Living in Color

Issue 55, February 2013

BROAD

Living in Color Table of Contents

Cover Art: Erzuli Says “FU Pay ME” by Marcia Jones

A Feminist & & Social SocialJustice JusticeMagazine Magazine

A feminist is a person who answers “yes” to the question, “Are women human?” Feminism is not about whether women are better than, worse than or identical with men. And it’s certainly not about trading personal liberty--abortion, divorce, sexual self-expression-for social protection as wives and mothers, as pro-life feminists propose. It’s about justice, fairness, and access to the

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range of human experience. It’s about women consulting their own well-being and being judged as individuals rather than as members of a class with one personality, one social function, one road to happiness. It’s about women having intrinsic value as persons rather than contingent value as a means to an end for others: fetuses, children, the “family,” men. ~ Katha Pollitt

broad | brÔd | adjective 1 having an ample distance from side to side; wide 2 covering a large number and wide scope of subjects or areas: a broad range of experience 3 having or incorporating a wide range of meanings 4 including or coming from many people of many kinds 5 general without detail 6 (of a regional accent) very noticeable and strong 7 full, complete, clear, bright; she was attacked in broad daylight noun (informal) a woman.

broad | brÔd |

slang a promiscuous woman

phrases broad in the beam: with wide hips or large buttocks in broad daylight: during the day, when it is light, and surprising for this reason have broad shoulders: ability to cope with unpleasant responsibilities or to accept criticism City of broad shoulders: Chicago synonyms see: wide, extensive, ample, vast, liberal, open, all-embracing antonyms see: narrow, constricted, limited, subtle, slight, closed see also broadside (n.) historical: a common form of printed material, especially for poetry

Broad’s mission is connectartists, the WSGS program Our witheditorial communities of students, communities ofto scholars, and activists. mission is to provoke faculty, and staff at Loyola and beyond, continuing and extending the program’s thought and debate in an open forum characterized by respect and civility. mission. We provide space and support for a variety of voices while bridging communities of scholars, artists, and activists. Our editorial mission is to provoke thought and debate in an open forum characterized by respect and civility.

WSGS Mission: Founded in 1979, Loyola’s Women’s Studies Program is the first women’s studies program at a Mission: Jesuit institution and has served as a model for women’s studies WSGS programs at other Jesuit and Catholic universities. Our mission is to introduce

Founded in to 1979, Loyola’s Women’sacross Studies is the studies students feminist scholarship theProgram disciplines andfirst thewomen’s professional schools; program at a Jesuit institution and has served as a model for women’s studies to provide innovative, challenging, and thoughtful approaches to learning; and to programs atsocial other justice.

Jesuit and Catholic universities. Our mission is to introduce promote students to feminist scholarship across the disciplines and the professional schools; to provide innovative, challenging, and thoughtful approaches to learning; and to promote social justice.

Activism and Academia: This special themed issue on Activism & Academia explores: how activism and academia arein related, whether Y or not they are compatible, what it means to Living Color be a part of the academy, what types of education are lacking from academic

This issue explores thetotopics of race, privilege, and disciplines, access education andethnicity, rights to color, education, how culture, academia relates to intersectionality, theirisimpact(s) on identity formation, worldview, lived the real world,and if there a disconnect between universities and society at large, experiences, media and politics, systems of opression, inclusion/exclusion, and how we can make what we learn matter.

Look for the [A&A] symbolsocial for standing, and more.

Look for the [LC] symbol for contributions on our theme! contributions on our theme!

BROAD People: BROAD People: Karolyne Carloss

Abi Wilberding

Editor

Editor

Table of Contents

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BROAD Mission: Broad’s mission is to connect the WSGS program with communities of students, faculty, and staff Mission: at Loyola and beyond, continuing and extending the program’s BROAD mission. We provide space and support for a variety of voices while bridging

Jenn Miller Editor in Chief

Brandie Madrid Consulting Editor

Julia DeLuca

WSGS/WLA/Gannon Coordinator

Natalie Beck

Archives & Website Coordinator

J. Curtis Main Consulting Editor

CONTENTS FROM YOUR EDITOR VISITING EDITORS Symone Simmons & Ariana Lewis [LC] Yes, I’m Black

by Symone Simmons

[LC]

Who Are You, Ethnically-Speaking

by Ariana Lewis

BROADSIDE Shared Meanings

by Rita Cardenas

QUOTE CORNER Angela Davis QUEER THOUGHTS A Womanist Society

by Emma Steiber

[LC] Seek That Which is, But is Not Apparent

by Bridget Turner Kelly

FACULTY FEED Barbie Dolls, Whiteness, and Hegemonic Femininity

by Dr. Christina Lombardi-Diop

WORDS ARE USELESS Marcia Jones OFF THE SHELF Laissez les Bons Temps Rouler

by Anna Gentry

[LC] Moyocoyotzin - An Aztec Word for “She Who Creates Herself” Yo Soy De/

Where I am From

by Laura Monica Bohórquez Garcia

PEOPLE TELLING STORIES Zak

by Bryce Parsons-Twesten

MADADS Selling Segregation?

by Natalie Beck

[LC] Untitled

by Kalani A. Abdul-Jalil

[LC] Bigotry is Not Exclusive

by Julia DeLuca

EMBRACING CHAOS Watching (Filling in the Lines)

by Jason Lemberg

WLA RE-ANIMATED 1965: Civil Rights [LC] Letter to Mom

by Symone Simmons

EX BIBLIOTHECIS

by Jane P. Currie

Rich Collections

BROADSIDE Shards

by T.J. Jourian

[LC] All That Glitters Ain’t Gold: Problematizing the Golden Rule

by Vijay Pendakur

QUOTE CORNER Audre Lorde INSIDE R OUT? Tanning and White Racism; What?

by Curtis Main

BOOKMARK HERE

by Ana Castillo

Peel My Love Like an Onion

BROADER PERSPECTIVE Transsexuals Battle for Medically Necessary Surgery

by Jenny Saintonge

FEMINIST FIRES Nellie Wong WORDS ARE USELESS CStreet SUBTLE SEXISMS 10 Privileges I Know to be True [LC] Gender Privilege

by Ariana Lewis

QUOTE CORNER Gloria Anzaldúa BROADSIDE Definition, Faith-Based Intersectionality, & External Impact

by Ariana Lewis

[LC] Social Justice from the Point of View of an 8-year-old Boy

by Cristobal Salinas Jr.

Table of Contents

by Karolyne Carloss

CONTENTScontinued QUOTE CORNER Gloria Anzaldúa [LC] Queering Up Argyle

by Liz Thomson

CAREER CALL Sujata Tibrewala Arist

WORDS ARE USELESS Sujata Tibrewala [LC] To Survive

by André D. Singleton

[LC] The Miseducation of New York City Bombers

by Jazzy Johnson

ALUM ALERT Kathryn Berg CONTRIBUTOR GUIDELINES

BROAD A Feminist & & Social SocialJustice JusticeMagazine Magazine

Call for Editorial Team Members!

If you want to...

network, learn technical & design skills, Gain leadership experience, manage a team work with diverse groups, connect with others, share your voice, earn class credit Apply today!

BROAD Magazine is currently accepting applications for a number of leadership positions for the 2013-2014 school year, including the position of Editor in Chief.

The Editorial Team will work together and independently on all aspects of magazine production. We are hoping the BROAD team will represent a broad range of identities; diverse identities of all kinds are especially encouraged to apply.

Technological skills, feminist leadership, Project coordination & organizing, creativity, communications & marketing, writing & Grammar, critical thinking, commitment to feminism To apply: Please email a cover letter, resume, three references, and an example of your creativity and/or commitment to feminism/social justice to jmiller13@luc.edu & jmain@luc.edu for consideration.

Click here for more information!

[LQ]

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Desired Qualifications:

From Your Editor

Dear Readers, For some reason, I’m one of those people who often gets asked about my racial/ethnic make-up.

I like to call it “So, what are you?” game, as it was once posed to me that way.

Sometimes, it is just a simple question. Othertimes, people assume that I’m Latina because I speak Spanish and get very tan in the summertime. I’ve also been frequently asked if I’m Jewish. And once, while working as an after-school program coordinator in a predominantly African-American neighborhood, I overheard a couple of my program participants (ages 6 and 7) having the highly entertaining debate about whether “Miss Jenn” was white or black.

I’m white, just so we’re clear. My ethnic

background is mostly Italian, with (I am told) some mix of German, Irish, and Native American. And because of my apparent ambiguity, combined with my whiteness, I realize that I have the privilege of playing the “Choose your own ethnicity” game.

This is the privilege of most white folks to choose to identify as or with a certain ethnic background, usually out of many that make up their ethnic heritage; you can choose based on the people around you (oh, you’re Latino? I’m Italian! Almost the same thing!), the festive event you’re attending (Kiss me, I’m Irish!), what day it is (I hate Colombus Day, I’m part Native American!), what food they like (Sauerkraut is delicious - the food of my people!), and just about anything else you can imagine.

Similarly, in this game, one can just as easily choose how NOT to identify. When my cultural buffoon from the examples above (who apparently has exactly the same ethnic make-up as me) goes to the Holocaust Museum, s/he doesn’t have to announce to everyone that s/he is part German, and they will be none the wiser. When gambling at some casino on a Native American reservation, the buffoon can choose to remain silent about the small percentage of her/his ethnic identity that is descendant from the people whose lands white colonists took away.

Basically, the “Choose your own ethnicity” game is a privilege that comes with being white, and therefore, a member of the dominant racial group in U.S. society, and thereby, it allows a certain ethnic fluidity not afforded to other groups. A Latina woman can’t choose when and when not to identify as Latina. A Native American’s ethnic identity is present in all contexts and interactions.

An African American cannot choose to disassociate with her/his ethnic heritage if and when it seems convenient.

This is, of course, just one of many privileges that come along with being white. Like so many other forms of white privilege, it is unasked for, but received and usually accepted. I don’t see many people willing to give up these privileges, even though they might make the claim that they didn’t request them, “that’s just the way it is.”

Yes, that what’s privilege is - a benefit or advantage that SOCIETY bestows upon a certain group due to cultural and societal norms, the dominant hegemony that must be maintained through things like privilege. Just because a privilege wasn’t asked for doesn’t mean we shouldn’t recognize it, grapple with it, understand it for what it is, work to fight the oppression of other groups of people that comes along with it.

So, I don’t mean this to be a diatribe on white privilege, but let’s remember that it isn’t just skin

color that grants privileges - ethnicity is a part of it as well. If any of you reading this have the privilege of choosing to identify or not identify as a certain ethnic group, think about this next time the opportunity for that choice arises. Think about those for whom that opportunity never arises.

On a brighter note, I want reiterate something a very wise Women’s Studies professor (who is also white) once said to her class. She said that she always wanted to be a woman of color, and then one day, she realized that the only way for her to be one was to simply recognize that she is one...for white, after all, is also a color.

As you will see throughout this issue, race, ethnicity, and culture are bound up in one another and, of course, tied to all of our other identities as well.

It is almost paradoxical to focus one magazine issue on this topic because race, ethnicity, and culture are so much a part of every topic that we cover in BROAD; they are an aspect of all of the contributions we receive and discourse that we share. We do not have the privilege of deciding, like in the “Choose your own ethnicity” game, that the LGBTIQ issue was only focused on those topics and not race/ethnicity/culture, that the Love issue was not also representative of race/ ethnicity/culture, that the Body Politic issue was solely focusing on bodies and politics but not on issues of race/ethnicity/culture. The idea of each of those topics being a little island that doesn’t affect/ interact with the others is, frankly, preposterous! So, while the contributions in this issue are, perhaps, more obviously looking at Living in Color, this is always a part of our dialogue - we don’t choose when to identify and not identify with this theme, we always identify with issues of race, ethnicity, and culture.

Ciao, Jenn P.S. Want to be on BROAD’s staff? Maybe the new Editor in Chief? We are looking for editorial team members for 2013-2014. We are especially seeking those with technical/graphic design skills.

If you’re reading this, I encourage you to apply!

Check out the details here!

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Please note: all of the examples in parentheses are things a hypothetical, insensitive, cultural buffoon who has no idea of the concept of white privilege would say - not me.

Visiting Editor

Symone Simmons

About Symone:

Symone L. Simmons is a doctoral student in Higher Education and graduate assistant in the Office of the Vice President for Student Development at Loyola University Chicago. Symone’s interests and passions include working with and conducting research that gives voice to students from populations underrepresented and often marginalized in higher education; particularly students who identify as multicultural, LGBTQIA, low-income, and first-generation. Moreover, Symone’s research interests include exploring intersectionality of racial, gender, and sexual identities of students of color who may identify as transgender, genderqueer, or non-binary.

Symone has co-authored a study exploring the experiences of Black lesbians at an HBCU. Additionally, Symone has been a teaching assistant for courses that explore multiculturalism in higher education. Ever-evolving, Symone aims to bring more experiences of marginalized students to the center of research and practice. Symone earned both bachelor’s and master’s degrees in Psychology from Iowa State University. In addition to being a graduate of Iowa State, Symone worked in the Offices of Admissions and Pre-Collegiate Programming. Prior to returning to school to pursue a PhD, Symone worked with the Ronald E. McNair Post-Baccalaureate Achievement Program at Georgia State University.

Symone is originally from Chicago Heights, IL and is the eldest of three. Part of Symone’s commitment to marginalized students comes from personal experiences. Not only the first in the family to earn a college degree, Symone also identifies as queer and genderqueer, and has been happily married to wife, Danielle for five years. If you see Symone in the street, try not to use any pronouns.

Visiting Editor

Ariana Lewis

Ariana Lewis is a simple woman with a complex mind who enjoys learning something both new and fabulous everyday. She has a Master’s in Education degree from Loyola University Chicago, focusing on student development, organizational change and emotional intelligence. Born and primarily raised in the Chicagoland area, Ariana has a passion for living in Chicago, technology, mentoring first generation college students and empowering women. The tag line, work to make the lives of others better and in return your life will be extraordinary, is how Ariana lives her life and encourages others to do the same.

If you or someone you know would like to be a Visiting Editor, please email broad.luc@gmail.com

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About Ariana:

Living in Color

Yes, I’m Black

By Symone Simmons

Yes I’m Black, are the words I have said too many times to remember. I have expressed this to all different kinds of people, in and through my words. Yes, my mom is Black, my dad is Black, my maternal grandmother is Black. Though I do not know my maternal grandfather, I know that my paternal grandparents are (in the case of my grandfather) and were (in the case of my grandmother who died a few years ago) Black.

Why do I have to explain this? Because my Blackness, my self-identified race is unclear to some, confusing to others, while yet others believe they know. The funny thing is, even my mother and wife have mistaken someone of a different race and gender for me. How does this

make me feel? I’m not sure anymore. I used to get angry because “clearly I’m Black.” Now, I welcome the ambiguity. I want the ambiguity. I don’t want someone to think they know me by looking at me; think they know my story. My story is that of challenges. I was once spit on by a white boy while he was on the bus, I outside it.

My story is that of triumph. I am a first-generation college student and will be the first in my family to earn a doctorate. Though my Blackness is only one part of who I am, it is a significant part of which I am proud. So regardless of how many times I am asked, my answer will be I’m Black.

[LC]

BROAD A Feminist & Social Justice Magazinee

Seeking contributions on the topics of masculinities, male privilege, men’s rights, patriarchy, virility, male feminists, allies, men’s spaces, normative ideals of male behavior, dominance, social psychology, heteronormativity and/or white male dominance in the media, the relationship between feminism and masculinities, and how race, class, and sexual orientation affect or intersect with masculinities.

Send your poetry, artwork, and reflections to broad.luc@gmail.com by March 12th

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The Issue of Men

Living in Color

Who Are You, Ethnically-Speaking?

By Ariana Lewis

Leveling is ethnicity’s strength. Think about how ethnicity impacts your personal development on a multitude of platforms. Each person you come in contact with through interaction or subliminal passing (e.g. walking down the street) has the capacity to influence your preexisting thoughts.

[LC]

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Time and time again, we come across people If you understood a group of people to dress who look different from ourselves and our family. a specific way but then came across someone Isn’t it great to live in a diverse society filled native to the group who appears in a different with people from all over the world? Some may form, your thoughts have become enlightened look remarkably different from others 2,000 to possibilities. Your view of definition becomes miles away, while others look like twins yet expanded and you are forever changed. In my have biracial parents. Contextually-speaking, view, this is known as ethnic leveling. Ethnic diversity is broad yet powerful due to ethnically experiences unique to Judaism have been contrasting environments. Have you taken a greatly impacted by my grandparent’s Holocaust moment to explore your experience. Traditionally, ethnic experience? I have.

Take time out to reflect on there are multiple levels As a biracial woman, of Jewish practice ranging how ethnic diversity, and infused with a mixture of from orthodoxy to Judaism and Christianity, reformation. The beliefs of the impact of difference, I have the luxury of either group are firm and has influenced the root experiencing multiple deviation is prohibited. cultures and sharing the of your thoughts, beliefs, experiences with others.

