Winter 2019: The Liberty Issue by The Peacock Magazine

WINTER 2019 / VOLUME 9.1 A MAGAZINE ON THE CULTURE AND ASPIRATIONS OF INTERNATIONAL YOUTH Editor-in-Chief Kathleen Sharp Deputy Editor Amy Rouse Artistic Director Stella Richman Photography Director Isala Gray Marketing Director Mae Chabrunn Editorial Advisor Marc Feustel Illustrators Stella Richman Magdalen Kligerman Katia Novak

Staff Writers Jill Campbell Cristina Diaz-Pena Jessica Fowler-Cruz Melissa Del Carmen Gomez Isala Gray Josi Jimenez-Pennington Rosie Liu Kayla Lopez Lauren Nanes Amy Rouse Samira Safarzadeh Sofia Smeigh Amy Thorpe Photographers AlizÃ©e Chaudey Alexandra Dvorchak Isala Gray Inanna Greenhill Clara Prado Stella Richman Amy Rouse Samira Safarzadeh Kathleen Sharp Amy Thorpe Contributing Writers Isabel Guigui Clara Prado

table of contents 6

8 10 14 16 18

Hits of the 2010s The breakout artists and biggest hits of the decade

What Does Liberty Mean to You? The diverse cultural connotations of liberty around the world

Student Spotlight Meet your president, Alfio Lococo

Hang Ten in 2020 The Olympic Committee welcomes five new sports

Lady Liberty Everything you need to know about France’s greatest gift to the US

The Invitation-Only Pipeline to USC What will the Trojan Transfer Plan’s legacy be?

22 27 30 34 40 44

A New Face to the World’s Oldest Profession Sex workers don’t need to be saved, they need to be seen

The Art of Complimenting Men Who knew flattery could be so complicated?

Paris Persists: A Photo Essay Recent hardships afflicting the French capital bring to light its people’s strength

We’re Still Here Shedding light on contemporary Native American identity

A Modern Reformation Giving mental health a seat at the table

She Wore, He Wore Who says boys can’t wear dresses?

48 52 56 60 64 66

Making an Impact How to decide where to volunteer?

Picturing Freedom Six photographers’ takes on this issue’s theme

More Than Fire The massive forest fires sweeping the Amazon are just the tip of the iceberg

Expatriate or Immigrant? How one word changes everything

Much Ado about Mulan Disney’s live-action version of Mulan is already attracting some unexpected attention

Go Bananas! Get inspired by these easy-tofollow Korean, Ghanaian and Ecuadorian recipes

70 72 76 78

An Unfashionable Dilemma The true cost of cruelty-free leather

Bienvenue Chez Moi Three students welcome us to their Parisian cribs

Big Little Plastic Why are straws suddenly public enemy number one?

Dreaming of a Green Christmas It’s the most wasteful time of the year

LETTER FROM THE EDITOR

ive me liberty or give me death!” In 1755, Founding Father Patrick Henry spoke this final line after urging his peers to take up arms against the British monarchy. The audience remained silent as Henry took his seat, stunned by the caliber of his speech. That speech and final cry for liberty roused something in the men listening to him. Other leaders in the room, including Thomas Jefferson and George Washington, decided to provide troops to form the Continental Army which would later be victorious in its fight for American independence. Liberty is a concept often embodied but rarely discussed. In its purest form, liberty is the power to act as one pleases. It’s autonomy, it’s a right to self-determination. Liberty wanes when we become complacent. We must constantly reconsider liberty so we can treasure the liberties we often take for granted. I remember that upon hearing Henry’s speech in elementary school, I thought his closing remark was exaggerated. I mean, “give me death,” really? While following current events some fifteen years later, I better understand what he meant. Deemed the year of the street protestor, 2019 has seen incredible protests and riots against oppression from government and increasingly powerful corporations. From Hong Kong to

Santiago and from Tbilisi to Beirut, men and women have taken to the streets to stand up to unjust authority. They want justice, they want liberty. The global images coming from these major protests—protestors grappling with policemen, being beaten and dragged down the street, chanting and waving banners—move me to tears the same way Henry’s poignant address moved his audience to a stunned silence before they rallied to take up arms. Just looking at these images, I see those protestors’ bravery. I know that they’re rioting to take back something fundamental that has been stolen from them. Their actions prove that many of them would welcome death before submitting to tyranny. Journalism such as this—that tugs at your heartstrings, that inspires you to take up arms, to fight alongside your fellow humans— is good journalism. It holds power accountable and champions the truth. The Peacock magazine chose this issue’s theme so we might prompt our readers to critically evaluate their own notions of liberty. Isabel Guigui asks seven people from around the world—including a Syrian student, a Malian woman and a Turkish woman—what liberty means to them in their respective languages and cultures. Josi Jimenez-Pennington interviews three men who choose to dress outside the dictated rules of men’s fashion. Our cover story, “We’re Still Here”, by Melissa Del Carmen Gomez sheds light on contemporary Native American identity and culture. She proves that despite being often neglected in politics and misrepresented in the media, Native Americans are not only still here but have always been here fighting for their rights, the Earth and the preservation of their culture. Clara Prado calls attention to the ecological crisis in her home country Brazil. The fires set in the name of agribusiness are not only rapidly destroying the Amazon but also the rights of future generations to a world that still has green forests, clean air and clean water. In “Paris Persists,” Amy Thorpe shows a fundamentally Parisian approach to adversity. Sofia Smeigh evaluates the impact of the labels “immigrant” and “expatriate” on foreigners’ ability to integrate into new countries. Samira Safarzadeh curates six students’ photography that visually depicts their personal understandings of freedom. Collecting and assembling these pieces and

the many other wonderful works of journalism featured in this issue has been a privilege as Editor-in-Chief. I believe that, at least in its youth, every generation sees itself as the most important generation born in recent history. But when reading these articles and bearing witness to the hundreds of protests organized by young people, I know my generation is one which is aware, which is revolutionary, which is powerful. We are important and we refuse to blindly accept or bow down to authority. We embody the thirst for liberty that is a condition of the human spirit. Here’s what I’d like to change of Patrick Henry’s philosophy: we will not be given liberty. We will take it. Yours faithfully,

Kathleen Sharp Editor-in-Chief

An immense thank you to Art Director Stella Richman, Photography Director Isala Gray, Deputy Editor Amy Rouse and Faculty Advisor Marc Feustel for their tireless work in the making of this magazine. Many thanks as well to our printer Reynald Lecompte at Tanghe Printing. This publication would also not have been possible without the funds and support from the administration of the American University of Paris and the Student Government Association, thank you.

Grammy Best New Artist Runner Up 2013 Frank Ocean

Top Chart 2010 Pop: “Tik Tok” by Kesha Hip-Hop/R&B/Soul: “Un-Thinkable (I’m Ready)” by Alicia Keys

HITS OF

Top Chart Songs 2011 Pop: “Rolling in the Deep” by Adele © DFree / Shutterstock.com

2010 2011 2012 2013 2014 Top Chart Songs 2012 Pop: “Somebody That I Used to Know” by Gotye ft. Kimbra

Grammy Best New Artist 2012 (+runner up) Bon Iver Nicki Minaj

Hip-Hop/R&B/Soul: “Love on Top” by Beyoncé © DFree / Shutterstock.com

6 © Jaguar PS / Shutterstock.com

THE 2010s

Grammy Best New Artist Winner 2019 Top Chart Songs 2017 Pop: “Uptown Funk” by Mark Ron- Dua Lipa son ft. Bruno Mars

Top Chart Songs 2016 Pop: “Love Yourself” by Justin Bieber

2015 2016 2017 2018 2019 © DFree / Shutterstock.com

As we approach the end of the decade, let’s take a moment for some musical nostalgia. Here’s a look back on the past ten years’ worth of breakout artists and biggest hits. By Josi Jimenez-Pennington

Top Chart Song 2018 Drake “Gods Plan”

Top Chart Songs 2019 Pop: “Truth Hurts” by Lizzo Hip-Hop/R&B/Soul: “Truth Hurts” by Lizzo

Top Chart Songs 2014 Pop: “Happy” by Pharrell Williams

WHAT DOES LIBERTY MEAN TO YOU? By Isabel Guigui

आज़ादी

in Hindi, as explained by Husam, 22

When I think of liberty and I think of azadi, it really centers around the partition and what happened in India and Pakistan as well. It also reminds me of what’s happening in Kashmir right now. I see azadi in terms of struggle, but unfortunately, I also see it in a light that I feel like our people never really got to true freedom and were always fighting for azadi. Do you think that’s how that word would be understood throughout India? I think it depends. I think that the more conservative, right wing people that support Modi believe India is free, because for them there is azadi, while people who are more liberal probably wouldn’t. The thing is, we are a secular country and yet beef is banned. That doesn’t really seem like freedom to me. There was also a very famous Indian poet who talks about the 1947 partition of India and Pakistan, when they got free from the British Empire, and he, in a very beautiful way, explained how there is light, but it feels like it’s battered light. It feels like there’s a stain over it from all of the people who died, and all of the violence. He questioned, “Is this what freedom actually is?” For me, I kind of look at that and I question what’s happening in India right now, and I ask myself if is this truly freedom, if this is truly azadi? It is something that was chanted over and over again during the freedom fight as well. So, when I hear azadi, I automatically don’t see it as the same as freedom, because I really see it in the context of India.

in Arabic, as explained by Mohammad, 26 Freedom has different meanings. In Syria, we don’t have the free will to do whatever we want. To be free, to speak about how you feel, to do what you want: that’s what we asked for in the revolution, but the government was hard on us. They didn’t accept that. So, would you say that it’s a very loaded word in Syria? It is. It’s very culturally embedded? Yes. And would you say it has more of a positive or a negative connotation, today? Today, it has a positive thing. Because the war is bad, everyone left their country. There are Syrian people outside the country, and they open their eyes: they can see the difference, how they were under control and how they live life now, more free. Now they can speak freely. As human beings, they aren’t afraid of anything. The Syrian people after the revolution left their country not because they want to leave but because they have to be alive, to see, to be a human being like other people and they can tell the difference between now and before. It has positive and negative things also, you know? Losing things, losing your home, being far away from your family, having it hard to go to see them... But that also gives you a new opportunity to succeed, to learn. There’s a lot of people who I know who were in Syria, but they left and now they succeed, they do a great job for the community in different countries.

YAIRAIMAYONRONYA in Bambara, as explained by Hama, 36 Liberty in my native language is “yairaimayonronya.” We have the same definition of liberty as the Westerners, but the difference is that our liberty has limits, which are our traditions and customs. The historic significance of liberty in my country is the September 22, 1960, the day when Mali took its independence. Can you tell me a bit more about the customs and how they limit liberty in your cultural context? It means that if you want to do something, first you have to see if it’s OK within the norms of our traditions and customs. If not, you have to give up on it. In that sense, liberty in Mali is limited.

LIBERTÉ in French, as explained by Ludovic, 39

It would be an understatement to say that it’s the favorite and most important word of the French language! It’s the first word of the motto liberté, égalité, fraternité and it’s the quest for liberty that drove the people to the French Revolution. Liberty is above all the right of the people to live freely and choose their fate. Liberty is linked to another word, just as important to the French: love! And so, every French person carries in them the love of liberty that we find in many poems (‘Liberté, oh, Liberté chérie’) and in a couplet in the national anthem. But as we have to coexist in this space of individual liberties, all schoolchildren learn by heart the following phrase: “the liberty of one stops where the liberty of another begins...”

FREIHEIT in German, as explained by Jurgen, 57 Freiheit is deeply anchored in the German psyche as religious freedom, political freedom and freedom of thought going back to the Enlightenment. It is still puzzling to many how the country of Goethe and Kant could have established Nazism, one of the most oppressive systems in world history, denying citizens most freedoms. After WWII, West Germany declared itself free while East Germany became a Soviet satellite, restricting many freedoms, including freedom of travel and freedom of expression. “Freedom” became a main slogan for demonstrators who eventually brought down the Berlin Wall in 1989, thirty years ago. But as it turned out, many were really looking not so much for political freedom, but for the comfortable lifestyle of the West. For millions of East Germans, the dream of freedom turned into mass unemployment and social problems. For them, freedom now has a bitter aftertaste, and some even long for the safety of communism, despite the lack of freedom. This is how far-right populist parties have thrived in parts of former East Germany.

자유

in Korean, as explained by Taehoon, 31

Written in Hangeul, 자유 is pronounced as “jayu.” The first letter means “self” or “oneself” and the second letter means “reason” or “arising from.” Political freedom is what Korean people have long sought after. The 35 years of Japanese colonization and the several military regimes after the Korean war made it so that the Korean people finally chose their first civilian president in 1992. The understanding of the word would have evolved historically from “the independence from Japan,” to “protection from the Socialists” to “the freedom to vote.” Liberty at a metaphysical level in Korea is more complicated. Specific social roles based on Confucian tradition can restrict one’s freedom. This tradition is not strictly binding but deeply embedded in Korean society so that Korean people are expected to behave according to their social status. However, as younger people now pursue more Westernized or individualistic lifestyles, Confucian values become less influential.

ÖZGÜRLÜK in Turkish as explained by Kerime, 22 When I was a little girl opening her eyes to the bitter realities of my country, “liberty” meant the freedom of women to wear hijabs whenever they want, wherever they want. Then, a few years into Erdoğan’s regime, liberty was not being able to buy alcohol after 10 p.m. and being chased on the street with knives for drinking during Ramadan. Liberty for my lesbian friend, was being beaten by four adult men in front of her own doorstep for looking like a “butch.” For me, in my country, liberty does not exist.

By Kayla Lopez Photographed by Amy Rouse

Student Spotlight

Meet your president,

ALFIO LOCOCO

ou’ve seen him around campus. You know his face, you’ve definitely heard his voice and you’ve noticed his good intentions. For the Winter 2019 issue of the Peacock, the student spotlight is on the current Undergraduate Student Council President Alfio Lococo, better known as Fio. This is Fio’s third year at American University of Paris and he has been actively involved in the school since his first semester in 2017. After attending an international high school in Beijing, Fio felt that if he were to go to university in the United States it would be a missed opportunity for growth. He found that coming to AUP would be the perfect mesh of the American education system and an environment to improve upon his foreign language skills. With a father from upstate New York and a mother from Beijing, Fio had the privilege of growing up in both the US and China. Living as a Chinese-American in Beijing, Fio always felt a “weird cross between being not really accepted but also being sort of revered.” Fio explains that in China when you’re American, you’re considered “a good mix” and are then automatically held to higher standards. Growing up, Fio didn’t feel like he had earned his spot on such a pedestal. Although he got a lot of “up talk” for being American, he was still criticized for not having the abilities of a native Mandarin speaker. This gave him the confusing feeling of being “native but not part of a community. There was always a weird disconnect.” As is the case for many AUP students who come from different backgrounds, it can be difficult to fully identify with the various places you’ve lived in. Being a global citizen can be challenging in terms of never really feeling like you’re truly a part of any community. Becoming an AUP student gives you the ability to overcome a lot of adversity by allowing you to become your authentic self. With all the work that he has put into the campus community, Fio is proud of the person he has evolved into during the past three years. Considering that the first day of his freshman orientation was also his first ever in Europe, Fio started strong by being elected as the Events Committee Chair. Right away, he made

an effort to be involved with the Student Government Association (SGA) and he eventually made his way up to his current role as Undergraduate President. Fio found his passion for helping others in the AUP community and truly wants to make a mark by helping students “form a community where they feel safe and comfortable, where they feel like they’re at home.” Olivia Jenkins, SGA’s Social Director, has worked with Fio on the SGA for three years now. She describes him as being very motivated and having great leadership skills. “I don’t think he realizes how many people he has helped and how valuable he is on campus. I think that goes to show how humble he can be.” Outside of school, Fio enjoys bouldering and performing stand-up comedy at clubs like Au Chat Noir and Le Jardin Sauvage. He’s also something of a Billy Crystal fanatic, a man he calls “one of his all-time idols.”

