FEM 04 05
Mary Daly: The Life of A Radical Feminist Theologian Kelsey Sharpe Politically Driven: Looking At Women in Public Policy Joelle Gamble
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Muhammad: The Feminist Kutibh Chihabi
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Women in Metal Carolina Huezo
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Thinking Gender Danae Hart
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Neo-Liberalism Daphne Antillon
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Eco-Feminism: Women in the Green Movement Anita Rahman
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FEM Fiction
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Top Five Feminist TV Icons Michelle Stover
EDITOR IN CHIEF Ushma Vyas STAFF WRITERS & CONTRIBUTORS Daphne Antillon Kutibh Chihabi Joelle Gamble Danae Hart Carolina Huezo Rochelle Keyhan Anita Rahman Austin Rose Kelsey Sharpe Michelle Stover DESIGN Ushma Vyas MEDIA DIRECTOR Arvli Ward MEDIA ADVISOR Amy Emmert
SPECIAL THANKS TO: Campus Progress for helping FEM stay in print and loyal readers like you that continue to support feminism at UCLA in our collective movement for gender equality and social justice. FEM Magazine 118 Kerckhoff Hall 308 Westwood Plaza Los Angeles, CA 90024-1641 Phone: (310) 206-6168 Fax: (310) 206-0906 Email: fem@media.ucla.edu www.femmagazine.com
Copyright 2010 UCLA Communications Board Published with support from the Center for American Progress Campus Progress (online at CampusProgress.org) FEM is published and copyrighted by the ASUCLA Communications Board which supports the University of California’s policy on non-discrimination. The student media reserves the right to reject or modify advertising portraying disability, age, sex or sexual orientation. It is the expectation of the Communications Board that the student media will exercise the right fairly and with sensitivity. Any person believing that any advertising in the student media violates the Board’s policy on non-discrimination should communicate her or his complaints in writing to the management of FEM. All columns, cartoons and letters represent the opinion of the author.
FEM is UCLA’s feminist newsmagazine, dedicated to promoting human rights, gender diversity, feminism and the issues surrounding gender and sexuality.
Letter From the Editor
“Tell Me Why the Caged Bird Sings”
FEM
Sometimes I get so choked up that I can’t speak and my heart skips beats. In a whirlwind of emotion without recourse, my mind falls in and out of thoughts as my tongue ties and my lips purse – yet nothingness. Despite the gift of gab, my words in their calculation, tailspin in mindless gibberish and the audience looks at me in absolute disgust... This sensation of stage fright has been a longstanding element of nervousness. I don’t want to sound unintelligent, indecisive, or meek, yet I recognize the identity society perceives. I can’t ignore it and I sure as hell can’t escape it, so instead I choose to wade in self-pity. But then I think about her story – the strength in her resolve, the determination in her demeanor, the wisdom of her verse – and it inspires me. “We may encounter many defeats but we must not be defeated.” It is through her story that I learned about freedom, self-determination, and a positive feminine consciousness. Maya Angelou, one of today’s most celebrated liberation icons, is the driving force behind this issue of FEM and the example behind a lot of my personal ideology. Not only does she epitomize a history of violent racial and sexual exploitation, but given this history, she triumphs as an
winter happenings
March: National Women’s History Month Center for the Study of Women (CSW) Presents... Fighting Fat Fear During the War on “Obesity” Faculty Lecture Series on Gender & Body Size Monday, March 1st, 4-6 PM in 147 Dodd Hall International Women’s Day “Break the Chains, Unleash the Fury” March & Rally Saturday, March 6th, 4-6 PM at Westwood/Kinross Museum of Latin American Art Presents... MOLAA Annual Women’s Day Festival Sunday, March 7th, 12-4 PM 628 Alamitos Avenue, Long Beach, CA 90802 Film Screening: TAPOLOGO, followed by Q&A with Deborah Mindry and Sharon Gelman Monday, March 8th, 12-6 PM in Federal Building (Westwood) Amnesty International at UCLA presents... Candlelight Vigil for the Women of Atenco, Mexico Monday, March 8th, 6-9 PM in James Bridges Theater Film Screening: LOURDES Tuesday, March 9th, 7-10 PM in James Bridges Theater 4th Annual Critical Race Studies Symposium Intersectionality: Challenging Theory, Reframing Politics, and Transforming Movements Thursday, March 11th / Saturday, March 13th UCLA School of Law, Register with CRS Online Feminist Majority Foundation (FMF)’s Annual National Young Women’s Leadership Conference Saturday, March 20th - Sunday, March 21st
emblem of unapologetic virtue. However not only has Angelou inspired me but millions of women and men across the world to find their inner-self and discover what liberates them. Among these individuals of integrity, I invite you to embark on the contours of female liberation movements in “Tell Me Why the Caged Bird Sings” where our FEM contributors will explore the notions of female freedom and self-determinism. Likewise, I encourage you to sing at the top of your lungs with the melody that parallels your lyric. Every voice is beautiful and breathtaking in its pitch and thus it would be a shame to disrupt the harmony of our collective voice. In the words of the songstress Alicia Keys, “only joy comes from song.” From whispers to hymns, sincerely yours, Ushma Vyas, Editor in Chief
FEM
newsmagazine We’re always looking for fresh faces and flavors to join our staff of: • Writers • Designers • Artists • Cartoonists • Photographers • Editors • Business Managers • PR Specialists • and Feminists!
