Unlearn by Moya Bailey

Table of Contents Cultural and Global Perspectives Deconstructing my Cuir Latinidad

5 Ways to Enjoy White Privilege During Your Visit to Ghana

Muslimah

Pursuing Intersectional Climate Justice

Interviews & Opinions Civility in the Apocalypse

Silent Lives, Loud Voices

Lesbians, Bisexuals, & Separatism

Inside the Conservative Mind

Spotlight Harryâ&#x20AC;&#x2122;s Style: How a Pop Star Can Incite Social Change

Seven Powerful Feminists You Need to Know

Modern Feminism Through Art

On Representation and Intersectionality in Film

Janelle Monaeâ&#x20AC;&#x2122;s Playlist Against the Patriarchy

Health, Bodies, & Beauty Charina Tries: 5 Days in a Binder

Fair and Lovely

Rethinking Sex Ed

#DoctorsAreDickheads

Resources

Cultural and Global Perspectives

Deconstructing my Cuir Latinidad lucas calero forero

When I call my queer friends back home in Ecuador, we speak in English. We speak Spanish when we talk about anything else, but for some reason switch to English when we talk about our queer identity. I’ve learned that in order to talk about being queer in Latin America we can’t assume that those two concepts are static. Latinx is a word used to describe a shared colonial past in the Latin American region although it’s usually not used that way. Most people assume that to be Latinx you have to speak Spanish, or Portuguese. Some of us understand parts of our Latinx identity through language, but not all—and especially not in its definition. Even the x at the end of Latinx is a heavy decision to make. I have come to appreciate the framework that Alan Pelaez Lopez establishes in their article “The X in Latinx is a Wound, not a Trend”: “I am proposing that we think of the “X” as a scar that exposes four wounds signified by each corner of the “X”...The four wounds that I propose are settlement, anti-Blackness, femicides, and inarticulation.” Anti-blackness is very apparent when we think about which countries are omitted from our definition of Latinx, even within our own Latinx community. Maria

Amalia Viteri speaks about this in Resentir lo Queer en America Latina: “El espacio «desde México hasta la Patagonia» cambia constantemente de límites por efecto de las migraciones, las diásporas y la movilidad de los centros que reflexionan en torno a él.“ The best example of this is Haiti. Haitians could label themselves as Latinx. They were the first to be colonized, and one of the first to liberate themselves from colonization. Without Haiti’s help, the Andes would never have gained their independence. We consistently white-wash our history and it has serious implications. Between Haiti and Brazil there are 23 million Afro-descendant people and their exclusion or inclusion within our concept of latinidad shows that our “shared identity” is policed and regulated by mestizxs and white-latinxs. As Lopez states in their article, “Black Latinxs are constantly policed and forced to prove their Latinidad, while White Latinxs are rarely questioned, and once they reveal they have roots in Latin America, the doubts end.” This is particularly dangerous because our region houses the highest Black population outside of Africa. It’s because of this, and our violent history with Afrolatinxs, that Latin American liberation should be centered around the liberation of black and indigenous bodies in our region and in the diaspora. And it is our responsibility, the mestizxs and white latinxs, to educate ourselves and our community about our white supremacy. This violence is such that it begs the question on whether or not latinidad is necessary for

President Aoun: University is to educate, not to deport. Photography by author

Latin American liberation. As Lopez said in their article, Latin American identity has to reframe itself in order to be of use to those that are in the margins of latinidad. Most of us are settlers in land that is not ours and have constructed an identity that centers anti-blackness, sexism and internalized oppression. Queer identity also requires introspection. I learned of “queer” through the internet, and I only found out its history when I arrived in this country two years ago. Sometimes, it feels like I haven’t done the necessary work to really claim queerness. Can I really call myself queer and still call it reclaiming? I have only assimilated into it. It feels as if I am benefiting from other people’s work when I call myself queer. I do, however, recognize the power of queer, as Cathy J. Cohen said in Punks, Bulldaggers and Welfare Queens:

“...queer politics, much like queer theory, is often perceived as standing in opposition, or in contrast, to the category-based identity politics of traditional lesbian and gay activism...for those of us that find ourselves on the margins, operating through multiple identities and thus not fully served or recognized through traditional single-identitybased politics.” But it is important to recognize that there exists a huge disconnect in the way power, privilege, and oppression interact within the queer community. Much like latinidad, queer people that are in the margins of the queer community are often times erased because those with most privilege are the ones that are defining queerness, and they, the most privileged, decide who is centered in queer liberation.

It is important to recognize that there exists a huge disconnect in the way power, privilege, and oppression interact within the queer community.

To be cuir has allowed me to understand that my queerness is informed and constructed because of my Latinidad, not despite it. At the intersection of my Latinx and queer identity exists a lot of questions and a lot of unlearning. I feel more Latinx when I speak Spanish, just like I feel more queer when I speak English. At this intersection too, there is a lot of privilege. I have had the privilege of being able to escape to another language. I have been able to find a community and acceptance in English, something that would have been so much harder in Spanish. Not everyone can escape the hate. Most of my Latinx queer siblings are stuck with spanish, stuck with maricon, or meco, or loca.

Making space in my Latinidad to be cuir (pronounced just like queer would be in Spanish) requires a lot of of solidarity. To be publicly cuir in Spanish is terrifying, but also liberating. To be cuir has allowed me to understand that my queerness is informed and constructed because of my Latinidad not despite it. To be cuir is humbling because it requires me to do the work of understanding my privilege within the Latinx community. To be cuir is liberating because I can be part of the conversation of what it means to be cuir, and I can do the work to reclaim that space, to find solidarity with my queer Statesian friends. My cuir activism can also be queer activism.

5 Ways to Enjoy White Privilege During Your Visit to Ghana schön bediako

Slavery and colonialism have had deep psychological effects on Ghanaians and have left most with an inherent inferiority complex. Many have been brainwashed into associating all that is good with whiteness. Even after over 60 years of freedom from British colonial rule and centuries after the abolition of the slave trade, preferential treatment of Caucasians is still evident in Ghana. Being able to skip queues almost anywhere from a banking hall to a local food vendor on a scorching day are not shocking privileges for a white person receive in Ghana. By taking the advice below, you will totally and assuredly be treated better than Ghanaians and even better than you are treated in your own country! Exciting, isn’t it? Follow my lead, I have great tips for a great trip!

1. Put on Your Piety! First, play the white savior card. It totally works! In most villages, the people barely see white people. Most of the white people they encounter, however, are missionaries or representatives of NGOs coming down from “heaven” to solve their problems. The younger villagers are frequently told stories by older generations about the colonial days where everything was better because of the presence of ‘the whites’. Upon seeing you, younger villagers are filled with excitement because they can finally tick seeing a Caucasian off their bucket list. The older people are rather hopeful of the betterment of the village by you, the white person (presumably affluent) coming “from abroad”. In rural Ghana, “abroad” is a better place where the streets are made of gold, money grows on trees and people have no problems. This mentality benefits you,

the white visitor. Golden tip: Make empty promises of improving the infrastructure in the village and solving their personal financial problems and you’ll surely be their king, or better still, their god. Disclaimer: Avoid wealthy areas in cities where people speak fluent English and travel often. The tip above will generally not work because affluent Ghanaians see white people often during their travels, and know the extent of racism they face in other Western countries and certainly won’t treat you better than themselves. Also, they know that you don’t understand the context of their issues. 2. English (and whiteness) are your golden sword Once you start exploring the city, make sure you speak fluent English, especially to people who only speak local languages. You get the idea, it’s genius! Why don’t all tourists think of that? The mere fact that you speak English makes them immediately think you are superior to them or “more educated”. I tell you, English is extremely helpful if you want to be treated like royalty. It gets even simpler when you’re white, or have a bit of white in you. Automatically, you are made superior to the average Joe in Ghana! People of closer proximity to whiteness enjoy the benefit of being in their own skin in this nearly 100% black country.

3. Slum shacks better than new Hilton suites Sacrifice the comfort of a luxury hotel and stay in a shack. Simply hide behind the excuse of trying to fully indulge in the culture by living in slums and they will love you. Although you’re at a higher risk of contracting malaria in that environment, you will surely get perks from locals and share the experience of battling mosquitoes with them. Your shack neighbors are likely to bring you some home cooked meals; count that too as an uncommon privilege. Living in the slum will also benefit you as you learn about Ghanaian culture firsthand. You could act surprised about their way of life or better still, “correct” the locals on the parts of their way of life you think are wrong, including their sanitation practices and eating habits. They will take your advice seriously. Remember, they think everything you do and say is gospel.

4. Act fascinated by Ghanaian culture I can tell you for free that Ghanaians love people who care (or at least seem to) about them or their culture. Ask the local people to educate you about the culture, narrate folklore and buy lots of traditional artifacts and clothes. Most importantly, wear the famous Ghanaian “Dashiki” top or traditional smock around town and you are sure to grab the attention of people especially hawkers who will give you free items (from their stock of the day that feeds their families), offer you their seat in a bus, or shake your hand for being that white person that loves Ghanaian culture so much that you have immersed yourself in it. You’d be a total genius to learn a few phrases or words in Twi and use it when buying waakye (local delicacy) at a local food joint for the first time.You’ll definitely get extra meat and a chilled drink. Don’t forget to compliment the food vendor on how delicious the food was (even if you didn’t enjoy it or it was way too spicy for you). It will make the lady’s day!

5. “Click, zoom, click” To sum up your trip, endeavor to take (Instagram) pictures with the local people especially, selected malnourished children. Next, post on Instagram and caption it as “Seeing these beautiful children of Africa was truly fulfilling. When Kofi (in brown shirt) grows up, he wants to be a pilot”. Local people, even the adults, generally love taking pictures with foreigners and think that by tourists posting their pictures, someone abroad will see it and send them help and money to better their lives. Needless to say, this will excite them and give you the superior treatment you desire.

Muslimah Misconceptions about Islam and Women’s Rights in the Qur’an ifteda ahmed-syed

Many of the misconceptions surrounding the Muslimah (meaning ‘Muslim woman’) and the Islamic world (hereafter referred to as the Ummah, meaning ‘community’) depend on the assumption that Islam places little value on the role of women. Upon closer analysis, however, it is apparent that the Qur’an emphasizes the importance of women as individuals of their own right and moral equivalents of men in the eyes of Allah. A concrete example can be found in the first convert, Khadija the Great, who contradicts the stereotypical Western image of the Muslimah, attesting to the fact that Islam gives women rights that society often takes away.

Misconceptions In the Western world, it is often assumed that speaking of the Ummah is equivalent to speaking of South Asia, West Asia, and North Africa. While the populations of these regions are of Muslim majorities, Muslims exist in great numbers throughout the rest of the world. But the association of Islam with the aforementioned regions creates a monolithic impression of the Muslimah, as viewed by the Western world. Despite having their own diversity and individuality, women of the Ummah are often regarded as essentially the same image: heavily veiled, mistreated, often less-educated homemakers who are given little freedom beyond the domestic realm or are oblivious to their rights altogether. This notion is best described by Chandra Talpade Mohanty in “Under Western Eyes”: For in the context of a first/third-world balance of power, feminist analyses which perpetrate and sustain the hegemony of the idea of the superiority of the west produce a corresponding set of universal images of the ‘third-world woman’, images like the veiled woman, the powerful mother, the chaste virgin, the obedient wife, etc. These images exist in universal ahistorical splendour, setting in motion a colonialist discourse which exercises a very specific power in defining, coding and maintaining existing first/third-world connections. Given this image, the lives of Muslim women are often

viewed through an ethnocentric lens. The most obvious example would be in appearance. Many Muslim women don the hijab, burqa, or niqab to veil themselves. However, this practice is seen as oppressive toward women if viewed in Eurocentric contexts, so much so that several European countries have either banned or partially restricted veiling, specifically the burqa. According to a 2017 article in The Telegraph, these countries – including France, Belgium, the Netherlands, Italy, Spain, and Switzerland – are able to enforce such laws due to a 2014 ruling by the European Court of Human Rights, which claims that banning veils is not a violation of the European Convention on Human Rights. In 2016, many towns in France banned the burkini, a fullbody swimsuit designed for Muslim women, as reported in a 2016 article in The Independent. Authorities monitored beaches and resorts, forcing women wearing burkinis to remove the garment. In these European countries, veils are depicted as a form of oppression and, in contrast, undressing is depicted as a form of liberation. The issue in both contexts is consent. Forcing a woman to undress does not liberate her if she does not consent to doing so. Misinterpretations of veils often stem from the assumption that veiling is required by Islam, whereas it is only recommended. Here lies the importance of differentiating between religious obligation and tradition – the crux of understanding Islam and its teachings.

The Qur’an & Hadith The Qur’an is the primary religious text of Islam, perceived to be the only direct source of the word of Allah. The Hadith is an accompanying text that tells of the habits of the Prophet Muhammad, as narrated by his family, peers, and followers. While the Qur’an provides religious guidelines and obligations to which a Muslim should adhere, the Hadith is a collection of ways to gain sunnah, which are spiritually beneficial habits or practices that are optional, not obligatory. It is crucial to understand the difference between obligation and sunnah in the same way that it is important for one to know their human and legal rights.

