Category Archives: race

Cannibal capitalism: Chief Keef and rehab

I’m interested in the idea that folks would become famous because they harmed themselves or allowed someone else to harm them on camera.  I’ve been calling it cannibal capitalism – as a means of describing this wide scope on popular media.    Cannibal in the sense that viewers consume of the body of another human being who is on camera taking years off of their life

Chief Keef is in rehab for ganja and let’s loose with some great insights about how unpleasant it is.

Nestled inside a nondescript beach house, one of hip-hop’s most controversial rising stars is holed up in court-ordered rehab, and he’s feeling frustrated and alone.

“It’s like being locked up,” Chief Keef, 18, tells Billboard, in his first interview since he entered rehab. “And when I’m locked up, I don’t want anybody to come see me. I won’t let my family come here. I haven’t seen my 2-year-old daughter.”

via Chief Keef Talks Rehab, ‘Bang 3’ Album & Learning How to Surf | Billboard.

Cannibal Capitalism is best thought of as a pattern of mediated communication about morality.  Along with viewing people getting hurt and enjoying it (Jackass, NFL, Ultimate Fighting) we also get the moral commentary from the narrators and participants about that suffering.

Part of the narration of morality that comes with hip hop and cannibal capitalism is a kind of racism+classism+paternalism.  When the articles were popping about Odd Future, the dominant story was just how naughty they were and emphasizing the difficulties they got into.  Very little conversation about music, and heavy emphasis on the disciplining of (usually) young black men.

The quote from the Billboard article is the opening passage.  Do you think it invites a kind of moral judgement?  Do you wonder what this rapper did to get this punishment?  Is it framed in a way to encourage you to read it as an omniscient person who hasn’t had this kind of difficulty, shaking your head in faux-sympathy?

There is no doubt that Chief Keef is at the core of a major moral panic.  One part of the division is the fascinating language used to divide people up.  Richard Sherman and the significance of the representation of thug:

I wonder if the exciting pleasure of the music and imagery of Chief Keef experiencing suffering, particularly mapping up to the discipline and punish strategy of suffering/redemption (recycled) is part of the appeal?

Public consumption of rap stars and their back stories usually includes a kind of nefarious sharing of information.  I went over to my buddies house and we listened to music and also to a 5 minute rant from KRS-ONE threatening some dude over a van robbery.

Hip hop fans are usually fiends for gossip, and interested in the music, culture, language and well, anything of our favorite musicians.

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Filed under capitalism, communication, hip hop, media, prisons, punishment, race, representation

Consuming Natives: Kevin Durant Nike edition

I came across this Kevin Durant shoe that seems to scream cultural appropriation to me.

Thanks to the sportingnews.com for the image of Nike Kevin Durant shoe.

The shoe raises money for Nike, Kevin Durant and some Native American athletic programs (I assume in that order).  But the description is a toxic collection of generalizations and stereotypes mashed together.

 

The bold Nike N7 KD VI features the repeating pattern of arrows that first launched on the Pendleton Woolen Mills Nike N7 blanket last month. The arrow print  symbolizes energy and forward motion and has reflective built in for a surprise effect when worn in the elements.  The bold colors used on the KD VI have significant meaning in Native communities. Turquoise is used often as a color symbolic of friendship, and red is one of four colors—yellow, red, black and white—featured on the traditional Native America medicine wheel, representing movement and the four directions. The KD logo appears on the heel and the N7 logo is on the tongue.

via NIKE, Inc. – Nike N7 and Kevin Durant Collaborate to Support Native American Youth.

That is amazing!  Red is a color significant for Native Americans!  Whoa!  It is good to know where that stuff comes from (sarcasm).   How about vague ambiguity when it comes to so-called native symbols and precise articulation of the Kevin Durant logo?

Nike has also developed a wide shoe, the Air Native N7, for Native North American’s supposedly wider feet (they measured 224 indians feet to justify this claim!)  While criticizing the marketing of this shoe, we can lay some of the News from Indian Country analysis against this Kevin Durant shoe press release.

Some vocal opponents of the Air Native N7 believe the shoe line indeed fosters stereotypes because, along with the company’s trademark swoosh, the footwear features feathers, arrowheads, sunset designs and circle of life motifs. Nike officials have said the product is designed to “deliver sustainable innovation,” and the “N7” portion of its name is meant to encourage “a seventh generation ethos.”