...after all, we are what feminists look like www.femmagazine.com
Bruin Feminists for Equality General Meetings Wednesdays, 5:30-7 PM in 1301 Rolfe Hall FEM 03
In Commemoration of
MARY DALY
The Life of A Radical Feminist Theologian Kelsey Sharpe // ksharpe@media.ucla.edu On January 3, 2010 Mary Daly died from natural causes at the age of 81. Hers is not a name that is well known in most circles, but the feminist world has lost one of its most unabashed and courageous voices. Daly’s life and studies showed that it was possible to be both a radical feminist and a Christian theologian— two characteristics that many seem to believe are mutually exclusive. Born in Schenectady, NY in 1928, Daly was raised Irish Catholic. One of her earliest memories of the church was when a male classmate and altar boy at her parochial school told her that she would never be able to perform mass, as she was female. In an editorial for the New Yorker Daly wrote that this brought up an “unquenchable rage.” Despite this disheartening experience, Daly would go on to obtain a B.A. in English from The College of Saint Rose, an M.A. in English from The Catholic University of America, and a doctorate in religion from St. Mary’s College. She continued her education by getting two doctorates from a Swedish Catholic university—the University of Fribourg—one in sacred theology and one in philosophy. In 1967 Daly took a job teaching at Boston College, where she was often at the center of controversy. When she began teaching at BC it was still an all-male school, and she was nearly dismissed (in that she was denied tenure) for the radical views expressed in her first book “The Church and the Second Sex” (1968). However, administrators were convinced by the students to keep her on as faculty, and Daly would eventually become 04 FEM
a tenured professor. However, in 1999 Daly retired (under some duress) after a discrimination suit was brought against her by two male students; she had instituted a policy wherein male students were forbidden from taking her upper-division women’s studies classes—a breach of Title IX. Daly described herself as both a radical feminist and an eco-feminist, and her body of work reflects the diversity of her interests. While “The Church and the Second Sex” (1968) was her first book, “Beyond God the Father” (1973) is more famous for its content and characteristic writing style. In it, Daly attempts to lay the foundation for a feminism that embraces theology by breaking down the male-centered texts of the Bible and opening a space for women in the church. While the oppressive nature of church patriarchy contributed to her increasingly radical views, the argumentative discourse that she began in theological thought encouraged her writing in other fields. For example in “Gyn/ecology: The Metaethics of Radical Feminism” (1978), she actually asserts that patriarchy was in itself a kind of religion. As students at a secular institution, we may not have an appreciation for the difficulty of Daly’s everyday life, especially considering she was raised during a time when women were often excluded
from academia as a matter of course. The fact that her determination to overcome the patriarchy that she felt was so unacceptable should be an inspiration for those of us who have inherited her legacy. Similarly, Daly’s background and continued studies of theology are evidence that feminism and religion do not have to be at odds— if you consider the two as mutually beneficial, you may even find that a better, or different, understanding of one can lead to a clearer view of the other. For more information on Daly, comments from friends, students and loved ones, and links to other obituaries, see the website established by her estate—www.marydaly.org.
Mary Daly at trial in Camridge, MA where she was sued for discrimination when refusing to allow two male students into her class. (AP Photo/Christopher Pfuhl)
Slavery Omitted Danae Hart // Staff Writer // dhart@media.ucla.edu Just a year ago, five defendants were found guilty of smuggling girls and women from Central America to Los Angeles then forcing them into prostitution. All five were convicted of conspiracy, importation of aliens for purposes of prostitution, and sex trafficking by force, fraud or coercion. The convicts were charged with promising the victims of arranged employment opportunities in the United States, but after crossing the border these women were forced into prostitution. Some recounted being held hostage in barricaded quarters, while other reports suggest that their families were threatened or that they themselves were physically abused. Despite arrest and immediate prosecution, many equally heinous crimes go unreported and consequently, their victims’ stories forever silenced...
You may have learned in a U.S. history course that the slave trade was outlawed in 1865, but the trafficking of human bodies, especially of women, is still rampant today. Women are commonly targeted and deceived into false employment schemes until they are quickly made victims of an international network for human trafficking. Individuals are brought to the U.S. from other countries and likewise American women are lured to other regions to be sold in black markets. Strategies for displacing victims from the country of origin are commonplace since it greatly reduces the risk of their escape as unfamiliarity with the culture and language catalyzes already fermented fears. Despite the atrocity of the issue, this is not one isolated case in the Los Angeles. Within the state of California task forces that are funded by the U.S. Department of Justice’s Bureau of Justice Assistance,
reported that 599 potential victims of human trafficking were identified between December 1, 2005 and March 12, 2007. Due to the understanding that several of these cases are unreported this is merely a low estimate of the number of victims that actually exist within the state. Imagine the number of incidents left unreported.
THINGS TO CONSIDER:
A History Removed From Our Textbooks
• The only statistics available to document human trafficking are estimates; it is unknown how many cases are truly out there • The worldwide approximate for the number of people involved within the modern slave trade nears 27 million • The number of people annually trafficked into the United States is estimated between 14,500-17,500 • The average age of an individual’s first involvement in forced prostitution begins between 12 and 14 years old
Sources: The Polaris Project http://www. http://lahumantrafficking.org/issue. html http://nhtrc. polarisproject.org/ materials/ Human-Trafficking-Statistics.pdf
POLITICALLY DRIVEN Looking at the Women in Public Policy Joelle Gamble // FEM Contributor “Rosie the Riveter,” with a red polka dot handkerchief knotted at the top of her head, is the first image that comes to mind when I think of women in politics. Although she is not a policy-maker or a politician, she represents an important political and ideological shift in this nation. During World War II, women began working in munitions factories while men were serving in the military. The number of workingwomen in America rose by 57 percent in less than five years. These women, represented by Rosie took on roles traditionally filled by men and performed them just as well. In the field of politics, women are performing a similar task. Instead of producing weapons and artillery, they are creating legislation and policies that substantially change the face of the US government. Looking through history, political women have contributed a sorely needed perspective to the policy making process. The agendas they have pushed for not only liberate themselves, but bring opportunities to other underrepresented groups. Shirley Chisholm, the first black woman elected to Congress (1969-1983) and effectively, the first
black major-party candidate for President of the United States, she worked tirelessly to bring educational opportunity to residents in New York’s 12th Congressional District. Despite facing discrimination, Chisholm openly protested the Vietnam War and was a major proponent for equal opportunity. California State Senator, Fran Pavley, who currently represents Senate District 23 (our district as UCLA students), has been a veteran advocate for the environment. In 2002 she introduced Assembly Bill 1493, which called upon a state plan to reduce greenhouse gas emissions in automobiles. The “Pavley Bill” (or AB1493) has since been adopted by eleven other states and recently applauded by President Obama. In fact, the Obama Administration plans to model national standards off of the “Pavley Bill” in his efforts for alternate energy resources. Both Chisholm and Pavley have greatly advanced the fields of education and environmental policy and expanded opportunities for future generations of women. To be frank, these fields seem to be associated with female politicians more and