Though it promotes modesty, the Qur’an does not require women to veil. Quite contrarily, the Qur’an encourages all Muslims to dress for function. (Mentions of the Qur’an and its teachings will refer to Laleh Bakhtiar’s translation, The Sublime Quran, unless otherwise explicitly noted.) This could include wearing clothes to help one assimilate into a new culture. For example, wearing jeans and t-shirts in the United States helps fully indulge in American culture, which is permissible in Islam. The question now is, if Islam does not obligate veiling, then where did such a practice begin? Veiling was culturally adopted as a form of protection for women of lower socioeconomic classes. Around the time of the birth of Islam, approximately 600 C.E., many women who ventured outside to relieve themselves at night were victims of sexual assault. However, the assaulters avoided targeting “well-dressed” women, as their clothing was a symbol of their socioeconomic status. Women in higher classes were deemed to be more likely to speak up and seek justice. Women collectively began donning veils so that offenders are unable to differentiate between them based on their socioeconomic status and are thus less likely to commit sexual harassment or assault. This is a clear example of the way in which culture and society necessitate a

practice that is often wrongly acquainted with religion. Yet another point of conflation between scripture and practice is the issue of polygamy. Many men today misuse Islam’s approval of marriage with up to four women, which has been instrumental in establishing a Christian-centric hierarchy of religions. As discussed in Angela Willey’s “‘Christian nations’, ‘polygamic races’ and women’s rights: Toward a genealogy of non/ monogamy and whiteness,” the monogamy promoted in Christianity became a norm, and perceived deviations, such as polygamy, were deemed undesirable and even sinful. These norms acted as a vehicle in the Western world’s condemnation of Islam and other “polygamic races.” However, the Qur’an specifically identifies the few circumstances under which polygamy is permissible. One such condition is the need to properly care for one’s children, described in Verse 3 of Surat An-Nisa: And if you feared that you will not act justly with the orphans, then, marry who seems good to you of the women, by twos, in threes or four. But if you feared you will not be just, then, one or what your right hands possessed. That is likelier that you not commit injustice.

In addition to presenting a specific situation in which polygamy may be permitted, this verse also stresses the importance of doing justice by not only one’s children, but also by one’s spouse(s). Each polygamous marriage requires the explicit and absolute consent of all current spouses. Vital to comprehension of the Qur’an is choosing appropriate translations. While the Qur’an itself, written in Classical (or Quranic) Arabic, has not been edited since its birth in the early 600s C.E., many members of the Ummah require translated versions to fully understand its meaning. Even native Arabic speakers sometimes require translations in modern Arabic, as it is written differently from Classical Arabic. The rhetoric utilized by male translators often differs from that used by the few published individual female translators, as discussed in Rim Hassen’s English Translation of the Quran by Women: Different or Derived?. For example, Surat an-Nisa, a Qur’an chapter strictly dedicated to women, includes a verse that addresses disagreements within marriage.

Hassen states that this verse is sometimes referred to as “The Wife Beating Verse,” due to the violent nature of the rhetoric used by male translators. Female translators, however, have presented interpretations that have no mention of such physical violence, demonstrating that, as with most faiths, religion is subject to interpretation and can be misconstrued to promote patriarchy and gender hierarchies. Nevertheless, there are several verses in the Qur’an that unequivocally emphasize the equality of men and women in the eyes of Allah. One such verse reads as follows: “They [your wives] are a garment for you and you are a garment for them.” This analogy illustrates the equal roles of men and women in the bond of marriage and demands mutual respect. Other verses clearly state that women’s right to inheritance is equal to that of men, women may run their own businesses, and a woman’s income is her own to do with as she pleases.

Khadija: The First Muslimah A prime example of a powerful Muslimah is Khadija alKubra (Khadija the Great), the first wife of the Prophet Muhammad and the very first person to convert to Islam after the Prophet. Before her marriage to the Prophet, Khadija had been widowed twice. From her first two marriages, she had two sons, whom she gave typically feminine names, and a daughter. In addition to raising her children, Khadija established herself as a powerful and wealthy businesswoman in the maledominated trading industry. She continued to work and remained a highly-respected business leader even after her marriage to the Prophet. According to Leila Ahmed’s “Women and the Advent of Islam” from Signs: Journal of Women in Culture and Society, not only did Khadija marry a man who was fifteen years younger than her, but it was she who proposed marriage to him, as opposed to waiting for him to propose to her. Like the Prophet’s other wives, Khadija did not feel religiously obligated to wear a veil around her face. She defied norms that not only existed during her time, but are still prevalent today. Even in the modern world, Khadija challenges the monolithic image of the Muslimah.

Reimagine the Muslimah Like any religion, Islam is subject to interpretation. Thus, when learning about Islam or sharing its teachings, it is crucial to utilize reference materials that portray the Muslimah in her wholeness, not as a singular reduced image. By forming a deeper understanding of the role of women in Islam – by grounding research in fact and scripture rather than analyses of practice – the Ummah and those outside of it, alike, might recognize that the rights and freedoms given to a Muslimah by Islam are no different and no less significant than the liberties any woman should possess. The simplest and most direct way of ensuring that a Muslimah is well-equipped to advocate for herself and others is to take notice of what the Qur’an truly says about women. Only then will she be able to reaffirm her rights in the face of societies that wish to take them away.

Like any religion, Islam is subject to interpretation.

In Pursuit of Intersectional Climate Justice g r a c e w o o d wa r d

The term climate justice refers to an understanding of climate issues as not simply environmental, but also social, political, and ethical. Climate justice frameworks tie environmental degradation to systemic inequalities within local, national, and global constructions of dominations and power. As climate change is addressed, activists need to employ intersectional and feminist perspectives to understand the unequal impacts of environmental degradation that different populations are burdened with. The recognition of disproportionate environmental and economic impacts on systemic inequalities – to either reinforce or dismantle them – is critical to building a successful climate justice movement. It is important that current movements for climate action recognize the ways that climate change disproportionately impacts the human rights of women around the world, especially women of color and women in developing countries. Environmental degradation further embeds pre-existing inequalities and reinforces systems of domination and oppression. Countries and individuals who already suffer from a lack of resources are often hardest hit by environmental changes. These disproportionate impacts are especially notable among women, whose access to resources (social, political, economic, environmental) is typically much more limited than mens’, as are women’s access to land and a place at the table in policy decisions. These disadvantages exacerbate the unequal impacts of climate change on women in particular. Traditional gender roles that rest the burden of housework, childrearing, emotional labor, and caretaking squarely on women’s shoulders also contribute to the unequal impacts of ecological degradation felt by women. This stretches further into communities where women are traditionally expected to maintain agriculture and collect natural resources, such as water and firewood.

Many who hold economic and political power attempt to avoid current environmental realities, which makes grassroots, ground-up, intersectional, and feminist organizing for climate justice increasingly important. Indigenous communities in particular have fought for environmental justice throughout environmentally destructive histories of imperialism and colonialism. From the peoples of COPINH in Honduras to the Chipko movement in India to the Sioux Tribe of Standing Rock to Kanaka Maoli in Hawai’i, indigenous communities have been fighting climate change as a means of fighting colonization of their land and culture since the introduction of colonizers to their lands. These movements have done notable work in the articulation of the intersectional qualities of environmental justice as they’ve fought for sovereignty and environmental preservation. The climate action movement must learn from these indigenous communities and their histories as a step towards intersectional climate justice. As the dire need for climate action is being recognized, it is important to also recognize the need for intersectionality in climate justice. As Nathalie Chalifour writes in her work, “A Feminist Perspective on Carbon Taxing”, it is essential that intersectional perspectives frame discussions of climate policy. Chalifour argues that it is “important to consider how [environmental] policies will impact upon different segments of society and to ensure that they are designed in a way that is fair and does not further entrench systemic inequalities.”

“There is no thing as a singleissue struggle because we do not live single-issue lives.” - Audre Lorde

By employing an intersectional perspective, policies that aim to address climate change can also address existing systemic inequalities, challenging these social injustices and working to dismantle existing power structure in the pursuit of climate and social justice. The increasingly pressing issue of environmental justice highlights the importance of bringing intersectional

feminist analyses and perspectives in pursuing just transitions toward a more environmentally sustainable and socially equitable world. In her piece “Mapping the Margins”, Kimberlé Crenshaw stresses the importance of intersectionality in developing more effective and equitable responses to violence against women of color. Her approach can be applied to the development of environmental and economic policy to consider the intersectional needs of various policies. Crenshaw “highlights the need to account for multiple grounds of identity when considering how the social world is constructed,” a consideration that should be applied to climate justice issues. Although progressive economic and environmental policy changes will be hard fought by many, it is important that this work operates on intersectional sites of understanding, especially in regards to women and other oppressed groups. In her 2009 article “No Climate Justice without Gender Justice”, Geraldine Terry grapples with the relationship between environmental justice and gender, and points out that “women face many gender-specific barriers that limit their ability to cope with and adapt to a changing climate.” With this in mind, Terry argues that, “gender analysis should be integral to the appraisal of public policies” regarding climate change. The IPCC report serves as a wake up call for climate action, reminding us that things need to change and they need to change now. On Monday, October 6, 2018 the Intergovernmental Panel on Climate Change (IPCC), a group of scientists convened by the United Nations to provide insight on environmental issues, released an ominous report on the future of global climate change. The report paints a desperate picture of the current climate change

crisis, highlighting the social, economic, political, and environmental consequences the world will face as global temperatures continue to rapidly rise. The report found that to avoid the worst impacts of climate change, the global economy will have to change drastically – at a pace that has “no documented historic precedent.” The report desperately calls for immediate and drastic changes in the world economy, but hope for these changes seems bleak. With current economic, social, and political climates so deeply entrenched in unjust and unsustainable practices, this necessary change depends on an intersectional approach to climate justice. Movements for climate action must inherently be movements for social justice. As climate action is taken through innovations in policy and technology, social justice transitions away from systemic inequalities and structures of oppression must also be considered. By recognizing the ways in which climate change exacerbates current systems of inequality, a climate justice framework can incorporate the struggles for social justice, gender justice, racial justice, class justice, reproductive justice, and so on. Liberation of peoples is inextricably tied to liberation of the environment. As an understanding of the need for intersectional climate justice continues to grow, discourses can improve and contend with other aspects of intersectional policies that weren’t discussed in this article. There are most definitely pieces of intersectional climate justice that were missed here and deserve more attention and will hopefully receive it in the future. The planet depends on major changes – shocks to the status quo that will allow us to adapt to and mitigate the drastic impacts of climate change.

OPINIONS AND INTERVIEWS

Civility in the Apocalypse h ay e s b o r t z

The early days of the AIDS crisis were nothing short of apocalyptic. A killer was on the loose, invisible and merciless, taking the lives of thousands of gay men a year. If you were lucky enough to make it to your next birthday, it’s likely half your friends would no longer be there to celebrate with you. The two most vibrant gay communities, New York City and San Francisco, fared the worst. What were supposed to be havens were now hunting grounds. Faced with this tragedy, the world shrugged. The government made little to no effort to fund research and some doctors refused to treat patients. The Reagan administration joked about the disease and blamed it on the ‘homosexual lifestyle.’ Young men were dying alone, discarded by their families and the heterosexual world.

gnaw at you and wear you down and make you numb until you’re left hollow. But it can also transform you into a fighter; anger has the power to launch entire movements for change. *** These days, the world feels similarly apocalyptic. Nazis are marching in the streets, children are in cages, trans people are being erased, and the world is hurtling toward climate disaster. The sheer scale of it all is hard to fathom – it’s terrifying and overwhelming and suffocating. We compartmentalize to prevent ourselves from being wholly consumed by rage, a common tactic our subconscious minds employ when confronted with trauma.

When you experience so much suffering and destruction, it is impossible to not feel angry. Angry at the world for doing nothing, angry at yourself for not doing enough, and angry at an unmerciful god.

The Politicians and the Very Serious News Pundits™ see our anger and they tell us, “Don’t make such a fuss. You’re not being civil. You and your crazy mob are the real problem.”

This constant flood of anger can be dangerous. It can

In our society, who gets to be angry? Whose rage is validated and whose is condemned?

Lili Loofbourow, an author on culture and gender politics, explains, “As a culture, we tend to admire outbursts of temper as long as they don’t get disciplined. That’s key. When they do get disciplined—most frequently when women or people of color show anger—the culture says they had it coming.”

by the Clintons to take him down. And yet, his crude display of rage was rewarded; he was “passionate.”

Thus, often those closest to power and privilege have their rage validated, while those who have earned their fury are often the ones who are punished for it.

Faced with setbacks and institutional resistance, that anger must be channeled into an organized resistance.

We don’t have to look much further than current events to see this in action. During the confirmation hearings for Brett Kavanaugh, he faced multiple credible accusations of sexual assault.

According to the CDC, by 1987 over 16,000 people in the US had died from HIV/AIDS. Tens of thousands more had contracted the disease. Death hung in the air like an oppressive smog.

One of his accusers, Dr. Christine Blasey Ford, had the courage to come forward and testify about her assault. She has every reason to be angry at the man who took advantage of her – but she wasn’t allowed to show anger; such emotion would immediately discredit her. She knew that too – during her testimony she was calm, even accommodating of inappropriate questions and rude remarks.

That same year, Larry Kramer founded ACT UP, a direct-action advocacy group fighting for increased funding for medical research and treatment. ACT UP is most famously known for their guerrilla tactics and bold protest: sit-ins, direct confrontations, and public shamings.