“In my opinion, the whole idea is racist,” says Eugene Johnson, a member of the Confederated Tribes of Siletz Indians, who’s paid close attention to the development of the shoe line. “This is a branding scheme of advertising that Nike is known for… I have no doubt that the sales folks are hoping that Indian sympathizers and the general public will be thinking of how Nike is so charitable in thinking of the Indians, thus, increasing sales through the usual brand of Nike branding advertising.”

via Does the Shoe Fit? Native Nike footwear raises concerns – Indian Country News.

I happen to agree that the dual marketing benefit of being seen as charitable  to anonymous poor indians helps to sell the shoe as does the appropriation of cultural symbols.  I think the same might be said about this Kevin Durant shoe.

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Filed under cultural appropriation, fashion, health, Native, race, representation, sport

Fela Kuti: Music is the weapon documentary

Consider this a juxtaposition to the clip about Paul McCartney and Fela.  Here is Fela narrating a portion of his life.  Included in this film are some great musical moments and some insights about what made Fela so dangerous.

In my opinion the liberated space he embodied and willingness to share risks make him a poignant anti-colonial force.   Of course I have problems with Fela’s sexism, but the quotes from the queens in this film give us some insight into their experience.

Of course when you google “Fela’s queens” you get western women reprising the roles of the women who married and risked with Fela.  Perhaps this is colonialism, that I can’t find any interviews with the “queens,” but I can find interviews with Americans playing Fela’s wives on broadway.  Some communications pushes out other communications.

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Filed under colonialism, communication, documentary, feminism, funk & soul, human rights, juxtaposition, music, protest, race, representation

Challenging representation about violence in Chicago

I’m impressed with the arguments presented criticizing the moral panic about gun violence in Chicago.  I don’t live in Chicago, but I’ve certainly read a number of heavily negative media stories in the last year.   Prison Culture blog has the critique and it seems persuasive to me.

It’s certainly true that in some parts of the city, you are more likely to be shot or physically harmed than in others. However, on the whole, Chicago is actually “safer” in terms of public shootings and homicides than it’s been in decades. The city is in fact nowhere close to being the so-called “Murder Capital” of the country. Check the statistics, you’ll see that I’m right.

But you notice that I said “safer” in terms of public shootings and homicides, not “safer” in terms of “violence.” Because in very real ways, in terms of structural and institutional violence and overall oppression, things are pretty terrible for a lot of people. But we don’t discuss this with nearly the frequency or sensationalism that we do when we catalog the dead and the injured (as important as it is to memorialize those precious lives).

via Prison Culture » Can We Please Bury “Stop the Violence” as a Slogan? It’s Meaningless.

I also like that they address the militarized language that influences the way we understand poverty and policing in Chicago.

When we use these terms (which may or may not accurately describe how we live based on our own subjective experiences), we inadvertently legitimate a military response from the state (though the state needs no excuse to crackdown on the marginalized).

I would suggest that even more insidious is the way that these terms condition our own thinking about ourselves and each other. We trap ourselves into responding to these structural problems with a punishment mindset and a war footing. And this has devastating consequences for communities that are already over-policed, militarized, under-resourced and ravaged through decades of disinvestment. Using this terminology ultimately contributes nothing to ending interpersonal violence & may in fact exacerbate it.

via Prison Culture » Can We Please Bury “Stop the Violence” as a Slogan? It’s Meaningless.

 Thanks to Feministing for the suggestion via their Weekly Feminist Reader.

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New thinking about crack

I appreciate the insights of Dr. Carl Hart, professor at Columbia University writing about drug use and moral panic.  Quoted here in an interview with Salon.

CH: I think crack cocaine is the easiest example  In the 1980s, as I was coming of age in my teens and my early 20s, people—black people, white folks, a number of people in the country—said crack was so awful it was causing women to give up their babies and neglect their children such that grandmothers had to raise another generation of children.

Now, if you look at the history in poor communities—my community, my family—long before crack ever hit the scene, that sort of thing happened in my house. We were raised by my grandmother. My mother went away because she and my father split up. She went away in search of better jobs and left the state, but it wasn’t just her. This sort of thing, this pathology that is attributed to drugs, happened to immigrant communities like the Eastern European Jews when they came to the Lower East SIde, but people simply blamed crack in the 1980s and the 1990s.

Another example is that, since the crack era, multiple studies have found that the effects of crack cocaine use during pregnancy do not create an epidemic of doomed black “crack babies.” Instead, crack-exposed children are growing up to lead normal lives, and studies have repeatedly found that the diferences between them and babies who were not exposed cannot be isolated from the health effects of growing up poor, without a stable, safe environment or access to healthcare.

via Carl Hart: Drugs don’t turn people into criminals – Salon.com.