“‘I don’t think he realizes how many people he has helped and how valuable he is on campus. I think that goes to show how humble he can be.’” At AUP, along with his role in SGA, Fio works as a Student Ambassador for the Admissions Department and as a bartender at the Amex Café. Fio’s constant on-campus involvement has made him a recognizable and approachable peer. He admits that he doesn’t get behind things he doesn’t believe in, but that he believes what AUP has to offer its students is truly special. “AUP is really pushing to change the educational paradigm,” he says. Instead of being like the typical American system, where a col-

lege education has become more of a business transaction, or the Chinese system, where it has become a grueling competition, AUP focuses more on the development of its students and on helping them figure out who they are. For Fio, at AUP you’re able to “learn more about the world, and about yourself in terms of how you adjust with cultures, what your values are, the other values people can offer you, and what’s important to you.” A term that some AUP students use to describe this small student community is the “AUP bubble.” That’s because it’s not always easy to branch out or immerse yourself in French language and culture, especially when surrounded by anglophones on campus. To pop this bubble, Fio has already started to arrange some changes to be enacted by the end of the Spring 2020 semester. The main idea is to create a student community with other American international universities in Paris so students can socialize and step outside their comfort zones while meeting students undergoing similar transitions into Parisian life. Some of

Alfio Lococo at Champ de Mars

the partner universities that have already been contacted are the New York University Paris campus, Parsons Paris and the University of California study abroad program in Paris. SGA will work directly with the other universities’ student governments, and they hope to create a big event in Paris combining all the universities hopefully by May. Fio will make an impact on AUP for his remaining time as a student here and hopes to continue doing so even after graduation, as he’d like to continue working for AUP as a recruiter in East Asia. In this role, he’d like to put to use his Chinese background and outspoken passion for AUP. Later on, he’d like to pursue his master’s degree in Monterey, California at the Middlebury Institute for Interpretation and Translation. Fio is optimistic that he will one day obtain French citizenship. No matter what he chooses to do, Fio will be bringing people together.

Hang Ten in 2020 The International Olympic Committee welcomes five new sports

By Rosie Liu

n 2020, the largest sporting event on Earth, the Summer Olympic Games, will be held from July 24 to August 9 in Tokyo, hosting around 11,000 athletes from 206 countries. Although the Olympics are still months away, the excitement is palpable. Tickets are already sold out in some countries, and sports fans are closely watching contenders’ preparation. The Japanese government has been gearing up for the Olympics since it was announced in 2013 as the host country. In preparation, Japan has built the new National Stadium to hold a fixed capacity of 68,000 people for the opening and closing ceremonies. They are also teaching employees English at popular tourism sites, constructing eco-friendly facilities and improving summer water management systems. Tokyo 2020 will include 33 sports. Amongst those, four new sports—karate, skateboarding, sport climbing, and surfing—are making their Olympic debut. Baseball and softball, counted as one sport, will rejoin the Olympics as well. We take a look at these new Olympic disciplines and some of the leading contenders.

Karate

Kara stands for “empty” and te for “hand” in Japanese, meaning “empty hands.” Unlike the other new sports, karate has been added uniquely for Tokyo 2020. It is definitely a good choice for this summer’s games as it represents Japanese culture well and is popular enough amongst many countries to ensure its position in an international sports tournament. As a traditional Japanese sport, fans’ attention is on Japanese contenders like 29-yearold Ryutaro Araga. Raised in a karate family, he has two gold medals from the Asian Games, five from Japan Karate Championship tournaments and various gold medals from other tournaments. Araga has a strong chance of bringing home the gold for his country this summer.

A noteworthy addition, karate is a Japanese martial art that originated in Okinawa.

14 Kanoa Igarashi surfing in Ericiera, Portugal

Skateboarding The Olympics has also made room for unorthodox, “rebellious” sports like skateboarding. Skateboarding will be separated into park and street, and scores will be based on speed, difficulty, originality, timing, stability and overall flow of the performance. As for the athletes, there’s a lot of hype surrounding 11-year-old skateboarder Sky Brown. Brown began her career as the youngest professional skateboarder, and if she stays on track, she will be representing England in the Olympics. Although she has dual English and Japanese citizenship, Brown has already chosen to represent England.

Sport Climbing While many people have heard of sport climbing, not everyone has a clear idea about what it entails. Sport climbing is a form of competitive rock climbing with a unique scoring system. The event will be split into three different types of sport climbing—lead climbing, speed climbing and bouldering. The person who performs the best in all three events will be named the winner. For lead climbing, climbers are required to focus on scaling a wall as high as they can. The highest point the climbers reach determines their score. The objective of speed climbing is to reach the top of the wall in as little time as possible. The path to the top of the wall is fixed across competitions, so most climbers know the wall by heart and rely on their memorization of the route to power up the wall. Bouldering is performed on artificial walls that protrude at different angles. The boulders themselves usually measure under six meters but the routes are difficult to follow. Athletes focus on touching specific hand and footholds to follow the required route.

are Olympic hopefuls that spectators already expect to succeed. Kanoa Igarashi, a Japanese American, will represent Japan in the Tokyo Olympics. Igarashi won the USA U-18 Championship in 2012 at the age of 15, breaking the record for the youngest winner of the tournament. Igarashi has already decided to represent Japan in the Olympics and the Japanese people are pleased with his choice.

Baseball and Softball In 2005, baseball and softball were voted out of the Olympics by the International Olympic Committee. However, as baseball is such an important part of Japanese culture, excluding it from the Tokyo Olympics would be illogical. Many famous Japanese comics and anime, like the manga Touch and ROOKIES, are about baseball. Every year, the Japanese High School Baseball Championship generates an approximate revenue of $73.7 million. In November, Japan won the World Baseball Softball Confederation Premier12 competition. The other baseball teams competing in the Tokyo Olympics won’t be confirmed until May 2020, but as the host country, Japan has already secured its spot.

Surfing Unlike most other Olympic sports, surfing is highly dependent upon natural conditions. As 2020’s surfing competitions will take place in the ocean, the athletes will be relying not only on skill but on luck. The judges will be looking for speed, power and flow. Four athletes will compete at the same time, and the two with the highest scores will advance to the next round. Though surfing is new to the Olympics, there

The year the statue was completed in France

The number of steps to the crown

The Statue of Liberty was designed by French sculptor Auguste Bartholdi. Workers worked 10 hour days, seven days a week for nine years

The iconic statue, located in Upper New York Bay, was a joint project between the French and Americans. The statue took nine years to construct. Today we know her as a universal symbol for freedom. In 1989, Chinese students protesting in Tiananmen Square even rebuilt their own model of her to symbolize their revolution. She stands tall and proud, welcoming the â&#x20AC;&#x153;huddled masses yearning to breathe free.â&#x20AC;?

There are 25 windows in the crown.

The seven spikes on the crown represent the seven oceans and seven continents of the world.

Lady Liberty represents Libertas, the Roman goddess of freedom.

Approximately 4.5 million people visited the statue in 2016.

Lady Liberty wears a size 879 shoe.

Edouard de Laboulaye provided the idea for the statue and Frederic-Auguste Bartholdi designed it. Laboulaye suggested it be given as a gift to the United States in celebration of the French and American alliance during the Revolutionary War. The year the statue arrived in New York Harbor aboard the French ship â&#x20AC;&#x153;Isereâ&#x20AC;?

By Stella Richman and Amy Rouse 17 Illustrated by Stella Richman

The Invitation-Only

Pipeline to USC

By Isala Gray

Â© Unsplash/Francisco Delgado

USC Campus

What will the Trojan Transfer Plan’s legacy be?

oth of my parents are college graduates, so college has always been expected of me. My grandfather started collecting savings bonds to save up for my college experience the year I was born. When it came time for me to apply to college, it was filled with worrying, nail-biting, many tears and lots of questions that kept me up at night. Was my GPA good enough? Was my college essay inspiring? Did I have enough extracurricular activities? At the age of 22, my dream was to transfer to the University of Southern California (USC) and follow in my father and sister’s footsteps. Annenberg, USC’s School for Communication and Journalism, was the only option I envisioned for myself. Although USC is a hyperselective university, I was sure I was a shoo-in. I had worked hard, my grades were great, I was a legacy, I was a minority, and I was actively speaking this into existence. When I received a thin, single-page letter in the mail, denying me admissions to USC, my world crumbled. After singing my own sad tune for about a week, I thought of how cutthroat and competitive admissions are. I couldn’t help imagining that all the other 45,259 rejected freshman applicants and 6,370 denied transfer students in 2017 felt the same way I was feeling. Like many others, I had to accept that my dream of being a Trojan and wearing the university’s crimson and gold would never be realized. Not long after my disappointment, the Department of Justice prosecuted dozens of participants in its largest college admissions scandal ever, Operation Varsity Blues. In an attempt to rig college admissions, William “Rick” Singer operated the Edge College & Career Network LLC, also known as “The Key.” The business was masked as a for-profit college counseling company, but was actually a front behind which parents paid Singer to fake college entrance exam scores and athletic credentials to guarantee their children’s spots at elite colleges. One family allegedly paid Singer $6.5 million to secure their daughter’s spot at Stanford. In documents unsealed on March 12, 2019, 52 individuals were arrested and charged on a number of counts including racketeering conspiracy, money laundering, obstruction of justice, conspiracy to defraud the US, and conspiracy to

commit mail fraud and wire fraud. According to the Chronicle of Higher Education, $5.9 million was allegedly paid directly or indirectly to 11 different implicated college employees. The schools involved in this scandal were Georgetown, Stanford, UCLA, the University of San Diego, the University of Texas at Austin, USC, Wake Forest and Yale. USC was at the forefront of the scandal with more than two dozen students admitted under false guises, including both of Hollywood actress Lori Loughlin’s daughters. Watching the admissions scandal play out in the news, I couldn’t help but question college admissions processes as a whole. That parents were willing to cheat and commit felonies to ensure their children’s place in a school astounded me. I’d heard of wealthy parents offering large donations as their children began applying to competitive schools, but the audacity of the parents in Operation Varsity Blues, who acted with impunity as though they really thought themselves above the law, was even worse. Prior to the scandal, I’d already heard students questioning AUP’s ties to USC and asking what benefit they actually brought to AUP. Thinking about these backdoor entrance practices to elite universities made me want to find out more about USC’s Trojan Transfer Plan (TTP). The TTP is an invitation-only program that gives rejected legacy students and select non-legacy students a second chance at the possibility of becoming a Trojan. In 2014, I moved to Paris with my sister who was attending the American University of Paris during the first year of the new international program. In an email from Adriana Serrano, the Assistant Director at the Office of Undergraduate Admissions at USC, she describes the Trojan Transfer Plan as an “advising service” for students who are denied as freshman applicants but who are also legacy applicants. (I was a hopeful transfer student, which explains why despite being a legacy, I wouldn’t have been offered TTP.) My sister, though, along with 300 other originally rejected applicants in 2014, was invited to participate in this program because of her ties to the university. Since the international track’s

inception, AUP admissions claims USC has expanded the program and offers the “advising service” to more non-legacy students. USC’s admissions blog describes legacies, also known as Scions, as “applicants with a parent, grandparent, or sibling who graduated from USC (or is currently enrolled).” It states that freshman applicants with “ties to the Trojan family” receive information about TTP. While the idea of hereditary privilege is not new to the realm of higher education, some students are starting to question what, according to former TTP participant Leila Roker, some TTP students call their “birthright.” The debate over legacy admittance is difficult because of the lack of data reported by most schools. One of the reasons legacy-based admissions are scrutinized is due to their elitist and exclusionary history. The origins of legacy admissions are in the 1920s when after WWI they were created in response to an influx of immigrant students at selective colleges. Quotas were intended to limit admissions of immigrants, particularly Jews. While universities do admit legacy admissions are still in practice today, most say legacy ties do not play a big role in admissions. The USC admissions blog does state though that “it’s important to us that our population of Scions is represented among the entering class.” In keeping with the university’s goal of Scion representation, the advising program offers denied USC applicants lucky enough to have an alum parent the opportunity to study at local community colleges, a four-year university in the US, or the opportunity to study abroad at one of four different international schools: John Cabot in Rome, Richmond University in London, Franklin University in Switzerland and AUP. Tim Rogers, Director of Enrollment at AUP, says USC approached AUP about the program, and the two universities began to develop their partnership in 2013. Rogers says the benefits to AUP include tuition fee income, name recognition and overall visibility globally. The Plan has steadily grown over the years, expanding to different universities. AUP was the first international partner school for USC and receives the most applications for TTP, according to Rogers. AUP has hosted a total of 480 TTP students, Richmond a total of 86 and Franklin a total of

57 (John Cabot refused to provide the Peacock with statistics about the TTP on their campus). A parent on the private TTP Parents Facebook page joked, “They should start calling AUP little USC,” because of the large amount of TTP students at AUP each year. Adding to the number of students hosted by these campuses, USC also sends another group of students abroad who study for only one semester at one of these schools. However, these students are not necessarily considered TTP as they do not reapply to USC. Rogers says AUP tries to cap single-semester students saying, “Depending on the year, they’re capped between 35 to 50 students.”

“A parent on the private TTP Parents Facebook page joked, ‘They should start calling AUP little USC’” Once a student agrees to participate in TTP in Paris, AUP bases admissions on the applicant’s USC application. Rogers says AUP admissions does not know how many originally denied applicants are invited to participate in TTP each year, “I’ve heard anywhere between 800 and 1,500.” Once referred to AUP, Rogers also says the admissions rate to AUP for TTP students is close to 100 percent. During their time in Paris, students are required to follow certain guidelines to ensure future admissions to USC. In emails to invited students, the school states: “The TTP is not quite a guarantee, but it is a clear, predictable path. If you meet the requirements of the plan we discuss, we will work hard to find a place for you. If you do not meet the requirements, we will still consider your application.” The university states that it will “find a place for every student who writes a suitable application, avoids misconduct, and meets the specific conditions outlined.” While TTP students spend a year in Paris, some full-time AUP students feel they are distant. If you’ve ever spent time at the Amex Café at AUP, the divide between AUP students and TTP participants is clear.