The survivors were put in handcuffs and the rapist was put on the Supreme Court. ***

The survivors were put in handcuffs and the rapist was put on the Supreme Court.

Standing in solidarity with Dr. Ford, many other sexual assault survivors protested Kavanaugh’s nomination. They held sit-ins, rallies, and cornered swing-vote Senators in their offices, confronting them with their personal stories. These women were vilified by many elites and journalists; to berate a Senator is “uncivil”, “disrespectful”, “dangerous.” Meanwhile, Judge Kavanaugh, in his rebuttal to Dr. Ford’s testimony, ranted and raved. Red in the face and shouting, he called the accusations a conspiracy

The group understood that for marginalized peoples, the personal is inherently political, so they aggressively personalized the issue of AIDS. One famous protestor wore a jacket that said: “If I die – forget burial – just drop my body on the steps of the F.D.A.” The Gays were mad as hell and not going to take it anymore. ACT UP took that anger and suffering of the gay community and forced the straight world and institutions of power to confront it. They said, “See our wounds, witness our pain, now give us justice.” ***

We need to get mad as hell and turn our anger into action once again. Without action, rage builds and festers and becomes truly toxic. But collective movements of resistance can use that anger as fuel, empowering people to fight back against systems of oppression. As Brynn Tannehill writes in Slate, “When a minority group is placed in extremis like this, when it does not have the ability to work within the power system to fight oppression, it must adopt legal, nonviolent strategies that work parallel to it. In essence, marginalized people must begin thinking like prisoners of war or resisters who have no inherent institutional power but do have the ability to alter the behavior of their captors through unified action.” This is the model through which we can channel our rage into change. With so many horrors emerging on different fronts, we need a coalition of marginalized groups.A movement comprised of people of different identities and backgrounds, united in their desire for a reimagined society. This movement should be modeled after Cathy Cohen’s “Radical Queer Politics” thesis. She argues that organizing around our individual identities – as women or LGBTQ people or people of color – keeps us divided. Instead, we should recognize that each of us holds a different degree of power and that by acknowledging and organizing around that, we can unite in a shared struggle for freedom. We can’t just fight against dangerous policies or the curtailment of civil rights, we have to fight for something. We must fight for the complete destruction of the systems of oppression that keep every single one of us down. Our movement must reflect an understanding of intersectionality, Kimberly Crenshaw’s idea that systems of oppression overlap and amplify

each other. It is necessary for us to recognize that others in this fight face different struggles based on their identities. An intersectional framework is essential to building a cross-identity movement. The idea of total systemic change can feel overwhelming, but there are things you can do on an individual level. You can vote for and elect bold, progressive voices who will challenge the status quo of centrist incrementalism. You can join an activist group and protest the injustices in our society. You can be a good ally: by educating your friends and family and by supporting and empowering others with less power. There are many ways to get involved but all involve being willing to listen and learn, challenging your own beliefs, and not supporting institutions that enact oppression.

*** A powerful moment comes at the end of The Normal Heart, Larry Kramer’s semi-autobiographical play about the early days of the AIDS epidemic. Our protagonist, Ned Weeks, is comforting his lover, Felix, during his final moments of life.

“Ultimately, the goal is total liberation.” Felix has been reduced to bones by a plague that the world and government laughed off as “faggot cancer.” As Ned laments his inability to save his dying lover, Felix instructs him to keep up the fight: NED: Why didn’t I fight harder! Why didn’t I picket the White House, all by myself if nobody would come. Or go on a hunger strike. FELIX: Don’t lose that anger. Just have a little more patience and forgiveness. For yourself as well. Promise? NED: I promise. Anger, patience and forgiveness – these are the tools of our survival. Through all the horrors of the AIDS crisis, anger kept us motivated and energized, but compassion was what kept our community’s hearts from turning callous.

Ultimately, the goal is total liberation. We can destroy the systems that oppress us and in their place, build a more just society that values and empowers all peoples. Does this sound a bit too radical? Good, it should. The threats we face demand a radical response, anything short is capitulation.

So, to you, dear reader, I ask: keep your anger. Use it motivate you through all that is yet to come. But have patience and forgiveness too; for yourself, for those standing alongside you, and for all those who didn’t make it. There’s more work left to do. The fight will be long and we need you.

Silent Lives, Loud Voices The Realities of Deaf Women kelli small

Women come in all shapes, sizes, and colors. However, the female umbrella is also broad enough to capture a community often forgotten: the Deaf community. Reading this article, you might ask yourself, why has deaf been spelled with a capital D? The capitalization indicates the word ‘deaf’ is not being used to show hearing loss, but rather delineate a person who is part of Deaf culture. Culturally Deaf individuals do not identify with terms like hearing impaired, disabled, or mute, because they do not view themselves as defective, less than, or disabled at all. What is Deaf culture? Glad you asked, reader. Deaf culture is defined by Levitan Moore as “...a social, communal, and creative force of, by and for Deaf people based on American Sign Language (ASL)”. Deaf culture is for those who identify deafness not as a handicap, but as a way of life, with its own mindset, values, goals, and language. Knowing this community exists, it begs the question: are Deaf women just like other women? Do they face the same struggles and have the same dreams? To find out, it is best to hear from Deaf women themselves, from the Northeastern community.

Do you have trouble relating to hearing women? Alma-- It is difficult to connect with hearing people who often don’t accept my full identity, who shush me because my voice sounds too ‘deaf’. It varies on a person to person basis, honestly. Laurie-- I grew up in a mainstream school program with hearing students who understood some of Deaf culture, and how to use interpreters, so I could bond with them. I still have many hearing friends who are eager to learn to sign and discover my culture. However, I have experienced discrimination within sports, with basketball coaches who didn’t trust me to play and communicate with my team because I am deaf. They just didn’t understand, and it was disappointing. Also, I can speak fairly well, so I don’t have the same communication barrier as deaf people who are completely non-oral. What needs do you have that hearing women do not understand?

They do not view themselves as defective, less than, or disabled at all. Alma-- I need to understand the

The following interview is with Alma Bournazian, a Deaf woman in her 60’s from a Deaf family, and Laurie Achin, a Deaf woman in her 30’s from a hearing household. When describing yourself, which are you first: Deaf or a woman? Alma- I say I am Deaf! Yes, if you look at me, you see a woman, but inside I am Deaf and proud. Laurie-- I think I identify as female first because it seems important in today’s political climate, with the imbalances of women and men at work, and how women are show in media, for me to be proudly female.

language of the world around me, otherwise I sit there and it all goes over my head! For example, I went to a Christmas special show and there was no interpreter! It can feel isolating. I ask my hearing friends; “how would you feel if the roles were reversed?

Laurie-- I need captions, an interpreter, and I am always working harder to lipread. Still, I miss things that hearing people are able to catch. I work harder to show people they can be comfortable with me, and that I can communicate with people who don’t sign. Do you know what intersectionality is? How do your identities intersect?

Note: Audism is defined by Tom Humphries, in his thesis ‘Communicating across cultures (deaf-hearing) and language learning’ as “the notion that one is superior based on one’s ability to hear or to behave in the manner of one who hears”. Have you often been pressed to speak, use hearing aids, or a cochlear implant? When? Alma-- No, not in my house or at my school after age 11. Laurie-- I felt pushed to speak growing up in a hearing family, but the hearing aids were my choice. I still speak with my hearing friends, to accommodate them. What do you do to make yourself heard when others aren’t ‘listening’?

Note: Intersectionality is the acknowledgement that different systems of oppression relating to race, gender, and cultural ethnicity overlap and must be addressed together. Alma-- My main identity is Deaf, honestly. I have had times in the past where I’ve tried to be involved in the hearing community when the Deaf community feels small and gossipy. Laurie-- Hearing women have a privilege when I don’t. Often I have to overcome communication barriers and doubts. I am often second in line to opportunities, or told after my chance is gone. I am treated like a second class citizen simply because I don’t have the same access they do. Do you consider yourself a feminist? Alma-- No, not me. I don’t identify that way. I try to advance Deaf people’s rights from within the classroom, and I am a strong woman in my own right, but I’ve never felt compelled to go to protests. Laurie-- No, I just call myself a woman, not a feminist. In my mind feminist has a negative connotation. When I think ‘feminist’ I picture someone hyper girlie or maybe a butch lesbian woman. For me, more important terms to address are discrimination and audism.

Laurie-- I will bang on the table, or cut people off if they are spreading misinformation. I’m not afraid to make myself heard, and anything I think I can do, I CAN do. I’m very assertive! Feminist icon bell hooks said, “Feminism is for everybody”. Deaf women, in their own words, are like everyone else. So feminists, in their movement “to end sexism, sexist exploitation, and oppression”, must consider the concerns and political goals of Deaf women . Oppression is multifaceted, a reality that hearing feminists may not understand or acknowledge. Deaf women, whose communication barriers contribute to their ongoing oppression, identify openly as users of American Sign. Deaf linguistic needs remain unmet, despite the development of interpreting agencies and the widespread use of video-chat technology, and Deaf women’s opinions go largely unheard, literally. Nonetheless, real women come in all colors, shapes, and sizes. They speak different languages, believe in different Gods, and some cannot hear. But, if feminism is truly going to affect change, and end sexism, all women’s voices must be heard -- even if they do not speak aloud.

Lesbians, Bisexuals & Separatism e l o i s e c o ly

Note: This article contains slurs and terminology relating to the LGBT community. I have left some of these slurs uncensored as they are ones that I feel comfortable reclaiming, while others are censored. I would urge readers to recognize that if you are cisgender and heterosexual, you have no place to reclaim or say any of these slurs. Also, in this article, bi/bisexual is used as an umbrella term for women who identify as bisexual, pansexual, queer, and other similar identities because of its historical context.

This post, made in May 2018 in a popular gay meme group on Facebook, is maybe one of the most classic representations of wlw (women who love women) discourse that the non cishet community engages in online. Some people argued that the meme was gatekeeping questioning women, since many bi people only feel safe and comfortable exploring same-gender attraction while drunk. Others stood firm in the notion that “straight women kissing for the male gaze” was a well-documented phenomenon that harmed the community and was inherently different from bisexual experimentation.

*photo description* Popular meme of anime man holding out his hand to a butterfly. Anime man is labeled as ‘straight girls’, butterfly is labeled as ‘only making out with girls when she’s drunk’, bottom text labeled ‘does this make me queer?’.* The aftermath: over 100 comments, and in grey text at the bottom, ‘A moderator turned off commentary for this post.’

The backlash (hundreds of comments worth of arguments on Facebook spanning almost ten different posts, group members blocking each other and leaving the group, accusations of the online space being somehow hostile and unsafe for both lesbians and bi women) might seem a little extreme of a reaction over a meme. But to me, it seemed like a tangible representation of the current reality: society has drawn a line between bi and lesbian women that makes us adversaries, especially in an online community where the most divisive voices are always the loudest.

--There was a time where this divide didn’t exist in any meaningful way. For the majority of the 20th century, any woman who loved other women was labeled as a lesbian. In the mid-late 1970s, the second wave feminism began to pick up steam. The movement’s main pillars studied the ways in which the patriarchy oppressed women in all aspects of life: career, sex, motherhood and family, etc. This newfound ability to pin society’s problems solely on men as the oppressors gave birth to a wide range of ideas and actions surrounding how to escape these injustices. This way of thinking soon gave rise to the ideology of the lesbian separatist movement. Separatism was born of the idea that lesbians were the most dangerous group to the patriarchy. They were inaccessible to men, and therefore could stay focused on the desire to escape oppression and bring about the fall of men as the dominant group. According to “Rebel Girls: On Building a Better Separatism,” groups like the Van Dykes and the Furies encouraged living without male influence and refusing to interact with men at all, and for these lesbians this action was the most radical form of feminist theory and queer liberation.

because their attraction to and relationships with men was seen as a dangerous proximity that had too much potential to allow men or toxic masculinity into these women-only spaces. There was also the tangible financial barrier that separatism created, even for cisgender lesbians. For many less-than economically stable people, separating from communities and society in general was impossible because of financial constraints, especially for any women during this time who didn’t have savings that allowed her to quit her job and travel the country. This reality made separatism a radical action exclusive to the middle and upper classes. Excluding the lower class inherently excluded a large percentage of people of color, but there was another reason the separatist movement was most popular among white women. The Combahee River Collective, a group of black feminists that emerged in Boston in the 1970s to specifically combate racialized sexism, specifically stated in their statement: “Although we are feminists and lesbians, we feel solidarity with progressive Black men and do not advocate the fractionalization that white women who are separatists demand [...] we struggle together with Black men against racism, while we also struggle with Black men about sexism.”

This reality made separatism a radical action exclusive to the middle and upper classes.

The singular focus of this movement acted as a breeding ground for problematic viewpoints. A subset of lesbian separatists that existed during the second wave of feminism came to light as the movement became more defined. TERFs, or trans-exclusionary radical feminists, are generally seen as being born of secondwave feminism; their knowledge of gender politics warped their views into hateful, exclusionary practices that often manifested violently. TERFs’ hatred of men as the oppressor spilled over into ignorantly accusing trans women of being men trying to invade women’s spaces. The insistence that these women’s only spaces remain “untainted” often excluded bi women as well,

In multiply oppressed groups, fully separating based on one facet of identity often means abandoning another identity. While the intention was to create the ultimate safe space, free of marginalization and oppression, the separatist movement became a movement that excluded anyone that wasn’t cis, white, middle class, and lesbian. Any positive legacy of this form of patriarchal resistance and revolution is often overshadowed by its fostering of violent transphobia and biphobia.