Learning about the interactions, and those If you take a moment to experience of holocaust examine the impact of the survivors expanded my relationships you have last statement, you may belief in the right to live created and nurtured (or come across the realization equally among each other how those within a and love without reservation concluded). single family comprised while maintaining personal of the same background preference in myriad create a differential understanding of how the of areas such as thoughts, beliefs, culture or environment has defined self. physical makeup. Again, ethnic leveling takes place as it impacts future actions and thoughts Ethnicity definition can be unique to each person about the appreciation of diverse experiences in contrast to what society determines. Think and the beautiful possibilities of the juxtaposition about this for a moment. Derived from the Greek, life experiences create in identity development ethnicity means “nation” and socially suggests and relationship cultivation. Take time out a group of people share a common culture to reflect on how ethnic diversity, and the encompassing a fusion of customs, celebrations impact of difference, has influenced the root of and social terms. For example, my Jewish your thoughts, beliefs, interactions and those background includes a custom of celebrating and relationships you have created and nurtured (or honoring the life of the deceased by reciting the concluded). Remember, ethnic leveling is either mourner’s prayer, Kaddish. The act is symbolic of intentional or subconscious but plays a direct an understanding of death as not an absolute but role in self-development and powerfully impacts the power of God’s greatness. To celebrate the gift the value in self and others. of God, in a time of mourning, transitions death into life and recognizes the passing of a loved one as the next level.

Broadside Expressions in Poetry via Street Literature Style

Shared Meanings

By Rita Cardenas

As a naturalized American Citizen, I value and understand the struggles an immigrant endures in this country, while respecting that this is still a land of opportunities.

Opportunities that are lost and often stolen if they aren’t fought for.

As a Latina, I understand the importance of family. I value my rich heritage and the country that birthed me. I embrace my femininity but being a woman does not define me, it refines my very being.

A woman is life but that does not dismiss the significance of my male counterpart.

Being a woman means that I am strong enough to carry a life inside me and withstand the pain of bringing it into this world, yet gentle enough to care for and love selflessly.

Catholicism has helped me become aware of the gift I was given... Life This life is something I have the sole responsibility to nurture, protect, defend, and educate.

But it does not belong to me.

My life belongs to those in it. For everything I do and that which I choose not to do effects you, you just might not see that right now.

My humble upbringing has taught me the value of a dollar and it has taken many to educate myself.

My education belongs to me and no one can take that away from me, but I can share it with you.

It is because I am a Loyola’n that I have the responsibility to do so.

My Jesuit education embraces my need for social change.

Change which is necessary to the sustainment of life.

I know this because I can reason and was given the ability to love life.

Love is something I will give you even if you don’t give it back...simply because I have the courage to.

I am a fish that can swim in all kinds of water and I have the will to do so.

I am privileged to see the world through my eyes and the courage to fight for it.

Who I am is not negotiable but everyone is welcome to be a part of me.

These are the dimensions that shape my culture.

Rita Cardenas was born in Guadalajara, Mexico, and immigrated to the U.S. as a child. She is an undergraduate student at Loyola University Chicago majoring in Communications with a focus in Advocacy and Social Change, and a minor in Psychology. She completed an internship at the Illinois Coalition for Immigrant and Refugee Rights, and is the Social Media manager of Loyola’s Civitas Childlaw Center.

Angela Davis

I think the importance of doing activist work is precisely because it allows you to give back and to consider yourself not as a single individual who may have achieved whatever but to be a part of an ongoing historical movement.

Racism is a much more clandestine, much more hidden kind of phenomenon, but at the same time it’s perhaps far more terrible that it’s ever been.

We need to move away from such arguments as “Well, she not really black.” “She comes from suchand-such a place.” “Her hair is...” “She doesn’t listen to ‘our’ music.” and so forth. What counts as black is not so important as our political commitment to engage in anti-racist, anti-sexist, and anti-homophobic work.”

What I think is different today is the lack of political connection between the black middle class and the increasing numbers of black people who are more impoverished than ever before.

Well for one, the 13th amendment to the constitution of the US which abolished slavery-did not abolish slavery for those convicted of a crime.

No march, movement, or agenda that defines manhood in the narrowest terms and seeks to make women lesser partners in this quest for equality can be considered a positive step.

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“

Quote Corner

By Emma Steiber

Queer Thoughts A Transgressive Approach

A Womanist Society “A black feminist or feminist of color...Acting grown up. Being grown up.” This is the beginning description of Alice Walker’s “womanist” definition, and is the shape and the spine of this particular feminist. Theologian critics may devalue Walker for her “pagan” beliefs centered on spirituality and connectivity to the earth, but they forget her ownership over this word and the

significance it has for women of color who are not solely based around a monotheistic religion known as Christianity. One forgets that Christian or religious missions are the old Proponents (the capitalization is on purpose) for dominance over certain classes, races, and sexes. And while the religious womanist promotes expression within the woman, there are layers to the womanist

that African American society, and society as a whole, should look to for influence and guidance.

Looking at Walker’s womanist definition, I aim to give texture to the womanist and the womanist’s voice on intersectionality through love, race, equality, and class.

“A woman who loves other women, sexually and/or nonsexually...Committed to survival and wholeness of entire people, male and remember...to openly female.” While being a I don’t have the knowledge acknowledge the womanist means devoting on this matter as an oneself to women’s culture African American feminist intersectionality of and emotional diversity, it would. It’s critical to extends to equality for men struggle and more, the recognize the hierarchy of and women. Walker’s push knowledge that can exist diversity of women and for the importance of women and to acknowledge that an feminists, and each within a bigger context further individual exists within a shows this interdisciplinary global context. In Emilie M. individual’s unique environment, in which paths Townes’ Womanist Ethics cross, and similarities and desires and demands. and the Cultural Production differences are exposed and of Evil, an extended acknowledged. These paths definition of a womanist that diverge or separate from White heterosexual is personified in the following message. “[Y]es culture are still interwoven with discourses all of us gathered here in our global clearing are on class and gender-specific struggles. I push subject to the ravages of structural racism, sexism, Walker’s definition further to include LGBTQIA heterosexism, classism, ageism, ableism, but what communities of color. I confidently elucidate interests me is that african american women have that it is the groups within the groups that are the and do join others in holding these ‘isms.’” I am makeup of the womanist foundation. no expert, but working alongside movers and shapers such as these authors will push this love, Walker reiterates Sojourner Truth’s speech at the acceptance, and passion forward. I couldn’t have Ohio Women’s Convention in 1851. An example said it any better than these womanists. of the triple oppression African American women have and do endure, Truth stated, “That man over there says women need to be helped into carriages and lifted over ditches and held the best place everywhere. Nobody ever helps me into carriages...and ain’t I a woman?” As women’s rights continue to make headway, we must remember, in light of Truth’s speech, to openly acknowledge the intersectionality of struggle and more, the diversity of women and feminists, and each individual’s unique desires and demands.

The final characteristic of the womanist captures this diversity even more- to love the “Spirit” and to love oneself no matter what. To embrace these varying aspects of oneself, such as your race,

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belief system, and sexual orientation, is to be a womanist. Branching off of this, I transgress this identity and state that to be an African American feminist doesn’t necessarily mean to be a woman, but rather a person/human. In relation to what Stacey M. Floyd-Thomas expresses in her work, Deeper Shades of Purple, As women’s rights this may be seen as a black humanist approach, but why continue to make not combine the humanistic headway, we must with the womanist?

Living in Color

Seek That Which is, But is Not Apparent

By Bridget Turner Kelly Let’s think about some things that are apparent. My multiple identities of being Black and a woman are considered a double-bind and barriers to success in higher education. Thus, given that which is apparent, Black women may have an unbalanced view of who they are.

Now let’s think about things that are. Black women in the U.S. are in the top of their racial/ethnic group membership in terms of those who are educated.

Black women students, as well as other students with multiple marginalized identities, need to “seek that which is, but is not yet apparent.”

My story begins in Lexington, Massachusetts where I lived from the age of 18 months until the age of 16. Lexington is a predominately White, Jewish town where 85% of the students go on to college after high school. When I went through the Lexington school system, where my parents had purposely moved so that their children could have the best public education, most of the people of color who attended the school were bussed in from the inner cities of Boston, Roxbury and Dorchester, Massachusetts.

I ended up finding my Black identity in graduate school.

I found like-minded people of color who had grown up similarly to me, talked like me, dressed like me and accepted me as a full-fledged member of the Black race.

I lost myself. I tried to assimilate so hard because the White kids accepted me and the Black kids did not. I dressed differently from the Black kids. I spoke differently from the Black kids. My hairstyles were different from the Black kids and my parents had different occupations and degrees behind their names than the other Black kids’ parents.

College was not even discussed as a possibility in my family. It was a given.

I remember the year I was to graduate from college my father and I went on a walk. I attended another, familiar, predominately White university for college. I literally had no plans as to what I was going to do after college. My father sought to remedy this. I began tossing out several possibilities. “I’ll be a politician.” He said, “If you do you need to go to law school.” “No thanks,” I said, “I’ll be a psychologist.” He said, “If so you need to go to medical school so you can be a psychiatrist.” I said, “I’ll be a teacher.” He said, “If so you need to get your master’s degree.” So that is what I did.

I ended up finding my Black identity in graduate school. I found like-minded people of color who had grown up similarly to me, talked like me, dressed like me and accepted me as a fullfledged member of the Black race. Suddenly, I had confidence. I began to think differently about myself and have different experiences. I developed a passion for education and a desire to teach at the highest level. I went on for my Ph.D. and while doing so, met my life partner. I am an Associate Professor of Education now and my partner and I have two small children. I found my race, sex

and socioeconomic background did mix well in higher education.

Black and woman are not deficits to overcome, but strengths to be examined that empowered me to go all the way to the top in my chosen profession while living a fulfilling life.

Students who are underserved in higher education must begin to see themselves and their multiple identities as a whole package that contains everything needed to be successful. We do not have a choice. We must show others what is instead of what is apparent. I will close with an affirmation for students on the margins: I wish you all good You are not bound by any fears or prejudices of society You have total freedom The totality of possibilities lies before you You deserve love, an abundance of love You deserve good health You deserve to live comfortably and prosper You deserve joy and happiness You deserve freedom to be all that you can be and more You deserve not some, not a little bit, but all good Seek. Forever seek that which is but is not yet apparent.

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There were many tensions between those of us who were people of color who lived in Lexington and the students of color who were bussed into the town for school. Along with being Black, and being a woman, I was upper-middle class and these identities did not mix well.

Faculty Feed Connect with Loyola University Chicago’s instructors & professors

Barbie Dolls, Whiteness and Hegemonic Femininity

By Christina Lombardi-Diop, Ph.D. Visiting Assistant Professor Women’s Studies & Gender Studes; Modern Languages & Literatures Loyola University Chicago During our class discussion on masculinity in the Queer Theory course that I am co-teaching with Dr. Hector García, we asked a group of graduate and undergraduate students to think of examples of “hegemonic femininity” in popular culture. We had defined its counter-term, “hegemonic mascu-

linity,” by utilizing Antonio Gramsci’s definition of hegemony. The Italian social theorist defined hegemony as the capacity to hold institutional power and gain cultural prominence in the social sphere. Gramsci was one of the first Marxist thinkers who understood that domination by a

possible example of ‘hegemonic femininity’ by the sheer power of its dominance and pervasiveness.

Invented in 1959 as an example of teenager fashion model, Mattel has evolved the doll in a variety of models that cover over 125 different caIn the case of “hegemonic masculinity,” a group reers, all of which required the creative effort of (men) sustains a leading position in social life over 70 world designers in order to be fashioned. by its claim to authority and a configuration of Barbie comes indeed in many fashions, as either sustained cultural practices that legitimize and a brunette or blond, and in 1961 red hair was guarantee the domadded as a sexy variant. inant position of In 1980, the first African Could it be that, in search for men at the expense American Barbie and of women. Some hegemonic models of femininity, Hispanic Barbie were of the examples of introduced, yet the our reportoire of images hegemonic mascuiconic Barbie is still the linity we mentioned platinum blonde, bluelimited itself to white figures in class included eyed girl of its most only?

In our attempt to unravel John Wayne, Sylvessuccessful version, the ter Stallone (in the best-selling 1992 Tothe quandaries of hegemonic Rambo personifitally Hair Barbie, with masculinity, we had discovered cation), and Arnold hair from the top of her Schwarzenegger. head to her toes, the another form of hegemony, These actors/figures longest locks ever for perhaps as potent as the first: symbolize an ideal Barbie, measuring 10½ of virile masculinity inches. (Missed that white femininity. embedded in our one? Check it out!) To collective imagithis day, the Barbie doll nary by referencing the male’s body as invariably continues to sell its spotless beauty worldwide. strong, always in control, and in a sustained U.S. gross sales of Barbie increased 4 percent in dominant position.

2009 and 14 percent in 2010. Worldwide, gross sales of Barbie were up 14 percent in 2011. She But where were examples of “hegemonic femiremains unsurpassed as the number one doll for ninity” to be found? When do we ever encounter generations of young girls. figures or role models in mainstream popular culture that identify femininity as a hegemonic funcCould it be that, in search for hegemonic modtion in terms of a sustained and successful claim els of femininity, our repertoire of images limitto authority, power, and cultural dominance? ed itself to white figures only? In our attempt to While one group of students brainstormed on this unravel the quandaries of hegemonic masculinity, particular set of questions by making recourses we had discovered another form of hegemony, to mythological figures such as Athena, Medusa, perhaps as potent as the first: white femininity. and the Amazons, the difficulty in defining hegeDominant models of white femininity are everymonic femininity soon became apparent to all. where, on TV and in movies, in advertising and our contemporary culture, most female students toys, in pop music and fashion. White femininity came up with one example that, stemming from sells as it still sets the standard of beauty and sextheir own experience as young girls growing up iness, success and normalcy, representing a white at the turn of the new millennium, reflected the ideal hardly achievable by all. As Jean Kilbourne group’s general consensus: the Barbie doll. To demonstrates in Killing Us Softly 4, the last in a most students, the Barbie doll was deemed as a series of documentaries dedicated to advertising

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group over another does not necessarily entail control in terms of military power, wealth, and political dominance, but involves authority and legitimization obtained through the intellectual and moral influence that dominant social and cultural practices can afford.

and ideals of femininity, the cosmetic industry has been particularly keen in promoting an hyper-commercialized media image of womanhood incarnated in a flawless white complexion (a constructed image most often obtained through digital retouching). This constructed picture distorts the real differences among women, creates a hegemonic white type, and destroys self-esteem.

In countless images of ads for skin color cosmetics, such as facial creams, foundations, and make-ups, the model’s white complexion is often represented as the Ur-color, the chromatic norm.

American model, a super-blonde woman with the fairest of complexions, smilingly reassuring to her female readers. The advertised cream, she guaranteed, would have transformed any Italian woman’s complexion into the finest and whitest.

Many Italian women, especially those from the South, could hardly approximate the Hollywood ideal of skin and hair fairness. Yet the very idea of Italian white femininity functioned as a hegemonic factor in the context of Italy’s conquest of colonial territories in East Africa and Libya during the Fascist regime. It served, among other things, to control and discipline interracial sexuality, to establish racial barriers among white and black women within the domestic environment, and to promote the racial superiority and prestige of the Italians against the Africans.

As it is the case for all hegemonic formations, such images are not only the result of current cultural ideals, but belong to a long-term history and a genealogy of historically mobile relations.

In my research work on the formation of ideas about hygiene, cleanliness, and whiteness in On this side of the Atlantic, the racial history modern Italy, I have demonstrated that the alof Italian Americans shows that the hegemony leged homogeneity of Italians as white affirmed derived from the privilege of being recognized itself historically through the association of the as white yielded a ‘racial dividend’ also in the color white with a series of positive connotations United States. Records of migratory fluxes in the investing both the sphere of bodily perceptions city of Chicago in the 1890-1945 period show (skin complexion, health, that, at port of entry, Italpurity) and the home as a ian migrants were classiBlack feminists have been trope for the nation. More fied as “white” in terms specifically, in turn-of-theof racial identification yet the first to articulate a century Italy, the feminine were considered “dark” in critical discourse around body became an object of terms of color and ethnic study and social control, identification. This double class, gender, and race codified as fertile or stercategorization illustrates in order to reveal the ile, more or less maternal, the mobile and relational more or less white; in nature of racial categories hierarchical structuring of short, it turned into a pro(blackness/whiteness/eththe relationships between jection of the health and nicity), always historically purity of the Italian race determined and socially blacks and whites, and and nation. (See: http:// situated. The “ethnic-colwhite and black women. www.escholarship.org/uc/ or” category of Italians item/8vt6r0vf). emerged as an autonomous factor of distinction In reconstructing this segment of my counthat seemed unrelated yet internal and functional try’s cultural history, I discovered that in the to the US racial hierarchies. Its strategic functionadvertising culture of the Fascist dictatorship ality became clear when it was soon translated in (1922-1942), Hollywood models of beauty and juridical terms as a positive whiteness that placed American advertising images highly influenced Italian Americans in a privileged position in relathe commercialization of beauty skin products tion to African Americans yet at a safety distance such as soaps and creams intended for Italian from the danger of being completely assimilated female consumers. One specific ad, published within the Wasp ideal of whiteness. in 1935 on the magazine Lei (She), featured an

I received my first Barbie at the age of six as a highly prized gift straight from Santa. I remember how I marveled at her perfect shape, immaculate complexion, and straight-blonde hair. I was mesmerized by her beauty and flawlessness; for an olive-skinned, chubby little girl with frizzy dark hair, she looked mysterious and alien, totally unreachable. As I dedicated myself to the impossible task of dressing and undressing her tiny body in and out her fashionable wardrobe, I inadvertently broke one of her slim, long legs. Amputated, limp, her fashionable gowns hanging tragically from her stump, she was no longer la bella tra

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Black feminists have been le belle, the most beautiful the first to articulate a I received my first Barbie at doll in my dollhouse. critical discourse around Once the spell of her fasthe age of six...I remember class, gender, and race in cinating wholesomeness order to reveal the hierarwas broken, I soon abanhow I marveled at her chical structuring of the doned her to her destiperfect shape, immaculate relationships between ny, that is, a half-empty blacks and whites, and box that contained other complexion, and straightwhite and black women. discarded toys. I did not blonde hair.