While talking to Hannah Lee, a current TTP student at AUP and a USC Scion, she showed me an Instagram page called @aupmemepage that made a post mocking visiting USC and TTP students. The post depicts a “USC Kid Starter Pack” that suggests that TTP students are spoiled and only in Paris to party, travel and live large before heading to California. Josi Jimenez-Pennington, a full-time AUP student says, “I don’t interact with USC students but every time I see somebody in a USC sweatshirt, I roll my eyes. It just radiates classism to me.” Roker, having had friendships with both TTP and AUP students, believes there’s a miscommunication on both sides and each side is guilty of playing a part in the division on campus. Roker explains there are kids who come to AUP as a part of TTP and are not open to the experience. Roker also believes this division is a result of the campus’s separate orientations for TTP and full-time AUP incoming students. Having students in separate orientations almost feels as though “AUP separates us upon arrival,” she says. She found it challenging making friends with AUP students after friend groups had already been made due to different bonding experiences during orientation. Rogers says students receive different orientations because the two separate groups receive different information. While there appears to be a line drawn in the sand with a majority of AUP students on one side and TTP participants on the other, there are some TTP students who integrate into the campus and AUP lifestyle. USC students face the same difficulty when attempting to integrate into USC after a year of

studying abroad. My sister Salihah Gray, a former TTP participant, claims it was hard finding her bearings at USC after AUP for similar reasons saying, “Friend groups were already established when I arrived at USC. Not to mention the campus environment is so different than AUP’s. It was not very easy to make friends.” Roker decided to stay at AUP after hearing of the struggles of a friend who had transferred over to USC the semester before her: “One of my friends didn’t even make friends that semester, which is one big reason you attend a college like USC.” My search into USC and AUP’s relationship left me with more questions than I began with, and AUP Admissions could only give me so many answers. It was still unclear to me why a program such as this one exists. While helping students transfer into their dream school is a great idea, why does USC only choose select students, and how do they choose those students? Why is this program by invitation only and not offered to all denied students who desire to prove themselves worthy of being Trojans? Why is legacy admittance so important to USC? And what is the actual scope of this program worldwide? What is clear is that hopeful college-goers face an ever more complicated path through the admissions process.

21 © Isala Gray

TTP student wearing USC sweatshirt in AUP’s Combes Building

A New Face to the

Worldâ&#x20AC;&#x2122;s

Oldest Profession Sex workers donâ&#x20AC;&#x2122;t need to be saved, they need to be seen

By Jessica Fowler-Cruz Illustrated by Magdalen Kligerman

imi Gutierrez needed $600 by the end of the week. Her day jobs at the Express clothing store and local deli wouldn’t cut it. She stared at the gleaming metal poles in front of her, straddled by women moving their bodies in exaggeratedly sexual ways. She downed her third shot of vodka and walked across the main floor of the Orlando Dollhouse Club in only pasties and a thong. In that first night of dancing, Mimi made $500. Quick money is desirable in today’s society, but when a sex worker makes even more money in one night than others will in a whole week, judgment follows. Despite the sexual liberty, flexible hours, independence and chance at a high annual income, sex work is still taboo and frowned upon. What is it about the term “sex work” that causes disdain and political debate? After speaking to three girls about their different experiences as sex workers in America, it seems that the general public doesn’t consider sex work respectable or legitimate.

What is Sex Work? Cassie,* a 21-year-old former full-service sex worker—”full-service” refers to sex workers who have sex with clients—from California, describes sex work as “any work in the arena of sex.” Put simply, “if you’re getting paid to give somebody something that gives that person some type of sexual gratification, you’re a sex worker.” The term “sex work” was originally coined in 1978 by activist Carol Leigh who self-identified as a prostitute. Today the term’s scope has expanded. According to UNAIDS, sex workers are “female, male and transgender adults aged over 18 years who sell consensual sexual services in return for cash or payment in kind, and who may sell sex formally or informally, regularly or occasionally.” Sex work is an umbrella term that includes adults in physical sex work, strippers, cam girls, escorts and more. Because of illegality and stigmatization, little research has been conducted on it and the research that does exist focuses on full-service sex workers, rather than on other sex workers who have less physical contact with clients.

The Misconceptions In 1987, the publication of Sex Work: Writing by Women in The Industry, a groundbreaking collection of texts by prostitutes, exotic dancers, nude models, escorts, porn stars and other women in the industry, made the term “sex work” widely recognized. Carol Leigh coined the term and as new writings spread, conversation followed. But unfortunately, many of those conversations were based on misconceptions. One large misconception of sex work is that it always has ties to sex trafficking, a system of exploitation where people are forced to participate in sexual acts against their will and are often underage. Legal sex work is consensual and all parties involved are over the age of 18. Confusing sex work with sex trafficking complicates many political and social debates over the decriminalization of sex work. It’s feared that new legal territory for sex work would be abused to develop the sex trafficking scene. Undoubtedly sex trafficking is a massive humanitarian issue, but too often the political focus to combat the issue is misdirected. Many anti-trafficking policies affect consenting sex workers. It’s important to recognize that sex trafficking can occur in a number of occupations. According to Crystal Freed, a founder of Northeast Florida Human Trafficking Coalition, sex trafficking is “not just ‘unsavory establishments’... it can be restaurants that we go to. It’s salons. It’s construction.” The Fighting Online Sex Trafficking Act (FOSTA) and Stop Online Sex Trafficking Act (SOSTA) bills passed in the US in April 2018 were made in good faith to prevent sex trafficking but they had some detrimental effects on sex workers. In theory, these bills were put in place to hold online services accountable if found allowing the posting of adult service advertisements. But in practice, without popular websites like the Craigslist personal section and Backpage.com—well-known sites that sex workers use to advertise their services—sex workers are left vulnerable. These digital platforms were used to pre-screen clients and to secure safe locations to meet, but 23

now sex workers are forced back onto the unknowing streets. Cassie left the sex work community in 2018 a few months prior to these bills being passed. She said, “I wouldn’t even know how to navigate a world as covert as the one sex workers are navigating right now, which is absolutely why it should be decriminalized.” Cassie made it clear that these bills and laws which enhance the misconceptions of sex work are harming the sex workers of America. The conflation of sex work and sex trafficking is damaging to the sex work community. But it doesn’t stop there. Within the community, there is a hierarchy, which they refer to as “whorarchy.” It’s an idea that one sex worker is better than the other because her work isn’t illegal or has less contact with clients. So in that sense, a cam girl would be higher up on the “whorarchy” than a full-service sex worker. These ideas of privilege inside the sex work community are due to the societal understandings of why one becomes a sex worker and what it entails. Pop culture representations of sex workers tend to assume that something had to have gone so wrong in a woman’s life that she had to make that choice to survive. Sex work is depicted as a last resort. That is not always the case: there are many who do the work purely out of choice. Individual cases vary. One sex worker may want to try something new, another make her own money, or yet another explore her sexuality. Mimi was 21 years old when she began stripping in Orlando. Her coworkers helped her pick her stripper name “Ella. “Since she is originally from Venezuela, the girls would call her in a sing-song voice, “Ella, from

Venezuela-a!” Before Mimi began working as a stripper, she was working two jobs and always tight on money. She was eager to move into a new apartment with her boyfriend but didn’t have the cash. When offered the opportunity to strip, she took it. She had only seen strippers in movies and shows which always portrayed stereotypes of men taking advantage of strippers. But during her time as a stripper, she found so much more beyond the movies’ shallow representation of these women. Mimi’s experience as a stripper at the Dollhouse came with its pros and cons, and some shifts were better than others. Some nights she would dance the whole time only to make $20, but one evening she made more than $1,700 just by sitting and talking to a married couple. Mimi says, “Even to this day I feel like I’ve gained some confidence through stripping. Bad things happened there but even then, I gained respect for myself.” Mimi was roofied three times at her work by clients but still emphasizes that the people she worked with watched out for one another. “We were like a family.” For Mimi, stripping began as a means to become financially stable. But after her three years, she walked away with much more than she originally sought out. Working at the Dollhouse gave Mimi the opportunity to create certainty in her life. In her own words, becoming a stripper “changed my life for the better.” She points out that “women are told that if they cover up they’re prudes, but if they show their bodies they’re whores. It’s just crazy that we’re sexualized all the time. So when

we finally use that to make money, they’re like, ‘women shouldn’t do this, you’re a whore, you should get a real job.’ But I’m using something of my own, under my power and rule, to finally make money for myself.” When Mimi was on stage making money, she wasn’t a prude, a whore, or any other name society wanted to label her. She was a woman owning her body.

“I’m using something of my own, under my power and rule, to finally make money for myself.” Had it not been for her night job, she wouldn’t be able to put herself through school, be able to take care of her mother and friends or feel as empowered as she does today. Sex work wasn’t her last resort, but it was her path to making money faster. Above all, it was work. The Legality In America, Nevada is the only state that has legalized full-service sex work. The state legalized prostitution in 1970 when the first licensed brothel, The Mustang Ranch, opened. After that, the brothel business

grew quickly. As of February 2018, there were 21 legal brothels operating in 10 of the 17 counties in Nevada. Within brothels, workers are legally required to have health checks prior to being hired, and once they begin working, they have to use condoms, in addition to getting weekly pap smears and monthly blood tests. The legalization of sex work in these 10 counties has helped create cleaner, safer environments for sex workers, and sex workers in Nevada have reported lower levels of violence due to the more regulated nature of brothels. Brothels support both workers and the economy. Yearly, they bring $10 million to the local economy. A Harvard Journalist Research study reports that in countries that have decriminalized sex work, sexual assault and violence have drastically decreased. As for the other 49 states, full-service sex work is growing increasingly dangerous. Sex workers offering sex to consenting adults are still incriminated every day. Approximately 70,000 to 80,000 prostitutes are arrested each year. Many prostitutes are in physical danger, and prostitution is one of the most dangerous professions in the country. The annual death rate for prostitutes is 204 out of every 100,000. Without legal options, sex work is sold as a black market service. Workers and clients are left to negotiate outside the law. And, as Cassie states, “When you take away the ability for people to obtain sex workers and you take away a healthy outlet to their sexuality, violence increases.”

The Sex Market In America today there are more than 4,000 strip clubs with annual revenue of $3.1 billion. Porn was estimated to be a $10 to 12 billion industry in the US. In 2015, there were an approximate 1 to 2 million prostitutes. The numbers show that a huge percentage of the American population uses and profits off of the sex industry. And yet for some reason, sex work continues to be a taboo. At first glance, Belle,* a 20-year-old from California, looks much younger than her age. She has pink and blue hair with black bangs across her forehead. She wears thin, round-wired glasses and her fingers are adorned with small silver rings. Belle used to be a part of the sex worker community: at the age of 18, she became a cam girl. To her, the work was theatrical. “It’s like you’re putting on a show!” she says with a giggle. Belle often marketed herself to her audience as “a young, 18-year-old Asian girl.” She wore a medical mask to cover her face and dressed in tennis skirts. She purposefully perpetuated stereotypes about Asian girls to entertain the desires of her clients online. Later, Belle also worked as a sugar baby for a few months. According to the popular sugar baby website Seeking Arrangements, a sugar baby “is a person in a relationship who receives mentorship, monetary support, as well as gifts or other benefits (or resources) for being engaged in such a relationship.” Belle always preferred being a cam girl to being a sugar baby. As a sugar baby, it was in her interest to feign genuine compassion to the men she spent time with. Most of the sugar daddies Belle worked with often wanted to feel needed and to be helpful. As a cam girl, Belle could easily detach herself from the person on the screen. She could become anyone she wanted to be. The money wasn’t always reliable, but when she sat in her room creating a story for strangers online, she was free to be herself and pretend to be anyone she wanted for that day. Belle joined the sex work community out of pure curiosity, so she could get a glimpse 26

into it. She understood criticism of the line of work and its possible risks. But for Belle, the idea of trying something new and making her own money was well worth it. When asked, she spoke on the male and female dichotomy throughout history. “Women have been told for centuries that our bodies don’t belong to us. When women take ownership of what’s rightfully theirs, the patriarchy feels threatened because it throws off the balance of power via female ownership.” It may seem strange to some that Belle chose to profit off of and play up the stereotypes society imposes upon her. But for Belle, it was an act of empowerment to reclaim her image and to better understand herself. If the current restrictions on sex work in America continue, there will be dire consequences. Many argue the government’s monitoring of the individual’s sexual practices is invasive especially when sex workers’ livelihoods and health are on the line. At the end of the day, regardless of legality, people will continue to seek out sex workers the same way sex workers will continue to seek out business. So, if it is going to happen either way, why not make it legal and regulated to ensure worker safety, decrease rates of violence, and support the economy? As Cassie puts it, “Sex work is a healthy part of society, it is nothing to be ashamed of. Society should acknowledge that these people exist instead of just pushing them under the rug.” *Last name omitted to maintain subject’s privacy.

Who knew flattery could be so complicated?

By Samira Safarzadeh Photography by Isala Gray

27 Model: Jackson Vann

e all love a good compliment, be it on a new haircut or on the shirt we’re wearing. Compliments are one of the social skills that we all learn from a very young age. Some of us are more used to receiving them than giving them. Why is it that when it comes to appearance that we rarely seem to direct compliments at men? A 2008 study conducted by Griffith University in Australia concluded that men are more likely to interpret or misinterpret female compliments as seductive or flirtatious than women are male compliments. In a 2006 study by Willamette University, researchers found that women often feel the need to be cautious when complimenting men on their appearance because they didn’t want to be too forward or attract unwanted attention. Nineteen-year-old student Michaela Riggio commented, “Often the people I compliment are either people I already know well or people who have complimented me and I’m returning the ‘favor’ for lack of a better word. However, I think that I would be more easily inclined to compliment a woman that I do not know than a man. I’m not quite sure why, but my guess is it’s a combination of more experience of women complimenting me and each other, and also running the risk of seeming flirtatious.” There is always the risk of being “flirtatious” even if the intent was just to be nic. Women are more hesitant to take that risk. Another student, Caden Sage noted that if she were to compliment a man, it would be a friend. “I think that we don’t compliment men as much because of how society tells us it isn’t a thing you are supposed to do. It’s a societal construct that women unconsciously follow sometimes. I think also, it makes men uncomfortable, which is why we as women don’t necessarily feel inclined to compliment their looks.” Student Ricky J. Marc stated that “when a woman so much as behaves friendly, men automatically assume she is interested in them and, more often than not, they will be wrong.” While women have no problem complimenting, when it comes to men, they are more hesitant.