more. I am not arguing that this reduces their merits, by any means. But, when one hears the words “network resiliency,” “communications infrastructure” and “cyber-space policy,” it is highly unlikely that one would imagine a petite African-American female pouring through policy reviews and obsessing over computer hardware. As an undergraduate student and co-president of the Roosevelt Institute at UCLA, a public policy think tank, finding role models in my field of interest can be frustrating. At least this was the case until the Obama Administration appointed Janet Napolitano as Secretary of Homeland Security. I find it personally liberating to see a strong female figure prioritizing issues of cybersecurity and communications infrastructure in a position that has been held by men since its establishment following 9/11. Ultimately, this is one of the most important roles female policy-makers fulfill. Through sound policies, leadership and determination, women in politics and public policy can liberate the groups they represent and influence the way our society functions politically. FEM 05
muhammad:
the feminist Kutibh Chihabi // FEM Contributor
As the 21st century unfolds and our society moves forward, many people have placed accusations against ideologies that they claim are oppressive to women. One of these accusations is posed against Islam, and more specifically against Prophet Muhammad. However these accusations are without evidence, for he could be considered one of the most progressive people of his time. It was Prophet Muhammad who preached a message of equality between women and men and challenged the injustice of male superiority. He advocated for greater female liberties in marriage, divorce, and inheritance. In fact it was the Constitution of Medina that drastically improved the legal status of women in Islamic Arabia, especially when compared to the rights of women in Medieval Europe. According to Professor William Montgomery Watt from the University of Edinburgh, Muhammad “can be seen as a figure who testified on behalf of women’s rights.” Similarly, German Orientalist, Annemarie Schimmel, says, “Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives. Islamic legislation meant an enormous progress; the woman has the right...to administer the wealth she has brought into the family or has earned by her own work.” While Muhammad did not expound upon complete female freedoms, he began a new tradition for gender liberalization. Following his arrival, women were simultaneously granted access to the public sector and provided liberation in the home. From expanded liberties in education, property ownership, entry into the workforce, and freedom of expression, Muslim women were also afforded independence in their marriage. Now given the choice to negotiate the terms of their marriage, divorce, and even child custody, women finally achieved exclusivity on their sexuality in “the right to get sexual satisfaction from
her husband.” These rights were not only considered radical to the Arab tribes, but also were rights not seen in Western society for more than a millennium later. It was not until 1848 that the United States and British Parliament began to pass statues that protected women’s property from their husbands. Essentially women’s rights were christened under Prophet Muhammad and further empowered after his death in the Qur’an. The importance of love, compassion, and equality were deemed appropriate tenets of marriage and were thus sung into verse: “Among His Signs is that He created spouses for you of your own kind, so that you might find tranquility in them. And He has placed affection and compassion between you. There are certainly Signs in that for people who reflect” [The Qur’an 30:21]. As the 21st century continues to inspire and enlighten, it is important to remember that Prophet Muhammad appropriated these female liberties in the 7th century. It is therefore a false, and rather ludicrous accusation to be made against Islam that its institution is oppressive towards women. Islam quite ironically is amongst one of the most progressive movements for social equity. Sources:
Majid Khadduri, Marriage in Islamic Law: The Modernist Viewpoints, American Journal of Comparative Law, Vol. 26, No. 2, pp. 213-218 Encyclopedia of religion, second edition, Lindsay Jones, p.6224, ISBN 0-02-865742-X Lindsay Jones, p.6224 Interview with Prof William Montgomery Watt: http://www.
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FIND OUT WHAT ALL THE FUSS IS ABOUT.
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PROGRESSIVE YOUTH ORGANIZING
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unveiled
AN EXPERIENCE IN ‘HIJAB’ Ushma Vyas // uvyas@media.ucla.edu
I’ve always been curious about Islam but moreover, Muslim women. They fascinate me – such strength, beauty, and modesty. I want to embody that too and I thought, well what better way than walk a mile in her shoes... Just a few weeks ago, the Muslim Student Association (MSA) held Islam Awareness Week in response to negative publicity surrounding the Muslim community. I, like any other individual that struggles with debunking social stigma and living beyond the stereotype, can sympathize and certainly appreciate their efforts. However, never have I understood women volunteering to “go under the veil”. Why hide who you are? What use is there in masking your hair, your eyes, your essence? Hmm...why are men not taking the same measures to preserve ‘modesty’? All these questions still confuse me but ultimately it leads me to who am I to judge? Neither have I experienced ‘hijab’ nor have I truly asked a hijabi woman why she made this choice. Instead, I assume, like many people, that these women are forced either directly or indirectly to participate in an ancient tradition, without the courage to ask why. So, on January 25th I went under the veil. Charged with an enthusiasm to live and learn, I wrapped a black scarf around my head, hiding the loose waves of my hair and dressing my body with layers of fabric. It felt weird. But what use was there in stating the obvious. With anything new, there is an adjustment period. By mid-afternoon, it felt increasingly uncomfortable. People weren’t the same around me. Sure, men didn’t look at me with lust in their eyes and women didn’t evaluate my accessories, but did people really look at me this
way? No longer did my classmates talk with ease and comfort, knowing that I was and am the same person. Nor did I feel the confidence and freedom to express myself. Quite literally, my headscarf restricted me – my movement constrained, my vision impaired, and my identity pushed into anonymity. It’s as though I didn’t even exist. My whole person was bound to the object of my sexuality, or presumably, the lack thereof. My spirit, my passion, my individuality – all were stripped with the swift garnering of cloth. All intricacies of my personality were silenced as though this black fabric possessed an ability to make me mute and so I watched myself retreat into the thickets of cotton and lace. Sure, it wasn’t entirely this cloth doing something to me but rather the implications of this cloth and the symbol it represents. Chastity. Piety. Judgment. Moral Elitism. Empirical Goodness. That is not to say that hijabi women assume this identity but rather that society projects these very stereotypes onto women, and in this instance, onto me. They were unfair and misguided; I wanted no part in it. Just then I was jolted from a dazed falling and the shuffling of shoes on tile. Class was over for the day and it was time for meetings. I walked into my first meeting expecting curious glances and whispered questions but I was met with the exact opposite. I walked in and no one noticed me. Not a flicker of recognition , even in a shy smile or friendly wink. The hour turned into two and my confidence started to plummet as the inner-me slowly withered into submis-
sion. Not a comment, not a question, not a thought other than who am I and why am doing this. Slipping into my corner, spiritually tongue-tied, my headscarf begin falling backward and onto the chair. “Did you say something?” someone whispered into my ear. Startled by the statement, I looked to my left and he reached out to me. “Didn’t see you earlier hiding behind that scarf and assumed it couldn’t be you. When are you ever this quiet?” And it occurred to me. I am not silent and I am certainly not meek. Whether or not I wear a piece of fabric over my head, I am not any more pure, good, or devout. My thoughts wade in and out of sex but I am not defined by my sexuality. In fact, the absurdity of me thinking that I cannot be me and be hijabi is preposterous except that I am not a hijabi. I like my hair, am comfortable with my body, and I think my eyes are my greatest physical feature. But I sure as hell am not only what I look like. So, for me to need to cover up the things that make me outwardly beautiful for
someone to see my inner beauty is tragic and regrettably their loss. I will not apologize for who I am and what I wear but more importantly what others think. If society cannot understand that I am an individual more complex than any female category than society isn’t ready for this rude awakening: at the end of the day,
only God can judge me. I am not afraid of being labeled promiscuous because the irony is that it liberates me. The notion of promiscuity is not confined to sexual exploit but rather a rudimentary fear for social disorder. Because I am not a conformist but also not a non-conformist the frustration is in defining me. Yet the definition remains questionable. Yetr me being “me” is the definition in entirety.