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Presently, we can understand the utility of having multiple labels to denote different sexualities. Having concise terms to the type of attraction one feels can be very validating and empowering as an LGBT person. But as seen above, there are plenty of downsides to dividing a community so sharply and suddenly. By nature, bisexuality is a difficult sexuality to track through history because it is easier to identify others by their relationships, which often leaves a binary of straight or gay in historical figures. This fact combined with the forcible removal of bi women from their community during separatism can sometimes make the history of bisexuality feel incomplete.

than lesbians directly contradicts the shared history in which lesbian and bi women were indistinguishable as a community. This raises the question; can bi women be excluded from a term that historically belonged to them by the same group that excluded them from the community in the first place? Currently there is also discussion over what to call the community that again has raised some issues for lesbians that are often disregarded in favor of the rest of the community. While many people have found comfort in reclaiming the slur “queer”, it is impossible to force mass-reclamation of a violent slur that has many different meanings to different people oppressed under it. Specifically, there has been a push in online lesbian communities to stop using phrases like ‘the queer community’ for many reasons. Primarily, the popularization of the word queer over a specific term like lesbian can imply ambiguity in sexual orientation where there is none. In addition, there is some related ideology coming from the mainstream gay rights movement that can feel isolating to lesbians. The push for the acceptance of sexual fluidity has led to the popularization of the phrase “everyone is a little bit bi”, which can be extremely invalidating to people who find their same gender attraction to be unwavering.

Can bi women be excluded from a term that historically belonged to them by the same group that excluded them from the community in the first place?

A common debate among wlw presently is that of access to terminology historically used to describe lesbians. Most prominently in the discourse are the slur d*ke and the identities of butch and femme. All three of these terms have historical roots in defining relationships in terms of the lack of men. For example, according to “Lesbian Identity and the Politics of ButchFemme,” femme was traditionally used to describe lesbians who performed their own versions of subverted femininity and found beauty in untraditional ways; their versions of femininity were intended for women only. The common resistance against bi women using this term is that their relationships with men inherently make it impossible for them to perform femininity solely for other women. On the other hand, to imply that bi women perform attraction to other women differently

Despite all of these separations, there is definitely hope for and examples of solidarity in many spaces as well. Many wlw are coming to the understanding that material reality is an important factor to consider in these conversations. While existing under different identities, lesbian and bi women may share many similarities in their experiences of day-to-day life and oppression. In an excerpt from Our Bodies, Ourselves, many lesbians discussed their experiences before coming to terms with the label lesbian, and provided anecdotal evidence that there is no correct way to be a wlw. The experiences we all take to reach our label of identity are complex and not homogenous in any way.

*Image description* Three panel comic strip. Dog with treat in mouth. Dog is labeled WLW. First panel: dog looks hopeful. Text above dog reads ‘GF???’ Second panel: human hand reaches for treat, dog looks angry, text above dog reads’ NO ASKING OUT!!!’ Third panel: zoomed in. Dog still looks angry, text reads ‘ONLY GF.’

Communities of wlw are examining shared experiences in concepts like compulsory heterosexuality, and how the expectation of attraction only to men can be damaging for lesbians and bi women alike in coming to terms with same gender attraction. Especially in person as opposed to online spaces, where differences are more likely to be harshly emphasized, wlw are seeing the power of their shared attraction, history, and lived realities more and more. Despite the complex history of separatism and modernday tensions that exist between bi women and lesbians, there is an undeniable shared history and basis of experience that a lot of wlw can understand and face today. While there is power to be drawn from individual labels for identities, it is essential to remember that the community was built on combatting homophobia and sexist discrimination. Discourse is important in any community, but it is important to remember the historical and material factors that connect us all. And, most importantly, we have to bond together for strength surrounding the fact that none of us can talk to other gay women.

Inside the Conservative Mind madeline rogers

Politics has always been a source of contention in my household. Growing up, I knew that my parents were like a lot of the other parents in my mostly white suburban neighborhood – conservative. It was only when I went away to boarding school for high school that I realized that other perspectives existed and that what I had grown up hearing wasn’t necessarily what I had to believe. Throughout high school and into college, my beliefs have strayed farther and farther from those of my parents. I decided to interview my parents to try to better understand their points of view regarding social issues and topics that are currently very prevalent in the media and in the political environment. Neither of my parents have studied modern day feminist or other social justice movements. Most of the context and experience they have comes from seeing feminism in the 1970s. I am probably their most direct link to the modern-day movement and its ideals, and because of our intense political differences, the discussion hardly surfaces. This is my chance to explain to them what the current movement is and why it is important. Q: What do you think of the feminist movement? How do you define feminism? A: Mom – The feminist movement has in some ways damaged the relationship between men and women especially in today’s toxic political environment. Men are afraid to talk to women in light of all the sexual assault allegations. The #metoo movement has diminished the real victims of sexual assault and rape and cries for “help” just because of small things. There are things the feminist movement has done well, specifically in the 70s. It has just departed too far from the root empowerment of women. It’s now attempting to manipulate politics and has moved away from the actual origins of the movement. It has too much of a political agenda now.

Dad - I would say that the feminist movement has become involved in causes that are more involved in economic redistribution of wealth as compared to the empowerment and enablement of women. The misconception that both of my parents have is that the feminist movement is inherently anti-male and has ruined relationships between men and women. However, many proponents of the feminist movement have very healthy relationships with the men in their life. When my mother discusses the fear men have of approaching women for being accused of sexual assault in light of the #metoo movement, I make the case that these men should reconsider the way in which they are talking to these women. The most important point that both of my parents discuss is the idea that the feminist movement has “departed” from its roots of empowerment and turned into a movement with a purely political agenda. In Feminism is for Everybody, bell hooks defines feminism as “a movement to end sexism, sexist exploitation, and oppression.” The idea that the movement has somehow become “too politicized” ignores the fact that the movement has always been political. Policy changes such as the right to vote and access to safe reproductive care won’t occur without the politicization of the feminist movement. Q: What do you think of the sexual assault and harassment allegations against Donald Trump and Brett Kavanaugh? A: Mom – As far as Trump goes, I think that it was just classic “locker room talk” that people blew out of proportion. Any millionaire playboy talks like that sometimes. For Brett Kavanaugh, I think the liberals put on quite the circus and put him through a lot when he was clearly innocent. I respect Dr. Christine Blasey Ford’s testimony, and I believe wholeheartedly that something of that nature did happen to her at the hands of someone from Georgetown Prep, however, I don’t believe it was Brett Kavanaugh. She didn’t provide enough evidence or corroboration for her story to be believable. I also feel that her lawyers didn’t treat her fairly and that she was used more as a political pawn.

Dad–Donald Trump speaking that way was not acceptable for me. It wasn’t necessarily a deal-breaker in voting for him, but it was certainly why he was not my top choice for the Republican nominee. I can’t excuse comments like that as just locker room talk. I was raised very differently and find those comments very crude and hurtful. As far at the Kavanaugh trials go, I believe that Dr. Ford was completely credible. In my experience as an EMT and firefighter, people can forget details after a traumatic event. That being said, I think the way she was treated was unfair and that it did seem like a big political play. My parents’ responses to this question greatly reflect their earlier responses on the feminist movement. It is interesting to note that my mother excuses the language used by Donald Trump as “locker room talk by a millionaire playboy,” while my father has a large issue with this rhetoric. Similarly for the Kavanaugh case, my mother didn’t find Dr. Ford’s story “believable” while my father found her “completely credible.” I think they are a good representation of two types of Republicans. Some people have no issue defending Trump because they believe he is best for the country; others see problems with his character, but their support of the Republican party is stronger. In addition, society often fails to see sexual harassment and assault as an abuse at all, which is why Dr. Ford’s testimony was

so important in bringing to light the abuse of power that Kavanaugh would have if confirmed. The entire situation reinforces the idea that issues like sexual harassment must be politicized if any real change is to be seen in policy and political action. Q: What are your views on the topic of abortion and reproductive rights? Do you believe women deserve the right to autonomy over their bodies? A: Mom -I am pro-choice but not necessarily proabortion. I don’t approve of it when people use it as a form of birth control, but I believe the option should be there. People deserve to have the option if they are terminally ill or if the child was conceived in violence. I don’t agree with late-term abortions. I would not want to change the laws regarding reproductive rights. Dad –I’m not opposed to birth control at all and I would never roll back the law that allows women to have this option legally. It’s not really a black and white issue, and I agree that I don’t agree with its use as birth control for some people.

My parents’ answers reflect a lot of people’s sentiments from both sides of the political spectrum. Both of my parents have shown support for Planned Parenthood, and want women to have healthcare. However, it is their sentiment that they don’t like the idea that some people use abortions as “birth control” that is the most important highlight of their responses. As my father stated, abortion is not a straightforward issue. However, their answers don’t reflect well on the other aspects of reproductive rights like birth control, condoms, sexual education classes, child care, STD testing, and many others. I know that both of my parents believe women should have the right to choose what to do with their bodies, but their lack of knowledge regarding anything except abortion highlights an important point: working towards reproductive justice requires much more than legalizing abortion, and we as a society have a long way to go. Q: What are your thoughts regarding different sexualities? Do you view it as a spectrum or a binary? A: Mom -I always try to think about what they must feel like, but I can’t profess to understand it. I do not think it is a choice and it’s a sensitive issue. I think there is a lot more to it than just a binary and it is most certainly a spectrum. I am still trying to understand, and I want to better understand this issue. I always try to set aside my inherent biases and behaviors because I believe that you should treat everyone with dignity and respect.

Dad -My feelings have evolved with this over the years. I started out with a very binary view of this and believed that homosexuality was a choice. Since then, I have come to realize that this is not true, and that sexuality is a spectrum and an inherent characteristic. I would never make a big political statement regarding this issue, because I agree that everyone should be treated fairly and with respect. This is an important to place to note that I am proud of my parents for their willingness to learn and evolve with this issue. They reflect the views of many people their age who grew up knowing only the ideas of heterosexuality and homosexuality and believing that the latter was wrong and undesirable. They have since learned that many people simply do not identify as straight or gay and that sexuality is instead a broad spectrum. I recognize now that the number of people who grew up feeling the same way as my parents is very large. Many people didn’t understand sexuality as a spectrum on a deeper level and looked instead to how different people were from the “norm” of heterosexuality. Audre Lorde once said, “We speak not of human difference, but of human deviance,” reflecting the idea that people don’t see others on an individual basis as much as they see them as different from the touchstone of American society - a white, thin, ablebodied, heterosexual, financially stable male. I know that my parents are the type of people who tend to do this. They always highlight the differences between this ideal and someone they meet. However, I am glad they are trying to learn and better understand sexuality.

2016 presidential election map Q: What are your thoughts regarding those who identify outside the binary of gender? Are you opposed to things like gender neutral bathrooms? A: Mom and Dad- We struggle with this a great deal. I am adjusting and can relate much more to someone who is born one way and identifies the other, but it is very hard for me to understand people who say that gender is simply a social construct and that they don’t identify with it at all. Although I don’t agree with or necessarily understand their position, I would never take political action against them or attempt to take any of their human rights away. I ask for understanding from people like that as I learn to use the appropriate language and rhetoric. We need time to adjust and adapt. I just don’t want to be attacked for accidentally slipping up on pronouns or names while someone is transitioning. I will always treat them with respect no matter what. We are on a journey with this trying to understand better what is going on. I don’t care about gender neutral bathrooms and it doesn’t bother me that they exist. I think there are certainly ways people can take advantage of this policy, but it does not warrant its appeal. My parents answered this jointly because both have very little understanding of what it means to identify outside of the gender binary and neither of them had the easiest time articulating their feelings regarding this topic. As they did when answering the question

regarding the spectrum of sexuality, they articulate that they cannot profess to understand how these people feel. They also bring up a sentiment that may be widely felt; they understand those who feel as though they are born into the wrong body, but they do not understand those who say that gender is a social construct and don’t identify with it at all. Reproducing Gender defines gender as “the socially and culturally produced ideas about male-female difference, power, and inequality that structure the reproduction of these differences in the institutionalized practices of society.” Regarding the idea that my parents do not understand how gender could be a social construct, I am reminded of the article “Sexuality and Gender in Native American Tribes.” This article discusses the way cross-gendered females played a role in native tribes. A cross-gender female is someone who was born female but was raised male. Everyone in the community treated them as a male member of society, and they typically married a woman. Their original identity as female was not ignored, but they took on the role of male by performing ‘male’ roles. If gender wasn’t socially constructed, the transitions and treatment of these cross-gendered females would not be able to exist. This demonstrates the point that gender is not an inherent quality and is instead something that the society itself constructs and dictates.