I was While racism and sexism feel sad; as I could hardly both construct common mesmerized by her beauty identify with her, she was sense through “natural” never truly mine. Besides, and flawlessness; for an and “biological” difjumping rope and reading ferences, white female olive-skinned, chubby little adventure books was, after subjectivity is universalall, much more fun! girl with frizzy dark hair, ized and made dominant through infinite forms of she looked mysterious and racial privileges; howalien, totally unreachable. ever, the racialization of white femininity is often Cristina Lombardi-Diop is invisible as “white” is a a Visiting Assistant Professignifier of normalcy. The normativity of whitesor in Women’s Studies and Gender Studies and ness explains the silencing that often surrounds in Modern Languages and Literatures at Loyola the range of possible ways of experiencing and University, Chicago, USA. She is Editor and transliving the privileges of whiteness. While the lator of Ngugi wa Thiong’o’s Moving the Center Barbie doll example points to the materiality of (2000) and editor of Gabriella Ghermandi’s Regiwomen’s everyday experience in the formation of na di fiori e di perle (2007). Her essays on white their hegemonic femininity, my research work on femininity and colonialism, African Italian diasfeminine beauty in Italy illustrates a variation in poric literature, and space and migration have the infinite historical repertoire of white feminine appeared in edited collections and journals such subjectivities. How to escape these old discursive as Italian Culture, Romance Language Annuals, elements and create new strategies? Sociologist Afriche e Orienti, and Interventions. Her book, Ruth Frankenberg suggests paying attention to the Bianco e nero: Storia dell’identità razziale degli cultural operations of whiteness and to its histoitaliani, is forthcoming for Le Monnier in 2013. ricity, that is, to both the material relations of race and its discursive genealogies.

Words are Useless Artist: Marcia Jones

Displaced Oshun Theory Biography: Marcia Jones received her Bachelors of Art in Fashion Design from Clark Atlanta University (1995), completed studies at the Art Student League NY (1998), and earned her Master of Fine Art in painting from the University of North Carolina at Greensboro (2004). Jones served as a W.E.B Dubois Faculty Fellow at Clark Atlanta University where she was a Lecturing Professor of Art (2005-2009). Jones was selected

by Fulton County Arts to attend The Caversham Printmaking Fellowship in South Africa (2005), serving as a Visiting Artist at the University of Kwazulu Natal. In 2006, she received an invitational to attend the Spelman College Taller Portobello Artist Colony in Taller Portobello, Panama. Jones was awarded by the Historical Auburn Ave. Creative Council a 9 month Artist Residency at the Studioplex Arts Complex Atlanta, GA, conducted her Visual Emotion workshops at the SE Woman Herbalist Conference (2009). In 2011 Jones was selected as The Mc Coll Center for Visual Arts Harvey B Gantt Winter Resident, Charlotte NC, she worked as an Adjunct Professor of Art at Central Piedmont Community College, Charlotte NC (2012). She is currently an Adjunct Professor at The Art Institute Charlotte.

I am purposefully exciting the Human Sensory Stimuli in regard to the female figure by juxtaposing images of the divine mother and the sacred whore to catapult a conversation. My intent is to arouse discomfort in our immediate sensory perceptions to evoke change.

Artist Statement: With the “Displaced Oshun Theory,” I am narrowing the conversation by specifically and purposefully focusing on the displacement and assimilation of the African female. Heavily inspired by my research on Sarah Bartmann, I employ the concept of deconstruction as it relates to the sexualization of the African American female in society. I am purposefully exciting the Human Sensory Stimuli in regard to the female figure by juxtaposing images of the divine mother and the sacred whore to catapult a conversation. My intent is to arouse discomfort in our immediate sensory perceptions to evoke change.

I am aiming to inform and awaken the conscious mind to a different paradigm of thinking. The figures in the paintings are familiar female forms deconstructed and layered with African mask, Saints, and Exotic Dancers, to create a tryptic of complexities in the feminine spirit. From Indigenous (the mask), to assimilated (the Saint), to secular (the exotic dancer), this deconstruction allows us to examine and identify the traumatic wounds of both personal and societal dysfunction in the feminine psyche, especially when juxtaposed with moral and ethical questions caused by colonization and consumerism.

Website: www.marciajonesart.com

Artist: Marcia Jones

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African. American. Woman.

Acrylic, white charcoal, collage on canvas, 48 x 60, 2011

Artist: Marcia Jones

Erzuli Says “FU Pay ME”

Acrylic, found objects, collage on canvas, 48 x 60, 2011

Artist: Marcia Jones

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Be the Mystery at the Crossroads

Acrylic, oil stick, collage on canvas, 48 x 60, 2011

Artist: Marcia Jones

Money Taste

Acrylic, metallic marker, found objects, 48 x 48, 2011

Artist: Marcia Jones

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Displaced Oshun Theory

1 in a series of 5; Digital Print, 48 x 48, 2011

byAnna Gentry

Off the Shelf Books, Brains, and Broads

Laissez les Bons Temps Rouler It’s been an exciting time here in New Orleans the past couple of months. Carnival just ended (well, it will tomorrow. I’m writing this on Lundi Gras). The Carnival season starts on epiphany, January 6th, and ends on Mardi Gras, the Tuesday before Ash Wednesday, at midnight. This is the season New Orleans waits for all year. A local New Orleanian once told me that “We tolerate Christmas to get to Carnival.” As the winter holidays approach, the excitement here is for what comes after. It is an incredible celebration in an incredible city full of rich cultural experiences and diversity.

When I first moved here I lived in Treme, one of America’s oldest African American neighborhoods.

Treme has a deep and much overlooked history on the national scale in the fight for equality, freedom, and civil rights in the United States. It was here that one of the first African American newspapers was published; it was here that one of the first

anthologies of African American poetry was compiled; it was here that Treme resident, Homer Plessy, sat purposefully on white-only streetcars and was arrested; it was here that free people of color, those that were enslaved, immigrants, and Spanish colonists all lived and/or practiced their religion next to one another. It is a space that deserves a place in our American History curriculum. Issues of race, culture, and heritage are harder to ignore in a city like this. New Orleans won’t let you forget.

The people in New Orleans won’t let you pretend they aren’t there. In New Orleans the beautiful and ugly sides of our relationships with race are ever present.

Every other weekend I would be called to my front porch by the sounds of a jazz funeral, marching band, or second line parading down my street.

Treme, like all of New Orleans, still has its struggles, many of them currently due to gentrification in the

aftermath of hurricane Katrina. This is a magical city, but I have found it neither very big nor very easy.

Brothels Depravity & Abandoned Women: Illegal It is a complex space, filled with complex people, Sex in Antebellum New Orleans by Judith Kelleher underlined by a complex history. I have compiled Schafer a list of books (this is not an exhaustive list) about New Orleans, some I have read and some are on The Last Madam: A Life in the New Orleans my reading list. We all have an idea of what New Underworld by Chris Wiltz Orleans is and part of that idea might be true, but after living here for almost two years I still don’t Madam LaLaurie, Mistress of the Haunted House have a clue. There aren’t enough days in my life to

by Carolyn Morrow Long read all the books about New Orleans. Wherever your interests lie: ghosts, African American history, A New Orleans Voodoo Priestess: The Legend and the Spanish, the French, pirates, women’s history, Reality of Marie Laveau by Carolyn Morrow Long art, the civil war, religion, carnival, etc…there is a book about New Orleans for The Pirates Lafitte: The you. Tomorrow I’m heading treacherous World of Wherever your interests lie: over to the West Bank to see the Corsairs of the Gulf my friend march with his

by William C. Davis ghosts, African American Mardi Gras Indian tribe then I’m going to pick up a book, history, the Spanish, the The Accidental City: and probably a beer, and keep Improvising New French, pirates, women’s reading.

Orleans by Lawrence history, art, the civil war, N. Powell The Ladders of Mardi Gras religion, carnival, etc...

(The Unknown Traditions in Dixie Bohemia: A there is a book about New America) by Tony Giordano French Quarter Circle in the 1920s by John Orleans for you.

Do Not Open: The Refrigerators Shelton Reed of Post-Katrina New Orleans

by Katheryn Krotzer Laborde 1 Dead in the Attic: After Katrina by Chris Rose

In the Spirit: The Photography of Michael P. Smith from the Historic New Orleans Collection

by Historic New Orleans Collection, Michael P. Smith, Jason Berry and Dan Cameron Bellocq: Photographs from Storyville, the Red Light District of New Orleans by John Szarkowski Picturing Black New Orleans: A Creole Photographer’s View of the Early Twentieth Century

by Arthe A. Anthony Newcomb College, 1886-2006: Higher Education for Women in New Orleans by Susan Tucker and Beth Willinger

Nine Lives: Mystery, Magic, Death, and Life in New Orleans by Dan Baum New Orleans, Mon Amour: Twenty Years of Writings from the City by Andrei Codrescu Right to Ride: Streetcar Boycotts and African American Citizenship in the Era of Plessy V. Ferguson by Blaire L.M. Kelley Mardi Gras Indians by Michael P. Smith Gumbo Tales: Finding My Place at the New Orleans Table by Sara Roahen The World that Made New Orleans: From Spanish Silver to Congo Square by Ned Sublette

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Look and Leave: Photographs and Stories from New Orleans Lower Ninth Ward by Jane Fulton Alt and Michael A. Weinstein

Living in Color

Moyocoyotzin- An Aztec word for “She Who Creates Herself” Yo Soy De/ Where I am From

By Laura Monica Bohórquez Garcia

I am an immigrant, Mexicana, Chicana. Born from the womb of a mother who sacrificed her culture, family, job, and comfort, raised six daughters and eleven grandchildren, and hasn’t complained yet.

I am from the separation of my biological mother and father at the age of one who had to leave our family in México so that our familia’s had a bite to eat. A separation that has blessed me with two mothers, but has also given me a father who has never really understood me.

I am a Mestiza from the Mexican American War, El Día de los Muertos, Sandra Cisneros, Dolores Huerta, Martin Luther King, Los Reyes Magos, Christmas, La Virgen de Guadalupe and the Aztecas.

I am from 3 languages, el Español, English, and Spanglish but when I speak, I speak the language of oppression, racism, discrimination, hope, I am from 3 languages, dreams, love, courage, el Español, English, and patience, intelligence, leadership, passion, Spanglish, but when I commitment y mi futuro.

speak, I speak the language of oppression, racism, discrimination, hope, dreams, love, courage, patience, intelligence, leadership, passion, commitment y mi futuro.

I am from four houses but only one home, a home that was left behind in México due to the lack of money, a dad, and the need to simply survive. A house that accommodates five people but has been called a home by many and has provided the comfort needed to get through meth addiction, alcoholism, domestic violence, the separation of my family due to immigration raids, the lack of jobs, assimilation, white privilege, stereotypes, and many broken hearts.

I am from volunteering, feminism, and activism against the many injustices which stratify our society and keep mi gente marginalized such as; immigration raids, ICE, labor sweatshops and low wages. I am an advocate for social justice, education, the DREAM Act, comprehensive immigration reform, LGBTQIA rights, and for those who are or have been silenced, as well as those who are un or underrepresented. Through my actions, I advocate for the equity of humans.

I am from soccer, dancing, friends, running, baking, shopping, and all-day-long family barbecues both at my house and in front of the lake. A barbecue that gave us the opportunity to reunite and forget the many family fights and worries that allow us to come together, live in love and appreciate the fact that we have each other.

I am from always being told to ECHARLE GANAS, that if I was going to start something, to finish it and to make sure it was done right. From being told to recognize my privilege, even in the dimmest situations, and to take advantage of the opportunities that came my way because not everyone has them. I am also from looking for opportunities and welcoming challenge, rather than fearing it.

I am from the smell of apples, enchiladas, caldo de pollo, and buñuelos. BUT also the pesticides in the morning from the orchards that surround both my home and my community. A smell that not

I am from a high school education where all of my classes denied my cultura, language, assets and the positive social change that my rich history embraces. It only focused on those with white

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I am from half brothers and sisters whom I have never met but am eager to meet, because although we didn’t grow up together due to the lack of miscommunication, in the end we share the same blood.

only slowly kills farm workers but also provides food and millions of jobs worldwide to those in poverty, and in need.

ancestors: Euro-American history.

I am that token student who always did well in school and others were compared to. I was held and still am held to be a representative of Latinos, because my education states that I am not like “other” People of Color within this white privileged, capitalistic society.

I am a person who has multiple times felt indifferent and unhappy because our society has pushed me to question over and over my identity, my cultura, and the power that I have as a temporarily able-bodied student, cisgendered woman of color, bilingual immigrant, and fighter.

I am that person that some Latinos call a “sell out” and simultaneously the person that’s put on a tall pedestal by whites. Yet, I am one who always strives to reject both labels, in order to stand in solidarity with my community and have the opportunity to simply live and be.

I am a person who has multiple times felt indifferent and unhappy because our society has pushed me to question over and over my identity, my cultura, and the power that I have as a temporarily ablebodied student, cisgendered woman of color, bilingual immigrant, and fighter.

Because of these pressures, I use to question who I was because I was so wrapped up in what I was supposed to do and be that I didn’t think about myself and what I wanted, needed and deserved; what really should have mattered to me.

I come from friends and a town expected to fail, but dared to dream high and will be graduating from Loyola University Chicago with an M.Ed in Higher Education come May 9, 2013. I am an aware, educated, and humbled community member ready to make a positive impact in our world.

I am learning to define myself not only by my experiences but by my reactions and reflections to those moments, events and struggles in my life. I am a person who recognizes that “I can be changed by what happens to me, but refused to be

reduced by it” [1].

In the end I am proud of my many identities, struggles, ethnicity, y mi familia, especially the women in my family: my mother, my sisters, my aunt, and oldest niece because although they have many struggles of their own, they haven’t given up. I am proud of who I am and the changes that I have made and will continue to make.

I am here to serve the people! USTEDES!

I am from immigrant dreams here to build a better life through education, activism and passion; I am from a world and identity of many mistakes but very little regrets. I am a DREAMer, I am humble.

[1] Quote by Maya Angelou Laura M. Bohorquez G. is a passionate and proud Mexicana/Chicana student activist and ally for equity. She is currently pursuing her M.Ed. in Higher Education Administration at Loyola University Chicago. Bohorquez grew up in Brewster, Washington where she learned to love the outdoors. Her favorite thing to do is explore and look for adventure, dance, and listen to the stories that elders and the students that she works with share as they relate to their experiences.

During her free times she enjoys planning and taking part in social justice rallies and movements whose goal is to bring awareness and essentially help eliminate injustices within our world.

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People Telling Stories peopletellingstories.tumblr.com

By Bryce Parsons-Twesten My first ever tattoo was this one. It means “Never give up,” in Korean. I was in martial arts, and when you get a black belt, they put that on there, so that means a lot to me. And I like the saying. Never get up. My second tattoo was this sleeve, which I got in memory of my grandpa, who passed away. The boat kind of symbolizes him. It’s all beat up because he lived longer than they said he would, so the water is like the tumor he had in his brain. Then I got this one that says count your blessings, which is kind of self explanatory, I guess. Then I got this sleeve to fill it up. It’s just a samurai killing a snake. Oh, and I got this bike. When I got into bikes, I just bought a bike and then a couple months later I rode to Colorado from here, and when I came back, I got this tattoo. If you’re a computer nerd, you probably know what that is, 1337, like elite. I used to play a lot of games. Counterstrike, I used to play. So, my friend and I got that together. This says life is hopeful. I don’t know, I just like the saying, I guess. These birds are the Illinois and Missouri state birds, and that’s kind of what I call home, so I got those. And my fingers say be creative, because I like to be creative.

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Zak

MADADS Busted Advertising, Bustling Economy

Selling Segregation?

Why is it that women of color must purchase specialty magazines in order to view ads that cater to them?

Why is it that “mainstream� publications typically only portray young, white women when this does not reflect the face of the nation?

Why is it that when people of color are featured in national ad campaigns they are often recognizable, famous actresses or singers, rather than just models?

What do you think?

MadAds contributed by Natalie Beck.

Latina Magazine

Essence Magazine

Mujer Magazine

Essence Magazine

Cosmopolitan Magazine

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Real Simple Magazine

Living in Color

Untitled

By Kalani A. Abdul-Jalil One month ago, I had brunch with other Black Muslim lesbians. This was a monumental event for me and at some point I cried because, for nearly 18 years, I’d felt so alone. There were 8 of us. (Let me start with this: I was in my 30s before I knew of any out or ally Muslims. It wasn’t until recently, read: last year that I could say that I know / know of 10 gay Muslims.) We’re here. We’re just invisible.

Even to ourselves. While there, I was talking with another Queer Muslim mommy and she was saying that she knows/has met “quite a few” Muslim queers but she met them in queer spaces.

Not in Muslim spaces. Over a meatless brunch, we talked about the lack of visibility that we have as gay Muslim women… especially for those of us who came into our gay identities AFTER our Muslim identities.

My favorite safe space is this wonderful feminist bookstore here in Atlanta, Charis Books. It is not an exaggeration to say that this bookstore has become a second home for me. I can hijab in there. I can talk Islam in there. I can go in there with my fiancée and be okay and safe and free.

However, I can tell that my hijab often throws people off. Because of the current anti-Islamic political climate, people see this hijabi and react as though they are being threatened or judged.

This was hard for me initially. So as I started to consciously live ‘out’, in efforts to put others at ease, sometimes I would modify or even remove my hijab when in a LGBT space. I was having a difficult time accepting myself and didn’t want to not be accepted. Besides, I felt safe and didn’t feel like I had anywhere else to go.

