each of us working among our own kind.’ Let sincere white individuals find all other white people they can who feel as they do- and let them form their own all-white groups, to work trying to convert other white people who are thinking and acting so racist. Let sincere whites go and teach non-violence to white people!”
And we have been thinking they been sincere and giving them chance after chance after chance tho. And And the overall result has been? And Mackletheworst is sure as fuck NOT one of the better folk. And frankly the fact that white people only listen to their own… at which point does that lead to better for poc tho? What what point do they stop getting coddles and overwhelming kudos for the least? You know what Macklefuckshit is being used as? A cudgel against us. As actual gay African American musicians have pointed out this fucker is getting the most for his little words which are still all about him while they can barely get mainstream play for being themselves. What the heck does him as mouthpiece, and a shitty one at that, do for them? And same thing for Trayvon. To say nothing of the fact that his mediocre self won the fucking award in the first place over better people musically and everything else.
maybe i am a cynic, but white society is and has been full of shit. but what i am suggesting is to use him as a tool and suck him dry for his audience to rehash the same message that has been said countless times before. do i trust Macklemore, hell no. but we can start being unapologetic in using the shit out of faux champions against oppression. i cannot really think of a way that could tangibly occur, but just as these white stars are using “Black causes and Black people” as props, we can revert that and begin to use them. in terms of the awards, hell yes, it is bullshit. without a doubt. but remember what the first word in the AMA is: ameriKKKa boo. this shit is never going to be just.
Good luck coming up with that method tho. White people forever be feeling like they must take our shit and process it and liquidize it and throw out everything until its palatable for them. Which leaves us stuck in their bs. So good luck with that.
OH MY GOD
Incoming mail (tablet 346) is also revealing: ‘I have sent you … pairs of socks from Sattua, two pairs of sandals and two pairs of underpants.’ It was obviously a bit cold for soldiers on the north-west frontier of the Roman Empire.
THE SOCKS ARE STILL THERE:
I JUST CANNOT…I HAD NO CLUE ABOUT ANY OF THIS.
THEY JUST KEEP FINDING THEM:
40,000+ ROMAN SOLDIERS IN SCOTLAND: WE’RE FREEZING PLEASE SEND MORE SOCKS.
THIS IS THE BEST WRONG I’VE EVER BEEN.
My new Brave Headcanon in the form of one of these letters:
Thank you for all the socks. I hope things are well back in Egypt.
I must make an admission: I have decided to settle up here. I fact, I met someone-a local shepherdess who can make all the socks I’ll ever need up here in this frigid wasteland! Their wool makes thicker socks than Egyptian ones, and I’ll be needing several pairs to make it through these winters!
In fact, with my bow guarding the flock, she’s made so many socks, we’ve been selling the excess to other Romans who’ve also decided to defect. Luckily, the Emperor will never come looking for us up here in these barbaric Highlands! We’ve become so successful they’ve offered me one of their unpronounceable titles, some kind of lordship.
Unfortunately, the rest aren’t too happy about that, but I’ve managed to keep them at bay by offering the chance to marry in-that’s right, we’ve managed to produce a daughter between us! She’s a wild bit of a thing, but I’ve taught her the bow to try and instill some Legionnaire discipline to counteract her barbarian blood!
I’m hoping she grows up into a dutiful “lass” (as they say here!), and understands that in order to keep this region stable, she has to choose a local spouse! After all, it has worked out quite well for me!
She IS quite good with that bow, just like her soldier father!
(I really couldn’t help myself)
Among feminists it is often assumed that no feminist can be racist because of her awareness of gender oppression. Yet, still today, racist attitudes prevent women from establishing politically and personally enriching connections. Among cyberfeminists, belief in the myth of “equality” in the equally mythical realm of cyberspace is widespread. Electronic media theorists and commercial entities alike maintain that “differences” of gender, race and class are nonexistent in the Internet due to the disembodied nature of electronic communication.
Because the hierarchies of RL (Real Life) are believed to be inapplicable to cyberspace, discussions of race have only recently been initiated in electronic media theory and criticism. In an influential 1999 publication, Beth Kolko, Lisa Nakamura, and Gilbert B. Rodman observe that in academic electronic mailing list participants studiously avoid and actively silence discussions of race. Kolko et al. argue that “outing race” would render more accurately the diversity of cyberspace but they do not specify how making race visible might change existing power relations. In their words: “Cyberspace has been construed as something that exists in binary opposition to “the real world,” but when it comes to questions of power, politics and structural relations, cyberspace is as real as it gets.”
Despite the increasing interest of academics in issues of race and cyberspace (evident in conferences and presentations during the preceding year), the relation of racist attitudes and behavior to electronic communication remains largely unexamined. One explanation for this might be that racist behavior “in the flesh” is still little understood…
Because racism is founded on the construction of racial hierarchies some theorists propose to eradicate it by undermining the concept of race. Multiple postcolonial theorists uphold hybridity as the ultimate form of resistance as hybrids presumably elude classification. Noel Ignatiev and his collaborators in the periodical Race Traitor encourage white people to become “race traitors” by refusing identification based on traditional racial categories.
