We cannot expect poor women feeding their families on food stamps to have the same priorities as female lawyers hoping to become partners in law firms. We cannot expect working-class women concerned with getting paid sick leave to have the same priorities as college professors. We cannot expect women who face both sex discrimination and race discrimination to develop the same priorities as women who face only sex discrimination. … There has never been a single, unified feminist agenda. We see feminism as an outlook that is ever being reinvented by new groups of women. Feminism necessarily changes as the world women inhabit changes.
—Dorothy Sue Cobble, Linda Gordon, and Astrid Henry, Feminism Unfinished
(via Now You See Me)
It is no wonder that the autobiographical medium has dominated black modes of written expression. The autobiographical moment afforded a contradiction in racist reason: How could the black, who by definition was not fully human and hence without a point of view, produce a portrait of his or her point of view? The black autobiography announced a special form of biography, a text that was read for insight into blackness, which meant that paradoxically some of the problems of epistemic closure continued through an engagement that admitted epistemic possibility. The interest in black autobiography carried expectation and curiosity. One could see the further titillation that emerged from the addendum to several nineteenth-century narratives, including that of Frederick Douglass, ‘as written by himself.’ A black man who could write?
(via Square Dancing with Giants)
It is a well-documented fact that by the age of 5 monolingual White children will have heard 30 million fewer words in languages other than English than bilingual children of color. In addition, they will have had a complete lack of exposure to the richness of non-standardized varieties of English that characterize the homes of many children of color. This language gap increases the longer these children are in school. The question is what causes this language gap and what can be done to address it?
The major cause of this language gap is the failure of monolingual White communities to successfully assimilate into the multilingual and multidialectal mainstream. The continued existence of White ethnic enclaves persists despite concerted efforts to integrate White communities into the multiracial mainstream since the 1960s. In these linguistically isolated enclaves it is possible to go for days without interacting with anybody who does not speak Standardized American English providing little incentive for their inhabitants to adapt to the multilingual and multidialectal nature of US society.
This linguistic isolation has a detrimental effect on the cognitive development of monolingual White children. This is because linguistically isolated households lack the rich translanguaging practices that are found in bilingual households and the elaborate style-shifting that occurs in bidialectal households. This leaves monolingual White children without a strong metalinguistic basis for language learning. As a result, many of these monolingual White children lack the school-readiness skills needed for foreign language learning and graduate from school having mastered nothing but Standardized American English leaving them ill-equipped to engage in intercultural communication.
—What if we talked about monolingual White children the way we talk about low-income children of color?
Excerpt from a satirical blog post from The Educational Linguist that makes a good point about which language skills we value as a society and the problems with talking about a “language gap”.
I’m normalizing TV.
I am making TV look like the world looks. Women, people of color, LGBTQ people equal WAY more than 50% of the population. Which means it ain’t out of the ordinary. I am making the world of television look NORMAL.
I am NORMALIZING television.
You should get to turn on the TV and see your tribe. And your tribe can be any kind of person, any one you identify with, anyone who feels like you, who feels like home, who feels like truth. You should get to turn on the TV and see your tribe, see your people, someone like you out there, existing. So that you know on your darkest day that when you run (metaphorically or physically RUN), there is somewhere, someone, to run TO. Your tribe is waiting for you.
You are not alone.
–Shonda Rhimes at the humanrightscampaign Gala in Los Angeles. You can read her entire speech on “normalizing TV” here.
(via because i am a woman)
White cultural imperialist appropriation of black culture maintains white supremacy and is a constant threat to black liberation.
—bell hooks, Eating the Other: Desire and Resistance
One of the most durable paradoxes of white supremacy – the idea that those who are closest to an experience of oppression are its least credible witnesses.
(via knowledge equals black power)
The disproportionally white publishing industry matters because agents and editors stand between writers and readers. Anika Noni Rose put it perfectly in Vanity Fair this month: “There are so many writers of color out there, and often what they get when they bring their books to their editors, they say, ‘We don’t relate to the character.’ Well it’s not for you to relate to! And why can’t you expand yourself so you can relate to the humanity of a character as opposed to the color of what they are?”
—Diversity Is Not Enough: Race, Power, Publishing
(via queering the game of life)
The fact that 53 years later neither segregation nor discrimination have been eliminated indicates the eagerness with which white Americans have adopted the idea that securing racial justice was a matter of the passing of a law and the martyrdom of a great man.
—Chris Lebron, “What, To the Black American, Is Martin Luther King Jr. Day?”