I was born Muslim and have been out for a couple years now. Without a doubt, some of the safest spaces I have EVER been in have been Feminist and LGBT spaces (even before I came out). I think that is because LGBT safe spaces have to be protected and well watched, depending on the side of town they’re located on….and also depending on who may be out to get you. I don’t say that to be funny, I say that because my life and person were threatened at one point on my journey out of the closet. So I have been very very selective in the past about who I share with, and who I let in. Very guarded.

Now, as I interact more with Atlanta’s queer folks, I find that I reference my partner/fiancée. And I love being able to do that in hijab. The Creating Change convention was in town a few weeks ago. I was soooo excited to see so many queer people in one place. However, I got defensive looks and uncomfortable glares from the crowds of Convention visitors I’d pass in the streets. Sigh.

I have been thinking that I need to have a rainbow scarf or some other marker indicating that I, too, am a safe space for LGBTQ2SIAQ people. (I think that’s everybody.) In the meantime, you can call me Lani or Kal or Mina or sis or friend or kinfoke.

Whatever works. Peace.

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Living in Color

Bigotry is Not Exclusive

Racial discrimination is a terrible thing to happen because I wasn’t part of the population majority. to anyone. There is no excuse for anyone to be And like many people who were discriminated, harassed, bullied, or all around treated negatively these hurtful words were also followed by violent because of one’s racial or ethnic background. acts: throwing blunt objects, destruction of Sadly, that is far from the personal property, and other case from where we are. harmful actions. It was from The discrimination not Because of heightening this experience that I learned tension between countries, only hurts the victims, that anyone can be a victim tensions between people of racism. but the perpetrators: from different racial they deny themseles the backgrounds have gone In honor of Black History up, and so have fights.

Month, we need to work opportunity to learn and More and more we see together to foster unity, expand their horizons on the news rising rates of cultural understanding, and violence on different ethnic true camaraderie among because of fear and communities.

Violence everyone in the United misunderstandings. happening to anyone is a States and around the tragedy.

However, what world. The discrimination many people have not acknowledged is that not only hurts the victims, but the perpetrators: discrimination is not color exclusive. White they deny themselves the opportunity to learn people can be victims of racial discrimination as and expand their horizons because of fear and well. misunderstandings.

There is no excuse for practicing discrimination, and no one should be Racial discrimination happens to people of all a victim of it as well. If we are to grow not only racial backgrounds: Black, White, Asian, Middle as individuals but as a nation, we need to accept Eastern, Mixed, and so forth. Anyone and everyone that no one, no matter what, has the right to harm can be both a victim and perpetrator of racial others or be harmed by others. discrimination, and even hate crimes based on race.

Julia DeLuca is a dual-degree Master’s student in I myself have been discriminated against because WSGS and Social Work, and is a Coordinator at of my racial heritage. In my old neighborhood, many people would tell me I didn’t belong there Broad Magazine.

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By Julia DeLuca

by Jsaon Lemberg

Embracing Chaos Catching Words in the Wind

Watching (Filling in the Lines) The man with Turkic features sits outside his shoe shop smoking a cigarette.

As his cigarette burns, a stout black man glides by, rapping to no one.

An indonesian looking couple-the man wearing a heavy gold chain-talks on the corner.

The Turk’s friend walks up; they exchange words and a smoke; the friend walks on.

A young black couple walks out of the store next door.

He’s wearing a sky-blue shirt, she’s wearing yellow pumps; Their daughter looks like she’s dressed for church.

A pudgy Mexican couple crosses the street speaking English to each other.

Two pigeons bob along a few feet from the Turk’s feet.

He flicks his bud, rises from his chair with some effort, and returns inside.

WLA Re-Animated Artifacts from the vaults of the Women’s & Leadership Archives

1965: “Civil Rights” Description: A black and white photograph of Mary Griffin with students.

Commentary: In this photo, Mary Griffin, a professor at Loyola, is pictured with her students and other protestors at the Selma Freedom March in 1965. During the Civil Rights movement, both Whites and non-Whites were coming together to overturn segregation laws that denied equal opportunities for Blacks in the South.

Both Blacks and non-Blacks coming together to promote equality and end segregation demonstrates race is a social construction and not biological.

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WLA Mission Statement: Established in 1994, the Women and Leadership Archives (WLA) collects, preserves, organizes, describes, and makes available materials of enduring value to researches studying women’s contributions to society.

Living in Color

Letter to Mom

By Symone Simmons

Mom, I value your opinion and I want to make you proud, so I thought me liking girls You don’t know how many sometimes I hide things from somehow made me less times I’ve tried to come up you for fear that you won’t be with the words for this letter. proud of the decisions that I perfect, especially in I want it to be perfect, or as make. For example, when I your eyes.

I used to listen perfect as it can be. I don’t went to Virginia, we stayed in want to forget anything. First a hotel. I lied because I didn’t to you talk negatively of all I want to thank you for want you to ask me all kinds about homosexuals and all you have done for me of questions because there for the 21 years I have been I felt that if you found out is nothing going on between alive. You have provided me and [friend]. I’m sorry for I was one of “them” you the best possible upbringing lying to you because I don’t I could’ve asked for. I have would love me less. lie to you and I don’t like never wanted or needed for it. We had to stay in a hotel anything. You are truly my because her mom doesn’t hero because you are a strong black woman. I want gay people in her house. She doesn’t accept just hope I can become half the woman you are. I her daughter’s lifestyle so I wouldn’t have been love you so much and I appreciate you more than allowed to stay in the house. I don’t ever want it words can say. This letter is intended to express to to be like that with you. you some things that I have been thinking about and feeling for the last 4 years.

I’m telling you this because I don’t want any secrets between us. I feel like you think every I know when you first found out about me being friend I have that’s a girl something is going on attracted to a woman that was a bit overwhelming between us. I wonder how it would be if I was for you so I tried to soften the blow by saying I was dating men. Would you come into the room and still attracted to men as well. That wasn’t true. I turn on the light? Would you sit in the room with haven’t wanted a man in a long time. I thought that us? Would you even care? When [another friend] would make it easier for you. It was overwhelming came and you asked me where I was sleeping for me as well. I have always wanted to be the that made me feel really low. If I wasn’t “gay” perfect daughter, student and person. I wanted you wouldn’t have even thought twice about the everyone to be proud of me, especially you. I sleeping arrangements. I do have girls that are thought me liking girls somehow made me less just friends. That hurt me because there has never perfect, especially in your eyes. I used to listen been anything between me and her, and for you to you talk negatively about homosexuals and I to think that every girl that comes into the house felt that if you found out I was one of “them” you is my “girlfriend” or someone I’m interested in would love me less. makes it hard for me. I would never disrespect you like that and bring someone into the house to I never want you to be disappointed by me. This spend that night that I was dating. That’s not me has been on my heart for the last 4 years because because I know how uncomfortable you are with we have never really talked about it. I feel like it. we have a close relationship, but I also feel like I have to hide a big part of who I am because you I feel like I could be dating someone with no goals don’t accept it. I know you said you would love or anything going for themselves and you would me regardless, but I still feel like if I met a girl that be happy, if it was a man. I’m not going to say I’m I really liked and started dating her I couldn’t talk sorry because I’m not sorry for being me, but I do to you about it. I love the fact that you talk to wish that the world wasn’t the way it is and then it me about your relationships and things and I want would be easier for me and it would be easier to to do the same thing, without feeling like you’re be accepted. My sexuality is a big part of me and disgusted by it. as of now it has been kind of understood that I was

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Mom,

gay, but I want to explicitly say it “ma, your daughter is a lesbian.” I hope this doesn’t make you look at me any differently.

everyday, with love and acceptance. I’m not saying I don’t want you to think that things are perfect or there of me as Symone, your haven’t been times when she struggled to acknowledge lesbian daughter. I just my wife as my wife when want to be your daughter.

This is really hard for me she was talking to a friend, because I don’t like labels, or she used derogatory I don’t even consider especially labels like gay and language about someone myself a lesbian.

I just lesbian. I don’t want you she perceived as gay or to think of me as Symone, love women and want to lesbian. Though we have your lesbian daughter. I just our challenges, I appreciate have a relationship with want to be your daughter. the fact that she always “has I don’t even consider my back.” As I continue to a woman, but labels are myself a lesbian. I just love grow, learn and develop, my like restrictions and I women and want to have a labels have changed, now relationship with a woman, I identify as a Black, queer, don’t like restrictions. but labels are like restrictions first-generation, academic, and I don’t like restrictions. I wife, husband, but I know I want to be free to live the way I want to live. I don’t am still Symone. I want that for others...to be able think I was born this way because when I dated to be themselves. guys I was truly attracted to them, but somewhere along the way that changed. I do believe some people are born gay…I’m just not one of them.

I wrote this letter about 7-8 years ago when I was a senior in college trying to understand myself, and my place in the world. I chose to share it in this issue because it really highlights the intersecting identities that influenced not only my understanding of myself at the time, but also how I articulated it.

As I allude to in the letter, I initially came out to my mother as bisexual. I chose that label because I grew up hearing some negative comments and perspectives about people who may or may not identify with one of the identities in the LGTQIQ community (if there is such a community), but if I kept some semblance of heterosexuality, maybe things would be okay. Because family is such an important part of my life, I didn’t want to disappoint her. She took care of me.

As I read this letter now I think about other youth, particularly youth of color who struggle to come into themselves in order to invite others into their world (or come out to them), particularly family.

I am grateful that I was able to share myself with my mom and have her meet me, not once, but

[LC]

Ex Bibliothecis

By Jane P. Currie

From Loyola’s Libraries to you.

Assisting you in your search for information.

Rich Collections

CRL recently added the papers of Emma Hart Willard, 1787-1870. The papers fill 25 reels of microfilm and document Willard’s contribution to women’s education in America. Its editors explain in their introductory materials that Willard’s life and work deserve greater exploration. This is true of many CRL collections.

I hope that you will consider exploring where

your research might go with the help of CRL’s rich resources.

At the end of the month the Gannon Center welcomes Mónica Ramírez, JD, Deputy Director at Centro de los Derechos del Migrante (CDM) to The 2013 Ann F. Baum Women and Leadership Speaker Series. Learn more about CDM’s recent initiatives by reading reports issued on migrant women working in the Maryland crab industry and the H-2 temporary worker program. For more information on these and other CDM initiatives or the broader themes of immigration, please ask. Our library collections are rich with books, articles, and other sources on hundreds of related topics. You are always welcome to contact me by sending a message to jcurrie@luc. edu.

This resource is accessible on-campus or offcampus to students, faculty, and staff after log-in with a Loyola Universal ID and password. *

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Many readers have likely used the library’s interlibrary loan service. It demonstrates one of the ways libraries are connected and make available to readers infinitely more than any one collection holds. Another example of library interconnectedness is the Center for Research Libraries, or CRL*. CRL is a rich collection of primary source materials that may be called upon my member libraries such as ours. Through CRL’s online catalog and website you may discover a resource of interest. Tell us and we’ll request it.

When it arrives, we will notify you just as we do for any interlibrary loan item.

Broadside Expressions in Poetry via Street Literature Style

Shards of a Mirror

By T.J. Jourian

I feel lost in space, This space where my race is supposed to be, The reality of my ethnicity.

Armenian, Cypriot, Middle Eastern, Lebanese, I tease and say I poster diversity, So people won’t pity the multiplicity of my racial confusion.

I fear dilution in melting pots of this or any other nation.

I’m a creation of wars and genocide, A product of peoples that collide with tragedies every day.

And in each way that I say I am, Do I declare who I am not?

Does it mean I forgot a part of me, Each bit a key to the whole history, Reduced to sound bites for your questions?

I question your need to know, I cannot show you what I am, I live what I am And I have no plan or direction.

You ask about fractions of a whole Unable to take it all at once, Like a punch to the gut you did not expect.

Respect what it is for what it is And don’t worry about what it’s not.

Focus on the sum and not the subtraction.

Your reaction smells of fear, As my compilation starts to appear Like sharp shards of a mirror That only reflect part of the picture.

They don’t capture me, They rupture me, And will continue until I can piece it all back together, Make it smooth and pure, like water, But not as easy to swallow.

It’s not a texture you can endure, I’m not shallow enough for you.

I do what I do because of those who did before me: Atrocity one; rioting two; civil war three.

T.J. Jourian has been a social justice activist, learner, educator, & speaker for well over a decade. He self-identifies as a pansexual queer Middle-Eastern Armenian trans*man, and his passion lies with supporting, learning from, and participating in social justice work that is intersectional, empowering, and dynamic. He is currently a first-year PhD student at Loyola University Chicago in the Higher Education program.

Indeed, you can read my reality as you perceive it to be, I’ll just work on what I’m meant to be, Free to dream and grow, Free to show the world all of me and then some.

You can come with me or stay behind I don’t mind.

I’ll find my place, fill the space I’m supposed to occupy, Even if I don’t answer why, what and where.

I’ll just be there, And wear more than one flag with pride, On this body where I reside.

Accepted or denied.

This is my ride.

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Lined up not so neatly, But that’s how you want it presented, Neatly packaged and repented.

I repent nothing.

Since every little thing makes up my everything.

Anything you remove Leaves room for false interpretation, For bacteria-like infections to invade And wade through and weed out What you doubt to be relevant, Which is irrelevant to me Residing in this transgender body, Transgressing more than the borders you can map out, Take out some atlas and point out.

When these invisible borders I cross, I put across my intention That I have no inclination To follow in your footsteps.

I have my own missteps to take, Mistakes to make me whole With no holes where your understanding is lacking.

So stop attacking what’s beyond your comprehension, Your apprehension to appreciate Is not my burden to mend or tolerate.

You don’t have to relate, Just be kind, Be aware and keep in mind That it takes all kinds to keep this flowing, Keep the world rowing at full speed.

Living in Color

All That Glitters Ain’t Gold: Problematizing the Golden Rule

By Vijay Pendakur

The author wishes to thank Hazel Symonette for introducing him to the Platinum Rule at a formative time in his life. Much love, sister.

If you were raised in America, there’s a good chance that you were bombarded from a young

age with various permutations of the Golden Rule, “Treat others as you would be treated.”

As a matter of fact, this axiom exists not only in dominant White Protestant culture, but in various forms throughout our society’s highly diverse ethnic groups. The Golden Rule is one of the many

the women in the office, the heterosexual, White, middle class male can simply say, “It wouldn’t offend me if you told a male joke – so, this is your problem.” In working with students from various dominant groups, how often have we come across this line of reasoning?

During my years doing diversity education work If viewed uncritically, it is easy to herald the Golden at the University of Wisconsin – Madison I often Rule as an effective solution to inter-group or intercame across Black students on campus who had personal conflict, but it is important to thoroughly been approached by their non-Black roommate examine the mechanics of Golden Rule Behavior or even a total stranger and asked, “Can I touch before we proceed. In your hair?” Many of the any situation where we At no point does the Golden White students on campus have to decide how to were coming from rural interact with someone, Rule direct us to think communities where they the Golden Rule steers us critically about our own had never been in contact towards asking ourselves, with Black people and, subjectivity.

The Golden “If this situation were to upon coming to campus be reversed, how would I Rule never prompts us to ask were profoundly curious want to be treated?” This about their Black peers. how our own perceptions introspection, however, When I would conduct isn’t coupled with any diversity trainings for of right and wrong, fair and critical self-evaluation of groups of White students unfair, are shaped by our one’s own subject position in the residence halls, I within society’s power gender, race, class, sexual would bring up anecdotes matrix. So, the Golden such as these and attempt orientation, age, or ability.

Rule empowers someone to work with these young to think of themselves as White people on issues of simply an individual and campus climate and crossnot a complex construction of heterogeneous, cultural sensitivity. More often than not, White layered identifications that are all assigned students presented with this example of a White various values by dominant culture. One simply person asking a Black person if they can touch has to assume that whatever would be okay with their hair would immediately respond with, “It themselves is okay for others. Thus, Golden wouldn’t bother me if someone asked me to touch Rule Behavior dictates that we take this highlymy hair. That’s ridiculous that a Black student individualized notion of “what is right for me” and wouldn’t feel safe or comfortable on campus if apply it to how we engage with the world, thereby they were asked this by a White student. That’s just normalizing privilege in any interaction.

Black people being overly reactive and thinking everything is racism.” These White students For example, a heterosexual, middle-class, White were exhibiting pristine Golden Rule Behavior male can follow the Golden Rule by simply by first asking themselves how they would feel asking themselves, “How would it make me in the given situation and then normalizing their feel if someone told a male-bashing joke in my engagement with the world based on this unpresence?” And, if after asking themselves this critical introspection. question, they can answer, “It really wouldn’t bother me.” Then, they can tell a joke about At no point does the Golden Rule direct us to blonde women and their purported promiscuity in think critically about our own subjectivity. The front of their female co-workers. If confronted, and Golden Rule never prompts us to ask how our own told by a female coworker that their joke offended perceptions of right and wrong, fair and unfair, are

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guidelines offered to us overtly through children’s stories, Biblical teachings, and even television sitcoms and is commonly understood to be one of the central paths to a “just” world. In this brief thought-piece, I offer that the Golden Rule might actually serve as a barrier to social justice change in our society.

shaped by our gender, race, class, sexual orientation, Pedagogically, critical age, or ability. It functions as a fantastic mechanism, theory and social justice then, for the deployment praxis ask us to meet of power through either individual or societal action students where they need based on the unfettered to be met. This is, in fact, query of one’s own needs and then validates actions the opposite of Golden taken as a result of this Rule behavior. extremely limited analysis as being just. The Golden Rule stems from the assumption that there are no substantive differences between people that could create different needs per person.