It gets trickier when men compliment other men on their looks. In her 2003 book, Sociolinguistics: The Essential Readings, Christina Bratt Paulston noted that for heterosexual men, “to compliment another man on his hair, his clothes, or his body is an extremely face-threatening thing to do, both for the speaker and the hearer.” Creative writing major Leonardo Tow told me, “The idea that most men compliment with an ulterior motive in mind might contribute to the fact that we have a hard time complimenting each other. Complimenting men feels more loaded somehow.”

“To compliment another man on his hair, his clothes, or his body is an extremely face-threatening thing to do, both for the speaker and the hearer.” There is a another stigma around men complimenting men, and it has a lot to do with heterosexuality. Comparative literature major William Ihrig thinks it might have to do with the “male gaze.” “Men do not want other men to think that gaze is directed at them,” he noted. Throughout history, both in art and literature, women have been viewed from a masculine, heterosexual perspective that subjected them to be treated as sexual objects for the pleasure of the male viewer. Naturally, men do not want to be at the receiving end of that gaze. When asked if he would compliment other men, Ricky J. replied, “Yeah! It is kind of silly but these days, we think you can’t compliment another dude, that it is weird. I have no problem complimenting a friend of mine or a dude. I am secure and comfortable with my own sexuality and I do not care if someone assumes

I have a different sexuality because I complimented another man.” Our society is heavily influenced by toxic masculinity and subtle (or not so subtle) homophobia. A lot of heterosexual men refuse to compliment another, scared it would be considered “gay.” Two of the men I interviewed claimed that complimenting other men, even their friends, feels weird. They would rather compliment their works or skills instead of saying they look handsome. Both Leonardo and Joseph commented they would often say, “You look sharp!” when their friend looks good. To them, it’s a harmless word. Five of the interviewees said that while they do not mind compliments they do not necessarily want to be complimented more. Creative writing major Evan Floyd thinks that men get complimented plenty. He believes that since “men do not wear makeup or anything to be complimented on, we just get compliments on our clothing.” To prove his point, he proceeded to compliment his friend who was in the room at that time, encouraging him to post a picture on Instagram telling his friend, “I will gas you up. Post it, man.” Twenty-year-old philosophy student Joseph Major expressed, “I don’t care about what people think I look like. It’s always nice to be complimented on your looks, but personally, I just find I prefer it more for someone to compliment my character rather than the way I look.” There is also unfairness when it comes to gender and complimenting. While men are often complimented on their skills and intellect, women are complimented on their appearance. “It seems that more men are praised for their intellectual endeavors and success on a global level than women,” notes Michaela. In her 1981 article “Compliments in Cross-Cultural Perspective,” Nessa Wolfson noted that women receive far more compliments than men. She described compliments on appearance and possessions to males as “rare” and concluded that “women, because of their role in the social order are seen as appropriate recipients of all manner of social judgments in the form of

compliments.” Men are also aware of this unfairness, “Men are not valued for how they look generally,” noted William. “Whenever I would compliment another man it would be on their work, that’s what men are valued for, which I think is obviously pretty sexist and unfair to women. Women might be expected to care about their appearance in a way men are not expected to,” he continued. In a 1989 study, psychologist Rhoda Unger notes that in the new psychology of sex and gender, “maleness” and “femaleness” are viewed largely as social constructs. These social constructs are confirmed by sex, characteristic styles of self-presentation and the differential distribution of females and males into different social roles, maintained by intrapsychic needs to behave in a socially desirable manner. There is a distinct difference between what male and female children are valued for. Girls will often be complimented on their looks or pretty dresses, while boys are praised for their accomplishments. This phenomenon is deeply rooted in our society and follows children into adulthood. This might be one of the reasons why men get fewer compliments on their looks than women do. Society has taught us that women particularly value compliments directed at their appearance, but that men only want praise on their skills and intelligence. Getting compliments only on one’s looks might make the person think that any beauty they have requires a qualification, that they have to meet certain standards to continue being “pretty.” As it turns out, complimenting one another, especially from man to man, is a highly loaded process. People worry the man on the receiving end of the compliment will assume that the compliment meant more than it did. But times are changing and the new generation is more understanding of gender equality and cares less about outdated societal norms.

Paris Resilience Photo Series

paris persists

Recent hardships afflicting the French capital bring to light its people’s strength. Written and photographed by Amy Thorpe

“In France a Feminicide Every 3 Days.” More than 250 anti-femicide posters have appeared around Paris since August as part of a women-led campaign aiming to combat domestic abuse in France. It is a new way to call attention to an ageold problem and proof that French women will not give up the fight against targeted violence and harassment. 30

Paris Resilience Photo Series

Fluctuat nec mergitur. She is tossed by the waves but does not sink. As made evident by its motto, perseverance is in the heart of Parisâ&#x20AC;&#x2122;s character. The fighting spirit of its people has been illuminating what it means to be resilient since the 1789 French Revolution which resulted in the toppling of a corrupt monarchy and paved the way for Franceâ&#x20AC;&#x2122;s fundamental values: liberty, equality, fraternity. Some two and a half centuries later, countless protests still take place across the country, from the gilets jaunes (yellow vest) movement to protests tackling issues ranging from domestic abuse to climate change. These street protests are evidence that Parisians will not exercise complacency when such injustices play out in their city. The unity displayed here is part of what makes resilience possible, not just in the face of political injustices, but also during national tragedies. The Notre Dame fire, for instance, struck at what Parisians hold close to their hearts: a symbol of hope, religion and French culture. Even as a part of Parisâ&#x20AC;&#x2122;s soul burned, onlookers expressed not pure despair, but solidarity. Throughout the onslaught of adversity that Paris has had thrown its way, one thing remains true: the city always perseveres. This series of photographs aims to illuminate that.

What began as a climate march on September 21, 2019 turned into a violent clash with police as Black Bloc anarchists infiltrated the crowd. Undeterred, many protesters kept their banners high, even as tear gas was deployed. In the background, a gilet jaune pours water into the eyes of a fellow protestor to wash away the gas.

The same protest resulted in the destruction of several storefronts along the parade route, including that of this bank. Police descended upon the scene but had little effect on the protestors, their determination still visible.

Students took to the streets on October 7, 2019 for an Extinction Rebellion protest. Aiming to raise awareness of the climate crisis and to shake the lapels of slowacting political leaders, protesters employed street art, chants and calls to action, to push for environmental reform.

Black smoke filled the sky above the throngs of people who rushed to witness the fire that broke out at Notre Dame on April 15, 2019. Amidst the falling ash, Parisians embraced and comforted one another as firefighters bravely attempted to save the cathedralâ&#x20AC;&#x2122;s 850 years of history.

Weâ&#x20AC;&#x2122;re Still Here By Melissa Del Carmen Gomez Photography by Isala Gray Illustration by Katia Novak

Shedding light on contemporary Native American identity 34

hen I was young, the Native side of history was never really mentioned in the history books. I remember the short films they would show in school around Thanksgiving, depicting friendly Pilgrims eating corn on the cob alongside the Natives. I remember reading how Native land was “given” to colonizers. The only Native representation in popular media I saw was Pocahontas, the Disney princess film. That movie, however, is extremely inaccurate. “Pocahontas” was a child when she met John Smith, there was no romance between the two, and her real name was Matoaka. Disney created this fantasy romance and whitewashed colonial history. The real story is filled with tragedy, for she was captured and taken to England, where she married but died of illness at the age of 21. I grew tired of seeing inaccurate depictions of Native culture and people, so my mother recommended a film that was a game changer to me, Apocalypto. As I watched, I understood why this film is so important. It has an all indigenous cast. The movie’s dialogue is all in Yucatec Mayan. It offers a mostly accurate depiction of Mayan culture. My mother would tell me all about the different tribes there are in Mexico, the racial prejudice indigenous people face and their beautiful culture. She would explain how Mexico is a country built on Spanish culture. She herself has some Spanish and French roots, but in Mexico the indigenous traditions of Mesoamerica were never forgotten. There is always a sense of pride when discussing indigenous culture and her roots. Today, I watch girls continue to wear headdresses at Coachella, and I am unsure if they understand the cultural significance behind them or anything about Native culture at all. Native Americans, Mexican and Central American Natives, and Hawaiian Natives have faced systematic oppression and racism by European colonizers who largely eradicated their traditions, languages and peoples. But despite all this, Natives are still here, even if they are different from how they were many years ago. Native Americans make up just 0.9 percent of the population in the United States, and 32 percent of them are under 18 years old. Native Americans can be found in every state, but the states with the highest number of Natives are Alaska, Oklahoma and New Mexico.

Sháńdíín Vandervere wearing Native jewelry (left)

There are many misconceptions about Native Americans living in America. Many people envision them either owning casinos or living in tipis. The reality is much different. Native Americans don’t all get “free rides” to colleges. They pay taxes like everybody else. They don’t live in tipis, and don’t wear feathers in their hair, or have dreamcatchers in their cars (dreamcatchers are from the Ojibway Tribe and are exclusive to them only). Living on the reservation, as one fifth of Native Americans do, is a way for them to be closer to their cultures. Two thirds live in large cities and the remainder live in smaller urban or suburban areas. Sháńdíín Vandervere, a first-year student at the American University of Paris double-majoring in Journalism and Photography, lives on the Navajo reservation in Arizona. She has fond memories of her upbringing on the reservation. “My family and a few of close friends would hike White House Trail and we’d make it a tradition to go every couple of weeks. At the bottom of this trail lies the Anasazi ruins and a river. The Anasazi were a tribe that the Pueblo tribe descended from. There are beautiful pictographs on the rocks.”

“Native Americans don’t all get ‘free rides’ to colleges. They pay taxes like everybody else. They don’t live in tipis, and don’t wear feathers in their hair, or have dreamcatchers in their cars.” Sháńdíín also recalls the different pow wows she would attend. A pow wow is a social gathering that involves songs, food, regalia and the honoring of ancestral traditions. They can last from a day to a week and often include dancing competitions. They celebrate culture and honor Native American heritage. Sháńdíín remembers the jingle dress dancing and shawl dancing. Jingle dress dancing involves light footwork close to the ground. Its name comes from jingles fastened to the traditional dress. In shawl dancing, the dancers wear intricate shawls and the dancing resembles a butterfly’s movement. Sháńdíín explains that traditional dancing creates “a strong connection to the cul-

ture since it survived for so many years. Plus, there’s the drum. You can feel it in your chest.” Non-Natives can attend modern pow wows, however, there are still some that are only for tribal members, and in this case, if you are not invited, you are politely asked to leave. If you ever attend a pow wow, keep in mind that they are religious events and remain respectful to the dancers and other Natives. “Before I left for AUP, I went to this huge pow wow in Gallop, New Mexico. It was a goodbye thing, but there was a white woman mimicking the dancing of one of the traditional Grass Dancers. It doesn’t matter what kind of intentions you have in the beginning; it comes off as if you are mocking them, or as if you comprehend how much time Grass Dancers train and how their technique is so specific. There’s a thing of beauty and respect to dance in a pow wow and having someone invite themselves to go out in a circle and start dancing is not appropriate in so many ways,” Sháńdíín says, earning a nod from me. My grandfather learned to dance many years ago when he was young. Although he only performed a few times, he had to practice long hours to become a dancer. These traditional dances have been passed down for generations and thus hold significance for indigenous peoples. People who watch should never mock, clap unnecessarily, make jokes or even record. Instead they should observe and enjoy the holy experienceNative

Americans living on reservations face many struggles. The Navajo Reservation, Sháńdíín explains, has a water crisis. “Many families don’t have running water. It has been promised so many times by the government and treaties, and it still hasn’t happened. No one knows about it and people should be helping directly!” She also mentions the decline in Navajo language. “Our language is dying out and we need to allow more education within our school systems to make sure our next generations still hold onto that language.” There were once more than 300 indigenous languages spoken in the United States, but just 175 remain today. Take as an example the Cherokee language created in 1821 by Sequoyah. The Cherokee language in Oklahoma is endangered and the Cherokee dialect in North Carolina falls under the severely endangered category. The Hawaiian language is also on the endangered language list. Native languages were banned in American schools which abetted the decline. Urban Natives have fought for years for indigenous languages to be taught in classrooms to keep these languages alive. On a positive note, Duolingo, a popular app for learning languages, now offers its users the opportunity to learn Navajo (Diné) and Hawaiian (Ōlelo Hawaiʻi). Another point of concern is the need to support Native business. Sháńdíín says, “When people visit Four Corners, they should support

indigenous businesses as much as they can instead of tourist attractions. Monument Valley is where Marlboro filmed their cigarette ads. Lone Ranger starring Johnny Depp was also filmed there. They took advantage of the sites but gave no money to indigenous peoples. That could be changed easily.” Huge controversy has arisen from multiple companies not donating money to indigenous people. Monument Valley, for instance, is an important and sacred place for the Navajo. The region attracts many tourists due to its popularity in Hollywood films and Marlboro cigarette ads. However, the many hotels, souvenir shops and huge non-Native businesses harm the Navajo businesses and way of life. Urban Natives, who grew up outside of the reservation, make up a big percentage of the Native population in America. Despite living off the reservation, urban Natives are still determined to keep their culture alive and fight for indigenous rights. “The Snotty Nosed Rez Kids are a sort of rap group and they have a song called ‘Boujee Native’. It’s a perfect blend of contemporary urban culture and Native culture, which I really love. It is important to just have. I know others have not appreciated Snotty Nosed Rez Kids due to profanity. No elder likes that!” laughs Sháńdíín. The rap group is from a Canadian First Nations Group and they

blend urban culture with Native culture, earning mixed opinions from the Native community. The members are Haisla rappers Darren “Young D” Metz and Quinton “Yung Trybez” Nyce. Their music discusses what it was like growing up in the Kitamaat First Nations Reserve in British Colombia. In their music they challenge stereotypes as well as encourage Native youth to be proud of where they come from. There have also been many Urban Natives who own clothing shops, like Urban Native Era (UNE). Their mission is “to spread awareness about indigenous issues, but to also show the diverse and complexity of indigenous nations across the world.” Urban Native Era represents Native culture in a modern setting and celebrates Native diversity and culture around the world. Megan Owens, an AUP senior from Ohio, is an urban Native. She discusses growing up Native American in a predominantly white area, saying, “Urban Native means that you find that culture and preserve that culture amongst everything. That despite how easy it may be to become so much like everyone around you, you still make sure you live out your culture and stay tied to those beliefs that you are so strongly raised in.” Megan is a proud Cherokee from the Eastern Band of Cherokee Indians in North Carolina. She discusses how her grandfather