When asked about what to do about these problems, Dr. Hart explains:

CH: That is complex, but quite simple to start. The first thing is we decriminalize all drugs. More than 80% of people arrested for drugs are arrested for simple possession. Wen you decriminalize, now you have that huge number of people—we’re talking 1.5 million people arrested every year—that no longer have that blemish on their record. That increases the likelihood that they can get jobs, participate in the mainstream.

Number two is dramatically increase realistic education about drugs—none of this “this is your brain on drugs” stuff, but real education, which looks like making sure people understand effects of drugs they’re using, particularly potentially medical affects. Don’t use heroin with another sedative because it increases the likelihood of respiratory depression. Realistic education, telling people what to do, how to prevent negative effects associated with drugs. We do it with alcohol—you shouldn’t binge drink, don’t drink on an empty stomach—and could do it with other drugs.

via Carl Hart: Drugs don’t turn people into criminals – Salon.com.

Hart has a book: High Price, check it out.  Thanks to Salon.

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Happy Birthday Sylvester

The illuminating blog Dangerous Minds noted that today is the birthday of the electric-disco-star Sylvester.   I appreciate that they frame Sylvester’s radical elements within his Disco successes:

. . . .if it wasn’t for disco there is no way that a linebacker-sized, black, openly gay, outrageous, gender-bending performer like him could have reached the top of the world’s charts.

via Dangerous Minds | Excellent documentary on the life of Sylvester.

Happy Birthday Sylvester and all who party with ya!

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Filed under funk & soul, Gay, memorial, music, punk, race, representation

Juxtaposition: Fiona Apple and Dave Chappelle walk off the stage

Artifact One: Fiona Apple at a Tokyo fashion event.

Apple grew frustrated with the ongoing chatter in the venue, a hall at Tokyo Station Hotel, where the exhibition makes its home. Partway through her short set, she climbed on top of her grand piano and asked the audience to be quiet so that she could perform. She then challenged everyone to be silent for the duration of a tone she created by striking a small metal bell. The performer grew even more angry when the noise in the venue continued.

Apple instructed the audience to “shut the f–k up” and uttered other expletives, both audibly and under her breath, calling the event’s attendees “rude.” She continued with her set before shouting, “Predictable! Predictable fashion, what the f–k?” as she stormed off the stage. The show was punctuated with other bizarre moments, such as when she hit her head with her microphone, did a back bend over her piano bench and stared intensely at her guitarist as if in a love-struck trance.

via Louis Vuitton Toasts ‘Timeless Muses’ in Tokyo – Parties – Eye – WWD.com.

Artifact 2: Dave Chappelle walking off the stage at a Connecticut comedy club.

Chappelle wasn’t having a meltdown. This was a Black artist shrugging the weight of White consumption, deciding when enough was enough. This isn’t the first time Chappelle has done so and it isn’t the first time his behavior has been characterized as a meltdown.

There is a long history of asking African-Americans to endure racism silently; it’s characterized as grace, as strength. Chappelle’s Connecticut audience, made up of largely young White males, demanded a shuck and jive. Men who seemed to have missed the fine satire of the Chappelle show demanded he do characters who, out of the context of the show look more like more racist tropes, than mockery of America’s belief in them.

When he expressed shock at the fact that he’d sat there and been yelled at for so long, people yelled that they’d paid him. They felt paying for a show meant they could verbally harass him, direct him in any tone of voice, as though they’d bought him.

via Dave Chappelle Didn’t Melt Down – Entertainment & Culture – EBONY.

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Filed under art, fashion, juxtaposition, media, protest, race, representation, resistance, vulnerability

Martin Luther King improvising

I heard a nice tribute to Martin Luther King Junior and his speech at the March on Washington on the radio this morning.  Another version of this showed up in my RSS feed thanks to the fantastic “Daily Feminist Cheat Sheet” on Feministing.

Apparently, the essential chorus of “I have a dream” was a semi-improvisation for King.  It was a response to Mahalia Jackson.

As King neared the end, he came to a sentence that wasn’t quite right. He had planned to introduce his conclusion with a call to “go back to our communities as members of the international association for the advancement of creative dissatisfaction.” He skipped that, read a few more lines, and then improvised: “Go back to Mississippi; go back to Alabama; go back to South Carolina; go back to Georgia; go back to Louisiana; go back to the slums and ghettos of our Northern cities, knowing that somehow this situation can and will be changed.”