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Women in Metal Carolina Huezo // Staff Writer // chuezo@media.ucla.edu
When people think “metal music,� mos probably think that metal is a genre of m that is targeted significantly, or purely, male audience. The associations people attach to this style of music are those of ing anti-religious, discriminatory, and vio These are traits that are generally not a ciated with women, only if they are being pressed or victimized by such traits. However, a lot of fans and listeners of al music, notably symphonic metal, will out, and as I have recently discovered, t negative traits, as well as others, are com misconceptions of metal music. While I ca speak for all subgenres of metal music, phonic metal has its fair share of female-f ed bands, which do not necessarily play m that is anti-religious (but rather that challe the idea of religion), discriminatory, or vio and this subgenre of metal music also se as a more flexible canvas for women as ists. Women in metal bands, especially w they are the lead vocals (and usually are) more of a hand in the creation of the lyrics music they sing than their counterparts in mainstream genres of pop or R&B, who their music created for them the majority o time by songwriters that usually have a re tion (or potential) of producing very succe and marketable tunes. Some of the more popular symph metal bands are Within Temptation, E Nightwish, and newly rising Delain (th there are many more well-known fem fronted metal bands). The songs performe these bands go beyond the more common
From top: a) Johanna Charlotte Wessels, lead band After Forever, c) Simone Simons, lead Mezz band Within Temptation, and e) Sharon d
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f metpoint those mmon annot symfrontmusic enges olent, erves s art-
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typical mainstream love song; their music covers topics such as overcoming obstacles in life, depicting the hardships and consequences of giving in to one’s darkest moments or lowest points, the majesty of nature, challenging ideas of or about society, telling or retelling fictional stories, and many other things in between, including love, only in much smaller amounts. Such topics are not very commonly heard in mainstream music, making this genre of music a better ground for being artistically experimental and exploratory. However, women in metal are still women within the entertainment industry and are, unfortunately, still objectified to an extent when promoting their bands as a tactic of trying to get some attention. With it, sometimes they achieve success, at least within their targeted audience, though it is significantly less than the objectification that their mainstream counterparts undertake. It seems that a compromise is being made. Women who decide to be artists within the metal genre, aside from their love of the music style, do so knowing that they are using their creative efforts in an genre that is underrated and less well-known. Yet they are also, in comparison to their mainstream counterparts, who sell themselves in order to sell their music, undertaking less objectification and giving themselves more room for expression. Given a more available and unrestricted creative space from which to showcase their talents, and in some ways, a way to keep more of their dignity and demonstrate their self-respect as women, the women of metal find a new freedom for expression in music.
vocalist of Dutch symphonic metal band Delain b) Dutch symphonic zo-sopramo vocalist of Epica d) globally-renowned Dutch metal/rock den Adel, female lead singer-songwritervocalist of Within Temptation
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feminist TV icons Michelle Stover // FEM Contributor
Today I attended the 15th Annual Xena Convention at the Los Angeles Marriot. Although the series concluded in 2001, hundreds of Xenites gather every year out of love for the fearless warrior princess. B u t why?
Books with titles like “How Xena Changed Our Lives: True Stories by Fans for Fans” (2002) suggest that Xenites’ reasons go beyond a nostalgic desire to relive the campiness of 90’s television. For me, the reason is simple. It was watching Xena that lead to my feminist awakening. Of course, I was only twelve years old and had no idea what the word “feminism” meant, had never thought about reproductive rights, and did not know Gloria Steinem from Camile Paglia. But, I did know that there was something special about a woman being able to fend for herself. Xena stood for freedom. Freedom to thrive in a man’s world. Freedom to love other women and men without shame. Freedom to be strong not only physically— as evidenced by Xena taking on an entire army— but also mentally (single-handedly plotting the downfall of Julius Caesar) and emotionally (forgiving her best friend for inadvertently causing the death of her
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beloved son). But, most importantly, freedom to don roles that traditionally thought of as mutually exclusive and celebrating the choices of those around her to do the same (e.g., Xena the Warrior Princess, Gabrielle the Battling Bard, and Ephiny the Amazon Queen who falls in love with and marries a man). Xena is not the only television heroine to inspire people of all ages and genders. This piece lists the top five feminist characters who helped shaped my feminism. It is not meant to be exhaustive or speak to the experiences of all (or even most) feminists. Thus, again, I urge you to use this as an opportunity to start a dialogue about the strong feminist characters who inspired or otherwise intrigued you. You can do this by sending in letters to FEM or just discussing your favorites with your friends. Even better, have a DVD or Hulu marathon celebrating your favorite feminist characters. You deserve an inspiration break before getting back to the battle for women’s rights!
Xena, Xena: Warrior Princess “I have many skills.”
Whether she’s rescuing a village from a ruthless warlord or discovering electricity, Xena is a symbol of female empowerment. But, perhaps Xena’s strength is best embodied by her ability to change herself. Before becoming a champion of good, Xena was called the “destroyer of nations.” However, with the help of her best friend and soul mate, Gabrielle, Xena discovered that the ultimate freedom is the freedom to define and redefine oneself.
Captain Tasha Williams, The L Word
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“It seems so wrong, now, to have my personal freedom denied to me within my own country.”
Special Agent Dana Scully, The X-Files
“Please explain to me the scientific nature of the Whammy.” Like Xena, Special Agent Dana Scully is also a woman of many skills—FBI agent, medical doctor, forensic scientist, and mother. Breaking free of traditional gender roles of man-as-logical and woman-as-believer, Agent Scully is the resident skeptic while her partner, Agent Fox Mulder, is a firm believer in the paranormal. Still, Agent Scully refuses to be bound to a single ideology as she allows herself the freedom to draw from both her scientific training and Catholic faith to explain the unexplainable.
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Tasha Williams is introduced in Season Four of The L Word as a Captain in the U.S. Army National Guard. Commanding the respect of her fellow soldiers while battling Iraqinduced PTSD, Tasha is the epitome of strength and courage. However, Tasha’s world is shaken when her relationship with journalist Alice Pieszecki places her under investigation for “homosexual conduct.” Refusing to surrender her identity, Tasha testifies that she is a Gay American and denounces the military’s homophobic DADT policy. Although she is ultimately discharged from service, Tasha remains dedicated to the service of her country by enrolling in the police academy.