Sháńdíín Vandervere and Melissa Del Carmen Gomez

does a lot in passing down their culture. She remembers how the walls of her great grandparents’ house had paintings of Cherokee women. She would stare at these paintings and try to see a resemblance between herself and the women. She would also play in the basement of her great grandparents’ home with animal skins, pow wow clothing and instruments. “Although I did not grow up on a reservation, in my suburban life, I still had exposure and was taught about my culture through other natural ways.” Megan also explains how living abroad in Europe and attending AUP affects her ties to her roots. “I think the Native community here is not very large. So, in the sense of being immersed in the culture and having people around me who understand it, no, I feel disconnected. But I also think that coming to AUP and being in such a diverse environment has helped me connect. Being here has really given me an environment to speak about my culture and to be proud of it and to hold good conversations about Native culture. Megan explains that a big part of Cherokee culture is taking care of the land. “The culture goes deeper than the ‘don’t litter’ that many kids are taught. Mistreatment of our Earth just so deeply upsets me because this land is ours to take care of and has given us so much. We are connected to it.” Cherokees are close to nature and view land as sacred. Cherokee stories have been passed down from generation to generation to explain the relationship between the Cherokee people and nature and how everyone is connected. The stories create a sense of unity in the world. Natives have always been on the frontlines fighting for environmental causes but are often disregarded. However, when white environmentalists voice these same environmental issues, they are more likely to be heard. Young leaders like Greta Thunberg are leading a wave of environmental activism, but it must be clear to all that Natives have long been fighting for the environment, land and animals. Environmental activist and hip-hop artist Xiuhtezcatl (Shu-Tez-Caht) Martinez fights for climate protections, discusses the consequences of fossil fuels and has even spoken before the US government about climate change. He is of Aztec heritage and has been an activist since the

age of nine. Autumn Peltier, of the Wikwemikong First Nation, has been fighting and advocating for the preservation of water since age eight. Now aged 14, she has spoken with Prime Minister Justin Trudeau on water pollution and preservation. There are also many other Native activists fighting for issues such as mental health awareness, decolonization in education, empowering Native students, protecting Native lands, and raising awareness for Native youth and culture. These include EllaMae Looney, 18, of the Confederated Tribes and Bands of the Yakama Nation; and Anthony Tamez-Pochel, 19, of the Wuskwi Sipihk First Nations Cree, Sicangu and Lakota. Native elders also fight for these rights, like 71-year-old Faith Spotted Eagle, a mem-

“‘To be Native is to be extremely strong. It’s to know who you are and it’s to have integrity, courage and respect. It’s to fight for what is right. To fight for this land and to fight for the people.’” ber of the Yankton and Sioux Nation in South Dakota. She is head of the Brave Heart Society which preserves Native culture. She was the first Native American woman to receive an electoral vote for president in the electoral college. She also fights for protection of land and she leads resistance efforts against pipelines. She has been an activist since she was 12. In an interview with Nexus Media, she says, “I would hope the animals, plants and spirit recognize our prayers—and they have been listening— to save the sacred places of our ancestors. It’s our identity, we’ve been erased so much that it can’t happen anymore.” It’s important to hear these Native issues. Natives have the lowest rates of graduation. Alarmingly, Native women are disappearing and going missing. The National Crime Information Center states that 5,700 Native women were reported missing in 2016. Native American women are also being murdered, sexually harassed and domestically violated. Natives on reservations have high suicide rates, substance abuse issues and have high rates of mental

Melissa Del Carmen Gomez (right)

health issues. It’s time these issues came to light. Now, thanks to social media, music and online commerce, technology is helping to educate non-Natives about Native American culture and issues. Not all Natives look the same, speak the same language, or come from the same tribe. But there is a common sense of connection and fighting for what’s right. “One value in Cherokee culture is strong individual character,” Megan explains. “To be Native is to be extremely strong. It’s to know who you are and it’s to have integrity, courage and respect. It’s to fight for what is right. To fight for this land and to fight for the people.” Sháńdíín also shares, “When meeting another Native, you feel this immediate kinship with them. You have gone through similar experiences, no matter where you come from or grew up. You have had similar experiences where you had to stand up for your ethnicity, and you both face racist comments. Despite all of that, you have a sense of pride and you want to integrate your culture into everything you do. It’s a part of how you live every single day. Also, it’s cool because when you meet Natives off reservation, it’s proof that we have a presence and can be wherever you are. It’s the physical embodiment that we’re still here.” Listen to Native voices. Fight for Native rights. Shop from Native stores and avoid Urban Outfitter knockoffs. Keep the many cultures from many different tribes alive and encourage the preservation of Native languages. Fight for Native land. Promote Native artists and activists. Decolonize the history books and teach the Native American side of history. Let it be known to all that Natives are standing strong. “We’re still here.” Let it be heard.

A Modern

Reformation

Giving Mental Health a Seat at the Table By Jill Campbell 40

IIlustration by Stella Richman

he United States is currently experiencing an epidemic of adolescent mental illness. Experts cite heightened pressure to succeed in school and the rise of social media and its dark counterpart of cyberbullying as possible causes for the spike of adolescent depression, anxiety and eating disorders. And speaking as one of these affected youth myself, I can tell you that the causes of my mental illness are far too messy to be explained in a single sentence. My high school experience was framed by my depression, psychosis and anxiety. I am not interested in talking about the reasons behind my suffering or the extent to which I suffered, which I assure you, was plenty. In this moment, I am far more interested in the idea that my suffering, and the fact that I am talking about it, might help people suffer less in the future. What I mean by this is that the more people talk about something, the more it is embedded into culture. And it is due time that we offer mental illness a space in our culture complete with the messiness and vulnerability it portends. The good news? This revolution is unfolding as I’m writing these words. The 2010s is the first decade where authentic and widely accessible discourse about mental health has circulated in pathways of pop culture. Demi Lovato is one example of the many celebrities that have come forward about their experiences with mental illness over digital platforms, boldly accepting the vulnerability that comes along with sharing information historically branded as shameful. Voices like hers carry a ton of weight for a generation that grew up alongside them—a generation comprised of so many people who also suffer, many in silence and shame. More people are suffering, and more people are coming forward. As we witness more and more open dialogue about mental illness, there is a growing understanding that it is a complex and painful experience that deserves to be recognized, as opposed to stigmatized. In 2013, when I really started to struggle, I was terrified to admit what was going on in my mind. At first, I hid everything from my family. I confided in one friend, and after becoming concerned for my safety based on what I had told her, she went to my parents. For nearly five years of my life I saw the world through

goggles of shame and self-loathing. I severed an important friendship nine years in the making because I could not accept that I needed, or deserved, to get help. Since then, there’s been a huge amount of pushback against mental illness-related stigma. Mental health awareness is evident in the butterfly or semicolon tattoos that have come to be a symbol of struggle against mental illness; a gesture of self-validation. Efforts to resolve the mental illness crisis in youth will only be effective if we can deconstruct the stigma projected onto mentally ill individuals and mental illness itself. This is tricky, especially when we consider that this stigma has been rooting and evolving for decades, if not centuries. This problematic thinking has led to abnormal psychological conditions being dismissed as what New York Times contributor, Kelli María Korducki, calls “shameful aberrations.” And if we want to understand what we have to work with, it’s helpful to understand how this stigma has moved through time. In her piece “It’s Not Just a Chemical Imbalance,” Korducki recognizes that the normalization of Selective Serotonin Uptake Inhibitors (SSRIs) and other psychopharmaceuticals in the 70s and 80s went a long way toward making mental illness understood. “No longer were mental illnesses necessarily discussed as a shameful aberration, but rather as chemically preordained sicknesses: functions of what became known as a ‘chemical imbalance.’” What Korducki is getting at rings true in my experience. I can recall sitting tensely on a giant, leather couch, looking down, while my psychiatrist said in a low voice, “I think what you’re going through is as serious as cancer.” Something clicked when she said that. My ever-present shame cloud shrank down a bit, and lightened, like someone stirring in just a smidge of white paint into a well of black. I now understand how that conversation was my gateway from “shameful aberration” to “chemically preordained sickness.” However, the problem with the “chemical imbalance” paradigm is that it unsuccessfully frames the root cause of mental illness as solely biological. In 2019, we know that this is not the case. Over the years, so many people have asked me, “Why are you depressed?,” expecting an answer in a pretty little package tied with a bow. The sci-

ence of psychology tells us that mental illness is a result of a multitude of factors that may be social, cultural, familial, generational, genetic, and biological; often involving interactions between all of these. Validating just one piece of the puzzle is no real validation at all. It demonstrates a tendency we have to want to order things that are fundamentally messy. This is why this understanding hardly eradicated the stigma; it only altered it. So, when I was told I had cancer-like depression, sure, I felt more validated in my suffering than before, but I also felt sick. There is something deeper hiding underneath the dark shadow of the stigma. At the core of stigma is a flawed ideology, and in the context of mental health, this emerges in the idea that having a mental health condition makes you a certain kind of person; makes it so that you have a certain kind of life that is undesirable. Just as psychopharmaceuticals helped normalize mental illness to some extent in the 90s and 2000s, we are now seeing cultural dialogue about mental illness in the 2010s follow suit, only in a context that accepts not only the validity of mental illness but the validity of difficult emotions. But in this field guide to life, there is no consent form. And I can make a pretty good case that if we were to read the fine print, we would see it written that we are not worth much. To dismantle the stigma against mental health, we must also dismantle the idea that the self is unimportant. And we are doing our part here, too. The validation of suffering has helped to bring about the modern self-care phenomenon, of which the revered Netflix series Queer Eye is a beloved example. In one Queer Eye episode, the Fab Five (a team of wonderful, empowering and flamboyantly gay men) makeover the life of Kathi Dooley, a woman who pretty much singlehandedly

runs the entire music program at a suburban Illinois high school. The show strives to leave its subjects feeling empowered in all walks of life, from fashion to grooming to lifestyle. The lifestyle portion of the makeover is headed by Karamo Brown. He specializes in practical knowledge of how to tweak certain areas of one’s life to maximize happiness. From the beginning of the episode, it becomes clear that Dooley’s life revolves around her job, to the point that she has no interests outside of the music program she runs, nor the time to pursue anything else. An interaction between Brown and Dooley sheds light on the changing attitude towards mental health and self-care unique to the 2010s. Brown points out that Dooley might benefit from taking more time for herself. Teary-eyed, Dooley responds, “That’s probably true.” A moment of silence passes between the two before Brown asks Dooley why this exchange has caused her to grow emotional. “Because it’s um—it’s just not easy to do. I just think it’s how my generation was raised. We just sort of skip that chapter of ‘me’. When you think about yourself, you’re being selfish. And being selfish is like, a very bad thing in my generation, you know, because the people who came before us were totally selfless and gave their lives for our country, and did all these things that were just amazing.” The conditions that Dooley and other baby boomers grew up in demanded productivity and selflessness. Valuing anything else was indicative of selfishness and weakness. And as far as people go, Dooley, someone who has dedicated her life to giving adolescents of her city an education in music, is hardly selfish or weak. But her aversion to taking time for herself goes hand in hand with her aversion to admitting that her job has spread her thin. She is afraid that by admitting to hardship or by making a point to relax every once and a while, she will

“Validating just one piece of the puzzle is no real validation at all. It demonstrates a tendency we have to want to order things that are fundamentally messy.” be seen as weak. It’s the macro-level aversion to “the chapter of me” that is a key ingredient in the stigma of mental illness. “Self-care” as we now know it has piggy-backed off earlier visions of the concept. What was originally a slogan encouraging African-American women to fight for their reproductive rights has evolved into a contemporary buzz-word with a hodge-podge of meanings. To get a better idea of what self-care is and what it isn’t, I talked to Charlotte Vernier, a guidance counselor at the American University of Paris who specializes in mindfulness. In Charlotte’s opinion, “self-care” is an umbrella term that holds all the different ways to take ownership of one’s well-being, and mindfulness is one way to do so. In a therapeutic setting, mindfulness involves giving individuals tasks that help them be present in their immediate environment, which can reduce anxiety and depression, as well as increase joy. One of these tasks is meditation, an ancient practice that is growing in popularity and now utilized by people of all sorts of backgrounds. In the past five years, the use of meditation apps has grown exponentially. Even Instagram meme accounts with millions of followers are catching on, using mindfulness apps like Calm as advertisements.

Chris Turner is an AUP student well versed in the practice of “manifesting,” he describes it as “putting out positive energy to minimize the circulation of negative energy in your life.” This is a practice of self-care, too. Self-care seems to have a certain outspoken—or at least, unapologetic—quality about it. This is no doubt attributable to its popularity as a trend on social media. When someone who is suffering from a mental illness is outspoken about self-care, this can be seen as a clear rejection of the mental illness stigma. On the other hand, this can obscure its true meaning and lead to dire consequences. The self-care movement doesn’t come without its limitations. The most obvious example is perhaps the late musical artist Mac Miller, who released a song entitled “Self Care” just a month before his fatal fentanyl overdose in September 2018. The song’s understanding of self-care hardly echoes its meaning as a mechanism of expressing self-compassion—self-care, in this example, is merely a means of escapism. The fight against the stigma of mental illness transcends the realm of psychology and is more or less a universal rejection of the baby boomer values Dooley frames—the necessary projection of a robotic, highly functional exterior—because at the end of the day, hard times are experienced by people with and without mental illness alike.

She Wore, He Wore

The runway today is full of gender-bending style, but these three AUP men have brought it to the streets 44

By Josi Jimenez-Pennington Photography by Isala Gray

oogle “women’s fashion rules,” and the first article to pop up is a Cosmopolitan article titled “20 Fashion Rules You Should Resolve to Break.” The article is empowering and inspiring. It dares women to break every fashion rule that’s been imposed upon them by society. Google “men’s fashion rules,” and a list of strict rules appears. The article claims that “knee socks are for girls,” that “shirts with short sleeves are for kids” and that men can’t wear printed jeans. The double standard is clear. But men are beginning to reject these rules. In the 90s, Kurt Cobain wore dresses. In 2019, actor Billy Porter wore a tuxedo gown to the Oscars. Today, these three men studying at the American University of Paris choose to reject fashion rules in their day-to-day lives.

Barrett Peck in vintage violet blazer Barrett Peck finds freedom in fashion by simply tossing the typical idea of dressing out the window. When asked to define the word “fashion,” he says, “It’s just silly. I like the idea of recycling things. And I like the idea of people dressing interestingly and having their own sense of style. But I think fashion is always trying to get you to buy things.” His best advice? Don’t buy new clothing. “My greatest fashion influence is my bank account being small. I don’t want to buy into fashion just to buy cheap clothes. There are already clothes in the world. Just put them on.”