Nearby, off to one side, Mahalia Jackson shouted: “Tell them about the dream, Martin!” King looked out over the crowd. As he later explained in an interview, “all of a sudden this thing came to me that I have used — I’d used many times before, that thing about ‘I have a dream’ — and I just felt that I wanted to use it here.” He said, “I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream.” And he was off, delivering some of the most beloved lines in American history, a speech that he never intended to give and that some of the other civil rights leaders believed no one but the marchers would ever remember.

via Mahalia Jackson, and King’s Improvisation – NYTimes.com.

Don’t sleep on the impact of the solid gospel choices of Mahalia Jackson in motivating a political crowd.  Remember that music is key for every liberation movement I can think of.

She sang two spirituals, “I Been ’Buked and I Been Scorned” and “How I Got Over.” King was seated nearby, clapping his hands on his knees and calling out to her as she sang. Roger Mudd, covering the event for CBS News, said after the first song: “Mahalia Jackson. And all the speeches in the world couldn’t have brought the response that just came from the hymns she sang. Miss Mahalia Jackson.”

***

I hope you have some remaining monthly New York Times tokens!  Or else you won’t be able to follow the link I’ve recommended to read the whole article.  Pretty short-sighted New York Times.  #newyorktimeshatesfreeinformation

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Filed under art, communication, memorial, music, protest, race, vulnerability

Smart thinking about white indignation and trolling

I’m completely feeling three arguments from Robin James at Cyborgology about the indignation over the Robin Thicke/Miley Cyrus VMA performance.

1. White indignation is a way to self-identify as better-than.

What are we supposed to find likeable in all this? If the aim of the performance is trolling, then we’re not supposed to find it likeable, but irritating and infuriating. I wonder if, in a particularly insidious way, we white people/white feminists are supposed to like what we think is our righteous outrage at the performance? It’s insidious because what is felt (and often intended, at least superficially) as a performance of anti-racist outrage actually further cements our privilege vis-a-vis white supremacist patriarchy? Sharing the pics and gifs of black artists’ reaction shots (the Smith family, Rihanna, Drake), and all the positive feedback we get from this, tells us that we’re “good” white feminists? And this knowledge of our goodness is what we’re liking and aesthetically enjoying? (I’m phrasing these points as questions because they’re genuinely hypotheses–they seem right, but maybe I’m overlooking something?)

via Trolling Is the New Love & Theft » Cyborgology.

No, you are not overlooking something.

2.   James also argues that new media enables sexist and racist communications to be quantified and amplified through critique via social media commentary and thus sanitized.

But today, in what we tell ourselves is a post-feminist, post-racist society, perhaps the way to dis-identify with the neoliberal mainstream is to identify with the objects of its disdain: sexism and racism. As before, the dis-identification with the mainstream is an attempt to prove one’s elite status above that mainstream. This eliteness isn’t conceived or expressed as vanguardism (being ahead of the pack), but as human capital, often quantifiable in/on social media. It’s not who’s most shocking, but who’s trending most on twitter the day after the VMAs, for example. Just think about the way Thicke’s “Blurred Lines” performances constantly throws #THICKE up on some screen.

via Trolling Is the New Love & Theft » Cyborgology.

3.  The best point James makes is framing this kind of cultural appropriation + rape supportive culture + toxic corporate media garbage to be a form of trolling.  Pushing our buttons in order to get more attention.  Now, this is a smart argument — it gives a way to better understand the reasons why Thicke’s rape song and Cyrus’ twerking are bothersome.

I also think it might point to a kind of consumptive desire in the audience not only to distinguish themselves through mockery, but also to desire to view and replay the suffering of the mocked.

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Filed under capitalism, communication, cultural appropriation, feminism, human rights, learning, media, music, race, representation, sexual assault

Systematic racism: RIP Trayvon Martin

Like most other thoughtful people I had little to contribute to the public discussion about the killing of Trayvon Martin.  I deleted an initial angry post that included a forceful discussion of systematic racism and some very inflammatory graphics.

I think I should have kept that angry post.

Systematic racism: hierarchy between races is built into our educational system, governmental policy, policing, and amplified in mass media.  Systematic racism means that you might learn prejudice and not think  that you were prejudiced.

Most people could identify a time in the past where their nation embodied systematic racism.  Maybe . . . it’s still bad?  Can we acknowledge that we teach exclusion and sustain privilege in a little cushion of bogus justifications?