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Thinking Gender
The 20th Annual Graduate Student Research Conference Danae Hart // Staff Writer // dhart@media.ucla.edu On February 5th the Center for the Study of Women held a conference titled “Thinking Gender” at the UCLA Faculty Center. The conference brought together a number of graduate students to present upon the development of gender within their research. Although all presenters shared in common the expansion of gender, each project showed vast diversity from the next. For example, while one presentation focused on female abuse in the Native-American community, another explored female identity in the Southern California punk scene. An all-day conference from 10 am to 6 pm, the focus of material moved quickly through a series of workshops and lecture presentations, each providing open attendance. By midday, the CSW had organized a plenary session, featuring four graduate students’ research, moderated by Evelyn Hu-Dehart from Brown University’s Ethnic Studies Department. Titled “Intersectionality Acts From the Margin” the forum opened with a brief introduction by Hu-Dehart. Speaking of her experience as an undergraduate and the effects of affirmative action in securing her seat for higher education, Hu-Dehart provided profound background on her engagement in the Civil Rights Movement. At one point she stopped to made a comment about concurrent criticisms against affirmative action stating that she found “it interesting that the university feels it necessary to point out my low SAT scores when our current
president scored lower than me—which seemed to have no effect on his ability to achieve an Ivy League education.” Next, Jocelyn Thomas, one of the graduate student presenters in the session, spoke about her work studying Lil Kim. Although Lil Kim might be easily dismissed as a stereotypical product of the hyper-sexualized black female entertainer, Thomas asked us to look further into the dynamics of her sexual expression. In her presentation, she makes it quite clear that while Lil Kim’s image is pornographic there is a definitive distinction between the image of Lil Kim and that of her alter ego, Kimberly Jones. A great experience to any undergraduate student, witnessing the diversity of research presented at the “Thinking Gender” Conference cleared many of my misunderstandings regarding gender and sex identities. Despite the wide range of research delivered, there was a common obstacle that students faced—the absence or sheer lack of precedent research in their points of interest. However, this hindrance did not stop their pursuit for knowledge, but inspired them to design and conduct their own research. At the end of the session and by the end of the day, Evelyn Hu-Dehart reinforced the idea that there is clearly a lack of information on communities of women and especially, women of color. She said that these same pitfalls would never be a prob-
lem when researching white male populations. It is unfortunate, that available research on these topics is scarce because it is surely not a measure of its significance, but rather the campaign of the conference itself.
Buffy Summers, Buffy: The Vampire Slayer
Being Gay Liberates Me
It is one thing to attain personal freedom as a grown woman, but to do so while in high school is another thing entirely! However, Buffy Summers manages to do just this. The life of this one-time cheerleader is forever changed when she learns that she is the “Chosen One,” who “alone will stand against the vampires, the demons and the forces of darkness.” At once empowering and overwhelming, Buffy must juggle her schoolwork, familial obligations, and love for a vampire who she is destined to slay, all the while protecting the world from total annihilation (and, of course, her equally terrifying snobby and superficial high school peers).
Austin Rose // FEM Contributor
“Yeah, I’m also a person. You can’t just define me by my Slayerness. That’s . . . something-ism.”
RuPaul, RuPaul’s Drag Race “Anyone who has the courage to break free and follow their heart is my hero.”
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Currently in its second season, RuPaul’s Drag Race is a reality show where fabulous drag queens compete to be named “America’s Next Drag Superstar.” Although beauty is certainly an important criterion—competitors must also possess a fierce personality, killer fashion design skills, and be prepared “lip synch for their lives.” By appearing in both “man” and “woman” garb (and sometimes somewhere inbetween), world famous drag queen RuPaul—host, mentor, and judge to the drag hopefuls— encourages men and women everywhere to see gender as performance and thereby break free of the constraints of rigid gender essentialism.
I can’t imagine being straight. Being bound by society’s definition of masculinity, of what a man should be like. Feeling like girls could never be attracted to me because I am too “feminine.” Being gay allows me to be myself, to be as masculine or feminine as I feel like being on any given day. If it’s a cold day and I feel like wearing tights to class, I do it without worrying about how I will be perceived. I couldn’t care less. Straight men are expected to be athletic and muscular – to love nothing more than to sit on the couch and watch sports all day. I can’t even stand being in the same room as someone else watching sports. If I was straight, my male friends would claim that I was missing out on “guy bonding time.” I love watching so-called “feminine” shows like The Golden Girls and Reba. But at the same time, I enjoy a good action flick (arguably the most masculine form of media). Even though there are many stereotypes about gay men out there, I don’t feel like I am judged if I do not fit them. I’m not at all interested in fashion but it’s something I can joke about, not something I am made fun of for.
As much as my straight female friends complain that they can never find a “nice guy,” they seem to always quick deem guys who they view as “feminine” to be unattractive. Straight women have a clear idea of what their partner should be like (masculine) and assume that anyone who does not conform to the very narrow masculine gender role is gay. All in all, if I was attracted to women I don’t think I would have much luck finding a girlfriend. I am not “weird” because I do not conform to gender roles. Rather, I am an individual, someone who does not base who I am on what other people expect me to be. I have made the conscious decision to free myself from the limitations gender roles place on those who conform to them. My sexuality has made such behavior easier and more acceptable—it’s easier to be “queer” when you are queer. I find being a gay male to be the most liberating category in society. I am allowed to embody any persona from a demanding diva to a powerful leader to an emotional wreck because I am not penalized for stepping out of traditional gender roles. I am not masculine. I am not feminine. I am whoever the fuck I want to be. FEM 11
Eco-Feminism
Women in the Green Movement Anita Rahman // FEM Contributor Women throughout history have had a strong impact on environmental movements yet have been largely ignored. Only during the past fifty years have women been recognized for their contributions to environmental protection and efforts to preserve biodiversity. In the “Global South” (or developing countries), women are primarily responsible for feeding their families through fishing, farming, and gathering food and fodder. This causes them to have a vested interest in protecting the resources that will keep their families healthy and provided for. Times during which women have stood together in social and environmental movements are most highlighted when their livelihoods have been threatened. One of the first major environmental movements was Chipko, or “tree-hugger” movement, in India during the 1970s. The implementation of commercial forestry in the Himalayan region led to labor-intensive fodder and firewood collection, soil erosion, and water short-
ages. In some areas, such as the Garhwal Himalayas, it led to devastating floods where the lack of trees for capturing water enabled large-scale downstream flows, wiping out entire villages, bridges and roads. On March 26, 1974, female villagers mobilized against this threat to their livelihood and practiced “satyagraha” (nonviolent protest) by hugging trees to prevent them from being chopped down and holding signs with a slogan that read – “Ecology is permanent economy.” Word of this successful demonstration sparked hundreds of similar protests in India as well as the establishment of deforestation policies in areas as far as the Vindyas and Western Ghats. Many women around the world have engaged in satyagraha and have achieved success. In a major incident in the Niger Delta, oil spills, gas flares, and pipeline leaks polluted the local economy’s fishing industries. In 1984 women responded
in peaceful protest. They occupied an oil production facility and refused to allow workers to enter or leave. Finally each stripped naked in symbolic action for the ultimate resistance. Activist Sokari Ekine explained that in her culture “for mothers and grandmothers to threaten to strip is the most powerful thing they can do.” One of the largest movements in environmental history is the Green Belt Movement, started by Kenyan activist Wangari Maathai. She started by planting seven trees in her backyard as a proactive reaction to deforestation, but it soon turned into a movement for women’s rights via environmental protection. Between 1977 and 2005 neighboring women and men planted 30 million trees thus sparking local economic growth in the creation of green jobs. Maathai was awarded a Nobel Prize for her work as an environmentalist and women’s rights activist, and still continues her efforts through Green Belt Movement International. It is the strength of wom-
en organizing in NGOs and grassroots environmental movements that has led to the prominence of eco-feminism. Eco-feminism is the idea that the mentality that allows for the oppression of women and minorities is the same mentality that ignores the effect of environmental degradation. It recognizes that male domination over nature is the catalyst to deforestation, the tragedy of the commons, overfishing, overgrazing, and unsustainable development. This imbalanced gendered consumption ignores the position of women as the most affected in pollution. Because women are the primary caretakers of family units, many scholars, such as Vandana Shiva, argue that women have a better perspective on the interdependence between society and ecology. Rural areas throughout India have supported this theory as most third party efforts for environmental education have been directed towards women as natural leaders within their communities.