Ryan Lambright wears a leopard print faux fur, Urban Revivio white dagger collar shirt, vintage Levi’s cordoury bell bottoms, vintage ascot and Alexander McQueen sneakers (left)

Thorin Erb’s vintage beaded bag

Ryan Lambright wears a cowboy inspired outfit with leather Gallery suede fringe jacket, vintage Hardy Amies blue flare pants and black Nikita Leather boots

“Very much androgynous, 1970s disco, Scooby-Doo, preppy... I’m not even sure what all of those mean together, but connect the dots,” Ryan Lambright says of his personal style. He believes that outfits become more stylish when gender norms are ignored. “Stop taking things so seriously and stop exclusively shopping in the men’s section of stores. You can pull together more aesthetically interesting outfits once you start experimenting,” he explains. “You don’t have to dress in all ‘female’ clothing but incorporating women’s garments will always lead to a swankier and more confident style.” Lambright often dresses in women’s vintage clothing. He grins and says, “No lie, my current fashion influences are Harry Styles, Jeff Goldblum and Billy Porter.”

Thorin Erb wears a We Are Mortals tunic and skirt, Souq Waqif pearl necklace, beaded bag and Random Identities boots

“I think I’m more about accessories and subtlety,” says Thorin Erb. “I think it’s more in the details.” As someone who considers the word “fashion” to be a word that excludes, Erb takes issue with the way genders are assigned specific fashion standards. Erb’s advice to other men is, “Stop caring about what other men wear, and what other men are going to think about you. I think there’s power in not giving a fuck.”

Thorin Erb wears a Dreamland Syndicate dress, Random 47 Identities boots and Amazon glasses

MAKING AN IMPACT How to decide where to volunteer? By Lauren Nanes Illustration by Stella Richman

ften those of us that want to help others by volunteering look to areas that are most in need. Countries in poverty without clean water, proper meals or infrastructure tend to catch our attention. The imagery and information about these areas are constantly circulating and obvious indicators of need. Yet when there is no alarming visual to point out a problem, we are often unaware. When there is no moral tug begging us to help, we do not act. We are all familiar with popular philanthropic actions of “running to the rescue” of developing countries and their citizens. Sometimes we forget that context matters, that we cannot possibly understand the plight of those oceans away from us. It’s a tricky thing. I believe we do care and that we all do want to help. Our intentions just seem to get muddled and we focus our attention towards the most obvious fixes rather than the most necessary solutions. When I asked students at the American University of Paris where they thought the most volunteers were needed around the world, the results were an overwhelming consensus that pointed to developing and non-Western countries. You might even agree with the conclusion that those in developing countries are at an extreme disadvantage, that they need our help, our aid and our money. That they need us. Of course, this was not what each student meant when saying these developing countries require the most aid. And yet, somewhere along the line, the discourse about these countries stopped informing the public of the socioeconomic and politically-induced crises. Instead they began sensationalizing struggle. Volunteering at orphanages, raising money for connected and renowned organizations, building houses are all good things. We want to help. But, helping becomes a tricky thing. We’re removed, desensitized. We feel bad for the man wrapped in dirty blankets who

sleeps inside the metro but we hurriedly move on. We read about social issues online and we debate injustices with our peers. We’re quick to call out political blunders on Facebook and Instagram, but the majority of us are not truly engaged. And how could we be when we’re not the ones actually suffering? The goal of volunteer work is not to finally know what it feels like to be marginalized, targeted or ignored if you are not already those things. The goal is to gain insight. It is to interact with, to listen to and to witness those who are marginalized, targeted and ignored. It is to be interested in who they are as people and in what they have to say. It’s difficult, even impossible to properly help a community whose plight we don’t understand. The majority of my insecurities when volunteering were grounded in fear that I could not do a good job. Locals and grassroots organizations know what needs fixing much more so than the disconnected volunteer who offers a commodified act of giving. Doing a good job, I’ve learned, has less to do with what you know beforehand and more to do with what you are willing to learn during your service. Meaningful volunteer work should help without predetermining where aid is needed. A shared community and a desire to understand are what breed care and beneficial aid. It is easier to understand the needs of our own communities than those we’ve never been a part of. Being an expatriate comes with its own host of insecurities and obstacles to volunteering. Along with language barriers and cultural distance, an expatriate experiences a shift in community. The expatriate is liminal and incomplete, displaced between conflicting identities. More than anything, as expatriates we struggle to unpack the subtleties and nuances in our new environment. In a Western country like France, it is easy to miss the presence of socioeconomic injustices unless we purposefully seek them out. We feel no adamant moral tug to involve ourselves in volunteer and social work, and are instead preoccupied by our busy personal and work lives. Our personal insecurities in our language capabilities render us shy and unwilling to engage in social work with local communities.

Regardless of linguistic barriers, our opportunity to uplift and connect to our community depends upon our willingness to listen and to see. Meaningful contact is the only way we can truly connect with the disadvantaged. We can read up on policy all we want, we can engage in one-sided political arguments, and we can even speak up for those that are silenced, but we will never truly grasp what it is that we are arguing for until we have interacted with those caught in the crossfire. Interacting with the homeless, with migrants, with prisoners transforms us from outsiders into allies. The political and social issues permeating the news and our thoughts are tangible issues. And unlike what popular opinion would have you believe, volunteering, even and especially at a micro level, does make an impact. Sydney Scarpa, 21, who studies History, Law, and Society at the American University of Paris, had a similar introduction to the importance of volunteering as an expatriate to the one described above. She currently volunteers with unaccompanied minors seeking asylum in France. When asked to reflect on why she decided to pursue volunteerism outside of the United States, she says, “After spending time in southern Texas this past summer volunteering at an immigrant detention center, and then returning to Paris, I understood that it would be fundamentally irresponsible to continue my life without dedicating at least a fraction of my time to people in need.” When someone who volunteers emphasizes the importance of service work, they aren’t saying it to guilt-trip you or to brag about his own contributions. Often this call to action stems from witnessing a problem first-hand and wanting to make a difference. However, not all philanthropy is born of heavy-handed moral obligation. As pretty, pure and altruistic as the act of volunteering seems to be, our motivation to volunteer isn’t always. Many of those that I interviewed said they began volunteering because it served their own interests in some way. A line on their resumes and college applications, clout on social media, an ego boost. Despite these questionable intentions, due to the immersive nature of volunteer work, they eventually cultivated interests in social justice, in marginalized groups, in politics and in growing interpersonal relationships.

Our ability to do good is not reliant upon where we are or where we are from. The humility of being an outsider can translate into sensitivity when working with delicate matters. Language barriers are not unsurpassable obstacles. We do have a duty to give back to the community, city and country that we take from. As Sydney puts it, “Just because most of us at AUP are not in our home country, it does not mean that our adoptive country’s problems are not our own. It’s important to show compassion wherever you find yourself, even if it means stepping outside of your comfort zone.” Demystifying the socioeconomic and political happenings around us takes time and attention. The only way to know what needs fixing is through direct immersion and interpersonal connections. Not all volunteering needs to be as extravagant as funding construction sites or medical operations, nor should it be. Volunteering is doing paper work to help speed up a legal action, it is baking with children, it is passing out meals, it is providing emotional support. Volunteering can be wordless, educational and artistic. The only tool it requires is understanding. Even in a community that is not originally our own, we must reincorporate those we could not see, those that we ignored, and those that we forgot. When we notice the needs of those around us, we will finally be able to lend a helping hand.

Advertisement courtesy of Restos du Coeur

WHERE TO VOLUNTEER IN PARIS ASMIE - Association de SolidaritĂŠ avec les Mineurs IsolĂŠs Etrangers (Association for Solidarity with Unaccompanied Foreign Minors) A humanitarian organization based in Paris, ASMIE focuses on providing services to unaccompanied migrant youth in France. ASMIE specifically targets young, isolated foreigners seeking asylum in France who have fled turmoil in their home country. Upon their arrival in France, many of these children are left without proper housing, meal plans or education while they wait to be processed. Primarily founded to create a permanent co-managed accommodation center for these children, ASMIE raises funds and coordinates stimulating projects for the kids to foster a sense of community. Volunteer tasks range from tutoring English and math classes, collecting school supplies, registering kids for healthcare, and informing individuals of possible places for housing, food and activities. Most importantly, volunteers at ASMIE provide support and build a safe community for these vulnerable children through dialogue, involvement and respect. Website: www.asmieblog.wordpress.com/lasmie Email: asmie.blog@gmail.com Facebook: @AsmieAssociation Instagram: @association_asmie

Les Restaurants du Coeur (Restaurants of The Heart) Les Restaurants du Coeur, also called Restos du Coeur, is a popular humanitarian organization that focuses its efforts on soup kitchens and grocery distribution centers throughout France. The main objectives of the organization are to provide food aid, housing assistance and job search support for those in need. Their mantra is to provide unconditional and free assistance to people forced to live on the streets. Volunteers help distribute hot meals, assist during cooking workshops, distribute hygiene products and organize safehouses. Along with efforts to provide immediate assistance for basic needs, the organization

offers various cultural services to foster social integration and boost morale. Volunteers help organize outings to museums, cinemas and sports events with the intent to create social inclusion and build trust. With applications found online, the organization asks volunteers to be committed to providing services to people suffering difficulties and to share the values and aspirations of the organization. Website: www.restosducoeur.org Facebook: @restosducoeur Twitter: @restosducoeur Instagram: restos.du.coeur

Centre LGBT Paris - Le Centre Lesbien, Gai, Bi, et Trans de Paris Centre LGBT Paris is a grassroots organization that fights for LGBT rights and against discrimination related to sexual orientation or gender identity. The centerâ&#x20AC;&#x2122;s mission is to provide LGBT individuals a safe and informative space in Paris. The special focus of the center is on youth, but all support services for LGBT issues are open to the public. Volunteers invest themselves in various services including greeting the public, providing legal, psychological and social support, as well as organizing cultural and festive events. The center serves as a safe space for LGBT people to exchange and socialize. It also provides health talks and workshops designed to inform individuals on subjects like STIs, sexuality, lifestyles, substance abuse and HIV treatments. Website: www.centrelgbtparis.org Email:becomingbenevole@centrelgbtparis.org Facebook: @centrelgbtparisidf Twitter: centrelgbtparis Instagram: centrelgbtparisidf

Picturing

Freedom Six photographers’ takes on this issues theme By Samira Safarzadeh

“These photos were taken during the March for Our Lives in New York City. They’re a good representation of freedom and a rising up against oppression. The children shown are exercising their right to protest against a dangerous lack of gun reform.” Inanna Greenhill

“My family has maintained a fish tank since I was a toddler. Back then, I would often push my nose to the glass and watch the fish float aimlessly across the tank like they suffered from vertigo. Now, when I think of the word ‘freedom,’ I wonder what seemingly self-determined choices were actually structured by the invisible forces that only feel natural because I know no differently.” Kathleen Sharp

“For me, freedom is a lack of any constraints. Sometimes showing a lack of freedom is a much louder statement. That is why I took this picture. Smoking is an addiction many have trouble breaking free from. Its sweet-toxic taste enslaves. The cigarette becomes the master.” Samira Safarzadeh

“Freedom for me is dependent upon physical space. When a person is not free, their space becomes limited. Freedom allows people to occupy spaces. Many museums, preserve empty physical space to go around the important objects. Physical space and emptiness make our brains think of space as something to be filled and used. Our minds cannot function when in populated spaces, whether that is by images, sound or crowds of people. To be free, we need to detach from physical chains to engage with thoughts. There’s nothing freer than an empty space, a blank canvas or a blank piece of paper.” Clara Prado

“I made a digital collage of my mom’s hands and added drawings of six maps depicting locations where my mom has lived throughout her life. These maps explore the impact of the freedom that she gained after marrying my father. Before that, her parents would not let her move outside of their state. After gaining freedom, she moved all around the world. This freedom became a part of her, shown by the embedded threads on her hands.” Alexandra Dvorchak

Amazon

Active fire detections in Brazil as observed by Terra and Aqua MODIS 56 between August 15-22, 2019

Â© NASA

More Than Fire T

he Amazon rainforest is the world’s largest intact forest. For decades logging practices in the Amazon have been under scrutiny, but there now is growing international recognition that much more is at stake than deforestation alone. Beneath its glossy green exterior, the Amazon’s ecosystem balances a very delicate chain of life. The rainforest is home to more species of birds, plants, and mammals than anywhere else in the world: a whopping 10 percent of the world’s biodiversity. In it are hundreds of endemic and endangered plant and animal species whose disappearance would be catastrophic. The Amazon River, the world’s largest by volume, flows 6,400 kilometers through the rainforest with hundreds of tributaries and smaller streams. It represents 20 percent of the world’s fresh water and is home to the largest number of freshwater fish species in the world. The region’s ecosystem is essential for climate control. Tropical forests exchange water and energy with the surrounding atmosphere contributing greatly to both local and regional climates. It feeds the nearby rivers through evapotranspiration. The water from the rivers flows directly into the ocean, maintaining extremely important ocean currents controlling both the South and North American climates.

