The NWSA Executive Committee sent the following letter by email to its members earlier today. It does a good job (especially the third paragraph) of showing how different forms of violence and seemingly disparate attacks, though not to be conflated, are interconnected through broader cultural currents.
Dear NWSA members,
As members of the Executive Committee, we write to express our collective outrage over the attack at Orlando’s Pulse nightclub during its Latinx-themed night. We recognize this heinous act for the hate crime it is against LGBTQ people, people of color, and those who live at the intersection of these communities. In this difficult time, we urge our community of scholars, educators, and activists to draw on the insights of feminist/anti-racist/queer activists and thinkers to address hatred and violence, imagine alternatives to domination, and foster community.
We draw on an intersectional political framework to call for the collective liberation of all. Given that systemic racism, misogyny, ableism, colonialism, and homophobia are deeply interconnected, we condemn the Islamophobia that has emerged in the wake of the attack and urge you, our members, to find ways to contest the widespread culture of violence that surrounds us, including histories of violence against queer and trans people of color. This culture of domination is local and global, intimate and structural, and is pervasive. It includes: harassment and discrimination; gender violence, rape culture, and murder; the criminalization of divergent lives/bodies/loves and the violence of the carceral state; silencing, dispossession, and erasure; eugenic and genocidal practices; colonial gendered violence against Indigenous people; and militarization and war.
Diverse forms of brutality must be understood as distinct and yet interconnected. It is essential to think through how the Pulse nightclub shooting, the church shootings in Charleston, the murder of Indigenous women in Canada, and the murder of transgender sex workers in Brazil and elsewhere are interrelated without collapsing the important differences in each of these, and many other, contexts. This is by no means an exhaustive list, but one that should highlight the role we all can play in refusing and resisting a culture of violence wherever we find it.
In this time of mourning and remembrance, we call on you, our NWSA members, to confront domination, intolerance, and hatred—in the intimacies of everyday life and on a wider, macro-political scale. We also underscore the importance of supporting each other and being mindful of the impact of myriad violences on ourselves, each other, our students, and our scholarship. Though the work at hand may be difficult, our collective labors to understand how systems of oppression are interlaced and must be thought through and addressed together are pivotal and deeply relevant.
Vivian M. May, President
Nana Osei-Kofi, Vice President
Diane Harriford, Treasurer
Carrie Baker, Secretary
Guest blog by Ellen Ripley.
The Manifestation of the New Age Hippy
I thought that the perfect decade to live in would be the 60’s, so that I could have lived in San Fran, experienced the summer of love, etc. I had always admired the counterculture of the hippies, black panthers, feminists, punks, and others, and how, for the first time in history, minorities were able to impact the world around them. However, let’s fast forward to 2013– what the f happened to these social movements why was peace and love not enough to change the world more concretely? Well, after I had the opportunity to actively do some unintentional field work in Northern Cali (fyi I am not a trained anthropologist but I’m sure you can get over that, haha), I have come to some realizations. Feel free to disagree or downright scream at me for my view points, but it’s just how I saw things go down. Where to start… Well, first off, the hippy movement is still alive and kicking in Northern Cali but the culture or core ideologies have shifted as even they realize that smoking and listening to music, however good, was not going to impact the world in the way they once hoped. In 2013, the street hippies have their own code of ethics, which in many ways is contradictory to what the movement was supposed to be all about.