Q: Describe your outlooks on race relations in this country. Does white privilege exist? Is racism still an issue? A: Mom –I remember being in the ACME with my mother, and the man checking us out was black and the woman behind me was showing me pictures of her boyfriend who was also black, and it just stuck in my mind as a moment that highlighted what relationships should be like in this country. Racism is most certainly still an issue and unfortunately there will always be idiots who believe in the superiority of the white race. Dad –I think the relationships between races are as poor as they have been since Martin Luther King’s assassination. No one will listen to anyone else. We live in a sound bite era. I’ve never gotten an acceptable or reasonable definition of white privilege. People born into certain races and economic classes have more privileges in life inherently. In terms of privilege, it depends on what you’re talking about. In regard to economics, there are certainly some disparities there between races. I think that there’s a small amount of truth in white privilege, but it tends to be blown out of proportion.

can, if I wish, arrange to be in the company of people of my race most of the time.” My mother is so often surrounded by only white people, that she took notice when she was no longer in the company of just people of her race. She isn’t negative about it, but she notices it all the same. My father recognizes some issues that have arisen because of racism, and also acknowledges the inherent privilege that many people have being born into one race or economic class. He carries around with him the same “invisible knapsack” that Peggy McIntosh describes. There are many privileges that he carries on a daily basis, but it is something that one can only see after their eyes have been opened to it.

She took notice when This interview with my parents provided insight as to why they hold the she was no longer in more beliefs that they do. It allowed me a the company of just unique opportunity to educate my people of her race. parents as to why the social issues that

My parents have very interesting outlooks regarding the presence of racism in this country. They recognize that it exists, and that it is still an issue, but they seem to be blissfully unaware of how terribly it affects people of color on a daily basis. My mother’s comments made me reflect on one of Peggy McIntosh’s sentiments in “The Invisible Knapsack.” McIntosh says that one of the ways that she experiences white privilege is that “I

they overlook when discussing politics are more important than they realize. None of their responses in this interview were surprising to me. As previously stated, my parents look largely to fiscal policies in making their political decisions and do not prioritize social justice topics. I am glad I was afforded the opportunity to open a new door to information they did not previously consider. At the end of our discussion, they were more than interested in looking at some of the readings we have done in this class in hopes that they may better understand these issues. This interview was a learning experience for us both, and we will continue to grow from it.

SPOTLIGHT

Harry’s Style How a Pop Star Can Incite Social Change claudia chaneski

When the curtain rose on pop singer Harry Styles in concert, for a split second I thought that the bottom of his bell bottom pants was actually the hem of a long gown. It wouldn’t have surprised me if it was. Styles has become known for his unique fashion sense, especially in a society where the majority of male celebrities wear boring, uniform suits. Through his bold fashion choices, he has helped spark political and social change within the younger generations who idolize him. In fashion, Styles pushes boundaries, challenging what is accepted for a man to wear. His distinct wardrobe contains a myriad of floral prints, sparkles, vibrant colors (among them, pink is a staple), fringe, and heeled boots. He even wore a kilt and nail polish to his concert in Scotland in April of 2018.

“How can you say young girls don’t get it? They’re our future.”

Recently, Styles has been working with designer Harris Reed, whose designs are known to “blur the lines of gender and challenge preconceived notions of sexuality”. In Dueling Dualisms, Anne Fausto-Sterling posits that genders are strictly divided in our current society,and that those who do not conform to these gender division need to be controlled or policed. Society controls these gender divisions by marketing clothing in a strict binary of either male or female. For example, a male who wears a skirt is often frowned upon because he dresses differently than he is ‘supposed to’. However, Reed’s designs don’t conform to the gender binary, and thus sends a message that individuals can wear whatever makes them feel good regardless of gender. Reed highlights the fact that all of his designs tell a story about the LGBTQ+ community and his advocacy for their cause. He made his message very clear to Styles, even telling him that “if he just wanted a beautiful piece of clothing, he should go to someone else”.

A Harry Styles concert isn’t a Harry Styles concert without the presence of a gay flag on stage. His brand has attracted many fans from the LGBTQ+ community, and those fans regularly bring flags with them. It has become a staple for Styles to take those flags from fans and wave them around the stage. Fans have expressed their appreciation of Styles as a role model and advocate for sexuality. It is important for them to see themselves represented and supported at such an event. Reed, a member of the LGBTQ+ community himself, emphasizes the importance of such an influential figure as Styles to care about and support the stories and lives of his LGBTQ+ fans. During pride month, Styles also released pride merchandise. The proceeds went to The Gay, Lesbian, & Straight Education Network (GLSEN), which addresses LGBTQ+ issues in the K-12 education system.

In addition to supporting the LGBTQ+ community, Styles supports other movements like Black Lives Matter and the push to end gun violence. During his most recent tour, Styles placed stickers with the Black Lives Matter logo on his guitar, as well as stickers that say, “End Gun Violence”. Styles also took to social media to encourage his fans to sign a petition in support of March for Our Lives. Furthermore, Styles is also an advocate for women’s rights. He was seen wearing a shirt saying “women are smarter” on it. The shirt comes from the brand “itsasickness”, which donates part of its proceeds to Planned Parenthood. Styles also has famously defended his fanbase, which is mainly comprised of teenaged women. When asked if he feels pressure to prove his credibility to an older crowd, Styles responded, “How can you say young girls don’t get it? They’re our future. Our future doctors, lawyers, mothers, presidents, they kind of keep the world going. Teenage-girl fans – they don’t lie. If they like you, they’re there. They don’t act ‘too cool.’ They like you, and they tell you. Which is sick.”

Before the curtain closed on Harry Styles, he sang one last song: “Sign of the Times”, referring to the current political situation of our world. With the lyric, “Just stop your crying, it’s a sign of the times”, Styles makes it seem like we have to just deal with today’s injustices because that is the world in which we live. However, what seems like a message of indifference is actually one of hope, as Styles later sings, “Just stop your crying, it’ll be alright”. During this line in the performance, the big screens zoom in on his “End Gun Violence” stickers

and signs promoting “Black Lives Matter”. Every fan has the flash on their phones turned on, tears in their eyes, and Styles ends the show with a message of love, acceptance, and hope for the future. Maybe Harry Styles isn’t singlehandedly changing the world through his untraditional, androgynous clothing choices. But he is doing something that can inspire others to become more involved in social change. Perhaps he himself is a sign that times are changing.

Seven Powerful Feminists You Need to Know cecelia bolon

So you want to be inspired by some awesome feminists? This list is a good place to start if you want to learn more about the topics discussed in this publication.

Note that each person on this list has vastly different experiences, and that they each bring unique perspectives to the feminist movement -- this is emblematic of the movement itself. Intersectionality, the idea that social injustices overlap and create multiple levels of systemic oppression, is central to feminism. In order to truly understand the necessity of intersectionality, it is important to see how folks from different backgrounds, races, genders, sexualities, classes and abilities experience different realities. Gaining this understanding of interwoven systems of oppression will allow and empower truly intersectional thoughts and actions that the world desperately needs. So read on. Learn more. It will make you more powerful against the systems of oppression you seek to dismantle. Here’s a list to get you started.

Bell Hooks If you choose to read just one author from this list, let it be bell hooks. There are countless people who have said to me, “I believe in equality, but I’m not a feminist.” bell hooks is the person who will change this perspective. Her definition of feminism as “a movement to end sexism, sexist exploitation, and oppression” offers a simple confirmation that feminists are not bra-burning, femininity-rejecting, man-hating women. Anyone can be a feminist, and everyone ought to be. hooks is able to eloquently make feminism accessible, especially for folks who might not have an academic background in feminism or other social justice issues.

Books: Ain’t I a Woman: Black Women and Feminism (1981), Teaching to Transgress: Education as the Practice of Freedom (1994), Feminism Is for Everybody: Passionate Politics (2000), Teaching Community: A Pedagogy of Hope (2003), Rock My Soul: Black People and SelfEsteem (2003), Where We Stand: Class Matters (2000), and We Real Cool: Black Men and Masculinity (2004).

Rebecca Solnit Writer, historian, and activist Rebecca Solnit is the author of a multitude of books on feminism, western and indigenous history, popular power, and social change. She has commented on women’s issues from expectations of motherhood to mansplaining. Her perspective as an academic that focuses not on gender studies, but on political instability and disaster resilience can be helpful in identifying and unpacking issues of complex social power structures. Her experiences as a woman in her field prompted her to write more about her womanhood and how it has shaped her relationships, especially in the professional sphere. Solnit is an engaging writer who, through sharing both her academic and personal expertise, clearly articulates and unpacks the systems of power that oppress some while elevating others.

Janet Mock Janet Mock is a vocal trans rights activist who has used her journalism career to champion trans rights. Her book Redefining Realness is a deeply compelling read that documents her journey of self-discovery and truth as a trans woman of color. Mock’s exploration of herself and her descriptions of the intersecting oppressive systems that interplay with her blackness, Hawaiinaness, and transness will open readers’ eyes to realities that are often unseen. Mock is open, genuine, funny, and engaging. You certainly don’t need to have a background knowledge of trans issues to enjoy her work, and regardless of your background knowledge, you will walk away from her work with a more empathetic and grounded understanding of trans rights and experiences. Books: Redefining Realness (2014) and Surpassing Certainty (2017) Film: The Trans List on HBO (2016) TV: Pose on FX (2018)

Books: A Paradise Built in Hell: The Extraordinary Communities that Arise in Disaster (2010), Men Explain Things to Me (2014), Hope in the Dark (2016), and The Mother of All Questions (2017)

Alice Walker If you want to learn more about the history of black women’s engagement in the feminist movement, the work of Alice Walker is for you. Her most famous piece, The Color Purple, became instrumental in telling the story of black women, and it has been adapted into both a movie and a Broadway musical. She coined the term “womanism” which addresses the lack of inclusion in many mainstream feminist groups. With womanism, Walker specifically seeks to include black women in the feminist movement. She was one of the first to formally address this lack of inclusivity, and her work was groundbreaking in that it established a term for a specific type of feminism that was inclusive of black women. Books: The list is too long for this article, but her most notable works include The Color Purple (1982) and In Search of Our Mothers’ Gardens: Womanist Prose (1983). Walker is also an amazing poet, so look up some of her poetry too!

Patrisse Cullors Patrisse Cullors is an amazing advocate who has worked at the intersection of a wide range of social issues and truly understands how they are connected. She is a self-proclaimed queer “artist, organizer, and freedom fighter” who helped co-found Black Lives Matter. Through her upbringing in LA, Cullors became acutely aware of issues surrounding incarceration and state brutality and began advocacy in those areas at a young age. In addition to championing law enforcement accountability, she works with queer young women who are dealing with the compounding challenges of poverty and racial inequality. She coauthored a book titled “When They Call You a Terrorist: A Black Lives Matter Memoir”, and has continued to truly embody intersectional values as she continues to work towards dismantling oppressive structures throughout society. Book: When They Call You a Terrorist: A Black Lives Matter Memoir (2018)

Chimamanda Ngozi Adichie If you ever listened to the full song “Flawless” by Beyoncé, you might be wondering who says, “we teach girls to shrink themselves, to make themselves smaller...” That woman is Chimamanda Ngozi Adichie. Adichie is famous for her many novels and her TED Talks “The Danger of a Single Story” and “We Should All Be Feminists”, and has risen to be one of the most influential modern feminist authors. Born in Nigeria, she is hyper aware of the underrepresentation of cultural differences, especially of Africans, in dominant stories, pop-culture, and narratives of history. She also explores feminism from the unique multicultural perspective of a Nigerian who has spent significant time in America. Her award-winning work is truly engaging and accessible, and it will open your eyes to racial and gender biases inherent in everyday actions and exchanges.

Haunani Kay-Trask Most Americans tend to think of Hawaii as a lush, beautiful vacation destination, but Haunani Kay-Trask will challenge that perception. Kay-Trask is a strong Hawaiian activist and works to protect the rights and voices of the Indigenous Hawaiian population through writing, poetry, education, and activism. She is an advocate for Hawaiian sovereignty and is vocal against the U.S. military presence and tourism industry in Hawaii. She has written several books of nonfiction and poetry, and her work explores the ongoing discrimination and denial of rights to Native Hawaiians. Kay-Trask brings to light often-forgotten and often-ignored impacts of U.S. colonialism in Hawaii, and her powerful stance and writing will inspire you to seek out non-dominant narratives and challenge your perceptions of power.

Books: Half of a Yellow Sun (2006) The Thing Around Your Neck (2009), Americanah (2013), We Should All Be Feminists (2014), Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions (2017) TED Talks: The Danger of a Single Story (2009), We Should

Books: Light in the Crevice Never Seen - Poetry (1994), Night Is a Sharkskin Drum - Poetry (2002), From a Native Daughter: Colonialism and Sovereignty in Hawaii (1993) Film: Act of War: The Overthrow of the Hawaiian Nation (1993) All Be Feminists (2012)

Modern Feminism Through Art z o e va n a s s e

Among the many contemporary feminist artists, Wangechi Mutu’s work captured my attention. Her artistic style and themes provoke discussion about the intersection of race, gender and class. As a junior in high school, I took AP Art History. That class gave me an understanding of what “important” art looked like, that is, Eurocentric and male dominant. What interested me, however, were the female artists addressing social issues through a feminist approach. Creating art through a feminist approach provokes a conversation on how identities and cultures intersect.

experience for the viewer. Similar to Audre Lorde, Mutu addresses this idea that oppressed groups are made up of Black and Third World people, working-class, older people and women. Through the use of natural material and repurposing of stereotypical representations, Mutu asks her audience to confront the oversimplified nature of the images. Repurposing natural materials and giving new meaning to the forms of her homeland is empowering. The grotesque, yet compelling collages are inspired by images of tropical disease, forms that Mutu remembers from her childhood. She gives images, normally seen as repulsive, a captivating beauty.