As women continue to play the role of leaders within environmental movements, the trend has resulted in mass reforestation and improved female agency in education. We must look to the pioneers of major environmental movements, including Rachel Carlson, whose “Silent Spring” sparked the creation of the Environmental Protection Agency (EPA) and Earth Day, Wangari Maathai who won a Nobel Prize for her efforts in Kenyan reforestation, and Lisa Jackson, the current chair of the EPA. Also among the women whose names are not acknowledged but who actively protest nonviolently against environmental degradation, it is with their blessing that we continue the plight for gender equal, global sustainability. For in the midst of anthropogenic climate change, habitat fragmentation, and irresponsible waste management, it is essential for women to actively participate in creating sustainable practices throughout the globe.
Haitian Women
After the earthquake in Haiti, women are still suffering as they have been left vulnerable to further devastation by the very efforts sent there to help. Danae Hart // Staff Writer // dhart@media.ucla.edu On January 12th Haiti, the tiny island off the coast of Cuba, was forever changed. Thousands were dead and even more were injured. The amount of lives lost due to this natural disaster is a devastating record of an immeasurable effect. It is obvious that men, women, and children were deeply impacted by this catastrophe, but Haitian women have been left with an everdeteriorating sense of hope for the future. There were clearly numerous unattended problems facing Haitian women before the 12 FEM
earthquake hit so, if anything, this disaster only exacerbated the conditions facing women. According to Fanm Ayisyen Miyami, Inc. (FANM), a social service agency and advocacy group focused on empowering low-income Haitian women, 72% of Haitian girls surveyed have been raped and at least 40% of women are victims of domestic violence. After the earthquake millions of people were left in a vulnerable position without shelter, food, or other basic necessities. While foreign aid provided relief to many, it
posed a greater risk in its distribution. Coupons given to needy families to then be redeemed for food problematize food-rationing systems by encouraging coupon theft. Stealing coupons from starving individuals seems an easier feat in comparison to looting food reserves. Consequently, women are exponentially targeted and thus left without the resources to feed themselves and their families. Although Paisley Dodds of the Washington Post proposed a solution for specialized women’s shelters, which
provide women-only food distribution points to deter male bullying, the issue remains unresolved. Instead equally pervasive theft wades rampant as Dodds explains, “Soldiers from the U.S. 82nd Airborne Division out of Fort Bragg, North Carolina, guard many of the streets around the distribution points, but they can’t be everywhere all the time.” The efforts that were set in motion to improve the lives of women prior to the earthquake have been sidelined and even amplified. Three powerful fe-
male leaders lost their lives as a result—Myriam Merlet, Anne Marie Coriolan and Magalie Marcelin. The fear surrounding such a livelihood now leaves many Haitian women feeling more helpless than before as they continue to lose their families, homes, and even sureness of human dignity. Sources: http://www.washingtonpost.com/ wp-dyn/content/article/2010/02/06/ AR2010020601693.html http://www.huffingtonpost.com/tainabienaime/haitis-women-in-the-after_ b_428648.html
EVE: Equal Visibility Everywhere Changing the Face of America, One Icon At A Time Rochelle Keyhan // FEM Contributor The message to girls and women from our culture is clear, you are invisible, and you don’t matter. For our nation to move forward the achievements of women need to be recognized and women need to be given full symbolic equality. Eighty percent of communication is nonverbal, and the lack of visual images of women leaders has a significant negative impact on girls and women. Parents tell their daughters, you can be anything, but our nation’s symbols tell a different story. The visual overrides the verbal. Girls don’t hear, yes you can, when all they see is no you can’t. Most things children learn are not learned in school. Children learn both intellectual and emotional lessons from their parents, their envi-
ronment, and the symbols and icons that surround them. Unfortunately our country’s culture and icons do not foster the self-esteem of both genders equally. Helping girls feel good about themselves is not only our moral duty, but important to our success as a nation. Only when women are fully included in our nation’s history can they fully contribute to our nation’s future. EVE can change the face of America and can increase the number of women in elected office. It’s only when women are part of the past that they can be part of the future. To become involved with EVE contact Dr. Lynette Long at drlynettelong@gmail.com or visit our website at www.equalvisibilityeverywhere.org.