Pedagogically, critical theory and social justice praxis asks us to meet students where they need to be met. This is, in fact, the opposite of Golden Rule Behavior. My own mentors in student affairs have frequently reminded me not to normalize my approach to working with students, my programming, my curriculum, and my language based on my own needs. They have pushed me to think not only about what another individual or group needs in any given situation, but also to very critically reflect on what I am tacitly bringing to the table due to my own identity as a heterosexual, able-bodied, middle-class, Asian American man. They have, in effect, taught me to live by the Platinum Rule, “Treat others as they would be treated.” When I introduce the Platinum Rule to students in workshops and trainings, they often respond with the question, “Well, how am I supposed to know how someone wants to be treated?” And my answer is the gift of the Platinum Rule: “Get to know them.”

Vijay Pendakur currently serves as the Director for the Office of Multicultural Student Success at DePaul University. He holds a B.A. in History and East Asian Studies from the University of Wisconsin – Madison and an M.A. in US History from the University of California – San Diego.

Vijay is an experienced trainer and facilitator on issues of social justice and diversity education and is currently in the doctoral program in education at DePaul University.

[LC]

I find I am constantly being encouraged to pluck out some one aspect of myself and present this as the meaningful whole, eclipsing or denying the other parts of self.

It is not our differences that divide us. It is our inability to recognize, accept, and celebrate those differences.

Audre Lorde

There’s always someone asking you to underline one piece of yourself - whether it’s Black, woman, mother, dyke, teacher, etc. - because that’s the piece that they need to key in to.

They want to dismiss everything else.

I am not free while any woman is unfree, even when her shackles are very different from my own.

Those of us who stand I was going to die, sooner or later, whether outside the circle of this or not I had even spoken society’s definition of acceptable myself. My silences had not protected me. women; those of us who have been Your silences will not protect you.... What forged in the crucibles of difference are the words you do not yet have? What - those of us who are poor, who are are the tyrannies you swallow day by day lesbians, who are black, who are older and attempt to make your own, until you - know that survival is not an academic will sicken and die of them, still in silence? skill...For the master’s tools will not We have been socialized to respect fear dismantle the master’s house. They will more than our own need for language. never allow us to bring about genuine change.

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“

Quote Corner

by J. Curtis Main

Inside R Out? White? Male? Feminist? YES.

Tanning and White Racism; What?

Not until I was in my late teens and early twenties was I somewhat more mindful of the phenomenon of white and pale people tanning, especially intentional tanning. I had sought more color in my skin for various reasons over the years, mostly with the goal of looking or feeling better. But really, what is the deal and obsession with tanning? This question seems even

more important when our country’s histories/ realities of racism and colorism are added to the conversation; how can they not be a part of the dialogue, anyway?

One day I thought long and hard about it. This was my first year as an undergraduate, when a dear friend of mine, Nicole, furrowed her

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eyebrows, giggled with a sigh, and shook her free time during the day or workday, warmer head back and forth at the site/sight yet again climates, gardening, vacationing, woodworking, of UNC- Chapel Hill students sunning as soon and on a really simple note, wearing less clothing as the weather permitted. She looked over at in public. Considering ageism, transphobia, and me with true curiosity and asked, with a grin, fatphobia, being less clothed in the sun is also “Curtis, why do you do it? Why do your people connected to other social privileges. do it? What about cancer!?” Her reference to “your people” is a running But wait, what about this joke of claiming one’s racial country’s obsession and The oxymoron remains: identity; she meant no worshipping of Whiteness? tan White/pale skin, harm. But it’s a damn good The oxymoron remains: question. tan White/pale skin, even even if nearly dark if nearly dark brown, brown, is considered a And I tried hard to give her is considered a beauty a damn good answer. I do beauty standard when at standard when at the not believe I had a thorough same time skin tones near the same time skin tones answer for that day. But the “tan” color, if natural eventually I did, and it goes and not from tanning, are near the “tan” color, if something like this. When lesser. In other words, natural and not from many people are sick, they when ethnicity and race lose color, or look pale. enter into the color wars, tanning, are lesser.

When a person is frightened people of African, Latin, or terrified, their color Native American, Asian, drains. Often, when a person stays indoors and and Middle Eastern descents have an increased gets out less, they lose color. Finally, after death, pigment level, whether lighter or darker than for nearly all of us, we get paler and lose color. tanned White skin, that is valued less. Most times, Taken together, these states of being—illness, far less. fear, reclusive, and death—are not necessarily the most desired nor positive. And what are they Open nearly any fashion magazine or visit paired with? Paleness. Ghostliness. Lack of color most clothing retailers to find cacophonies and skin pigment. These are just some of the of White, tanned imagery and modeling. The reasons I considered for why I and many others beauty standard is clear: tan White skin is sexy, just did not like being so pale. wealthy, beautiful, famous, appealing, and so on.

Consider the cost, though. Just a few sunburns Yet, there are other issues concerning tanning. in one lifetime of a light-skinned person, There is no getting around tanned White skin as especially people born with light eyes and/or a potential sign of privilege. Maybe this person red or blond hair, can enormously increase one’s can afford a tanning bed membership. Or maybe risk of skin cancer. And skin cancer is no joke. this person has a lakehouse, beachhouse, pool, Your body’s largest organ is your skin, and your or some kind of property where the sun beams skin cells are some of the most aggressive and down on their skin. Perhaps they went fishing, fastest reproducing cells in our human bodies. sailing, boating, kayaking, swimming, or played They have to be—they face the environment. sports of some kind. What tan White skin can Our skin also expands our whole bodies, and is hint at is leisure and access, not always, but either connected or very close to nearly every sometimes. Maybe this person was playing major and minor organ. Thus, if we develop tennis or jogging in a park. These are many skin cancer and it spreads, it has thousands of possibilities. blood vessels to carry the cancer anywhere in our bodies. Skin cancer is quite deadly. Racism, A “healthy” glow, or lighter skin with a tan, may colorism, and ethnocentrism are even more also come from diet, exercise, being outdoors, deadly, as our country has proven.

About two weeks ago, I was ill with a mean cold with getting darker, there are other issues to and cough. One of my supervisors, who is a consider: health, racism, power, privilege, beauty role model and very sweet person, commented standards, to name some. several times in a two week period that I looked awfully So next time you call While I understand that pale. There was great someone out for looking many REALLY enjoyable concern in their expression pale and sickly, or tan and of this. This message was hot, think twice. And next and enriching outdoor shared with me while sick time White racism rears activities may cause AND while I felt great (on its ugly head in regard to different days). For years people to tan, and we may tanning, try challenging I have avoided the sun as this oxymoron. I enjoyed pair these good feelings much as possible, as in sun telling my supervisor I damage. This has resulted felt wonderful that ultra with getting darker, in a certain paleness and pale day, simply because I there are other issues to even translucence about did. I’ll “conclude” with a my skin/tone. I am alright popular saying that another consider: health, racism, with it, for the most part, supervisor and I recently power, privilege, beauty until, well, days when made additions to: “Black people seem deeply standards, to name some. don’t crack, Brown don’t concerned about my wellfrown, and White ain’t being because I am “so tight.” pale.” What am I supposed to do!? Ah... roast in the sun a bit. Bake.

The truth behind tanning is that any increase in skin pigment from sun exposure is a form of sunburn—research it. I did not know that until I was an adult and already had years of sunburns behind me. I had heard that some tanning was okay, as long as it is not pink, red, or I cannot imagine this, purple and blistered. What I have learned in previous years is that our bodies literally go into defense mode with sun exposure by blocking the sun’s harmful UVA and UVB rays with increased skin pigment. Some of us, like me, are unlucky to have very little pigment, which results in a life of dangerous sun rays. Apparently, light eyes are at risk too for macular degeneration and cataracts.

I am curious to hear other people’s thoughts on this—people of any color. I’ve known darkerskinned people who tan and feel more confident with tans. I have also known darker-skinned people who are treated even more differently as tanning makes them darker than before. While I understand that many REALLY enjoyable and enriching outdoor activities may cause people to tan, and we may pair these good feelings

First Published:

Bookmark Here

2000

Current Publisher: Anchor

Peel My Love Like an Onion

Pages: MSRP: $11.25

Genre: Fiction

Topics:

»» Racial identity in a different country »» Integrating one’s home culture within a different environment »» Coping with disabilities in a fast-paced environment

From the Back Cover:

by Ana Castillo

213

The seductive world of flamenco forms the backdrop for a classic tale of independence found, lost, and reclaimed.

Like Bizet’s legendary gypsy, Carmen “La Coja” (The Cripple) Santos is hilarious, passionate, triumphant, and mesmerizing. A renowned flamenco dancer in Chicago despite the legacy of childhood polio, Carmen has long enjoyed an affair with Agustín, the married director of her troupe--a romance that’s now growing stale. When she begins a new, passionate liaison with Manolo, Agustín’s grandson and a dancer of natural genius, an angry rivalry is sparked. Carmen finally makes her way back to happiness in this funny, fiery story that’s equal parts soap opera, tragicomedy, and rhapsody.

“A fiery treatise on losing control in love....

Unforgettable.”--Los Angeles Times “If you have read Ana Castillo’s work before, you will not be disappointed--. If you have not read Castillo before-where have you been?”--Houston Chronicle “Reading Peel My Love Like an Onion reminds us of our own small but glorious victories. Ana Castillo has written her best novel to date.”--Chicago Tribune

Pros:

Heroine is strong willed, and manages to find a balance between her racial identity and the racial expectations; Leads provocative thinking on what racial identity means in different countries with different, and conflicting, cultural values; Reflects on gender identity in two separate cultures that each demand different expectations of men and women to be accepted.

Cons:

The dialogue is not always straightforward; it’s easy to get lost in the narration; Reinforces some stereotypes of Mexican/Hispanic culture; The plot of the novel to some may seem forced and unnatural; no smooth transition.

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“The best of Ana Castillo: sassy, satiric, and stunningly lyrical.”--Julia Alvarez

BROADer Perspective

Transsexuals Battle for Medically Necessary Surgery

By Jenny Saintonge

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After many hours Professional Association of research on this for Trans Health. These are Is it to be understood that topic one might walk four institutions you would away as confused and for a Transsexual to gain the think would have some dumbfounded as they clout when talking about proper care they not only were prior to jumping Medical Diagnosis and through loopholes and red need but deserve, that they Treatments. The fact is they tape. The one thing that apparently have less clout should subject themselves was very evident however than one would expect. was the fact that nobody to possible discrimination really cares to ensure the The AMA not only to have these basic rights? proper treatment of the understood the negative Transsexual amongst the health outcomes caused insurance world. I was left feeling a bit like an by delays in treatments, but also put out this outcast after learning that in order to have the statement. Resolved, that our American Medical health care insurance I need, that it would be up Association support public and private health to me to persuade an employer to have treatment insurance coverage for treatment of Gender added to the company coverage.

Identity Disorder as recommended by the patients physician (AMA HOD Resolution 122, 2008). As The thought that an employee should have to a note the Diagnosis of Gender Identity Disorder broach this subject with an employer immediately has been changed by the DSM V to now be Gender sent up a red flag. Is it to be understood that for Dysphoria. a Transsexual to gain the proper care they not only need but deserve, that they should subject The APA issued a similarly strong policy statement. themselves to possible discrimination to have these The APA recognizes the efficiency, benefit and basic rights? Do other employees also have to come medical necessity of gender transition treatments out and mention their health care requirements? for appropriately elevated individuals and calls In most cases it would seem to be the case; that upon public and private insurers to cover these is, until you view Oregon, and California’s State medically necessary treatments (APA Policy mandate to insurance companies requiring them Statement, 2008). to provide coverage for the Transgendered.

The NASW revised their transgender policy It may seem to be a victory that two out of fifty statement in August 2008, clearly stating, NASW states are working to end discrimination through supports the rights of all individuals to receive state mandated insurance coverage, but one can’t health insurance and other health coverage without expect every transsexual to move to one of those discrimination on the basis of gender identity, and two states in order to receive the care they need. specifically without exclusion of services related Why do the other forty-eight states not have these to transgender or transsexual transition (or “sex same mandates? The answer is simple really, it change”), in order to receive medical and mental must begin with the State Legislature and the work health services […] which may include hormone of Advocates and Activist to set them on the path replacement therapy, surgical interventions, for equality. prosthetic devices, and other medical procedures (NASW Policy Statement on Transgender and The Human Rights Campaign has broached this Gender Identity Issues, in Social Work Speaks, exact topic and it is through their efforts that I 2009). became aware. I have to admit, I was a bit shocked and surprised when I learned of the support out In June 2008, WPATH issued a Clarification there from the American Medical Association, the Statement urging “health insurance carriers and American Psychological Association, the National healthcare providers in the U.S. to eliminate Association of Social Workers, and the World transgender or trans-sex exclusions and to

provide coverage for transgender patients and the medically prescribed sex reassignment services necessary for their treatment and well being.�

The same can be said for Sexual Reassignment Surgery. To live your life so incomplete is such an incredibly hard thing to do.

For the transsexual who is in need of this procedure, life is put on hold until such a day comes and you are made complete. Those who have not had this procedure have no ability to have a normal life or relationship, like any other member of society is able to have at will. The ability to have a close relationship is often a traumatic experience for the transsexual who is in need of SRS. There can be no chance of intimacy for those who suffer life in a condition I can only try to relate to as being put on hold indefinitely. This also leads to self mutilations and even death.

To live your life so incomplete is such an incredibly hard thing to do. For the transsexual who is need of [sexual reassignment surgery], life is put on hold until such a day comes and you are made complete.

Those are four strongly worded recommendations, put forth by four agencies, who are in fact the authorities in the area of transgender and transsexual healthcare.

If we do not follow the recommendations of those who know best, this would clearly indicate discrimination. There are many reasons why these treatments are so vital for those who are transsexual. In some cases they are actually very much life saving treatments as well.

For many transsexuals going through the process of transition they know all too well the face of discrimination. From work, daily social interactions, and even healthcare, we struggle through life in an almost constant state of despair.

The reason most of our suffering occurs is simply because most do not pass well as a female and are subjected to brutal comments and looks of disapproval. A transsexual person may have to fill out many times the number of applications before being hired, if they are hired at all.

The results of the everyday life and constant life on the fringes of society, our small community sees a 41% attempted suicide rate, and a 31% successful suicide rate. These numbers are staggering by any standard and, to be honest, totally reversible.

The best fix to this problem is to simply provide the services we need. If we are able to have the surgeries such as Facial Feminization Surgery our chances of survival go up dramatically, as do our chances of obtaining a job. If this is not deemed necessary with the implications as listed above, then I have no idea what would be considered more necessary.

I wish I could inspire more understanding and compassion on this subject. There are many like myself taking this fight to State Representatives, Senators, and even to the President begging for help. None more so amongst us then my dear friend Willow Sky, who has made this her everyday life, and like myself we do not do this solely for ourselves. It is in the interest of all those like ourselves that we do this labor of love. If we can save one life, or change the stars for another like ourselves, our work will have been validated.

It is in the interest of those who come after us that we work so hard to make a difference and attempt to change the world. I hope to live long enough to see that day. Until that day, my continued efforts on the behalf of the small community I belong to will have me at their service.

Jenny is an Advocate and Activist at the grassroots level of the Transsexual Movement. She is deeply involved with the Transsexual Community in their efforts to be separated from the Transgendered Umbrella. She is also an Advocate and Activist for Civil as well as Human Rights, as well as Equality for all.

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Feminist Fires Nellie Wong, Poet and Activist Major Achievements: Between the 1970s and 1980s, Wong co-founded Unbound Feet, an Asian-American feminist literary and performance group. During it’s existence, Unbound Feet performed spoken word poetry about racism Asian Americans faced. In the late 1970s and early 1980s, Wong co-founded the Asian American feminist literary and performance group Unbound Feet. The group, which also included the lesbian poet, educator, and activist Merle Woo, performed at colleges, universities and community centers. Wong also wrote several books of poems: Dreams in Harrison Railroad Park (1977), The Death of Long Steam Lady (1986), and Stolen Moments (1997). The majority of her poems span many issues, noticeably feminism and racial issues concerning Asians and Asian Americans. Wong also participated in two documentary films: “Mitsuye & Nellie, Asian American Poets,” (1981) narrating growing up in the aftermath of Pearl Harbor and Internment camps, and “Art as Revolution” (2003).

Inspired by: The women of her feminist studies classes at San Francisco State University, who encouraged her to write and express herself.

Is An Inspiration to: Other feminist poets, artists, and feminist and socialist activists.

Nellie Wong was born on September 12, 1934 in Oakland, California, the first U.S. born daughter of Chinese immigrants. Her family owned a grocery store in Berkeley during World War 2 when Japanese Americans were evacuated to internment camps, and opened a restaurant in Oakland’s Chinatown, The Great China. Wong worked at her parents’ restaurant while attending Oakland High School, and as a secretary after graduation. In her mid 30’s, Wong attended San Francisco State University and developed a love and talent for poetry, and became inspired when students encouraged her to keep writing after a professor told her to throw away an angry poem she wrote. She was also part of the university’s Women Writers Union, which organized around the issues of race, sex, and class.

Wong was also involved with the Women Writers Union on campus, organizing around issues of race, sex, and class.

There she encountered members of two affiliated socialist feminist organizations, Radical Women and the Freedom Socialist Party, and within a few years had joined their ranks.

Importance to Feminism: Her poems and other literary works have inspired other writers to speak out about racism in the United States, and other potential poets and feminist activists and writers.