“It is the combination of conflicting images that makes the viewer question biases of race and gender.”

Kenyan born, Mutu challenges stereotypes of women in media. Her collages explore gender, race and class through the female body, challenging the preconceived notions of beauty. Through her art, Mutu addresses the systematically oppressed. Upon immigrating to the United States, Mutu gained even more perspective on the power dynamics of race and gender. Her intentional use of natural materials like wood, hair and fibers create a more personal

She is particularly inspired by the homogenized representation of women’s bodies in media. For her collages, she takes images from magazines and pornography and splices them together to create beautiful, otherworldly androgynous figures. Below, is a collage from Mutu’s Ark Collection featuring spliced images of pornograph, traditional African fabrics and images from Women of the African Ark. The

arrangement of images prompts a discussion of what constitutes female sexuality and what factors dominate it. Frueh and Raven’s sentiment from their essay, “Feminist Art Criticism: Its Demise and Resurrection”, is reminiscent of Mutu’s ability to challenge notions of ethnocentrism, “Evident now is the dominance of visible Western art by one race and one sex, with biases based on geography and gender.” In her art, Mutu represents these colors, cultures, sexes and genders that are viewed as deviating from the norm.

In her postcard series, Mutu addresses the idea of travel, visiting places you have little prior knowledge of. This series is inspired by the influence of colonialism in Africa and how the continent’s natural beauty is understood and romanticized. Westerners are given a homogenized view of African people and landscape. Mutu juxtaposes the messages of colonial influence by splicing traditional African art together with pornography/black female bodies. It is the combination of conflicting images that makes the viewer question biases of race and gender.

Representation of African Diasporic peoples has a negative history, “A history of such representation would amount to a very effective illustration of white British racism in action, from oppression through exoticization and marginalization, to invisibility”. Mutu addresses and gives new meaning to the iconography of her homeland and to the stereotypical images represented in media. Her focus on the stereotypical images of black women parallels Chandra Mohanty’s sentiments on ethnocentrism. Both Mutu and Mohanty address western ethnocentrism, the idea that western culture is above all others, that it is the standard for others. Mohanty critiques the hegemonic western view of the “third world” and explains how western

feminism’s overgeneralization of non western women as victims is limiting. Depictions of the third world are developed through a historical lens, however this relation between history and re-representation are not what generate identity. These representations are, “… an arbitrary relation set up by particular cultures.” This sentiment is something that Mutu loves to express in her art. That is, the idea that images or representations are not necessarily reflective of reality and are in fact arbitrary. Mutu plays on these uniformed images we see of women of developing countries that are stereotyped by westerners. By repurposing these images, Mutu brings actual life to the figures she creates.

Histology of the Different Classed of Uterine Tumors, 2006. The Ark Collection, 2006. Courtesy Sikkema Jones & Co., New York

On Representation & Intersectionality in Film a n a s ta s i a h a i d a r

The existing gap between the representation of women and men in mainstream media seems to lessen each year with an increasing number of films being released that claim to have diverse on-screen representation. Yet, this gap remains white-washed, heteronormative, and ethnocentric. The stories often portrayed on screen don’t face the oppressive narratives they continue to maintain. This especially is the case for films which surround people of color, or queer and transgender individuals whose experiences are largely obscured in mainstream media, resulting in the ongoing oppression of minorities. Non-governmental organizations like GLAAD, the Gay and Lesbian Alliance Against Defamation, post annual analyses of seven major Hollywood studios to track the growth- or lack thereof- of inclusive LGBTQIA+ representation in current films. As of 2017, only 12.8% of all films released into mainstream media “contained characters that identify as lesbian, gay, bisexual, transgender, and/ or queer”. This statistic does not show the fact that nine of those fourteen movies were representing white gay men. Only five of them included lesbian representation; none of which were found to be inclusive of transgender or non binary individuals.The outright act of ignoring an entire population in media is entirely fueled by capitalism. Profit-driven corporations thrive on the perpetuation of white, heteronormative characters and narratives in order to uphold their positions of power in the kyriarchy. The films they put out are purposefully marketed as “inclusive”, yet these

films only present a distorted version of our society. The intentional underrepresentation of certain populations, such as people of color or those who identify as LGBTQIA+, falsely implies that such groups fall below the heteronormative and white cultural standards of this country, labeling them as unimportant or lesser-than. As a result, the films perpetuate notions of a cultural hierarchy in order to maintain the socially endorsed views of those in power. But representation DOES, in fact, matter in film, especially when viewed by the young and impressionable eyes of kids who are experiencing their own ‘coming of age’. Media is highly consumed by our current generations, thus impacting these young adults in ways that aren’t apparent to most. This rang true for my own 14 year old self when I saw ‘Blue is the Warmest Color’ on screen for the first time. At the time, I hadn’t even grappled with my own queerness, seeing as it’s a topic that remains veiled in my household. Perhaps the reason for queer erasure in my family can be attributed to the Russian and Lebanese cultures my family comes from, both of which thrive on tradition, heteronormativity, and the patriarchy. Such an upbringing stunted my ability to explore my own sexuality as it took away my agency to explore the spectrum of sexualities beyond the monogamous and heterosexual binaries. As a result, I held onto mainstream media quite tightly in order to gain an understanding of queer identity, a term “used to describe and express fluid identities and orientations”.

The predominance of male gaze and heterosexual relationships is apparent in almost all films.

What I had yet to learn was that movies like Blue is the Warmest Color come from an industry based in heteronormativity. “Heteronormativity”, as defined by Cathy J. Cohen in her article on Punks, Bulldaggers, and Welfare Queens: The Radical Potential of Queer Politics, is the “localized and centralized institutions which legitimize and privilege heterosexuality as fundamental and natural within society” (440). The predominance of male gaze and heterosexual relationships is apparent in almost all films, and does not simply go away in films that intend to represent non-heterosexual, noncisgender, non-white relationships. Its presence results in the hypersexualization and dehumanization of those who do not fit into these cis, white, male boxes. In essence, the male gaze is simply an extension of the patriarchy within film; it’s used in order to maintain the male-female dynamic of subordinance. This means that women must be portrayed as weaker and dependent upon men, whereas men are displayed as strong and powerful creatures. Such a notion perpetuates the expectations of heteronormativity which Cathy J. Cohen references, intending to classify all relationships that do not fit into this binary as invalid and invisible.

The movie surrounds a sexual coming-of-age story of a 15 year old girl, Adele, who explores her sexuality after she meets a blue-haired artist named Emma. She becomes enthralled with her presence as she questions who she is and who she loves. The movie tracks the progression of their relationship, ultimately a love story with a sour ending, as she cheats on Emma with another man. It’s important to note, however, that these women are both cis-gendered and white; their love story inherently comes with privileges that many other queer folk do not have. They do not have to experience other discriminations based on race, class, or even age, that other individuals in non-heterosexual relationships have to experience. Written and directed by Abdellatif Kechiche, the film falls into GLAAD’s statistics on representation; the film falls into the 12% of all films which are queer-inclusive. Yet, the film reaches a downfall in its lack of racial diversity. GLAAD’s analysis shows that “57% of LGBTQIA+ characters were people of color”, but unfortunately, Kechiche’s award-winning film doesn’t even fall into this percentage. As a result, the movie lacks intersectional visibility for queer folk.

“None of the characters have to grapple with other aspects of their identity that converge within varying forms of oppression.” White, male-dominated Hollywood tends to only focus on a single aspect of one’s identity in films, rather than showing characters who live with intersecting marginalized identities. In the case of Blue is the Warmest Color, none of the characters have to grapple with other aspects of their identity that converge within varying forms of oppression. Both Adele and Emma are white, middle class, able-bodied women who have never had the experience of being discriminated against anything but their sexuality. Although the film shows scenes of Adele being bullied by her friends for becoming friends with someone who identifies as queer, the validity of their relationship is never questioned otherwise. This doesn’t mean to invalidate the struggles Adele and Emma had to face in their lives in order to be in a relationship; however, it does highlight the homogeneity in the film’s queer population. Much like other films, the characters lack diversity. They do not portray an accurate reflection of society, rather, they perpetuate the film industry’s notion that any

marginalized group must all face the same amount of oppression. The film, like many others, is too focused on emphasising only one marginalized identity at a time. All LGBTQIA+ individuals are essentially placed on an ‘equal playing field’ in film, and seen as equally disadvantaged, when in fact, that is not true in our society. Cathy J. Cohen’s essay tackles this very idea of homogenization that Kechiche’s film brings up. She calls this factor a “singular perspective of consciousness”, a mindset which disregards the existence of intersecting systems of power that dictate the privileges an individual holds. Although she is referencing the problems within queer politics, a movement against category-based identity politics which intends to amplify the voices of those who tend to be invisible, her commentary on the lack of intersectionality in politics directly pertains to the way Hollywood treats its representation in films. The film industry’s focus on only one aspect of a person’s identity causes the erasure of the intersecting systems of oppression which exist beyond this singular identity.

Why is it that Hollywood is so afraid to address intersectionality in movies? If film is supposed to reflect and represent society, then perhaps it is our society’s own fear to face the discriminatory and oppressive institutions we’ve created to control certain communities. Intersectionality, a term coined by Kimberlé Crenshaw, is defined as “the interconnected nature of social categorizations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage”. The very definition tends to intimidate those who afraid of confronting the systems of oppression our society continues to maintain. Considering Hollywood is dominated by white, cisgender men, acting as both the curators and viewers of film, they cannot write and create films which represent a life dominated by oppression without confronting the very privileges their own lives hold. In doing so, they would have to renounce their own power and allow those they’ve marginalized for centuries to also hold power.

The very thought of this outcome has the patriarchy quaking in their boots; however, this is the result that is required in order to achieve more representation in film and society, releasing all from marginalization and oppressive systems. As the Combahee River Collective stated, we must “realize that the liberation of all oppressed peoples necessitates the destruction of the political-economic systems of capitalism and imperialism, as well as patriarchy”(2). These systems work together in creating multiple levels of subordinate which allow white men to continue to stay in power, creating films that are white-washed, heteronormative, and racist. In constructing a new form of representative and intersectional filmmaking, we must therefore keep in mind the systems which work together to silence the voices of those not shown on film. It is even more essential, in fact, to amplify them and make sure we do not homogenize these marginalized communities just as many movies, like Blue is the Warmest Color, do.

Why is it that Hollywood is so afraid to address intersectionality in movies?

Cited Cohen, C. J. (2005). Punks, Bulldaggers, and Welfare Queens. Black Queer Studies,21-51. GLAAD’s ‘Where We Are on TV’ report shows television telling more LGBTQ stories than ever. (2018, October 25). Human Rights Campaign. (n.d.). Glossary of Terms: Human Rights Campaign. “The Combahee River Collective Statement”. (1979). Off Our Backs: A Woman’s Journal,292-300.

Janelle Monáe’s Playlist Against the Patriarchy a n m o l pat e l

Janelle Monáe is an American artist, born and raised in Kansas City. In addition to her singing career, she is known for playing movie roles in Moonlight and Hidden Figures. She is openly pansexual, stating, “Being a queer black woman in America—someone who has been in relationships with both men and women—I consider myself to be a freea** motherf*cker.” Dirty Computer is Janelle Monáe’s third studio album, released earlier this year in April. The 14 tracks are categorized into three different groups: recognizing the marginalizing treatment of society, accepting her differences that make her unique, and finally acknowledging and redefining her American identity. The following are just a few of her songs, each of which highlight injustices and celebrate freedom.

Track #1: Dirty Computer The first track, also the title track, uses the idea of a “dirty computer” to symbolize humans. We are always downloading items into our brains, transmitting information to each other. Monáe expresses that the way every individual is programmed,whether it be race, gender, or class, makes them have bugs or viruses. Through this song, Monáe illustrates the effects of having these bugs in a tyrannical society that is constantly trying to clean them out and reprogram people to the ideal model. However, she chooses to embrace the bugs that make her unique and encourages people to do the same.

“Being a queer black woman in America— someone who has been in relationships with both men and women—I consider myself to be a freea** motherf*cker.”

Track #5: Screwed This song utilizes the obvious double entendre to address power dynamics in both sex and the current political climate. While the chorus “Let’s get screwed/ I don’t care/ You fucked it all up now, we’ll fuck it all back down,” implies a carefree, flippant attitude, she flips the tone in a coda, saying, “Everything is sex / Except sex, which is power / You know, power is just sex / Now ask yourself who’s screwing you.” With this revolutionary attitude, Monáe calls out the tendency to use sex to determine the power in relationships. Within the patriarchy, we often automatically assign one person in a relationship as dominant, and the other as submissive. However, this power can lead to dangerous consequences, as suggested by researchers at UC Berkeley. The research demonstrates that those given power are more likely to act on their impulses, such as physically touching others in inappropriate ways and being more flirtatious, which can lead to cases of sexual harassment, assault, and rape. Through Monáe’s play on words, she understands this power imbalance in relationships and uses her music to encourage people to resist unjust power.