EVE is a brand new not-for-profit, the intent of which is to achieve gender parity in the symbols and icons of the United States. Although women make up 51% of the population, symbolically the government still treats women as second-class citizens. Consider these facts: • There isn’t a single national holiday named after a woman. • Not a single woman graces our paper currency. • Only nine of the one hundred statues in National Statuary Hall are of women. • Less than 25% of the postage stamps issued by our government in 2009 to commemorate individuals are of women. • Only four women have been selected as Time Magazines Man of the Year since 1927 • Even after changing the title to “Person of the Year” in 1999, a woman has still not been selected. • The overwhelming majority of streets are named after men. • In New York City there are 150 statues, 145 are men and 5 are of women. EVE intends to correct these wrongs, but we need your help. EVE needs state coordinators in every state to coordinate activities, researchers to count the number of women represented in each venue, letter writers, fundraisers, and protestors. There is room for everybody. If you cannot commit to being as actively involved as a state coordinator, but would be willing to spend 5-10 minutes every once in a while to help sending emails and letters for different campaigns.
neo Liberalism Daphne Antillon // dantillon@media.ucla.edu One of the many benefits of a Women’s Studies education is that it forces us to engage with the power structures that escape our notice but inform our every waking moment. An invisible yet influential concept that goes unnamed is that of the US Empire and its relation to the transnational reality we currently occupy. Since I was not a political science major, I ignorantly assumed these terms were of no interest to me. But the more I explore their nuance meanings, the more I realize that in order to make sense of our world, especially in terms of how it affects women within the US and abroad, we must understand and deconstruct these powerful notions of government control. No matter how much we try to escape an embarrassing US past, tainted with genocide and low-intensity warfare around the globe, on our liberal campus, we cannot flee from the fact that we live in a neo-liberalist nation. To begin understanding neo-liberalism, we must start with liberalism. The cornerstone of liberalism is that all human beings are rational beings ruled by consciousness and reason. Therefore, each person is her own entity and is the
foundation of all source and action. The top priority of an individual is human agency. Liberal feminism refers to an ideology where the individual is guaranteed certain necessary rights from the government. Neoliberalism is the next step in the spectrum where the government’s responsibilities are curtailed to a bare minimum so that the individual may pave their own destiny. The hero of neo-liberalism is the self-made man who had the freedom to “pull himself by his bootstraps.” This man is an entrepreneurial individual who is unafraid of risk because his self-motivation and discipline will bring him success. However ideal this concept may seem because of our respective upbringings, other cultures and nations have varied spectrums of what freedoms mean. This means we must continually acknowledge that such concepts are products of our own fallibility, and it is not the “true freedom” that other nations, especially those that are considered Third World, lack or need to learn from us. As we fully transform into a global economy we cannot view colonization in the same ways; we
must remember that power structures are ever-changing entities that strive to maintain their invisibility. One of the ways in which the US has achieved a new form of imperialism is by posing as a “benevolent superpower” that has no choice but to enter countries in order to “save” them from their supposedly backwards, oppressive authorities. This is a concept developed by Sunaina Maira in her new book Missing: Youth, Culture and Citizenship After 9/11. She writes that “the imperial power of the US shrouds itself in the language of human rights, so freedom becomes, paradoxically, the justification for dominance and neocolonial occupation” (52). Even NGOs and feminist organizations are not exempt from falling into this misconception. After 9/11 there was a proliferation of NGO and feminist endeavors aiming to help Afghani and Iraqi women gain independence. But these altruistic actions may bring elements of neo-liberalism into their objectives, establishing freedom on solely Western ideologies. It is thus essential for any activist organization to question its own inherent biases and
collaborate with grass-roots organizers to acknowledge the activism already present within that nation, so as not to fall back into a savior-type complex. US Empire also engages with notions of citizenship to assert its influence. Citizenship becomes problematic in that there are various types of citizenship, none more or less important. Aside from legalistic citizenship that can protect basic rights, there also exists cultural citizenship that is particularly dependent on assimilating to the host nation. Cultural citizenship can be denied as easily as any legalistic citizenship. This has been an obstacle for Muslim, Indian, Sikh communities post 9/11 because appearance alone can deem someone anti-American. These communities are sometimes forced to perform patriotism to avoid being racially profiled. After 9/11, many people from these communities felt the need to display American flags or make such drastic measures as removing their turban. This is the minority community being targeted today. We must not forget the profiling that has occurred against virtually all minorities, depending on
the political happenings of the time, including against Japanese Americans during World War II, against Latinos during the War on Gangs, and against blacks during the War on Drugs, but of course, the list goes on. To ignore these notions is to deny the long trajectory of histories during which the US has continued its colonization of peoples abroad – directly and indirectly leading to the subjugation of women through varied methods. Any US-based entity, whether it is a conglomerate corporation or something less threatening like a non-government organization, is inevitably engrained with neoliberalist ideas that are then imposed onto other cultures. It is erroneously assumed that only we know and understand what true freedom is when our own successes have been tied to restricting the freedoms of whatever culture is deemed the “Other.” For those of us who are invested in stopping the exploitation of women globally, we must first acknowledge the ingenious ways in which the US Empire functions to subjugate groups of people, while simultaneously concocting its own heroic identity. FEM 13
FEM
fiction Ripple Effect Staring at the water Calm enough to reflect My image looking back Until a pebble disturbs it The pebble sinks down below But the effect is easy to see I begin to think Is that what you did to me? Your selfish actions Disrupting my entire life Your presence long gone But the effect is easy to see
In the Waiting Line Rochelle Keyhan In the far right hand corner of the room, beneath the TV playing Spongebob, sat a woman (in her late 20s or early 30s), holding a young man’s hand. He sat to her right with tight jeans and a black Dickies jacket, his hair greased back, matching her style. She wore a knee-length black skirt, an old pair of fishnets (as evidenced by the different sized holes in them, and thinner areas) and a faux leopard print (almost like a blanket) thigh-length jacket. Their hands remained clasped as they leaned into one another, whispering intimately. To their left sat a young (high school age) boy and girl. They complained about the length of the wait, and then began gossiping about friends and acquaintances. Spongebob’s annoying laugh sporadically penetrated the babble of different conversations. A girl enters the room alone, a tattoo brandishing her arm, matching her army-green cargo pants and black combat boots. She swagger-struts to the chair nearest the greaser couple, still sitting beneath the Spongebob and Squidward trial scene. Apparently, Squidward’s special Crabby Patty sauce had been stolen. Bzzzz: “Rochelle!” I peed into the Styrofoam cup, left it in the bin outside the bathroom door, and reassumed my people watching position (aside the beautiful Elizabeth) in the waiting room. A couple walked in, this couple significantly older than the rest of the waiting room population, in their late 30s early 40s, I would guess. The woman entered the room ahead of the man, who was left outside for at least a minute, unable to figure out the means of opening the locked door. (Just push the white button beneath the intercom.) The receptionist is up, down, around: finding papers, calling patients, dealing with frustrations, all with a friendly demeanor and kind face. It was difficult to lie to that amicable face. As people watching grew more and more uninteresting, I re-immersed myself in “Hideous Men” not-so-patiently awaiting the next, “Bzzz: Rochelle.” 14 FEM