For one, let’s talk about the legalization of marijuana, which you would think would be supported in full since most of the people I talked to on the streets and at the music festivals believe this drug will save the world, has healing power and so forth and so on. With this concept in mind you would think they’d say, yeah, legalize it. Not so, however, because most of the people growing make a shit-ton of money and are small farmers. If it just got legalized, they would lose profits– yes, that’s right, this drug that they seemingly full-heartedly believe will heal many diseases is better kept restricted so they can keep their capitalist scheme going. Speaking of capitalism, I have never met a group of people more prone to capitalist ideology– and I grew up in the Big Apple, so that’s saying something. Anyways, I’ll stick with their profits from growing medical marijuana as an example. They could easily figure out their costs and what a reasonable profit would be for the risk, etc., keeping in mind the Feds still can come in and chop down the crops even though Cali has legalized it (America has not). Instead of doing this, they apparently see no incentive to make sure that it’s affordable to the masses. Rather, they make somewhere in the range of about 500 percent profit– yeah, really that high. Once again I must question their claim that this is a drug that can really heal; I can tell you, if I had a drug that I thought could really heal in Cambodia, I would be trying to find a way to make it affordable for the masses while being able to sustain my livelihood, but 500 percent profit is not what I had in mind.
This is just it though, it does not stop at farm products. Much of their livelihood comes from going to festivals around the country, selling things like shirts, crystals, herbal remedies, jewelry, art, beer and food, etc. Why I bring this up is that while spending a weekend at one of these festivals I realized how quickly they price gouge each other and I am not sure why that is, as they will talk about corporate greed and supporting local people. For example, I was with a group of people who bought beer from a big liquor distributer thus making the beer cheaper than if you buy it at a convenient store somewhere. Never did they sit down and talk about what a fair profit for the work would be. Instead they wanted to get the most they could for said beer, once again at a range of 500 percent profit (cha-ching– capitalism!) at one point someone in the group was thinking 5 dollars for a beer which only cost them about 70 cents. That was one of the few times I could not control myself and had to say, well, you could, but should you? I get it: maybe it’s human nature that we want to get the most resources we can for our own survival, but according to the hippies’ code of ethics, this goes against half the shit they are always talking about.
More ironically is that they do this to each other but then they talk about a Utopian world of peace and love to me, and how human nature is inherently good, and if the world was to end and restart with them things would be different despite history proving otherwise. But that’s pointless to bring up to a majority of people who are already abusing their own system for greed and profit. The system is another hot topic I heard brought up a lot but they are so out of touch with how much they depend on the system that they are no better than the people who started the exploitation of people in the first place.
I should mention what form of currency they use, which will explain a lot about their persona and overall appearance to the rest of society. Instead of hard cash or dollars, experience is their currency. For instance, that whole look of “dirty hippy” is actually a form of power dynamics that creates yet another hierarchy in society. How does this yield them power? The dirty look means they are coming off the streets or out of the forest and this makes them more real, and it’s assumed that they also have more experiences and stories to tell other people. Thus the thrift store look, which they say is a statement and doesn’t make them materialistic, is actually the same as some soccer mom buying her Chanel bag: it gives them power over other people in their social circle. Another staple of being a “true hippy” is having a dog at their side, but it can’t be just any dog, no, it has to be a wolf-looking dog which some of them have specially bred. Yeah, no lie, they let dogs at the pound die so they can wield power in the subculture if hippyism. A wolf-dog, which they will often try to pass off as having been found in the woods or in the street somewhere out of sheer luck, is another sign of their “amazing” life experience, but once you get them talking about said dog, more often than not it was no lost dog on the street or the forest, but came from a dog breeder and cost lots of money.
My main point being is that every system has a currency and the commodification of experience is used as a form of security to gain and wield power in this subculture. This had me wondering: why are most of them still in America, why not move to another country that is extremely impoverished? For one, they don’t want to acknowledge their own privilege or have to deal with anything negative at all. They justify said behavior by reverting to very neoliberal perspectives, eg tend to your own garden and I’ll tend to mine, that we ought to all have the same level of responsibility for ourselves, thus the the world will be a better place. This ideology is often extremely Amero-centric and when someone such as myself comes along asking them to defend this ideology outside the American context, they often could not and would seem pretty annoyed at me. This reminds me, though: when they do leave the great US of A, they often head down South of the border to South America. They seem to place a lot of value on those cultures, specifically Peruvian culture. I am not quite sure why this is, but this is my best guess: it’s a safe place to go and “rough it” enough to come back with stories, but not enough to shatter their views. Plus, often times they already know someone who has gone there so there is less to figure out for one’s self. It also seems that if said hippy has made it to South America, the power they gain from this will often allow them to have some sort of superiority complex. It was from this that I first realized that experience is currency.