Track #6: Django Jane As a queer black woman, Monáe is marginalized by multiple systems of oppression. While all of Monáe’s songs address injustice, Django Jane specifically addresses intersectionality, or “the idea that everyone has multiple identities that give them unearned privileges and disadvantages that shape their experiences in the world.” The characteristics that shape Monáe’s experiences in the world are what she describes as the bugs and viruses with which she is “programmed.” In addition, Django Jane is rhythmically different from the rest of the album. On this track, Monáe strays from the 80s inspired, Prince-like beats, and implements a more unplugged, raw tone. Her use of rap encompasses the anger she felt toward the people in power who oppressed her and treated her as inferior. With the lyrics, “And hit the mute button / Let the vagina have a monologue,” she acknowledges the silencing of women, especially women of color, as well as referencing Eve Ensler’s “The Vagina Monologues”. This silencing is a major issue in

the domestic and workforce worlds. Maritza I. Reyes’s, “Professional Women Silenced by Men-Made Norms” illustrates the many ways women are silenced in the workforce, particularly by their coworkers and superiors. Similarly to Monáe, Reyes encourages women to face their fears of speaking up about their experiences, finally expressing everything the patriarchy has prevented them from saying. Monáe also confronts American colonization through the lyrics, “They been trying hard just to make us all vanish / I suggest they put a flag on a whole ‘nother planet.” Like Haunani Kay Trask in The Color of Violence, Monáe is arguing that colonization was the historical process, but genocide was the official policy. Furthermore, Monáe and Trask criticize how, because of this colonization, violence and racial prejudice become the normor in the words of Trask, “as American as apple pie.” This extremely personal and raw anthem, exposing the reality of intersectional oppression, is a brilliant form of protest.

This extremely personal and raw anthem, exposing the reality of intersectional oppression, is a brilliant form of protest.

Track #7: Pynk Pynk is an anthem dedicated to celebrating women. Monáe describes all the nooks and crannies in which the color pink is found in nature, using it as a way to embrace the beauty in a society that marginalizes women’s bodies. The song is accompanied by a beautiful music video, with Monáe wearing parachute “vagina” pants and embedding powerful phrases such as “Sex Cell,” and “I Grab Back”. It is also a powerful queer narrative, with imagery and innuendo

of women loving other women. Monáe tears down the notion that female biological processes are inferior to that of their male counterparts, thus making women feel ashamed of their anatomy. The Egg and the Sperm by Emily Martin addresses this problem as well, noting that people are often taught in school that vaginas are wasteful and that menstruation symbolizes failure. Both Martin and Monáe recognize the ridiculousness of these claims and stereotypes. In a culture that shames vaginas, Pynk is a liberating and celebratory song.

HEALTH, BODIES, & BEAUTY

Charina Tries: 5 Days in a Binder

charina hanley

Who? My name is Charina. I am a pansexual nonbinary person who also identifies as a woman. I use she/her and they/ them pronouns, and have no preference between the two. I have a cisgender, straight boyfriend of four and a half years, and I consider myself his girlfriend. I often present as femme, but also like to appear more androgynous when I desire. What? This is a challenge I have set for myself where I must wear a binder for five consecutive days with every outfit. The only times I am permitted to not wear it are during exercise, showers, and sleep.

One of my gender expression idols is Rain Dove, a gender capitalist model and activist. As a gender capitalist, Rain makes money by being able to capitalize on their ability to present as both male and female in runway shows and photoshoots. They are very outspoken about how their various gender presentations impact how they are treated by society, and they are a fierce advocate for LGBT+ rights. My goal is to be able to lead by example like Rain does, and defy beliefs supported by pseudoscientists such as John Money, who adamantly believe that people are unable to survive in the world if they are not within the norms of sex or gender. People who subscribe to Moneyâ&#x20AC;&#x2122;s theories often encourage people to fit into the gender binary and to pursue surgery to fit in certain boxes. But as someone who desires no surgical interventions, I want to challenge that. I want to show that people who do not fit into the binary can thrive in modern society, and that the solution lies within social education rather than medical intervention. I do not want to be pathologized, but rather seen as one of the many variations on the gender spectrum.

...The solution lies within social education rather than medical intervention...

Why? The purpose of this experiment is to test my relationship with my body and my identity. I have a confusing relationship with my breasts; sometimes I love how feminine they make me feel, and sometimes I wish they would disappear. As a nonbinary person, my feelings of gender tend to fluctuate, and Iâ&#x20AC;&#x2122;d like to be able to express my gender to reflect whatever feelings I am having that day.

Over a year ago, I purchased a binder from an acquaintance in a queer Facebook group. I knew that the binder would allow me to have more options for my presentation, and I was looking forward to that freedom. That initial excitement quickly faded into fear and anxiety, as I became concerned with how presenting differently could change my relationships. Would people ask me where my boobs went? Would people start to only use they/them pronouns when I wore my binder? How would my boyfriend feel? There was too much unknown. So, I wore the binder once on Halloween when I went out in full male drag, and it has been hanging in my closet, untouched, ever since.

But before I begin this journey, I think it’s important to note when I decided not to…. Tuesday Met with Japanese diplomats over lunch to discuss disability disclosure in academia and on co-op. I was super nervous and afraid of saying something stupid in front of people of international stature. My gut instinct was that my potential androgyny would distract people from what I was saying, as if my lack of breasts would be louder than my words. So, I put on some foundation, mascara, a blouse, jacket with flared sleeves, slacks, flats, and earrings. Easy. Readable. Presentable. Professional. That evening, I had an even more important event to attend: my honors society’s keynote speaker event. I would be on stage, introducing Drew Lynch to our audience, and encouraging people to come to the rest of the events lined up for Invisible Disabilities Awareness Week. “Today is not the day to wear a binder”, I told myself. “Enough is already going on, you don’t need to make it more complicated.” I put on a velvet bellsleeved dress, a full face of makeup, and heels.

Wednesday I am currently dealing with shoulder and back pain, so it was surprisingly difficult to get the binder over my head and squeeze my chest into it. It made me think about my physically disabled queer comrades, and how binders could be completely inaccessible to them. It took a few minutes to shuffle things around in the binder until it looked right to me. My nipples are in my armpits as I am writing this. Today’s outfit: black skinny jeans, black t-shirt underneath a men’s sweater, denim jacket, and timberland boots. I wear this outfit all the time, but never with a binder. I definitely feel like not having breasts looks better with the outfit.

My breasts kept shifting forward which just made it look more like I had smaller breasts rather than no breasts. This was exacerbated by the natural outward curve of my chest plate due to a congenital abnormality. I felt really frustrated by this whenever I looked in the mirror from the side, and I felt like I was failing at this challenge I gave myself. I also felt like my lack of chest directed more attention to any ounce of fat on my stomach, which, as someone who has a terrible relationship with their stomach, did not feel great. I wore my sweater as much as I could to hide my stomach.

Thursday This morning, I decided to try a new strategy: duct tape. My hope was that by taping my breasts to the side, they won’t shift once they’re squeezed into a binder. At this moment, I am definitely frustrated by my breasts. They’re perky and really don’t have much room to travel anywhere on my body. The duct tape isn’t that noticeable when I am sitting still, but I definitely notice some issues with mobility while stretching. By the end of the day, I was extremely uncomfortable and my skin was irritated. Removing the tape was very painful. I do not recommend this tactic for more than a couple hours. The sweater I chose to wear was also too thin, which made it look like I was wearing a sports bra, rather than hiding my breasts.

After some self-reflection, I realized that a lot of my frustrations were due to my own internal struggle of not feeling nonbinary enough. I have a unhealthy desire to confuse people with my gender presentation. This is not a reasonable goal, because it depends on the interpretations of other people. Instead, I want to express myself in ways that make me happy, without considering what other people think. Even if I appear binary, I have to work on accepting that I am nonbinary because I feel that way inside. At night, I had a Halloween/Birthday party at my apartment. Luckily, I had planned ahead and picked out a costume that would work with my binder: Todd Chavez from Bojack Horseman. Things would have been a lot more difficult if I had not chosen a male character to dress up as. Saturday Went to brunch with friends, and wore a blouse and skinny jeans. I did not like how my flat chest looked in the blouse, so I draped a scarf over my chest to hide wrinkles from the binder. My friends who were not aware that I am doing a binder experiment did not seem to notice anything different. Seems like I am a lot more self-conscious about my breast size than I need to be.

I realized that a lot of my frustrations were due to my own internal struggle of not feeling nonbinary enough

Friday I felt hopeful today. I wore a loose sweater with some black high-waisted skinny jeans. The sweater was thick enough that you couldn’t see the lines of my binder, and it just looked like I had a tank top on underneath. This was definitely an outfit I could see myself wearing again.

In the afternoon, I made the trip to the suburbs to spend the night at my parents’ home. Before arriving, I decided to give my mom a warning about the binder, just saying “I’m writing an article on a trial I am doing with wearing a binder, so for now just a heads up I have no boobs”.I didn’t want it to be a whole scene when I got home, but at the same time, why did I think they would care so much about my boobs?

I hope that my ability to openly discuss my identity, body, and insecurities will encourage others to be more open-minded. Sunday Rode to Western Massachusetts with my mom to visit my grandparents for the afternoon. I was curious to see if they would notice anything different about me. When I am wearing a sweatshirt, I feel like the change is a lot less noticeable, and since it was freezing, I never took it off. No one said anything. Conclusion There has definitely been some added comfort during these past five days when explaining to people that this is an experiment. It’s almost a way to ignore how my identity may play into what I am doing, so the focus turns away from a topic I have not yet grown 100% comfortable discussing. It’s not that I’m uncomfortable with my non-binary identity, but I am not yet confident explaining it to people who are not queer. When talking with queer people, sometimes it’s as easy as saying “gender is stupid and I’m tired”, and people know what I mean (many reference to the viral screenshot from this Contrapoints video from 2016). With non-queer

people, I feel pressured to have a much more nuanced statement prepared, especially for those close to me. I often don’t have the energy or confidence to make these nuanced statements. With strangers, I was also concerned with professionalism and presentability. I was brought back to concepts from McIntosh’s Invisible Knapsack, especially the idea that “professionalism” means presenting in socially acceptable ways: white, Western, wealthy, and as I experienced during this experiment, binary. I will definitely not be wearing my binder every day, but I will be more comfortable including in in my options when I get dressed in the morning. I am glad that I am giving myself another opportunity to experience gender euphoria, no matter what I am feeling. This experiment has made me more comfortable presenting to others more androgynously, now that I feel that I will not be judged by those close to me. I hope that someone else reading this piece will learn something, either about themselves or about their gender non-conforming comrades. I hope that my ability to openly discuss my identity, body, and insecurities will encourage others to be more open-minded.

Fair and Lovely Importance of Fair Skin in India v i d h ya r av i s a n k a r

“You have become a lot darker than the last time I saw you.” Whether it was Indian movies or people in real life or advertisements, I was often bombarded with images of female actresses with fairer complexion and the importance of having fair skin. Many people I knew would often use Fair and Lovely, which is a moisturizing cream that helps lighten skin tone or use white powder on their face to look fairer. The importance that was placed on the color of skin was tremendous.

in India, as black and darker skin tones were used to describe many heroes and even gods at the time. Mishra also discusses the depiction of Krishna who was an incarnation of the Lord Vishnu as a “dark hero” in many Hindu texts, and the “word Krishna itself means ‘black’ in Sanskrit”. Furthermore, Draupadi who is the female lead in the Hindu epic Mahabaratha is also described to be a “black and beautiful woman”. In many ancient texts, skin color was irrelevant to the acceptance of beauty and status. The dark color of one’s skin was used as a positive distinguishing characteristic of someone, unlike the current society.

“As a direct result of colonialism...Indians are evaluating their own people and culture based on western ideals and beauty standards.”

As Neha Mishra writes in her article “India and Colorism: The Finer Nuances”, “Most Indians show apparent ignorance about the practice of exclusion and discrimination based on the skin tone of a person although it is a deep-rooted problematic practice embraced by both the oppressor and the victim.” Skin color is not discussed as a problem in India, instead, people have accepted that their skin is darker toned, and work on making themselves become fairer. This shows the prevalence of colorism, which is defined as “a form of prejudice or discrimination in which human beings are treated differently based on the social meanings attached to skin color” according to the Dark is Beautiful movement. Impact of Colonialism It is suggested that during ancient times and prior to British colonialism, darker skin was widely accepted

In Theories of Gender and Race, the author Londa Schiebinger talks about how black people were often compared to apes. Colonizers wanted to investigate “into the exact relationship among apes, Africans and Europeans”. Similarly, in the article “India and Colorism: The Finer Nuances” the author describes the British as people who “claimed themselves to be a “superior” and “intelligent” race; consequently, they were born to rule the “inferior” and “black colored” Indians who were more akin to crude animals than humans.” In both cases, the emphasis on skin color and the fact that those who are of a darker complexion are inferior has been embedded into a culture over a long period of time.

The complexion of a person during and after British colonialism was based on the type of work that they were doing. This was further dependent on the caste they were a part of. Normally, Brahmins who were a part of the higher caste didn’t have to work in the fields under the hot sun, and therefore of a fairer complexion, in comparison to Dalits who were part of the lower caste and had a darker complexion. As a direct result of colonialism, I think that many Indians are looking at their skin color based on the influences of the western world. This can be considered a different form of ethnocentrism, where Indians are evaluating their own people and culture based on western ideals and beauty standards. The “idea of the superiority of the West” which Mohanty describes in “Under Western eyes: Feminist scholarship and colonial discourses” has been engrained when it comes to describing what the ideal Indian woman should like. The emphasis, in this case, is on the color of their skin.