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Personal Life:

Words are Useless Artist: CStreet Artist Statement: C. Street has been active in the art community since her youth. She was the founder of a student ran organization dedicated to the arts (Expressions); she’s won countless spoken word slam competitions; and recently, was a regional semi-finalist for Russell Simmons’: Rush Philanthropic Arts Foundation & Bombay Sapphire’s Visual Artist of the Year Competition. Her work was also selected to be featured in the Liz Long Gallery/ Urban Art Retreat Center’s Women of Many Colors art exhibit. C. Street’s mediums include painting, writing, photography, mixed media, audio, sculpting and more. In her time apart from being an artist, she runs www.cstreetcreative.com, a boutique online creative services company and volunteers for several grassroot organizations.

Website: www.CStreetCreative.com

The Women Vol2

Multimedia, 8x11 The Women Vol2 represents both the simplicity as well as complexity of women from various ethnicities and backgrounds. Each abstract symbol overlaps the other, representing women’s connection to each other’s struggles, aspirations and individual characteristics.

Photography, 16x20 Smoke Break not only captures the image of a woman who seemingly is enjoying the simplicity of taking a minute but it leaves the viewer to imagine who she is, what she does and where she’s been in life.

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Smoke Break

Artist: CStreet

by Karolyne Carloss

Subtle Sexisms Challenging the isms and schisms of politics and culture

10 Privileges I Know to be True

This past week, I had the good fortune of attending Loyola’s first LGBTQIA meeting of the semester.

Dubbed “Q Cafe”, the theme of this particular meeting was centered around revealed truths.

Participants were asked to come prepared with their “10 truths”. 10 things that they know to be true. The truths could be funny, serious, shallow, or grave. They could work independently, concurrently, or in contradiction to one another.

Absolutely anything that you know to be true.

As we sat around the coffee table, we talked about queer identities and then began to reveal some of our own truths. The remarkable people around the coffee table spoke of body image, sexuality, religion, integrity, life lessons, personal preferences, societal structures, and the like . They

told unspoken self-certitudes and respoke sage wisdom passed down from the ages.

As the people at the meeting began to reflect on their processes for coming up with their truths, many of them said that it was difficult to go beyond a certain block to get at their certain truths. At first, they were so hung-up on what their truths should be that that they were no longer truths at all, well at least not their truths. After each person laid bear one of their truths, I became more and more disappointed in myself that I had not prepared any. On my bus ride home, I began brainstorming.

Later, I stayed up half the night editing, tweaking, crumpling up pages and tossing them in the waste basket. Finally, and once I told myself that this

wasn’t a definitive list, and 4) I know that when I open that I could always add a up a history book, I can be As I began reflecting 12th truth at a later date... sure that my race will be on our topic of race or at least a 10.5, I decided widely represented, if not to send my list off to the the focus. and ethnicity, I tried to universe. Of course, by consider what I knew universe I mean my family’s 5) I know that when I open group e-mail thread. They up my wallet, I will find a about race and ethnicity. were all very supportive debit card, a UPASS, spare The truth is, personally, I and even sent back their cash, and a health insurance own truths. Beautiful things card. know nothing. revealed that brought me closer into touch with the 6) I know that when I very breath and life-stuff of my family. This concept go shopping, I will be surrounded by models, of ‘10 truths’ has haunted me this week. Haunted advertisements, and sales people that look like me me all the way up to this article. and whom I am comfortable with.

So here goes, my top 10 truths about white privilege: 1) I know that when I open a magazine, I am almost guaranteed to find a woman representing my racial identity reflected back at me.

2) I know that when I’m late to an appointment, struggle in math, or make a typo in an e-mail--my mistake will not be attributed to my race.

3) I know that when I speak, people do not assume that I am speaking for my racial group as a whole.

7) I know that if I contract an STD or make the decision to get an abortion, my race and ethnicity will not be put on trial.

8) I know that my entrance into a hotel lobby, a bank, a convenience store, or an airport will not arouse suspicion.

9) I know that if I go into the make-up aisle, I can be assured to find a concealer that matches my skin-tone.

10) I know that simply by the virtue of my skincolor, I will find it easier to find a job, be hired as a salesclerk, and lease an apartment.

This list is certainly not definitive and only begins to address the very nuanced and powerful ways that privileges operates and reinforces itself. And yet, I think it’s an important exercise. It’s important because it holds us accountable and allows us to be profoundly aware of who we are and our position in this stratified, but wondrous world.

So this month I challenge you all to brainstorm your own 10 truths, maybe even your own 10 privileges. If you’re comfortable, send them to me anonymously or otherwise at kcarloss@luc.edu. If I get enough of a response, I’ll happily feature them in next month’s issue. In the meantime, remember your privilege and remember above all to be true to yourself.

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As I began reflecting on our topic of race and ethnicity, I tried to consider what I knew about race and ethnicity. The truth is, personally, I know nothing. While “caucasian” is arguably a race, I find that my childhood and adolescence were largely marked by an absence of race. Growing up, my school, family, and community never made any mention of my race. When I looked in the mirror, the last thing I saw (if I saw it at all) was the color of my skin. I knew little of my heritage or the culture of my family. I’m an Irish/French mix that has been so blended, so diluted down that it’s really just some amalgamation of “white”. So no, I don’t feel that I’m in a position to talk about my top 10 truths with respect to race or ethnicity, but I do think I’m in a position to talk about my 10 truths with respect to privilege, specifically white privilege.

Living in Color

Gender Privilege

By Ariana Lewis

As a woman, there are a plethora of privileges awarded; such as having doors opened, chairs pulled out, orders taken (first), bags carried, bills paid, dinner plans accommodated, or decisions to birth children. These are some of the privileges a woman can experience. Now, some may say such privileges are socially created, while others infer that they are anatomically absolute rights. Are women entitled to a set of privileges based solely on the physical dynamic differences between the male and female gender? After all, as a man, there are a plethora of privileges awarded; such as leadership, paying for service, awards, strength, courage, and choice.

Privilege is immunity or benefit. Privilege allows access to resources. Privilege provides possibilities, hierarchical movement, and conceptual birth becoming fruition. Gender privilege is based on the principle of automatic entitlement based on sex, and is usually denied to the opposite sex.

The importance in gender privilege, not often spoken about, regards the promotion of equality

and justice between the genders, irrespective of anatomy.

Anatomy is a gift of diversity. Anatomy influences physical capability, thoughts, preconceived ideas, social expectations, and norms. Anatomy is the root of one’s being, however, the experience of life has the persuasion of altering society’s definition of gender privilege. As a member of society, have you taken time out to understand why it is important to maintain gender equality in the pursuit of evolutionary harmony? Do you understand why it is important for equality on all levels (e.g. workforce) to continually be present and accessible across gender identities? How does your gender affect your performance? How does gender affect your thoughts on male vs female inalienable rights? Take time out to reflect on how your anatomy has impacted your life experiences, which may include pondering why you have or have not stepped into an area socially reserved for the opposite sex.

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Feminist Fires Gloria Anzaldúa, Multicultural Feminist Wrtier and Activist Major Works:

This Bridge Called My Back: Writings by Radical Women of Color (1981) “El Paisano Is a Bird of Good Omen,” in Cuentos: Stories by Latinas (1983) Borderlands/La Frontera: The New Mestiza (1987) Making Face, Making Soul/Haciendo Caras: Creative and Critical Perspectives of Women of Color (1990) Prietita Has a Friend / Prietita tiene un Amigo (1991) Friends from the Other Side / Amigos del otra lado (1993) Interviews/Entrevistas (2000)

Inspired By:

Her experiences in a variety of contexts and her work with various movements, including the Chicano movement, the Women’s movement, the LGBT movement, and the labor movement, among other movements that all worked towards equality for various populations across different ethnic, racial, sexual, and socioeconomic backgrounds. Her work in a writing workshop conducted by Merlin Stone would be the inspiration she needed to write her first major publication, This Bridge Called My Back.

Is An Inspiration to:

Anzaldúa played an influential role in developing an inclusive, multicultural feminist movement with other feminists like Wittig, Rich, and Guerrilla Girls. The exploration of her own identity and the struggle that accompanies those who live within more than one culture are still present in Latino communities, as well as other diverse populations that embody characteristics of the dominant culture and of other cultures.

Gloria Anzaldúa was born in 1942 to tejano field workers. Early on she was diagnosed with an extremely rare hormonal imbalance that caused her to enter puberty at a very early age. This condition would encourage her to question her gender construction and embrace a queer identity. Financial problems pervaded her young and adult life, making it challenging for her to pursue an education, yet she earned her master’s degree in English and Education from University of Texas at Austin. While in the program, she joined political writers groups and read about indigenous Mexican cultures, eventually becoming involved with the Chicano movement. In 1974, she enrolled in a doctoral program at the University of Texas, Austin and was introduced to feminist theory, LGBTQ life, and Chicano studies. She participated in various movements ranging from farm workers rights to antiwar groups. In 1977, she left Texas for California to be a writer, teacher, and lecturer. Writing became her main focus and she never formally returned to academia as a student. Anzaldúa died in 2004 from complications from diabetes. Upon her death, she deceived a posthumous PhD from University of California, Santa Cruz despite not finishing her thesis.

Importance to Feminism:

Anzaldúa made major contributions to third wave, postmodern, and poststructuralist feminism by confronting binaries and oversimplified theories that did not speak to the margins. She advocated for the blending of personal experience and the embracing of multiple identities simultaneously. Due to her life that existed within so many different worlds, she was able to create a blueprint for those who exist within multiple movements and have multiple perspectives. She also critiqued feminist groups during her time for not being inclusive, bringing to light the overwhelming majority of white, middle class straight women representing the feminist movement.

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Personal Life:

BroadSide Expressions in Poetry via Street Literature Style

by Ariana Lewis

Definition Racial tensions define societies Society has the power to create Creation allows re-definition Re-definition births possibilities Possibilities welcome visions Envision a society free of groups Groups free of exclusion Exclusion becoming inclusive of everyone Everyone appreciating difference Appreciating leading to understanding Understanding creating acceptance Acceptance developing therapeutic relationships Relationships encompassing love, peace and joy Joy becoming compassionate and as Ghandi spoke, Be the change you want to see.

Faith-B Intersec

Belief of God as humano Belief of God surpassing Belief of God exchangin through the blood shed Belief of God requiring o to follow the covenant born again through love Belief of judgment to ete Belief in the next level Judaism and Christianity omnipotent God God of the beginning

God of the end.

Faith-based intersection Conjoined and harmonio

External Impact Diversity is acceptance.

Actively engaging and recognizing who you are.

Are you diverse? Diversity is layer.

Makeup is a mixture of origination and the enhancement of external factors combined to create beauty.

Beauty is developed by bringing old and new together Together to produce audacity of power, inclusion and understanding.

Diversity is appreciating difference and learning how to coexist.

Based ctionality

e ernal life or otherwise

y surrounding the belief of an

n ously seated.

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oid g existence and loss ng sin of Jesus Christ one

Living in Color

Social Justice from the Point of View of an 8-year-old Boy

By Cristobal Salinas Jr.

I express and show how I feel about my racial and social identities, and my privileges and oppressions from a point of view of an 8-year-old boy: I am like an 8-year-old boy alone in my bedroom, playing with the air and allowing my imagination to roam free, and not sharing my secrets and feelings with

anyone. The universe is significantly large and challenging and overly complicated enough to understand myself, and everyone that surrounds me. I laugh without knowing why, I speak without understanding, and I look around and I only see pain.

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In my opinion combined with my experiences Reality of Race of an 8-year-old boy gathered from, a Social Justice course, identity Like the 8-year-old boy I have been challenged to development is crucial to the personal growth share my feelings and secrets and step outside my of every individual, and navigating though the comfort zone. I have experienced many challenges challenges that society gives to each individual when it comes to learning and comprehending can becomes tricky, the end result is in fact worth the complexity of my racial and social identities, the work. As I reflect, I can clearly see in my life my privileges and oppressions. My experiences aspects of privilege and oppression; for example, have brought positive and negative memories; I become very frustrated and angry with some memories that I will never forget. When the process friends and family members who, in my eyes, of identity development and personal growth gets seem to be contributing to the problem of racism challenging I tend to go back to be the behaviors that we (society) have created. I am also angered of the 8-year-old boy and hide from society. by many institutions and societal values that are The reality is that I live in a As the 8-year-old boy actively racist, because I imagine an American as a society we seem society where brown skin society where Latino to be doing nothing to signifies that a person is a individuals are the address these issues. majority, living in the American society seems minority. I feel judged by richest part of the country, to be composed of mostly being represented in the the color of my skin and white ideals at the time of government as well as frustrated that people do inception, have created business, and where the this monster of racism, standard of beauty is more not seem to want to take and yet sit idly by as it than my skin color. the time to get to know me destroys lives. As I reflect back on my personal as a person, but base their Bell’s (1992) work experiences, I feel guilty challenged me to reflect and ashamed because I judgments on my skin color, on my own history and have been discriminated hair, accent, etc. to reflect on what racism against, but I have also means, and to question played a participatory role myself: Where is the sense in this society of racism. I can vividly remember of the Latino community in the U.S.? How have times, not so long ago, where I contributed to the Latino leaders and scholars have made an impact social creation of racism. in the U.S.? I feel the U.S. society/communities are run mostly by the white. I do not know what it Realizing that no matter how guilty or angry I means to be white. I have a minimal understanding am, these feelings are valid but not productive because of what I experienced, seen and read. I in addressing the issues of racism. Similarly, would never completely understand what it means as I cope with the fact that I am Latino, I find to be another race, just like any other individual myself increasingly seeking to define what it of different race than mine will never completely means exactly to be Latino and how this affects understand what it means to be a Latino. my experiences and interactions with others, especially as a Latino gay male with an accent.

The reality is that I live in a society where brown I reflect through journaling, critical thinking, and skin signifies that a person is a minority. I feel conversations inside and outside the classroom as judged by the color of my skin and frustrated that tools to identify my identity, and the results are people do not seem to want to take the time to get positively challenging; some realizations are more to know me as a person, but base their judgments difficult for me than others, but I am still content of me solely on my skin color, hair, accent, etc. that I am actively participating in this process.

It seems unfair to me that I should be judged and then ostracized by many aspects of society simply

because I have brown skin. I often wish people could take the chance and look beyond my skin color to figure out who I am as an individual and then make their judgments based on my personality and personal attributes.

Water (1999) identified racial groups to be defined by physical attributes (skin color, hair texture, facial features, etc.), and ethnic groups defined by cultural attributes (shared language, behaviors, origins, etc.). I identify myself a Latino male with an accent. My brown skin, dark hair, brown eyes, Many features of my life as a minority member and bone structure make me part of the Latino of society are upsetting racial group as defined by the me for me, such as not It bothers me that I do not physical attributes associated being able to find food in with a racial group. My the grocery stores that I see myself or other people Mexican-American accent, am used to cooking and like me represented in the my Spanish language, cultural eating, finding a salon traditions and behaviors media, the government, or a barbershop that can make me part of the Mexican cut my rich and dark hair business, or in places of ethnic group as defined by the way I like it. I do not cultural attributes within an higher education because like that my culture is ethnic group. My family, discounted and viewed as I feel that I do not have any friends, culture, religion, unimportant, except for and my education influence real role-model. festivity purposes where my ethnic identity and have alcohol is involved (e.g. created development and Cinco de Mayo). Society personal growth. acts unaware of contributions that Latinos have made to society which makes school uninteresting As I express and show how I feel about my racial for me. I am uncomfortable many times because I and social identities, and my privileges and feel that people look at me because I have brown oppressions from a point of view of an 8-year-old skin, which is associated with ugliness and carries boy, I will continue to reflect and write about “an with it a stigma of being significantly less human 8-year-old boy afraid of coming out of the closet,” than white people. and the “privilege of an 8-year-old boy.” I encourage everyone to reflect on your personal experiences.

It bothers me that I do not see myself or other people How are you privilege? How are you oppressed? like me represented in the media, the government, And, how do you oppress other individuals? business, or in places of higher education because I feel that I do not have any real-role-model. I want Cristobal Salinas Jr serves as the Multicultural to have more individual to look up to and give me Liaison Officer in the College of Design, and is advice about how to succeed in this world, but I do Doctoral Student in the School in Education at not know where to find them.

Iowa State University. As the Multicultural Liaison Officer, he identifies, develops, implements and Bell’s (1992) work made me distinguish social coordinates various educational, cultural, and racism in two different ways: being a realist and social actives for students of color, faculty, and idealist. Social idealism is a fantasy because there staff. Cristobal provides assistance and guidance in are times I wish and hope that racism stops. Social understanding issues of diversity in the College of realism however is reality because I know that Design, at Iowa State University, and beyond. racism will always exist. I live in both worlds of References reality and fantasy. I was raised in a fantasy because Bell, D. (1992). Faces at the bottom of the well: I never actually advocated for and often ignored the The permanence of racism. New York: BasicBooks. issues and challenges that the Latino community Waters, M. C. (1999). Black identities: West Indian faces because I believed that there was no social immigrant dreams and American racism. In reality, I have been marginalized and realities. New York: Russell Sage Foundation. (Ch. oppressed just because of my racial group and 3: Racial and ethnic identity choices, pp. 44- 94). physical appearance.

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What am I? A third world lesbian feminist with Marxist and mystic leanings. They would chop me up into little fragments and tag each piece with a label… One foot on brown soil, one on white, one in straight society, on in the gay world, the man’s world, the women’s, one limb in the literary world, another in the working class, the socialist, and the occult worlds… Who, me, confused?

Ambivalent? Not so. Only your labels split me.

Gloria Anzaldúa

… all such western notions of “Otherness” are exclusive and hierarchical, and tend to homogenize, deface, and compress a large number of people under one particular form of “Otherness,” allowing issues of class, cultural diversity, ethnicity, and gender to be ignored. Grouping people with different experiences of oppression and privilege results in the loss of identity, power, and agency.