Danae Hart Late in the evening When sleep eludes me Memories come back to me I fight back tears The cause may have been repressed But the effect is easy to see Often I found myself challenged In the face of my struggles I have become a strong womyn You may speculate and ask How this change came to be But the effect is easy to see
The Eternal Best Friend Ushma Vyas There are two types of men in this world: Those that want to get in my pants and Those that want to get in my friends’ pants. Neither is cruel or unsavory in his predilection I mean, geez—I’m quite the lady in either direction. But what does that make of me... Two options, divergent courses Do I play the role of eternal best friend or Do I let him flatter my frustration? Take Case No. 1 for instance... He says he loves me, wants to marry me, and Proceeds to romantic groping and heavy breathing. He was my first...everything! A patient and sweet teacher—he’d gaze into my eyes As he talked of starting our new lives. Soft kisses met hard loving and I was left Two options, divergent courses:
I say no and forever I lose him, or He finds new crevices before fleeting boredom. No, that’s not fair. He was young and lusting... Not to mention, I was neither casualty or of any real importance. Aha! Let’s take Case No. 2 instead... He makes me laugh and he shares my interests Telling me I am like no woman he’s ever met. I get elated, surged with emotion and at the point of imagining pure bliss. Just as my thoughts carry to a dream-state happiness My feelings are squashed in the backdrop of his sentiment: Oh, I’m sorry. I respect you too much. As these words seem to artificially comfort me, I’m left Two options, divergent courses: We remain friends as he seeks my advice on other, less than perfect women, or I act the bitch and cut all ties as I lose this less than perfect man. Still not convinced? You’re right that might be a bit convoluted. He was confused, needed to find himself and I helped him do it. But what, what’s to be said of Case No. 3—perhaps the last of this lesson? He walked into my life, no, barged into my life With charm and absolute intelligence Never lied, a stand-up guy...some might even say a gentleman. He blew me kisses, inspired my lyrics but at the end He thought himself the better, left me waiting, crushing my spirit. Again, I’m left with all but Two options, divergent courses: Do I arise the victor by accepting defeat, essentially letting him walk all over me, or Do I look back, reminisce, and realize—we were never more than just friends? Although you may choose not to see the truth The fact of the matter remains. There are two types of fellas, neither the better, And I, their eternal best friend.
Free to Live
Rochelle Keyhan The ten-page paper, stapled, goes in first. Next comes the funding request application, then the envelope with both camp applications and checks. zzzzzzzzzzzip! The bag is now on her shoulders, and her arms are laden with 12 large, hardcover library books. Be sure to grab the room key! The trek to (and up) Bruinwalk begins. The books quickly begin to overburden her arms, causing the knuckles to drag on the ground under their weight. With the Wooden Center on the left, a breeze picks up, cooling the overheating arms. The arms of trees shook and sagged, as if to say they understood her pain. After all, they were holding up the weight of the sky. Today, the muggy air was heavier than usual and the clouds looked thick and elephantine as the sun glowed through. A perfect lime-green leaf, curvilinear and bright, twirled its way to the ground, drifting in the breeze, sure to avoid the people walking by. A papaya yellow leaf, smaller and more pointed, swirled around the bag on her shoulders supporting her arms holding the heavy books. The tranquil, motionless air was soon disrupted with a violent sneeze, throwing the books every which way and nearly knocking her over. The two leaves dropped to the ground instamatically and the heftiness of the books exponentially increased. Allergies exerted force on the pressure point between her eyebrows and just above her nose, causing her brown eyes to tear up and itch. Allergens filled her head, attempting to escape by pushing through her ears. Her throat began to itch ferociously and faDaphne Antillon tigue overwhelmed her. The bustle returned. A sledgehammer You tend over the fire as if it was worked on the practice field, ripping up the A God-given right cement surrounding the bleachers. Students ran towards Haines and Royce, late for class Handed to you from the creation of Earth or study sessions. Others griped about finals and difficult teachers. I must sit and watch. As the animation around her found itself You coax me to speak. blending back into the blur of a long day That much I have in the middle of an even longer week, she picked up her books, resituated herself, and No silencing of voice continued up Bruinwalk.
We Didn’t Start the Fire
But silencing of action
Following your forefathers, you do for me Rather than teach me. When it is my turn, you watch uneasily Knowing, perhaps hoping, I will cause a disaster Because to you therein lies the “cuteness” I don’t have the penis to command the fire. I have two choices: I surrender to your work, thankful for the prospect of continued rest Or I exaggerate the ineptness you presume of me, Show you what real flames look like. Following my foremothers, I grab the container of lighter fluid Dump it in, filling the pit that looks more like my privates than yours Maybe I’ll show you the wrathful flames of a vagina. I am guilty of enjoying your fear as the flames rise As expected, you come to take my power away And again become entranced with your own The fire-pit is again yours I cannot distract you because woman cannot Detach the man from his beloved tyranny There is nothing that would make you let it go Not even the hope for a utopia of human equality For now I acquiesce we sit in silence I staring, you doing.
Presence conjures incertitude, Absence breeds distrust, Faith brings doubt’s erasure. Go fuck yourself, in low tones as if mirroring the preceding abject comment
You’re naked. And I’m cold. Walking, pacing, running down this narrowing alley The only fear I have is Hope. As lights flicker Faintly in the distance It dawns on me: The worst entitlement is Death. But what is Death when There is little life lived?
Ushma Vyas
A UCLA Story
Robbed of myself I stand cold and you Still naked Staring, piercing into my soul With lust sweating through your pores— Porous. Death is my salvation and your greatest Hope. But what is hope? Illusion, apparition—faint and dense Like the fog that makes it visible. Invisible. Shivering, chattering in my wetness You retreat silently, blind to my Existence. So what! Sanity breaches social contract. Life impedes good judgment. At least I’m not Lifeless. I fear not Death, but its destruction The loss of hope and our Salvation. What is the price I pay for living? Is it Death? No, I’d rather call it Freedom.
RZGLD
Rochelle Keyhan
It was clear that such behavior was - unforgivable Yet, some control allowed the compromise of that promised self-respect. Beneath the pink comfort, her face mimicked his. Simple predilection, amidst situations too complex. The breeze kissed their pinstriped faces. Past re-memories haunted her - present of beauty and rapture in a spiderman bow. How to weigh impacts when tomorrow’s clouded by today, and eyes can’t see past the bright blue ethusa butterflies. Total release bears pure fervor and faith. Let go to hold on, and don’t grip too tight. Throw up your hands and enjoy the ride.
What would become of me if I let you take over completely? FEM 15
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