The massive forest fires sweeping the Amazon are just the tip of the iceberg By Clara Prado Economic interest in the Amazon arose in the 18th century with the trade of the so-called sertão drugs, medicinal plants, oils, resins, cocoa, skins, fish and dried meat. However, it wasn’t until the 1970s that the Amazon became a major target in the Brazilian government’s efforts to increase economic stimulation. Before the 1970s, deforestation had remained relatively limited: as of 1975, a total of only 3 million hectares of Brazilian Amazonia had been cleared. Between 1975 and 1987 the rate of deforestation steadily accelerated, increasing to 12,500,000 hectares by 1980. This period coincided with the Brazilian dictatorship from 1964 to 1985. Around 90 percent of the Amazon’s tree coverage was intact until the military dictatorship came to power. The military had a clear vision in mind to exploit the Amazon for the enrichment of the country. One of the clearest examples of the negative impacts of these policies relates to the construction of the BR-230, commonly known as the Trans-Amazonian Highway, inaugurated in 1972. By making secluded parts of the forest much more accessible and the forest therefore became much more vulnerable to loggers. Brazil’s National Institute for Space Research (the Instituto Nacional de Pesquisas Espaciais), has reported that, in most cases, the deforested ar-

eas start perpendicular to the highway. Logging, deforestation, and farming have, for decades now, harmed the forest and the population of the territory. Bad governance has made land exploitation easier and livestock agriculture has prevailed. Cattle ranching is the largest driver of deforestation in the Amazon, accounting for 80 percent of current deforestation rates. Brazil is the largest cattle exporter in the world, supplying about a quarter of the global market. Approximately 450,000 square kilometers of deforested land in the Brazilian Amazon are now cattle pasture. In the decade leading up to Jair Bolsonaro’s presidency, which began in January 2019, government policies were effective in decreasing the rate of deforestation. However, during the first months of Bolsonaro’s term, those rates increased again. He is an open supporter of the military dictatorship from 1964 to 1985 and has made it clear that he intends to return to the exploitative policies from that time. His support for the agricultural sector entitles farmers to act illegally and burn the area knowing no legal consequences will be given. In addition, state governments are unable to preserve the biodiversity and ecosystems in their respective regions as their interest is of generating national growth from the primary sector. Deforestation is also the major factor in the perpetuation of poverty in the region. Wood extraction in the region is illegal and responsible for gangs dominating the region who intentionally burn the forest, build roads, and invade indigenous and public lands. Brazil has been stuck in a century-old “extractivist” mentality (referring to any activity of collecting, for economic purposes, natural products, whether of animal origin, mineral or vegetable) which has led this incredibly rich territory to be used primarily to produce soybeans and raise cows. Research shows that the production of açai in the region is 13 times more lucrative than the production of soy. The Food and Agriculture Organization of the UN even recognized the sustainable value of the new amazon pharmaceutical and nutritional products that are entering the global market and do not harm the ecosystem. Those products are more valuable than meat and soy. Additionally, their cultivation re-

“Brazil has been stuck in a centuryold ‘extractivist’ mentality... which has led this incredibly rich territory to be used primarily to produce soybeans and raise cows.” spects the indigenous population and requires the forest to thrive. Therefore deforestation is not only bad for the environment and a major contributor to greenhouse gas emissions but is also holding back economic development. It is believed that only 0.5 percent of the plant species found in the Amazon have been studied for their medicinal properties. This means that the Amazon may hold natural cures for some of the many diseases present today which Western medicine has not yet explored. Then there is the issue of the native people. Until the ‘70s it was believed that the native population would disappear. It was only during the ‘80s that the indigenous population started to grow again. According to the Brazilian Socio-Environmental Institute, in the late 1990s and early 2000s, indigenous populations grew on average 3.5 percent per year. This shift was due to the creation of the National Indian Foundation (FUNAI) in 1967 which focuses on the delimitation, demarcation, regularization and registration of indigenous lands. It is also responsible for coordinating and implementing policies to protect indigenous peoples. The creation of such an organization gave indigenous people control over some of their lands. The implementation of this right impacted the population positively, resulting in more visibility for these communities. Today there are 817,963 indigenous people in Brazil. The latest census in 2010 identified 505 indigenous lands, representing 12.5 percent of the Brazilian territory. The census also proved that the area of greatest indigenous concentration is the northern region of the country, where the Amazon is located. And they are the population that suffers most from deforestation. Many years of social work has

proved that giving the indigenous population more autonomy has improved forest preservation drastically. Although they are not trained ecologists, the natives are aware of their dependence—not only physical but above all cosmological—on the environment. As a result, they have developed forms of natural resource management that have been instrumental in preserving forest cover in Brazil. In a satellite survey made by the INPE, indigenous lands appear as true oases of forests. While 20 percent of the forest has been deforested in the last 40 years, together the indigenous lands lost only 1.9 percent of their original forests. Bolsonaro is openly against the indigenous population. He claims that allowing them to occupy 12.5 percent of the national territory is unfair to the general nation as it sets back development and does not allow land to be productive. Under his government, indigenous rights have been modified or not enforced leaving the population vulnerable to gangs and farms in the north of the country who feel free to take their lands by force. The current government has gone so far as to censor the work of the INPE, who was the first to report the Amazon fires in August 2019. After releasing satellite data proving a 278 percent increase in deforestation compared to the previous year, Bolsonaro had the agency’s head, Ricardo Galvão, fired. The government now asks for the previous acknowledgment of Amazon data to avoid what they deem to be “embarrassing” situations and a campaign against Brazil. A private company was hired to overlook the Amazon data and the new director of the INPE is a military officer who affirms that global warming is not his interest. When asked about the censorship of the organization, Bolsonaro said, “I don’t ask, I give orders. That’s why I am the president.” His support for agribusiness is endless. Three hundred new substances were approved of which 41 percent (118) are considered extremely or highly toxic. A third of these 300 substances are prohibited in the European Union. Allowing farms to freely pollute land and water, generating national and global impacts. First because the environment is being poisoned and secondly because the products of this poisoned land are being sold all over the globe. In Bolsonaro’s short period as president,

environmental disasters have happened regularly. The Brumadinho dam suffered a catastrophic failure on January 25, followed by the Amazon fires in August, and the largest oil spill in Brazil’s history which occurred in October in the northern region and harmed the biggest coral reef on the planet. It’s not just the recent fires that are destroying the Amazon, but the posture of the government that doesn’t see the environment as relevant enough to be merit protection. For decades Brazil has aimed to “develop” the area but has failed to understand the true value of an untouched forest. The kleptocracy in the farmers’ section on the senate is the most powerful group in government. The new president, Bolsonaro, was elected to govern for them and in so doing he is destroying one the largest remaining rainforests on Earth.

Expatriate or Immigrant? By Sofia Smeigh

How one word changes everything

hat is the difference between an immigrant and an expatriate? These seemingly interchangeable words have nearly identical denotations but very different consequences. The current political climate in the United States reflects centuries of hostility towards immigrants, but the global presence of American “expatriates” reflects double standards. The American University of Paris prides itself on its diverse student body with a thousand undergraduate students of 108 nationalities. But why do these students refer to themselves as expats in France rather than immigrants? Some argue that an expat is someone who will reside in another country for a limited time. Others argue that it is a term purely meant to distinguish expatriates from immigrants they consider inferior. We often hear the term used by Westerners when referring to themselves living in foreign countries. Treraphat “Tee” Chainarongrit is a freshman from Las Vegas. His heritage is Chinese and Thai, and he sees the word “expat” as describing “someone who is financially comfortable.” The use of the word expat often depends upon someone’s class, level of education and privilege. Kaylee Altimore, an AUP sophomore from Pennsylvania, is a third-generation Italian American. Her great-grandfather on her father’s side emigrated to the United States from Italy. To her, “expats are people who go to a place and are there in a less permanent sense.” She finds that the difference between being an expat and being an immigrant lies in “the rea-

Mexicans entering the United States at the US Immigration Station in El Paso, Texas

Images Courtesy of Library of Congress

sons you came to a country.” She believes it is also rooted in whether this migration will entirely “change your life” or not. It is commonly said that immigrants built the United States. Since the colonization of the American continent in the 17th century, there have been several waves of immigrants. These waves occurred for various reasons including economic, political and religious freedom. Until the beginning of the 19th century, there were no restrictions on the ethnicity of the immigrants to the US. In the 1790s, Congress had in mind to create a white, Protestant and culturally homogenous country, excluding African slaves and Native Americans. Congress declared that only “free white persons, who have, or shall migrate into the United States” could become citizens. Most immigrants arrived in the United States after large English communities had already been established. A surge of immigrants in the 1850s brought about the first organized anti-immigrant movement known as nativism. Nativists accused immigrants of taking jobs from white Protestant Americans and claimed that a lack of education, a tendency to cluster in urban ghettos, and a reluctance to abandon their language made immigrants unable to integrate into the pre-established American way of life. In 1921, the Republican Congress passed the Immigration Quota Act and the National Origins Quotas. They capped the annual number of immigrants allowed in the United States. The quota was put into place to restrict the number

View of Ellis Island from the torch of the Statue of Liberty

Mexicans entering the United States at the US Immigration Station in El Paso, Texas

immigrants from countries Congress deemed unfavorable despite these people’s intense desire to achieve what became known as the American Dream. This idea coined by James Truslow in 1931, promised that any hardworking person can succeed in this new country of plenty regardless of their ethnicity, religion or social class. However, reality often fell short of immigrants’ optimistic view of their new home. The United States is currently in its fourth and largest wave of immigration. As in the past, immigrant backlash and debate about immigration law have become a hot topic of American politics. The elections of President Donald Trump and a Republican majority government in 2016 were in part due to the growing fear of immigrants. President Trump ran a tough campaign, appealing to a population that felt underrepresented under President Obama’s

administration and catered to many white, central and southern working-class voters with the slogan “Make America Great Again.” Trump often insulted his political opponents and used derogatory terms towards Mexican people. He made paranoid claims that the United States was being “invaded” by Hispanic immigrants through the southern border and that they stole jobs and opportunities from more deserving Americans. His major campaign promise was to build a wall between the United States and Mexico. These statements created mass panic and reflected the history of nativism in the United States. Some people have become afraid that immigrants are dangerous and are the end of American democracy as we know it today. Nationalist sentiment and cries “to take the country back” have resonated around the world.

Growing up, my parents worked as diplomats in American Embassies around the world. We self-identified as expatriates because we only stayed in a country for a limited amount of time. Moving every three to four years, we often took vacations to surrounding places. As a child, it seemed normal to take a weekend trip to Italy or spend Christmas in Fiji. I thought nothing of it.

“‘You have nothing to worry about. It’s not your kind of immigrant we want out of our country.’” You never realize your privilege until you find yourself lower on the food chain. Paris does that to you because it has a way of making you reevaluate what you find important. You forget the privilege you have in living here, instead focusing on how the metro stinks, the streets are dirty, people seem unkind, and tourists are everywhere. We sometimes forget that we live full-time in a city that people will pay thousands of dollars to visit for a week. In 2015, through my grandparents’ heritage, I received Italian citizenship. Italy and France are part of the Schengen zone, which means that I can freely reside in any country in this zone. My Italian citizenship allowed me to apply for French social security and means I can benefit from the French social system. Moving here, I went from being an American expatriate to being an Italian immigrant to France. During the 2017 French presidential election, I was afraid of being a foreigner to a country for the first time. In the first round of the presidential election, no majority candidate had won and there was therefore a run-off between two candidates: Emmanuel Macron, a centrist candidate, and Marine Le Pen, a rightwing populist, nationalist candidate. Le Pen’s political group, the Front National, has an important following. Their major policies include opposition to French membership in NATO, the European Union and the Schengen zone. Since I’m not French, I was scared that if Le Pen won the election, I’d no longer be able to live in France.

While discussing the upcoming election with a schoolmate, I voiced my concern about Le Pen’s possible election. She expressed support for the candidate and couldn’t understand why I would be afraid. I explained that if Le Pen were elected it would mean that I could lose my right to live in France. What my classmate said will stay with me for the rest of my life: “You have nothing to worry about. It’s not your kind of immigrant we want out of our country.” My experience witnessing xenophobia is nothing compared to many cases of discrimination, and physical and verbal abuse toward immigrants in France. This interaction made me question what kind of foreigner is welcome. Not even 70 years ago, France was a colonial power. Now it’s concerned with immigrants taking over? This seems ironic to me. I now realize it isn’t immigrants that people are afraid of, but stereotypes that have been instilled by a nationalist ideology which anticipates the worst of people looking a certain way or speaking certain languages. Xenophobia has been growing around the world and is a result of the manipulation of the way people perceive each other. The only distinction that truly exists between being an expatriate or being an immigrant is semantic, but the consequences of these labels can be profound. The current political discourse around migration is affecting our understanding of what immigrants and expats are. The impact of these words needs to be understood since conversations influence how immigrants are perceived by others and by themselves.

“Aliens, immigration and naturalization”

much ado about mulan Disney’s live action version of Mulan is already attracting some unexpected attention By Rosie Liu

hen Disney revealed its promotional posters for the highly anticipated, live-action version of Mulan slated to come out in March 2020, controversy ensued. Not because the beloved dragon Mushu has no role in the live-action movie, but for political reasons. Most millennials share fond childhood memories of the animated Mulan film released in 1998. But these warm memories are becoming stained by political controversy as some audiences have voiced their anger toward the lead actress Liu Yifei. The tale of “Mulan” is a legend from Chinese history. Many Mandarin speakers, especially women, take pride in her as she demonstrates their values of intelligence, bravery, strength and love for family. Many people from the People’s Republic of China feel Liu Yifei’s casting was in poor taste. This is because Liu, known for her role as Golden Sparrow in The Forbidden Kingdom, is a 32-yearold Chinese American actress. Before the age of 10, Liu only had Chinese citizenship, but after moving to the States following her parents’ divorce, she took on American nationality. To Chinese audiences, the casting of an actress who not only lives outside of mainland China but is American is an unacceptable representation of their country and culture. Many mainland Chinese have already claimed on so-

Scene from Mulan (2020)

cial media that they will refuse to watch the movie just for this reason. On June 6, over half a million protestors took to the streets for the Hong Kong protests, also known as the Anti-Extradition Law Amend-

“To Chinese audiences, the casting of an actress who not only lives outside of mainland China but is American is an unacceptable representation of their country and culture” ment Bill (or Anti-ELAB) Movement. These riots and protests began in response to a proposed bill, which if successfully passed, would allow local authorities to the right to extradite alleged criminals wanted in mainland China. The people protesting in Hong Kong believe this bill will undermine their independence from mainland China. In mid-August, many pro-police Chinese citizens and celebrities circulated images on social media which included a quote that translates to: “I support Hong Kong police, you can beat up me now. What a shame for Hong Kong.” Many celebrities were compelled to share this, lest they be accused of supporting Hong Kong’s protestors which could result in mainland Chinese citizens boycotting their work. Amongst these celebrities to post their support for the police was Liu Yifei. And thus, a fresh wave of controversy began for Mulan when Hongkongers and international audiences also called for a boycott of the movie. In a globalized society, the arts and movies especially cannot escape politicization. Disney needs to have the Chinese government’s approval in order to offer its movies to the highly profitable Chinese market. The movie market in China is growing so fast that there are an approximate 25 movie theater screens built daily. For Disney and other entertainment companies, Chinese audiences represent a crucial portion of the international market. From a casting director’s point of view, Liu Yifei’s American citizenship and her English language abilities were an advantage over other actresses at auditions. Despite Chinese crit-

icism, Liu’s American citizenship shouldn’t impact her ability to act. International audiences who critique Liu must also realize that being politically correct by showing loyalty to the Republic is an important part of Chinese culture. In fact, after expressing her pro-police sentiment, support for the movie in mainland China increased as she was viewed as a patriot. Even if Liu had refused to voice support for either side of the protests, she would have caused disappointment. There was no perfect solution for her. Mulan has always been a controversial character. As some detractors of the storyline point out, although she was a successful soldier, she did technically lie to her nation and to her fellow soldiers about her identity. On top of that, Disney fans have long debated if Mulan should hold the title of princess or not. These controversies only further prove the nature of Mulan’s stubborn but lovable character. Come March, the casting choice of the divisive actress Liu Yifei to represent Mulan should prove interesting. Whether you choose to buy your tickets in advance or sit this one out, one thing’s certain: this won’t be the last you hear of the matter.