I’d like to create a different sense of self (la nepantlera) that does not rest on external forms of identification (of family, race, gender, sexuality, class, and nationality), or attachments to power, privilege, and control, or romanticized selfimages. But can we talk about ourselves in ways that do not rest on some notion of identity when identity is the means by which we (both individuals and groups) attempt to create a sense of security and belonging in the midst of a fast-paced, ever-changing world?

The sexual, the mental, the emotional, the psychic, the supernatural--you know, the world of the spirits--the unconscious.

I gave it a name. I called it the ‘Gloria Multiplex,’ which means ‘the multiple Glorias,’ because I thought I was multiple.

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Quote Corner

Living in Color

Queering Up Argyle

By Liz Thomson

This year, the Chicago Dyke March will happen for two years in a row in the Argyle/Uptown neighborhood. This is significant, because since 2007, the March has moved neighborhoods (Pilsen 2008 and 2009; South Shore 2010 and 2011). The move proposal was submitted by the LGBTQ API community organization called Chicago i2i. The members felt it was important for the Dyke March to march through a predominantly Asian American neighborhood.

Increasingly, there’s been more research regarding the LGBTQ API communities. The Task Force did a national study in 2007 and since five percent of the respondents were from Illinois, the researchers created a really helpful Illinois Fact Sheet. Additionally, UIC’s Asian American Studies Department created ASAM 263 Gender & Sexuality this past fall and spring.

When dealing with multiple and intersecting identities, it can be challenging depending on what space one is in. As many would find similar, when I’m in a predominantly Asian American space, I am concerned about heterosexism and homophobia. When I’m in a predominantly queer space, I am concerned about racism. It is in very few and unique spaces, where I find myself in an LGBTQ and API space – where I can feel less concerned, guarded, and more my true and authentic self.

A friend and colleague once came to the class and he communicated an idea that I hadn’t thought of. The notion of dismissing the Asian American communities from being LGBTQ safe and inclusive is kind of an insult. By perpetuating the idea that the such diverse communities cannot be 1) open to new knowledge, 2) dialogue about differences, and thus, 3) change their beliefs and attitudes says that one thinks the communities are stagnant. That they do not have the capacity to change or to take in new knowledge. It’s almost like equating the communities to a pile of sticks. Unable to bend without breaking.

While I had never thought of the Asian American communities to this extreme, I acknowledge that I had my own reservations. To me, it had been easier to work for safe space within the LGBTQ communities regarding race. This is where I was putting efforts.

I think I hadn’t worked more within the Asian American communities, because of some of my own internalized racism and feelings of inadequacies, since I was an adopted Asian American. Even though I feel a lot more confident and solid, I still dread the day if someone would ask or challenge me, “How would you know the Asian American communities… you’re adopted.”

Finally, after a few years now, I am ready to engage more with the Asian American communities. I know they have the ability to take in new knowledge, dialogue, and change. I know especially there is energy in the young AND older folks to be allies and say, “I might not be gay, but I do not tolerate discrimination, oppression, or inequality.”

As we enter into Pride Month, I send love to the “out” and closeted LGBTQA young people who also identify as Asian American. Know that I am doing as much as I can so you can be who you want to be fully and completely. Know that you are loved and there is time a space for you here in Chicago.

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From the fall and spring ASAM 263 students, there was definitely the idea that in general, most Asian American communities were homophobic and heterosexist. They believed this was mostly due to the older generation’s views and religion.

However, many students felt that opinions and beliefs were changing slowly. I would often remind them that they were part of that change.

And that the students could help increase this change move quicker. They could “come out” as allies to the LGBTQ communities, and that this did not mean they were LGBTQ, but this meant they acknowledged the inequality and oppression.

Career Call Memos from the Workforce

This month, BROAD reached out to visual artist Sujata Tibrewala, whose artwork has been prominently featured in our magazine! The cover art for our “Oh my God! Oh Your Gods!” and “LGBTIQ” issues, as well as many Words are Useless sections, were contributed

by Sujata.

What is your career?

I am a visual artist, art activist and now also a cooperative gallery founder.

How did you first become interested in this line of work?

I have been painting for as long as I can remember. As a little girl I used to sit outside in the garden my father so lovingly grew, and paint the flowers and leaves. My art teacher was really good, and I learnt quite a few brush strokes which I use to this day.

I was also a very good student academically, so I was either studying or painting. Somehow as I grew up, I did not have enough courage to pursue arts, so I just took a safer career and became an engineer. I worked for 8 years as an engineer, and one day, my job sent me to Germany. They had art museums called Pinakotheks.

There were three of them and I spent three full days there, one for each museum. Those three days changed the course of my life. Along with the masterpieces, they also had the notes, and the paintings painted in preparation for the actual paintings on display. This is when I realized even great masters had to work on their paintings. It told me that a great work of art was 1% inspiration and 99% perspiration. I had never

I had never stopped painting, even though I was an engineer, yet I had never felt I could be a professional artist, as I made mistakes all the time and had to paint and repaint.

stopped painting, even though I was working as an engineer, yet I had never felt I could be a professional artist, as I made mistakes all the time, and had to paint and repaint. This contrasted with my standards of an artist as someone who never had to work to create anything, they just wielded the brush and lo, the painting came out. Hence this encounter gave me the courage to think of showing my work out in the world. But even at this point, it was, maybe one day...

Two years later, an illness triggered me to take leave from my job, and this is when I decided to make a website for all my art and start sending my portfolio to the galleries. One of the galleries accepted my work and I had my first solo show ...and that just became the first of many...

What was your career trajectory? How did you get to the position you are in today?

In my first show I displayed my paintings along with the story/inspiration behind each piece. Also each of my works was completely different from the others, with a different story and a different inspiration. This was something new for my viewers, and they really liked my concepts,which was different from the signature style paintings of a usual art exhibit. Also two major publications wrote a review about my first show and I also sold my first painting in the show. This was a

Employee: Sujata Tibrewala Title: Artist Field/Career: Visual Arts

major accomplishment going by the experience of the other artists in the field at the time. The economy was really doing bad, and no one was really buying any art at the time.

The fact that my audience felt I was doing something which was missing in the art world, and the fact that I enjoyed working on paintings all day long (contrary to my belief that it will also become like work at the end of the day), I decided to leave my job as a full time engineer, making the temporary medical break permanent.

Starting at that point in 2008, I have held many exhibitions and workshops in India and now in the U.S. I have also co-founded an art cooperative in Naperville called F.I.R.E. Art Studios and Gallery (F.I.R.E.stands for Feel Introspect Rejuvenate Express).

What keeps me going today is the belief that my art questions the status quo. The day I stop doing that I feel I am dead as a person and an artist.

One such incident stands out from the rest from my exhibition at New Delhi, India. My solo show planned there was on women’s history, showcasing the lesser known facts about women and our society which serves as a basis for the unfair position women in our society find themselves in today. The title of the show was ‘Zara Hizaab Uthao: The His-story of women”.

The title translated in English as “Drop the Veil Please from the His-story of Women”.

Many people were drawn to the exhibition, by just the title. One such person was a reporter of a regional newspaper. She came in and told me how she had stopped coming to art exhibitions, as she never found anything new and interesting, and how this title pulled her in. Then when I told her that the inspiration behind my exhibition was the inequality of women, she said, “But women are already free, see I am working and I am reporter, I earn money and my family has no problem with it.” But when I started asking her more questions, she realized how “not” free she was. How different expectations were, in terms of who will control the finances, who will make the decisions, and who will do the household chores…

I do not know whether that was my accomplishment or failure, for she came in thinking she was happy, and that she knew everything about gender equality, and went back realizing how caught she herself was in this web of gender inequality. Needless to say she wrote about my art, and came in personally to give me the newspaper where it appeared, but to this day, I cannot read it, as it is in a language I do not read or write…

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My solo show planned there was on women’s history, showcasing the lesser known facts about women and our society which serves as a basis for the unfair position women in our society find themselves in today...The title translated in English as “Drop the Veil Please from the His-story of Women.”

What is one of the most memorable experiences of your career as an artist?

It is hard to pin point a certain instance, because as an artist you are always exposing your work to people and meeting anyone new is an experience. Particularly intriguing is when you really feel your art has changed someone’s way of thinking.

Employee: Sujata Tibrewala Title: Artist Field/Career: Visual Arts What do you love most about being an artist? What would you change about it?

When I have an empty canvas and brushes in my hands, I could create anything inside the four walls of that white space. It could be as simple as a leaf, or an entirely fantastic world, or even find a house for my thoughts and feelings. It is most rewarding when I realise how much power these images have on people who really understand them. I wish I could change the perception of people that art is just a commodity with a price tag.

What challenges, if any, have you faced as a woman of color in the art world?

As a woman of color, I have not faced any challenges that I am consciously aware of. If I was rejected in places because of my color I wouldn’t know it, for no one comes out and tells you anything, you just do not get an acceptance. But my daughter says I am a hopeless optimist and I view the world with my rose tinted glasses, and she can see how people view me differently at shows. I have faced some prejudices too. When I talk of gender equality they immediately jump to the conclusion that I talk of these things because gender inequality is part of our culture in India. What they fail to see is that gender inequality is as much part of the western culture as it is part of eastern cultures. It is just that the way the inequality is expressed is changed, but the inequality itself remains the same. I used to think that the western culture was free of these inequalities. Yet the discovery that it isn’t, prompted me to go into a journey of exploring women’s history, to understand, if there really is something fundamental about men and women that creates these inequalities. Sadly, I found that it is just the way patriarchies function, that they are now the dominant cultures, but there are other cultures and they have been there in the past (and not so distant past too) where things looked different from the point of view of genders. Inspired by this research I produced a major body of my work which was shown at New Delhi in 2001, and will be shown in February at UIC. How does feminism and social justice impact your work?

My research into gender equality and my love of nature, has led me to discover the theory of eco-feminism.

I have become aware of how treating the female gender unequally is not just a gender issue. It is an issue much larger than gender equality. The curbing of the female spirit is actually curbing everything that is feminine, which is creative, which is nurturing and yet, priceless. Whether it be the creative spirit in a human, which falls prey to mass production and consumption, where only a few create, or are able to exploit the creation of others, and the remaining majority is just reduced to consumers, or it is the creation of mother earth itself, which we use as raw material, commoditize, and put a price tag on, the male-oriented world has forgotten how to use their right (creative) brains to see long-term patterns, and stop living from quarter to quarter.

The curbing of the female spirit is actually curbing everything that is feminine, which is creative, which is nurturing, and yet, priceless.

What advice do you have for others interested in this field?

If art is all that you can do, and you think visually, then this is the field for you. When you paint, paint it from your heart.

Find what it is that you want to say through your art, which no one else is saying, and then stick to it, believe in it, breath it, and then nothing will stop you from being “seen”. Stay away from short-term gimmicks and trends, and test everything you paint by the test of “Will anyone want to look at this 10 years from now,100 years from now?” and you will have created your masterpiece.

View Sujata’s Work: The His-story of Woman UIC Montgomery Ward Gallery, Student Center East 750 S. Halsted St, Chicago, IL February 15 - March 21 Artist Reception: February 27, 4:00-6:00pm Website: www.pratibimba.in

Words Are Useless Artist: Sujata Tibrewala

Acrylic on canvas, 24x36, 2011 “Beauty is in the eyes of the beholder” Are we programmed to worry and fret about something...always? Ask a person who has to worry about their food every day, or those who have deeper health issues, and that mole on their face would be least of their concerns, and neither would be the fact that they have started getting the lines or the gray hair.

We all know we will dies one day and are but skeletons dressed in skin…

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Skin Deep

Artist: Sujata Tibrewala

Afternoon

Watercolor on paper, 14x10, 1995 The ladies seem to be as much a decoration piece as the ornaments and clothes they are wearing. But as always they do not know an alternative way of living and are enjoying their free time by lazing around.

Artist: Sujata Tibrewala

Watercolor on paper, 11.5x16, 2012 Do I see atoms in us or us in the atoms, or are these conformance molds used to mold all of us to fall in line with the society‌.?

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The Conformance Mould

Living in Color

To Survive

By Andre D. Singleton I am in the throes of transition, manifestations, and many other things. My heart and spirit have been feeling really heavy lately - the last couple of months. And recently a few friends informed me of the passing of their siblings due to cancer.

And in the same week, I learned of a friend’s son who survived. When I hear all of these things, none of them champion each other. I know all of their fights. I won’t lie, I do feel guilty when I learn of someone’s passing. I grapple with the feeling of somewhat feeling like an imposter. Like my support and telling them to keep the faith was in vain. It’s complicated. But I work through it + pray on it. Well, last week an old friend wrote me an email asking me about my thoughts on the Lance Armstrong situation. His name is Joe Robertson and we have an interesting and beautiful history.

He wrote an article about “High School Seniors Overcoming The Odds to Go to College” and I was featured. It was in 2004, I was graduating from Hickman Mills High School, and I had the iron will to go to Morehouse College! And I did.

I earned many scholarships and made a lot of people proud, but most importantly I made myself proud. I didn’t have support financially, emotionally, mentally, spiritually and in other

ways to pursue this dream of mine, but I had the faith the size of a mustard seed to do so, and I did.

I was an Oprah Winfrey Scholar … HEY! Shoutout to Mr. Stotts at Morehouse Financial Aid! If you know him give him a hug for me. I digress. But shortly after I started school (5 weeks into my first semester as a first year student) I was diagnosed with cancer and immediately had surgeries + started chemotherapy!

WHIRL-FUCKING-WIND EXPERIENCE! So, my return home shook Joe as much as it shook everyone else. And he followed my journey. I am so grateful he did. He wrote a few articles during my treatment leaving Kansas City, and the Greater Metropolitan had the chance to follow my battle.

Needless to say he wanted to know my thoughts on Armstrong. It was a great email exchange. And because he is such a gentle + great person and an excellent professional, I had no hesitation to share my thoughts. And I am INFINITELY grateful for a time and space to share my thoughts/feelings especially about something(s) so important to me and to the world. I feel valued.

Below is my response to the original email he sent in regards to my thoughts on Armstrong. I have

many factors. Truth be told, Lance telling his story of his journey inspired me to share mine. I still do.

I often feel like people think I want attention, and I do. I want people to reckon with the fact that I am a survivor. After I survived things did not get easier. I was smashed hard with reality. There are no rose colored lenses worn on these here eyes.

My sensitivity has been hyper. If anything, I am My thoughts on Armstrong + the journey Postdoing my best to be the best Andre that I can be.

Cancer: Everyone has an opinion. And yes, I still hold fast to that story of the guy. He gave me hope. I was Honestly, this journey continues. I am not sure fucking petrified. I don’t have the rubber band, if I ever imagined it because I have been stopping. I did not have I often feel like people think living in so many places any references to know and in so many ways. what to expect before, I want attention, and I do. I Most importantly, it is in during or after. Hence, my heart. That is all that want people to reckon with Lance got me through the I have. I do not know if the fact that I am a survivor. time when I needed him. you know but I have been I still respect him. Illness living in Brasil since 2011 After I survived, things is such a journey. It is an … after I graduated from did not get easier.

I was unfair journey. Sure one The New School. It is so can be optimistic and smashed hard with reality. far from easy. I confront make the best out of it - as doubt again and again. I they should. But it is hard. also excel in the process.

I am almost 8 years in remission and I still feel Just living. And that is all Lance is doing. We get so misunderstood. I feel misunderstood from so addicted to living … living is winning. I am addicted many things. I celebrate each year. Every single to the high of feeling valued and affirmed. I did not year. No matter where I am in the world I make it always feel this even pre-cancer. So after battling it a point to celebrate my life. People have told me became magnified. I think it is safe to say the same not to celebrate because I am not letting it become for him. This is not justifying his usage. However, I a part of the past. I give it power by constantly just wish folks were less judgmental and ready to re-living it. But this also comes from people who point fingers and bring someone down. Life is full have not battled for their lives first hand. So, Lance of disappointment. I do not think many things can was doing the best he can. He will always be a be much more disappointing than being diagnosed survivor. People can take all the medals away and with cancer and having to actually fight for your be disappointed. But we do not know his personal life and to work through the disappointment, to be journey. He saved so many lives. He gave so many the person you were before your diagnosis, even of us hope. He showed me that I can live after though it is impossible. You have faith. You will be cancer. It is a fine line. I have confronted enough better. This mentality is earned. It does not happen disappointments with racism, homophobia, by osmosis. xenophobia and the list goes on. However, when it is something that strengthens me, I hold fast to André D. Singleton. W O R L D + W I D E + it. I confront doubt every single day. People do not C I T I Z E N. Intellectual. A R T I S T. Andre is many approve of how I live my life. Others give empathy. things, ranging from being a person of African I live it. I live with the fear of cancer returning. descent to identifying as gay to a scholarand Will it return with vengeance. I am also a gay cultural curator. One of the most significant parts man, so I have fear of contracting HIV / AIDS virus. of his identity is being a cancer survivor.

Simply because I know what it is like to live with confronting my mortality. So many variables. So

[LC]

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debated if I should share it or not but my spirit says yes. It is not edited or tweaked. I want to share it with you all because I know you care, or will care, or know someone that does or will. Thank you for your time, as usual. I never take it for granted. Let’s always keep the faith, even when we feel we are at our most failed moments.

Living in Color

The Miseducation of New York City Bombers

By Jazzy Johnson

Parental Advisory: This is not about terrorism.

“Bombing” is a colloquial term for graffiti, most popularly used in the nineties.