The abolition of the concept of race is essential for the development of a non-racist world. Yet, neither hybridity nor the renunciation of existing racial categories is in itself sufficient to end racism. History demonstrates that cultures may exhibit transnational and multicultural elements and simultaneously maintain racial hierarchies. The examples of colonial Mexico, Brazil and various Caribbean countries demonstrate that hybridity can accommodate intricate classifications based on skin color. In eighteenth-century Mexico, for instance, there were more than twenty terms to designate racial mixtures. Ignatiev himself admits that the propositions of Race Traitor are extremely difficult ones. In order to become “race traitors” people must be willing to give up the privileges of belonging to a dominant group and this rarely occurs.
Multiple theorists recognize that racism entails ideas as well as actions, yet the relation of the psychological and ideological aspects of racism to practices of the body has received little attention. If racism is manifested in actions, then I propose that at least part of our investigations should focus on performance.
To illustrate one example among many, in the United States women of color often report being made “invisible” by their white counterparts. I suggest that the enforcement of invisibility is achieved by means of specific bodily cues and behavior. Consider the following examples:
Lila has moved from Guatemala to a small U.S. city in the Northeast. She tells a Chinese-American college friend living in Texas that people in her new circle seem to feel uncomfortable around her: “They do not seem to know what to speak to me about, most of the time they simply pretend I’m not there, they do not talk to me, they do not look at me, they interrupt me when I speak and sometimes they do not respond to me at all. Even people whom I like, nervously cross and uncross their arms and legs and fidget with their fingers whenever they find themselves alone with me. “It’s funny,” the friend says, “I’ve had similar experiences here.”
Lupe, a Mexican-American homemaker, begins a small catering business from her home. Her neighbor, Jane, asks to join and Lupe accepts. Within two weeks, Jane has contracted with new clients and invited several of her friends to become partners without consulting Lupe. Within a month, Lupe’s original business plans are trans- formed beyond her recognition. Lupe quits the partnership and Jane and her friends run her original business. Lupe confronts Jane about not having been consulted in her schemes. Jane admits no wrongdoing and accuses Lupe of “having a chip on her shoulder.”
Tina, an artist of Afro-Cuban origin is invited to participate in a prestigious international art festival. On arrival, she is introduced to Ann, an American artist of European descent. At the end of the week, a dinner is organized for the festival’s guests. Tina and Ann are assigned seats facing each other. Tina says “Hi” to Ann. Ann nods slightly but says nothing. At dinner she converses with other people at the table consistently ignoring Tina. Thinking that perhaps Ann does not recognize her, Tina volunteers “ We were introduced at…” “I know,” Ann interrupts and continues to ignore Tina for the rest of the evening.
Some years ago, bell hooks visited the University of Florida at Gainesville. At the beginning of her lecture, she reported that several of the local graduate students had enthusiastically suggested that she meet one of their professors, a European-American woman interested in issues of feminism and difference. hooks told the audience that the professor in question had declined to attend her lecture because “she was going to a football game.” Whatever the intention of the professor, hooks seemed to recognize a familiar pattern in her behavior or she would not have brought it to the attention of the audience.
Tina Grillo and Stephanie M. Wildman have argued that white supremacy instills in many whites the expectation of always being the center of attention. In their view, “When people who are not regarded as entitled to the center move into it, however briefly, they are viewed as usurpers. One reaction of the dominant group to temporarily losing the center is to make sure that nothing remains for the perceived usurpers to be in the center of. Another tactic is to steal back the center, using guerrilla tactics if necessary.” In the examples above, Jane took “the center” from Lupe, by failing to consult about decisions with her as is customary among business partners. Ann denied the presence, thus the status of Tina by ignoring her. Similarly, by choosing to miss hooks’ lecture, the other professor temporarily dismissed hooks’ knowledge and authority as well as her position at center stage.
These examples suggest that embodied practices communicating messages of invisibility involve the suspension of rules of behavior that are customarily observed with other members of the same group: Failing to acknowledge a person’s presence or speech, interacting with others in a group and consistently excluding a specific person, failing to recognize someone’s achievements and expertise—i.e., absenting oneself from events one would normally attend when a person of color is the speaker or performer, etc. Such behaviors have ambiguous meanings but they do effectively negate or diminish another person’s presence. It is precisely the multiplicity of meanings that makes these behaviors powerful. If they are ambiguous, they cannot be named. Patricia Williams has compared racism to a ghost invisibly exerting its influence: “It is deep, angry, eradicated from view, but strong enough to make everyone who enters the room walk around the bed that isn’t there, avoiding the phantom as they did the substance, for fear of bodily harm. They do not even know what they are avoiding; they defer to the unseen shapes of things with subtle responsiveness, guided by an impulsive awareness of nothingness, and the deep knowledge and denial of witchcraft at work.”