Go Bananas! Get Inspired by These Easy-to-Follow Korean, Ghanaian, By Kayla Lopez and Ecuadorian Recipes Photography by Isala Gray lllustration by Stella Richman

With the Black Sigatoka and Panama diseases wiping out global banana stocks, we may be in danger of losing one of the world’s most beloved fruits forever. So now’s the time to take advantage of your remaining time in a world with bananas! Used very differently from one country to another, this ingredient can be used in unique and surprising ways. Popular, inexpensive and grown in a range of climates, it makes sense that when counted as the same group, ba66

nanas and plantains are the world’s largest fruit crop. Both belong to the Musaceae family—bananas are the common sweet fruit, while plantains are higher in starch content, lower in sugar and usually cooked before consumption. There are countless sweet and savory recipes to be made with bananas and we have selected three easy and student-budget friendly ones from Korea, Ghana and Ecuador that use the fruit in strikingly different ways.

Banana Milk Banana milk was first introduced in 1974 by the Binggrae company in South Korea and has since become a very popular drink. As its name suggests, it is essentially just banana-flavored milk, but it has become such a staple in Korean homes that many make it themselves. All you need are a ripe banana, milk, a form of sweetener and a blender. If you want to make this recipe even simpler (and vegan), all you need is a ripe banana and water!

Ingredients 1-2 ripe bananas Â˝ cup regular milk 1 tbsp sweetener (like maple syrup)

Instructions Combine all ingredients in a blender and blend until the liquid has a smooth, milky consistency. 67

Bolรณn de Verde This green plantain dish is popular across South America. It is traditionally eaten for breakfast or brunch, but can also be served as a side dish. The green plantains are cooked, mashed and then formed into balls filled with queso fresco and chicharrรณn (fried pork rinds).

Ingredients

2-3 unripe plantains Queso fresco (found at your local Latin market) Salt to taste A neutral oil for frying

Instructions

1. Peel and cut plantains into thirds 2. Boil in salted water until soft, then drain water 3. Mash plantains thoroughly 4. Add in crumbled queso fresco and gently combine 5. Form balls and fry in oil until slightly golden on the outside 68

Kelewele Originating from Ghana, kelewele is a traditional snack or side dish sold by street vendors. Easily made at home, the dish consists of fried plantains cut into small wedges then seasoned with spices.

Ingredients 2 to 3 ripe plantains 1 tsp garlic powder 1 tsp chili powder 1 tsp ginger powder 1 tsp nutmeg powder Salt to taste Olive oil for frying

Instructions 1. Peel and cut plantains into bite-sized cubes 2. Add spices and 1 tbsp of oil into a mixing bowl and combine 3. Heat up oil in a frying pan 4. Gently lower plantains into oil 5. Fry for 6 to 10 minutes or until plantains are golden-brown

An Unfashionable Dilemma By Cristina Diaz

Illustration by Stella Richman

Cruelty-free leather at the expense of ecology

s the debate surrounding climate change and pollution intensifies, the fashion industry has come under increased scrutiny as one of the business sectors with the largest environmental impact. Consumers are not only avoiding the disposable items associated with fast fashion, but they are also considering the materials used in the clothing. Many say that swapping leather for its synthetic counterpart is the ethical solution to animal abuse, but what are the environmental impacts of both? Animal leather is the most important co-product of meat and is by association also responsible for water waste and extensive CO2 emissions. However, the leather industry argues that since it is a natural material, it is less of a pollutant and can be recycled or reused to make other retail items, while fake leather is not easily recyclable. “If you are buying faux leather then you need to consider you are buy-

ing plastic,” says Amy Powney, creative director of sustainable luxury label Mother of Pearl. Her personal preference is another alternative to standard leather which is to use best practice leather that is long-lasting and that has been made using natural tanning agents. A 2017 report from the Copenhagen Fashion Summit found that “synthetic leather is less harmful to the planet than cow leather.” Fake leather or pleather is made primarily of polyester, a byproduct of petroleum, and is usually finished with a wax coating to look more convincingly like leather. Pleather production also makes use of acrylic fibers which are hazardous to human health. Vegan leather is also problematic because it uses products such as plastic polymers polyurethane (PU) and polyvinyl chloride (PVC) to produce faux leather fabrics. Both pose serious environmental threats because they’re not biodegradable. Fake leather is less durable than leather and

is not reusable. When they deteriorate, consumers rebuy products, increasing plastic consumption and contributing to the ever-growing plastic waste issue. These concerns about pleather have led to new attempts to create leather-like-products using eco-friendly alternatives. Cork, pineapple and mushroom mycelium (a portion of a fungus consisting of interwoven filaments) have been added to products making their way into mainstream production. With these eco-friendly alternatives, why do we still turn to synthetics? The production of synthetic leather releases almost 655 million tons of CO2 emissions into the atmosphere yearly. On top of that, only 20 percent of pleather items are considered recycled and reusable. Synthetics are not a viable option for our planet anymore. This brings us to think about what the more ethical choice is concerning leather and its alternatives. Ethical fashion initiatives have begun reducing the use of animal leather in their companies’ products. To help meet consumer demand for vegan alternatives, a new movement is altering the fashion industry: vegan fashion by brands such as SUSI Studio, Hipsters for Sisters, Native Shoes and Insecta Shoes. Besides being cruelty-free, another goal of the vegan fashion movement is to increase sustainability. Brands including Top Shop and Adidas have collaborated with designer Stella McCartney, who has her own eco-friendly luxury brand. Through these collaborations, these com-

panies have slowly been adding vegan products to their collections. Since McCartney’s powerful eco-friendly luxury brand uses and promotes environmentally friendly materials, she has been very conscious of reducing the impact of her opera-

tions. McCartney is a lifelong vegetarian. This has greatly influenced the choices she makes when dealing with her luxury brand. In her collections, she uses organic cotton and commonly uses recycled and renewable materials. McCartney has inspired other companies to change the way they think about how products are made, too. Companies that have announced their change and a new commitment to ethical fashion include Prada, Gucci, Ralph Lauren, Versace, Giorgio Armani, Jimmy Choo and Michael Kors. Some of these companies have pledged to phase out and eventually stop producing clothing with animal leather and fur. Prada says it will stop using real fur beginning its Spring/Summer 2020 collections. As companies concerned by pollution and climate change begin producing sustainable products, it’s becoming easier for conscious consumers to reduce the consumption of animal leather. Using real leather harms animals and the planet. But since synthetic fabrics are also a major contributor to microplastic pollution, it seems that there is no ready-made eco-friendly alternative. The next time you’re in a store and you see yourself drawn to a leather or leather alternative piece, think about the long-term consequences of your purchase. Off-White “For Walking” leather cowboy boot © Isala Gray

Photography by Stella Richman and AlizĂŠe Chaudey

Three students welcome us to their Parisian cribs 72

Magdalen Kligerman, Sophomore

Floor: 2nd Arrondissement: 2nd Metro: Strasbourg St. Denis Monthy rent: €1,790 Roommates: 1 Best part about coming home: “My essential oil diffuser”

Floor: 5th Arrondissement: 7th Metro: La Tour-Maubourg Monthy rent: €1,950 Roommates: 2 Best part about coming home: “Hanging with my roomates”

Alayna Amrein, Sophomore

Floor: 9th Arrondissement: 16th Metro: Trocadéro/Passy Monthly rent: €2,600 Roommates: 0 Favorite part of apartment: “Absolutely the terrace”

Chris Turner, Sophomore

Big Little Plastic Why are straws suddenly public enemy number one? By Amy Rouse Illustrations by Stella Richman

rom macro to micro to nano, our world is overflowing with unrecycled plastic waste—over 260 million tons of it. Our oceans have become a dumping ground for 150 million metric tons of plastic. Colonized in five so-called “garbage patches,” plastic is filling the Atlantic, Indian and Pacific Oceans. Perhaps this is why straws have become a symbol of micro-activism. As individuals and companies replace plastic straws with eco-friendly alternatives, for most, the movement to abandon plastic straws has been easy to get behind. Consumers are becoming anti-straw activists and believe that they are making a difference. But is that really the case? In the US, a straw ban has been implemented in states like California and Oregon in hopes to weed out plastic straws from restaurants and large chains. The ban affects corporate giants like Starbucks. Notorious for its iconic green plastic straws, the company has already responded by implementing alternative paper straws in many of their locations. However, by pushing the idea that they are helping their customers to go green, organizations and big companies are blaming their customers for plastic pollution. Claiming that they are now green companies, these same groups that are the original culprits behind the mass production and dissemination of plastic products are shifting the blame onto everyday consumers. Regarding corporations’ role in plastic pollution, Beatrice Spencer, a student of Entrepreneurship and Environmental Studies at AUP, says that “companies should focus on their carbon footprint, and reevaluate their business models and practices.” In doing so, they would avoid greenwashing. The truth is, we do need to do more. But, we are also at a point where the general public is so focused on quick changes, that they have neglected to educate themselves on the greater impact these types of bans have. We often think, “Well, if I can get rid of it, everyone else should be able to do so, too.” But this thinking neglects to account for those who are reliant on products like plastic straws, especially disabled people. As a society, we must aim to be inclusive. The special needs of those with disabilities are often not considered. By neglecting an entire group of people who need plastic straws, are we really making the world better?

Since a viral video of a sea turtle suffering from a plastic straw becoming lodged in its beak went viral, alternatives straws have been flooding the market. These straws come in many forms such as metal, glass, paper, rubber and even silicone. All the same, the single flaw is that many of these alternatives still do not provide the same help for an array of disabilities as a plastic bendable straw. In hospitals in the 1930s, the Flex-straw, now known as a bendable straw, was made to help patients drink while lying in bed. It is still used by patients and people with other disabilities today.

“By neglecting an entire group of people who need plastic straws, are we really making the world better?”

Even in some areas with straw bans, straws are available upon request in many restaurants. This is an important step in both limiting the use of plastic and in including minority groups. It is important to recognize that our disabled peers can only change their lifestyles so much without compromising their health. Instead of putting all our attention on straws, we should focus on using less single-use plastic. What we really need is less packaging: no more single-use plastic bags at chain stores like Walmart and Target. This initiative would reduce plastic pollution and slow the environmental degradation of our planet. More frequently used than the plastic straw is the plastic lid. Yet, at Starbucks, for example, this product is still offered despite a straw ban. Likewise, in the aisles of grocery stores, packaged goods rule the shelves. Our plastic-dominated society is slow to evolve in the areas that count the most. Plastic straws are not the only issue. Societal ignorance and corporate complacency are.

Amie Potter is a 19-year-old from the United Kingdom who usually needs a straw. If she forgets her straw at home, she says it “changes what drink I can have, as paper straws cause a massive sensory issue for me.” Potter explained that while a reusable straw still brings about sensory issues, the effect is “way less than that of paper.” In Potter’s case, alternative straws are simply not viable options for her due to her sensitivity towards certain materials. This is common among people with sensory issues and disabilities like cerebral palsy which affect bite control. Besides sensory concerns, alternative straws can also trigger allergic reactions. This is primarily because of the ingredients used in paper straws. One student at Simon Fraser University (SFU) in Canada, Gideon Maharaj, interacted with a cashier who refused to give him a standard straw. He had an allergic reaction as he is highly allergic to grass and pollen. Biodegradable straws are most commonly made of a hay straw made from wheat stems. They are thus unsuitable for anyone with hay, wheat or grass allergies. To understand his reaction to the biodegradable straw, Maharaj asked the sustainability group on the SFU campus that pushed for the ban about the ingredients used to make the product. The group “simply did not know.”

dreaming of a

It’s the most wasteful time of the year By Amy Thorpe Illustration by Stella Richman

he holiday season is traditionally celebrated as an opportunity to practice love and compassion toward one another. But, when it comes to the environment, this time of year is far from kind. A staggering amount of waste is generated from November to January, primarily by those who celebrate Christmas. The United States, which has the largest population of Christians in the world, sees a 25 percent increase in waste generation during the holidays. This is on top of the average 2.38 kilograms of waste people create each day on average in the United States, Canada, and Australia, the world’s most wasteful countries. “There are some general rules for consumption levels,” notes Alex Kovac, a research analyst at the World Resources Institute. “The wealthier a place is, the more is wasted and thrown.” Although high-income countries account for just 16 percent of the world’s population, they are responsible for 34 percent of the total waste generated globally, which the World Bank reports as being 2.1 billion metric tons every year. So, what role does Christmas plays in all this? Environmentalist and author Raymond Bryant refers to Christmas as “the world’s greatest annual environmental disaster,” stating that “if fast capitalism has been the key driving force behind the increasingly severe environmental catastrophes that scientists and activists alike warn that we face on Earth, then Christmas is the focal point.” As it happens, the “most wonderful time of the year” is making an already dire situation

even worse. During the holiday season, the increase in rubbish produced by American households consists of approximately 27 million real Christmas trees sold annually, $12.7 billion worth of gift wrap—the majority of which cannot be recycled—and 5 million pounds of food waste. Brazil and Mexico, which have the world’s second and third largest Christian populations respectively, face similar influxes of waste during Christmas, a problem made worse by their underdeveloped waste management systems. Is turning our backs on Christmas the answer? Given the extent of the world’s waste problem, some environmentalists declare that desperate times call for desperate measures: the holiday should be boycotted altogether. “As a Green Activist, I am a big advocate of the boycott,” writes Huffington Post contributor Kylie Barton. “The holiday is supposed to be about giving to those in need, and about cherishing what we have, more importantly who we have. This has all been tragically lost.” The consumerist buildup over the holiday season is a major reason why some are choosing not to celebrate at all. The materialism tied to Christmas not only endangers the environment but also distracts consumers from what truly matters. Supporters of “Buy Nothing Day” might agree. Beginning in Canada in 1992, this movement has gained traction in North America, the United Kingdom and parts of Scandinavia. It takes place at the same time as Black Friday, the day after Thanksgiving. Dedicated to “starting lasting lifestyle commitments to consum-

green christmas ing less and producing less waste,” it is a clear example of anti-commercialist action taken during the holidays. Fortunately, there are measures that a concerned consumer can take to lessen yuletide materialism. Consider homemade, second-hand, or locally bought gifts. These options are often cheaper, eliminate the issue of plastic packaging, and do not contribute to the pollution caused by overseas package transport. Alternatively, the act of gifting experiences or subscriptions presents fewer environmental disadvantages and can be equally heartfelt.

“The materialism tied to Christmas not only endangers the environment but also distracts consumers from what truly matters.” For gift wrap and decorations, the best way to reduce waste is by reusing items and wrapping materials from past holidays. Plastic-free materials are the most eco-conscious and leave room for creativity. Try wrapping gifts in fabric or newspapers, or craft garlands from scrap-paper cutouts. Finally, approximately one third of all food produced for human consumption around the world ends up getting lost or wasted each year. Plan out meals and buy only the necessary food

for the holidays. If uneaten food remains after a meal, save whatever is untouched for leftovers or eventually compost it. Humanity is facing an unprecedented ecological crisis in which waste plays a key role. As this decade comes to a close, go forth into 2020 paying mind to the planet we call home. Let’s ensure that the environment is finally shown some of the kindness it deserves this holiday.

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