For whatever reason, I came off as threating to certain people in the hippy community I was around and I could not figure out why, as I mostly stayed quiet, followed them around, and just sort of went with whatever. It was not until I realized all of the above that I understood that it was not what I was saying, but the very fact of my presence and that I had exceeded their limited time in South American culture by living in Cambodia. The ironic part about this is that, once I realized that experience was currency, I did not really feel they were “worthy” of my currency, so to speak. I did not feel the need to use power over them, so I decided early on to keep my day to day life quiet, as I did not want to feed into their system.
One would expect the idea of gender roles in hippy culture to be questioned and long gone, but in fact this is pretty far from the truth. The days of free love and sex seemed to be long gone, maybe it was the HIV or STI rates, but nevertheless it seemed monogamy has taken its place. Most of the people I met who were, let’s say, over the age of 23 where all in a serious relationship but the dynamics of them were not of a romantic type but more of some sort of partnership in a business-sense, as most of these relationships support a livelihood of selling that require two people to support it. Moreover, the males seem to believe they need to play a protector role. I brought up gender roles with them, and it did not seem to register, as this once again would make them question things and they don’t like to be critically aware of their habits and behaviors.
A friend got me Hanna Rosin’s The End of Men a couple of months ago (thanks, E!); here (at last) is a review.
Rosin’s book has a rather pejorative title, no? But don’t fear, penis-bearers, she doesn’t intend it in as antagonistic a manner as it sounds. Rather, this book could serve as a warning for those stuck in antediluvian concepts of gender, family, and work. The most pitiful “characters” in TEoM are those guys who have lost– wives, jobs, hope for the furture– because they refused to adapt to a new and different kind of gendered environment.
Rosin suggests that there is a shift taking place in American society, one that finally puts ‘feminine’ concepts in a positive light, particularly in the workplace. It would behoove men, she says, to adopt more traditionally (and stereotypically)-feminine traits and qualities in order to move ahead in the workplace, as their traditionally-masculine traits and qualities are no longer so beneficial– and, indeed, may be hindering them.
She points to this shift as the reason for Women’s Rise, which presumably means more money-making and keeping capacity, and associated benefits: more power in family decision-making, higher status in the sociocultural realm. I enjoyed her in-depth analysis and interviews of women in managerial positions, as well as her observations of women on other up-and-coming career paths, like the pharmacy business.
The most important and provoking lesson that I took from this book, though, is that this may be the End of Men, but it is certainly not the End of Patriarchy: I was struck by how patriarchal the “successful” women featured in this book truly were. Their competitiveness, desire to achieve status and status-lending commodities, aggression and even violence– yes, women of the past were “kept down” by the Patriachy, but our liberation from It does not signal the demise of It. No, we have only obtained more power to participate in the system in a different way… And participate we do.
Nor does the End of Men free women from the oppression of Patriarchy, as the “career women” feature in Rosin’s book still very much adhere to culturally-dictated norms of sexuality and gender.
Nevertheless, TEoM provides hope, too– for women, and for men. It’s a fast read and inspires fun discussion; read it!
*Heads up: this post isn’t appropriate for everyone, it’s got dirty words in it. You’ve been warned.
**Moreover, trigger warning.
Many bloggers get their readers through links from other blogs; some even advertise their blogs. And a whole lot get readers from search engines who are looking for something and stumble onto blogs quite by accident. Below are some things people have apparently searched for (or should I say googled, since that’s my biggest referring search engine), and found me…haha. The irony. [Note: I’ve kept the original search terms exactly the same– spelling and all.]