The Trayvon Martin case suggests that the forces which amplify ignorance and hatred have been more effective than those of us proposing compassion and critical thinking.

Juror B37 who has given an interview about her reasoning about the case and her justifications are simply terrifying.   Here are a handful of quotes organized and archived by Igor Volsky at Thinkprogress.

1. Martin was responsible for his own death.

JUROR: It was just hard, thinking that somebody lost their life, and there’s nothing else that could be done about it. I mean, it’s what happened. It’s sad. It’s a tragedy this happened, but it happened. And I think both were responsible for the situation they had gotten themselves into. I think both of them could have walked away. It just didn’t happen.

2. Juror felt just as sorry for Zimmerman.

COOPER: Do you feel sorry for Trayvon Martin?

JUROR: I feel sorry for both of them. I feel sorry for Trayvon, in the situation he was in. And I feel sorry for George because of the situation he got himself in.

3. Zimmerman should continue to serve as a neighborhood watchman because he has learned his lesson about going too far.

COOPER: Is George Zimmerman somebody you would like to have on a neighborhood watch in your community?

JUROR: If he didn’t go too far. I mean, you can always go too far. He just didn’t stop at the limitations that he should have stopped at.

COOPER: So is that a yes or — if he didn’t go too far. Is he somebody prone, you think, to going too far? Is he somebody you would feel comfortable —

JUROR: I think he was frustrated. I think he was frustrated with the whole situation in the neighborhood, with the break-ins and the robberies. And they actually arrested somebody not that long ago. I — I mean, I would feel comfortable having George, but I think he’s learned a good lesson.

COOPER: So you would feel comfortable having him now, because you think he’s learned a lesson from all of this?

JUROR: Exactly. I think he just didn’t know when to stop. He was frustrated, and things just got out of hand.

4. Verdict hinged on “Stand Your Ground” law, even though Zimmerman did not use it in his defense.

COOPER: Because of the two options you had, second degree murder or manslaughter, you felt neither applied?

JUROR: Right. Because of the heat of the moment and the Stand Your Ground. He had a right to defend himself. If he felt threatened that his life was going to be taken away from him or he was going to have bodily harm, he had a right.

5. Zimmerman was only guilty of using poor judgment and was “egged” on to follow Martin by the 9/11 operator.

COOPER: Do you think he’s guilty of something?

JUROR: I think he’s guilty of not using good judgment. When he was in the car and he called 911, he shouldn’t have gotten out of that car. But the 911 operator also, when he was talking to him, kind of egged him on.

6. Race played absolutely no factor in Zimmerman’s profiling of Martin.

JUROR: I think just circumstances caused George to think that he might be a robber, or trying to do something bad in the neighborhood because of all that had gone on previously. There were unbelievable, a number of robberies in the neighborhood.

COOPER: So you don’t believe race played a role in this case?

JUROR: I don’t think it did. I think if there was another person, Spanish, white, Asian, if they came in the same situation where Trayvon was, I think George would have reacted the exact same way.

COOPER: Why do you think George Zimmerman found Trayvon Martin suspicious then?

JUROR: Because he was cutting through the back, it was raining. He said he was looking in houses as he was walking down the road. Kind of just not having a purpose to where he was going. He was stopping and starting. But I mean, that’s George’s rendition of it, but I think the situation where Trayvon got into him being late at night, dark at night, raining, and anybody would think anybody walking down the road stopping and turning and looking, if that’s exactly what happened, is suspicious. And George said that he didn’t recognize who he was.

COOPER: Well, was that a common belief on the jury that race was not — that race did not play a role in this?

JUROR: I think all of us thought that race did not play a role. […]

COOPER: It didn’t come up, the question of, did George Zimmerman profile Trayvon Martin because he was African-American?

JUROR: No, I think he just profiled him because he was the neighborhood watch, and he profiled anyone who came in acting strange. I think it was just circumstances happened that he saw Trayvon at the exact time that he thought he was suspicious.

7. Zimmerman’s history of reporting black men to the police and his decision to follow Martin played no role in the verdict.

COOPER: So whether it was George Zimmerman getting out of the vehicle, whether he was right to get out of the vehicle, whether he was a wannabe cop, whether he was overeager, none of that in the final analysis, mattered. What mattered was those seconds before the shot went off, did George Zimmerman fear for his life?

JUROR: Exactly. That’s exactly what happened.

via 7 Mind Blowing Moments From Zimmerman Juror B37’s First Interview | ThinkProgress.

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