Track 5: for you, it’s that thing. You know that you better watch out because you’re living on the edge but that rush is worth it. You’re gonna be…

Track 1: Please respond when I call your name…

Joe…Alive…Louie…John…Kid…Blade…Seen…

Seen…

Track 6: You’re gonna be a Superstar. HipHop started with the heart and bombing soon followed.

You tell her “Ma, I know this is hard to swallow, but I tell you so that you know…so that you know me and what I’m all about.”

Now, don’t get me wrong I understand the impression that you’re giving off. These poor unfortunate souls with nothing to do with their time. Trying to bomb, and destroy all lines. We should be glad you’re holding paint cans instead of guns. We’ll just dismiss you as the lost ones.

Track 3: It could all be so simple, but they’d rather make it hard.

Why take the time and waste money to clean car after car, using removal that scars the body forever.

If they’d just embrace New York City’s love letters written by voices unheard. Is this just a silly game, they ask you. But at this point that question’s an ex factor considering the widespread phenomenon; this visual rhetoric, this public art unable to be ignored. Its existence is your reward. It’s not because you’re bored.

Track 4: One day, you’ll understand. As Carlos Santana strums his guitar…I begin to see why, for your mother, this may be so hard.

She does not get it and she probably never will because she’s trying to understand your thought process and what’s going through your head, but it’s clear your using your heart and your impulse— that’s the source.

For you, bombing is what you do. You’re going all city, your city, your Beautiful, beautiful Zion, New Jerusalem. Your name will run from end to end and for her that’s nonsense but for you…

Track 7: Maybe when you’re older this will seem foolish to you. Maybe you’ll agree with the Man saying you’re just “kids without enough to do.” But until then they may call you Blade, they may call you Seen, all that matters in the Final Hour is that you are being seen.

Track 8: Even when you’re being chased out of the yard, burned by wires, he lost an arm…still bombing, even when it hurts so bad. They may deem it a fad but you say “there will always be graffiti. It’s a part of New York.” And that’s what you’re bombing for. Style Immortality.

Track 9: The MTA says they provide rides for 3.5 million people a day and they have rights too, but in that 3.5 they’re probably not even counting you. The ones at the Writer’s bench. But you’re really not counting them either, see public opinion and social unacceptability is irrelevant to you. It comes down to bombing and creation, your art is what matters. You hang with other bombers and the rest of your life is pretty scattered. Your mom thinks you’re crazy, others think you’re lazy, your girl said “I used to love him, but I had to bounce.”

But nothing can keep you down. Except…maybe when they exploit your writing in the gallery, you’ll give up the all city dream that quickly for some money. It’s a bit disappointing…

Track 10: Forgive them father, for they know not what they do. But that’s a lie. They know exactly what they’ve done to you. They, the ones with power, manipulate your world and your reality spreading the fallacy that currency will set you free. I’ve seen it all too many times with creations from the streets from hiphop MC battles to DJs and beats. The exploitation and commercialization of your own social commemoration of your life, your city…

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Track 2: They tell you, “Make your mark in society, not on society,” but the reality is your societal sphere is a whole new world to them. These middle aged white men, who stutter around their argument only to augment their blatant disregard for your necessity for expression.

Track 11: Not Every Ghetto, every city, but your ghetto, your city…

Track 12: Some would say Nothing even matters no more and you may agree. Yet I disagree.

Something always matters.

Track 13: Your world, it moves so fast today. And you’re constantly absorbing the things other people have to say. Interjecting into your world, their negativity, hoping that you’ll someday reach this epiphany that what you’re doing and what you believe in is wrong. And yes it’s easy to just go along, but you know nothing compares to the feeling that overwhelms you when you watch the rails and your name prevails through the darkness.

You plan, you sketch you work towards this.

Despite the judgment of being a misfit, you would miss this if it were no more. You hear them and you know they want you to fly, but you want to soar… through the city from Brooklyn to Manhattan, your creativity can’t be patented; it cannot and shouldn’t be sold. Don’t slip into the fold of the Miseducation they are offering you. Hold onto that attitude whether it’s bad or not, because trust me you’ll need it when you get caught. Hear this when I say to you that it’s ok to break the rules because when you hear the breaks, you feel the breaks, the Dj catches them, the bboy wrecks them, the MC connects them and you collect and perfect them.

tell you this honestly I Can’t take my eyes off of you. So you can’t stop don’t stop.

Track 15: Tell Him. I know you’re his mother and I know this is difficult for you, but tell him. Please be patient, please be kind and just love him for what he does.

Tell him it’s alright to have a voice, it’s alright to have a name, to have a choice.

Tell him that you love him and yes you’ll watch him make mistakes and your heart may break because he doesn’t see what you see.

But all he wants is to be. So let him.

Tell him not to lose his fight. Tell him… it’ll be alright.

Jazzy is a Texan, born and bred, but Evanston is where she lays her head. As a Christian, Black, Woman, Jazzy strives to construct spaces where every individual can be their most authentic selves while feeling a great connection to the communities they belong to. Jazzy is a student, an extrovert, a mentor, a spoken word artist, an activist in training, soon-to-be campus Christian minister, and above all, a Kingdom dreamer. Jazzy performs in local open mics and slams when she gets the chance and desires to begin performing in the city more, as this will soon be her place of residence.

Track 14: Now, it seems just too good to be true that someone is telling you to just do you. It’s because, see I need you, I need the significance of you and what you represent to know that there are still those willing to invent and spread their own style.

See, I need you, don’t let me down I pray because WE need you. Hiphop needs you to stay so that we have something that is still raw and not autotuned or commercial.

We need something that’s always fresh, something that’s always real.

And looking, watching you speed past me, winding through this concrete jungle and societal zoo, I

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Alum Alert Re-connect with WSGS Alumnae

Tell us a little about yourself and your time at Loyola.

Professionally speaking, I am a social worker and aspiring professor. I grew up on the Northside of Chicago, and moved to Virginia for undergrad where I earned a B.A. in Women’s Studies from Hollins University in 2005. It was important to me to become financially independent, and to gain other life experiences, before starting graduate school. I chose Loyola for the dual-degree program in WSGS and social work. I had always planned to continue with Women’s and Gender Studies but knew that I needed something else to prepare me for a career.

Since I am a genderqueer lesbian (aka androgynous as opposed to traditionally feminine), I needed to find a way of navigating being stereotyped in the workplace. I felt like solely having a women’s studies degree just made me perceived as a stereotypical lesbian.

While I was in the program at Loyola, I took the opportunity to focus on intersections of race, ethnicity and culture. I felt that I was already good at critiquing systems of sexism and heterosexism, and that race was an area where I had a lot of room to grow. My first year in the program, I conducted research papers to learn more about the history of Latina reproductive justice, Puerto Rican women and women of Mexican heritage in particular. My second year in the program, I interned at Loyola’s Department for Student Diversity and Multicultural Affairs, where I helped with LGBTQ heritage month and also developed and facilitated a seven-week anti-racism training for White European-American undergraduates. My third year in the program, I interned as a counselor for the City Colleges of Chicago, first at Harold Washington downtown, and then at Truman College in Uptown. I also wrote a thesis on the subject of ritual as clinical intervention in group work with African-American women.

About half-way through the program, I decided to pursue a PhD in social work. I started participating

in conferences and deliberately writing papers with publication in mind. That’s a quick overview but those are some of the major highlights.

How were you connected to WSGS? What are some of your favorite memories from the program?

My strongest link to WSGS was in my role as a graduate assistant, which I held for my two years in the program. This was an awesome opportunity to be a part of a feminist community of sorts in a professional capacity. One of my best memories ever is Dr. Prue Moylan’s Croning ceremony. That was a truly beautiful experience, and it was such an honor to organize that event for an influential mentor in my life. A funny memory was going with the WSGS Graduate Association for a volunteer event at Deborah’s place, a shelter for homeless women. During a game of bingo, our group leader Erin, called out the numbers and did some pretty amazing improvisational dances to entertain the residents. By being silly, I felt we were able to bridge differences in class and race to share a positive experience with the women receiving services. One of the roughest memories is of my Family Violence class, which is cross-listed WSGS and social work.

In this course, along with others, I recognized the impacts of mental illness and incest on my family

Kathryn Berg members. This is one example of why it is highly recommended that social work students go to therapy. I started going to individual counseling my second year in the program and I continue to use therapy for personal growth and self-care.

people with severe mental illness. They have a reputation for being great to their clients as well as their staff. In August, I started at Thresholds as a Community Support Specialist one week before my degrees were conferred.

Tell us what you have been up to since graduation.

What was it like seeking work?

After finishing my coursework in May, my partner and I held a small and totally amazing handfasting ceremony with our immediate families in Binghamton, New York. This was a spiritual event and not a legal one, although gay marriage was legal in New York at the time. It was our alternative to a “wedding” and our challenge to the institution of marriage. We created meaningful rituals inspired by Pagan traditions and distinct from those in a wedding ceremony.

Since then, I’ve also been working on building my resume for PhD programs in Social Work. I am publishing a few papers, submitting a proposal to present at a conference this spring, and taking other steps to move in that direction.

In mid-June, I presented at a social work with groups conference in Long Island. A few weeks later, the final draft of my thesis was due. Also in July, I applied to Thresholds, an organization serving

Where are you currently working? Did your WSGS degree prove beneficial when getting the job?

I am currently working as a case manager at Threshold, providing clinical services to adults with mental illness, many of whom also struggle with an addiction to drugs or alcohol. I feel really blessed to have this position, mainly because I have very supportive colleagues and supervisors. I work as part of a clinical team with seven people and we share a caseload of about sixty clients –or members, to use the term of the agency. We visit each member anywhere between three times a week and twice a month to support them in their personal recovery process. On a “typical” day, I go to the office and meet with my team for an hour or so, where we discuss our members. Then I head off in my car to visit three to four members that day. I might do something that looks like traditional counseling; I might be going to the grocery store, or to the Social Security office to apply for food stamps, or advocating for them at a doctor’s visit. After I finish my visits, I use the organization’s database for writing notes on my visits. In reality, every day is different.

I pulled on a lot of experiences to get my job, including my WSGS degree, which staff complimented during the interview. I also referred to both of my internships and how they help me develop my clinical skills and provide quality services to members who are

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M.A./M.S.W. 2012

people-of-color. I referred to my previous work in sales and how that helped me with time-management and meeting quotas. I referred to my volunteer work with Little Brothers Friends of the Elderly and how I enjoyed building a relationship with my immigrant elderfriends even when I didn’t know what the heck they were saying due to language barriers. It wasn’t any one skill or credential that got me the job, it was the combination of all my experiences that bore similarity to the job.

What do you consider the strengths and weaknesses of your education? What could have been better? What has helped you? How do you apply feminism in your everyday life?

The strength of my WSGS education was that I was able to make of it what I wanted. I received support in doing internships that were not strictly working with women. I found mentors who helped foster my strengths, and work on overcoming my insecurities.

I also was impressed by my classmates who also helped me learn and grow, many of whom came to the program with a strong feminist lens.

As for weaknesses, it was disconcerting to see the word “prostitute” used more consistently than “sex work” in the classroom and WSGS materials at Loyola.

I think this word-choice falls short of the standard of the program overall. Other than that, it’s hard to comment on the weaknesses, because I tried to look at everything as preparation. Injustices in the classroom are not unlike injustices in the workplace. I focused on looking at my educating through this lens.

In the everyday of my job, I use feminism to relate to my members. Feminism has challenged me to be incredibly self-aware, and I strive to be attentive of all of the social systems that impact my relationships with my members, a majority of whom are AfricanAmerican men. Feminism challenges me to be as ethical as possible, to try to provide the same quality of care to all members regardless of their various levels of interpersonal skills, their background, or any other factors.

Feminism to me is also about actively taking part to create socially just groups and communities. I work as a member of a team of six people at work, and I try to help make sure that this group operates in a way that gives each member of the team an equal voice at our morning meetings each day, before we all go out individually in our cars to visit members.

Do you have any suggestions for current Loyola students? What do you miss or what would you have done differently?

I have a different message for undergrads and grads based on my personal experience. I would encourage undergrads to take the opportunity to question everything you have ever taken for granted and to expose yourself to as many new kinds of people and situations as possible. For grads, I would especially encourage you to do internships, volunteer, work, and sign-on for leadership roles in student organizations. Be your own advocate to gain the skills and mentorship you need to get the job you want to have.

One thing I would do the same, give back the financial aid money I didn’t need that they sent me anyway! And fight for every last penny when I was mischarged a late fee. It may not look like much next to a ton of student debt, but that is real cash!

In the spirit of being in the moment, there is not a lot I miss about graduate school. I enjoyed my graduate education, but I am still writing papers and doing academic stuff. Right now, I am mostly trying to enjoy this period of time before I start a PhD program –and do my fair share of chores around the house to make it up to my partner for her past three years of support.

Alum Alert contributed by Julia DeLuca

TALK SEX

Is looking for:

YOUR SEX STORIES Share your personal experiences, feelings, and thoughts related to issues surrounding sexuality—the good, the bad, and the kinky.

Tell us about your first time, your worst time, your comical trials and tribulations, fetishes, fantasies and haikus. We want it all. This is a safe space to talk about sexual assault, STI's, abstinence – anything you want to share, we want to hear. Everything is on the table and all stories will be kept completely anonymous.

Send submissions to TalkSexLoyola@gmail.com by Tuesday, February 19th! accept any material advocating violence or hatred of any individual or group.

Click here for more information

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Note: All submissions will be confidential, with names and any other identifying information removed. We reserve the right to edit any submissions for length and content. We respect all opinions but will not

We want you to Submit!

BROADContributor Mission: Guidelines Broad’s mission is to connect the WSGS program with communities of students, faculty, and staff at Loyola and beyond, continuing and extending the program’s mission. We provide space and support for a variety of voices while bridging i) Feminist Consciousness: communities of scholars, artists, and activists. Our editorial mission is to provoke

(a) recognizes all voices and experiences as important, and not in a hierarchical form. thought (b) takes for an the self and does not assume false objectivity. andresponsibility debate in open forum characterized by respect and civility.

Principles:

(c) is not absolutist or detached, but rather, is more inclusive and sensitive to others.

ii) Accessibility:

WSGS Mission:

(a) means utilizing accessible language, theory, knowledge, and structure in your writing. (b) maintains a connection with your diverse audience by not using unfamiliar/obscure words, overly long sentences, or abstraction. (c) does not assume a specific audience, for example, white 20-year-old college students.

Founded in 1979, Loyola’s Women’s Studies Program is the first women’s studies iii) Jesuit Social & Effort: program at aJustice JesuitEducation institution and has served as a model for women’s studies

(a) promotes justice in openhanded and generous ways to ensure freedom of inquiry, the programs at other Jesuit and Catholic universities. Our mission is to introduce

pursuit of truth and care for others. feminist scholarship across the disciplines and the focus professional schools; students (b) is to made possible through value-based leadership that ensures a consistent on to provide personalinnovative, integrity, ethical behavior, and the appropriate balance between justice and fairness. challenging, and thoughtful approaches to learning; and to

(c) focuses on global awareness by demonstrating an understanding that the world’s people promote social justice.

and societies are interrelated and interdependent.

Expectations and Specifics: Activism and Academia: This special themed issue on Activism & Academia explores: how activism and academia are related, whether or not they are compatible, what it means to • We promote accountability of our contributors, and prefer your real name and your preferred title (i.e., Maruka Hernandez, CTA Operations Director, 34 years J. Curtis Main, Loyola graduate in WSGS, white, 27 years old), but understand, terms of safety, privacy, and controversy, beold, a mother part ofof4; orthe academy, whatstudent types of education are lackinginfrom academic if you desire limitations. We are happy to publish imagery of you along with your submission, at our discretion. disciplines, access to education and rights to education, how academia relates to • We gladly accept submission of varying length- from a quick comment to several pages. Comments may be reserved for a special “feedback” section. In theto real thereforisa aparticular disconnect between universities andto society at large, order process world, and include aifsubmission issue, please send your submission at least two days prior the desired publication date. howa we can make what we learn Look for the [A&A] symbol for •and Please include short statement of context when submitting imagery,matter. audio, and video. onofour theme!

•contributions We appreciate various styles scholarship; the best work reveals thoughtfulness, insight, and fresh perspectives.

• You may request to identify yourself by name, alias, or as “anonymous” for publication in the digest. For reasons of accountability, the staff must know who you are, first and last name plus email address.

• Such submissions should be clear, concise, and impactful. We aim to be socially conscious and inclusive of various cultures, identities, opinions, and lifestyles.

BROAD People:

• As a product of the support and resources of Loyola University and its Women Studies and Gender Studies department, all contributors must be respectful of the origin of the magazine; this can be accomplished in part by ensuring that each article is part of an open discourse rather than an exclusive manifesto.

• All articles must have some clear connection to the mission of the magazine. It may be helpful to provide a sentence or two describing how your article fits into the magazine as a whole.

• The writing must be the original work of the author and may be personal, theoretical, or a combination of the two. When quoting or using the ideas of others, it must be properly quoted and annotated. Please fact-check your work and double-check any quotes, allusions and references. When referencing members of Loyola and the surrounding community, an effort should be made to allow each person to review the section of the article that involves them to allow for fairness and accuracy.

• Gratuitous use of expletives and other inflammatory or degrading words and imagery may be censored if it does not fit with the overall message of the article or magazine. We do not wish to edit content, but if we feel we must insist on changes other than fixing typos and grammar, we will do so with the intent that it does not compromise the author’s original message. If no compromise can be made, the editor reserves the right not to publish an article.

• All articles are assumed to be the opinion of the contributor and not necessarily a reflection of the views of Loyola University Chicago.

We very much look forward to your submissions and your contribution to our overall mission.

Please send your submissions with a title and short bio to Broad People through broad.luc@gmail.com.