The Stigma of Having Dark Skin One of the well-known characteristics of Dravidians (South Indians) are their darker skin color, and this is considered to be an unattractive feature. In his book “Cage of Freedom: Tamil Identity And The Ethnic Fetish in Malaysia,” the author Andrew C. Willford discusses the idea that to many Indian men, a fair wife can be considered as a “trophy”. Furthermore, the color of your future wife’s skin may be one of the main reasons to consider or reject a marriage proposal. Many men would receive criticism for choosing to marry a girl who has a dark skin tone. According to Mishra, marriage proposal advertisements often still say things along the lines of “Bride required for… seeks fair qualified…girl.” Furthermore, lines that are still used to complement or comfort women are “she got lucky he married her despite her [dark] complexion.”, as seen in the article Bleached Girls: India And Its Love For Light Skin. This is used to put many women down and negatively influence their self-esteem from a young age.

Black is the color that is representative of the Dravidian group which stands for a more progressive view on key issues in the state of Tamil Nadu, India. It is in the same place that skin color is ridiculed the most. In the article “South Indian Attitudes Towards Dark Skin Is The First Frontier In Fighting Discrimination,” the author G Pramod Kumar addresses the former member of Parliament Tarun Vijay who called “south Indians “black people” … to prove that India was not racist.” To rebut this point, a member of a political party in the state of Tamil Nadu, replied saying that “all south Indians were not black…and that two former chief ministers of state were fair”. Rather than addressing the problematic statement, his message was that South Indians were also fair-skinned. This is an example of how political parties end up ignoring the issue of colorism. Willford also says that “In the entertainment industry, having a darker complexion is considered to be a serious handicap.” Though this book focuses on Malaysian Indians, this is also applicable to those in India as well. This is also a cause for concern for those in India. Oftentimes, the only depictions of darker skinned Indians in cinema are comedians. Darker skin is generally made fun of and is considered a joke. There is a Tamil movie comedy which exposes such misconceptions as well by mocking that “the fairer person will not tell lie”, which is deep rooted in Indian society. Almost all actresses that are present in Indian cinema are of a fairer skin tone. It is almost as though there is no place in the media to represent those who have a darker skin tone. It is also important to note that around the world women who have a lighter skin tone have “more education, higher salaries, higher level position, and experience less discrimination in the workplace” as addressed by Sims, Cynthia, and Malar Hirudayaraj in their article “ The impact of colorism on the career aspirations and

“Self-stigma… the biggest stumbling block to fighting any form of discrimination.” career opportunities of women in India.” This needs to be addressed in order to provide more opportunities and in order to this “organizations must be more cognizant of the colorism issue in many of their human-resourcerelated procedures”. It is essential to understand and acknowledge that colorism is a big issue to bring about any form of change. Dark is Beautiful Dark is beautiful. This is a movement that started in 2009 by Women of Worth (WOW) in Chennai, India, and their goal “is to reinforce the fact that every person, no matter what the color of their skin, is beautiful.” Their aim is to educate people about the skin color bias that is present in India. The actress Nandita Das who is the face of the “Dark is Beautiful” campaign in India made a very relevant point when she said that the “whitening cream developers did not create Indians color bias and insecurities, but have “cashed in” on it, creating a “vicious circle” in the article “Dark is Beautiful movement takes on India’s obsession with whiter skin.” I completely agree with this statement. Whitening creams started long after the darkness of one’s skin became an issue. It is important to address the issue that one’s skin color should not be the basis of determining how much respect and recognition is deserved. “Self-stigma…the biggest stumbling block to fighting any form of discrimination.” India is beginning to take small steps to fight the issue by bringing awareness to the importance of the current situation. There is still a long way to go, but change is steadily happening.

Rethinking Sex Ed p i p pa w h i t e

So your high school doesn’t have comprehensive sex ed. Don’t worry, you’re not alone. I spent my freshman year sex ed class watching videos of cocaine addiction and playground bullying. It was my teacher’s last year and she had decided to opt out of the sex-ed portion of the curriculum. So instead of getting accurate information in a classroom setting I instead took to the internet to learn about sex ed. My hope in sharing these resources with my readers is that they will be able to learn the information that is intentionally withheld from us with in our education system. > If you’re wondering what percent of young adults are unaware of the risk they run by not receiving a formal education on sex visit: https://www.cdc.gov/healthyyouth/sexualbehaviors/index.htm. > If you need help finding the right birth control for you and are confused how to get it, check out: https://www.bedsider.org/where_to_get_it. > If you’re looking for a platform that delves into topics ranging from sexual behaviors to general identity at the adolescent level look to Eileen Kelly’s online magazine that collects narratives from peers, visit: https://www.killerandasweetthang.com. > If you’re looking for online forums to ask questions and get accurate, inclusive information about sex, health, and relationships, visit: http://www.scarleteen.com/ > If you want to help change the current state of our sex ed legislation at the state level of Massachusetts then read up on the “Healthy Youth Act” legislation that is to be passed in Massachusetts: https:// www.plannedparenthoodaction.org/planned-parenthood-advocacy-fund-massachusetts-inc/ issues/healthy-youth-act. > If you need to locate a health center close to you that would provide you with health services that may not be provided by your general practitioner check out: https://www.peerhealthexchange. org/resources/boston. By the end of my time in high school I had brought this problem to my principal who reached out to our district educator in order to make sure that my freshman year experience was not repeated. All it takes is the initiative to appeal the administration’s common sense. Show administrators the statistics that are available on Center for Disease Control and Prevention where it states that of the 40% of high school students who have had sexual intercourse 36% of these couples did not use a condom and even scarier 14% of the couples did not use any method of birth control. If sex ed, even the most basic version, were to be included into a school’s curriculum these statistics would decrease. No young adult deserves to be unaware of the dangers that arise from misinformation and even worse complete avoidance.

#DoctorsAreDickheads: Medical Violence Today amanda barbour

Ask any woman you know, and she (or a friend) likely has a story about how a doctor didn’t address her pain, or prioritized potential reproduction over her current health needs. Ask any fat person, and they likely have a story about how they were shamed by doctors for their weight, regardless of the health issue they walked into the office to address. Ask any person of color, and they likely have a story about how a doctor ignored their pain, made decisions for them, and employed racial stereotypes and microaggressions. Ask any trans person, and they likely have stories about navigating a hostile medical system that doesn’t recognize their gender and tries to reinforce societal views of “normal” sex. In short, medical systems often ignore the unique needs of marginalized groups. The hashtag #DoctorsAreDickheads, which features many of these horrifying stories, has been trending on Twitter since October 23, 2018, and highlights a system of medical violence that disproportionately affects marginalized groups. Started by chronically ill people, the hashtag highlights the power afforded to medical institutions and how fatness, race, gender, and disability disadvantage people from receiving comprehensive and compassionate healthcare.

superiority. In “Dueling Dualisms,” Anne Fausto-Sterling critiques the creation of binary sex and gender and the way that physicians have “help[ed] the normal take precedence over the natural”.” Instead of acknowledging that variance within a species is natural , doctors enforce “normal” binary sexes by erasing intersex individuals, and in doing so they help uphold patriarchal and sexist standards. As most scientists and doctors continue to be white men, are educated by white men, or work in a system controlled by white men, it’s no coincidence that medicine today is based largely on knowledge informed by biased science. One significant factor that contributes to this problem is that it is shockingly easy to discredit data that does not fit with institutional or social knowledge. For example, research has shown that diets do not work, and in fact, 95-98% people fail in their attempts to lose weight. This data was established in 1959, and yet, 60 years later, the number of doctors that tell people that their fatness is a personal failing and that they need to try harder is overwhelming. Search #DoctorsAreDickheads and “fat” on Twitter, and you can read story after story of people who have been ignored, shamed, and misdiagnosed by doctors who fail to see beyond their fatness. After they have spent enough time being failed by the system, many fat people stop seeing doctors at all because it is either unhelpful or actively harmful. Research from Erin Harrop at the University of Washington has found that fat women with anorexia wait 13.5 years before diagnosis, whereas thin women wait an average of 3 years, largely because fat women do not fit the“classic” anorexic image of a thin white woman.

“History shows that sexism, classism, racism, and ableism are entrenched in the medical system, both in the way doctors are educated and the way they wield power as experts...”

While individual stories shared through tweets are just that--individual--the trending hashtag as a whole is indicative of intersectional systemic issues. The power of doctors today has been fostered by a medical institution with a long history of oppression. In “Theories of Gender and Race”, Londa Schiebinger highlights how white male scientists studied human anatomy with a focus on white male bodies. White women and black men were only studied in opposition to highlight differences that supported social ideas of white male

A second compounding issue is that doctors are much more likely to dismiss reports of pain from women, especially black women. This is a stereotype with a long history. For example, slave owners declared that black women didn’t feel pain during childbirth to justify extra labor. J Marion Sims, known to some as the “father of modern gynecology,” performed experimental, unanesthetized surgeries on black women who were enslaved because they could “tolerate the pain.” Black women were dehumanized, mistrusted, and exploited because it was socially advantageous to ignore their pain. Black babies are over twice as likely to die than white babies, and black mothers are 3-4 times more likely to die than white mothers. Not only does systemic racism cause more stress that can lead to dangerous conditions like hypertension and

pre-eclampsia, but social bias against black women leads doctors to dismiss concerns as attention-seeking exaggerations or requests for unnecessary pain medication. A 2016 study from Hoffman, et al, about racial bias in pain assessment reported that medical professionals who have false beliefs about biological differences between black and white people are more likely to underestimate black patients’ pain levels and subsequently provide less pain treatment. When black women experience pain during pregnancy or pain due to chronic illness, they are often not given adequate care. Misdiagnosing or ignoring problems like these can lead to debilitating pain for years and can often create irreversible and fatal complications, and with this in mind, saying that #DoctorsAreDickheads seems like an understatement.

Marginalized people already have barriers preventing them from receiving medical care, such as high costs and inaccessible locations, and when #DoctorsAreDickheads, patients are unlikely to attempt to access medical care again. Marginalized people already have barriers preventing them from receiving medical care, such as high costs and inaccessible locations, and when #DoctorsAreDickheads, patients are unlikely to attempt to access medical care again. The creation of the medical institution as it exists today is dependent on capitalism and profit, and it is based on science that is informed by sexist, racist, and ableist social bias. In “Medical Violence Against Women of Color and the Medicalization of Domestic Violence,” Ana Clarissa Rojas Durazo describes a Medical Industrial Complex that “reflects, legitimates, and promotes capitalism, racism, colonialism, and sexism.” She cites examples of medical violence that include forced sterilizations and undiagnosed diabetes in black and Latina women. #DoctorsAreDickheads reiterates these examples of medical violence in countless forms and shows that the problem has not been resolved.

When do marginalized people get access to comprehensive and sensitive healthcare? History shows that sexism, classism, racism, and ableism are entrenched in the medical system, both in the way doctors are educated and the way they wield power as experts. The #DoctorsAreDickheads movement isn’t the first time people have spoken out against mistreatment and violence at the hands of medical professionals. However, leveraging widespread internet platforms like Twitter may allow for a broader audience to witness and understand the horrifying and painful experiences that so many people endure. As Dominique Vaz says in one tweet, “People’s lives and wellbeing are more important than someone’s feelings being hurt on Twitter. And the purpose of the hashtag is not hurt anyone’s feelings. It’s a way of being heard and bringing attention to these issues when no one wants to listen. #doctorsaredickheads” Perhaps recognizing the sheer size of the problem will help engage people and foster coalition-building to dismantle the current system and build a new one truly focused on health and care.

RESOURCES

Contributors Editing Team •

Amanda Barbour

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Victoria Micha

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Schon Bediako

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Madeline Rogers

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Cecelia Bolon

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Kelli Small

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Claudia Chaneski

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Amrita Suresh

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Charina Hanley

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Zoe Vanasse

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Simon Kay

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Grace Woodward

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Sophie Langlois

Launch Party Planners •

Ifteda Ahmed-Syed

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Saiesha Hardasani

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Ashraf Bade

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Brianna Pereira

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Hayes Bortz

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Vidhya Ravi Sankar

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Lucas Calero

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Molly Silverman

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Ghida El-Solh

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Annabel Snidow

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Megha Gupta

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Gordon William Russell

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Anastasia Haidar

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Pippa White

Layout and Design Team •

Izabella Bankowski

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Eloise Coly

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Anmol Patel

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Ben Simonds-Malamud

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Pooja Singh

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Shantih Whiteford

Resources On-Campus Organizations •

Peer Health Exchange

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Acting Out

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Progressive Student Alliance

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Northeastern Pride

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Students Against Institutional DIscrimination

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Sexual Assault Response Coalition

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Northeastern Black Student Association

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SHARE-

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Social Justice Resource Center

Sexual Health Advocacy Resources & Ed.

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Active Minds

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Students for Sensible Drug Policy (SSDP)

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"Delta Alpha Pi Honors Society

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Latin American Student Organization (LASO)

(Honors society for Students with Disabilities) "

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Rare NEU (focused on rare diseases)

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Behind the Smile

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Girls' LEAP

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Strong Women Strong Girls

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Mixed Student Union

Off-Campus •

Deaf Inc.

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Fenway Health

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Boston Area Rape Crisis Center

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Big Sister Boston

(nonprofit for mentoring low-income girls)

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Boston Health Care for the Homeless Program