Someone posted this on myspace and I almost punched the computer where his face was. I can not believe how disgusting this is. First of all, it completely ignores the fact that if we're really trying to apply this to human Americans, the grasshopper does not dance and sing and play all summer as is alleged, he is struggling to work but can not because of the racist, pro-ant society. The only reason the ant can collect all that good stuff is because he has the key to the resources.....
This is so racist even down to the last sentence........ugh.
-Carley
Subject: The Ant and the GrasshopperTwo Different Versions! Two Different Morals!OLD VERSION: The ant works hard in the withering heat all summer long,building his house and laying up supplies for the winter.The grasshopper thinks the ant is a fool and laughs and dances and plays thesummer away. Come winter, the ant is warm and well fed.The grasshopper has no food or shelter, so he dies out in the cold.MORAL OF THE STORY: Be responsible for yourself!-------------------------------------------MODERN VERSION:The ant works hard in the withering heat all summer long, building his houseand laying up supplies for the winter.The grasshopper thinks the ant is a fool and laughs and dances and plays thesummer away.Come winter, the shivering grasshopper calls a press conference and demandsto know why the ant should be allowed to be warm and well fed while othersare cold and starving.CBS, NBC, PBS, CNN, and ABC show up to provide pictures of the shiveringgrasshopper next to a video of the ant in his comfortable home with a tablefilled with food. America is stunned by the sharp contrast.How can this be, that in a country of such wealth, this poor grasshopper isallowed to suffer so ?Kermit the Frog appears on Oprah with the grasshopper, and everybody crieswhen they sing, 'It's Not Easy Being Green.'Jesse Jackson stages a demonstration in front of the ant's house where thenews stations film the group singing, 'We shall overcome.' Jesse then hasthe group kneel down to pray to God for the grasshopper's sake.Nancy Pelosi & John Kerry exclaim in an interview with Larry King that theant has gotten rich off the back of the grasshopper, and both call for animmediate tax hike on the ant to make him pay his fair share.Finally, the EEOC drafts the Economic Equity & Anti-Grasshopper Actretroactive to the beginning of the summer.The ant is fined for failing to hire a proportionate number of green bugsand, having nothing left to pay his retroactive taxes, his home isconfiscated by the government.Hillary gets her old law firm to represent the grasshopper in a defamationsuit against the ant, and the case is tried before a panel of federal judgesthat Bill Clinton appointed from a list of single-parent welfare recipients.The ant loses the case.The story ends as we see the grasshopper finishing up the last bits of theant's food while the government house he is in, which just happens to be theant's old house, crumbles around him because he doesn't maintain it.The ant has disappeared in the snow.The grasshopper is found dead in a drug related incident and the house, nowabandoned, is taken over by a gang of spiders who terrorize the oncepeaceful neighborhood.The Moral of the Story: Be careful how you vote in 08'
Wednesday, October 29, 2008
Monday, October 20, 2008
Outcast/ Revolutionary?
Be Nobody's Darling
Be nobody's darling;
Be an outcast.
Take the contradictions
Of your life
And wrap around
You like a shawl,
To parry stones
To keep you warm.
Watch the people succumb
To madness
With ample cheer;
Let them look askance at you
And you askance reply.
Be an outcast;
Be pleased to walk alone
(Uncool)
Or line the crowded
River beds
With other impetuous
Fools.
Make a merry gathering
On the bank
Where thousands perished
For brave hurt words
They said.
Be nobody's darling;
Be an outcast.
Qualified to live
Among your dead.
by Alice Walker
1. In choosing to be an outcast, you must consider and accept the pain and sorrow that necessarily comes with this path. Alice Walker's poetic call to be an outcast reminds me of Huey Newton's definition of being a revolutionary. In the introduction to his book Revolutionary Suicide he states: "The revolutionary must always be prepared to face death and hope because it symbolizes a resolute determination to bring about change. Above all, it demands the revolutionary to see his death and his life as one piece" (p.7).
Any ideas, thoughts about this notion of a revolutionary and/or outcast?
----Sonal
Hip Hop Activism and Black Mentorship
Carley posted this video on our Hip Hop Congress-SUA blog, and I am taking the liberty to post it here as it is very relevant to this class! Tell us what you think!!
Attempting to answer miki's question
After viewing Angela Davis’ interview and reading Ngugi wa Thiong'o’s Decolonizing the Mind I was left with an abundance of thoughts and reflections. First, the concept of historicity that Davis introduces was entirely new to me. That is to say, I have heard various arguments that serve as various components of this term yet, never before had they come together under the umbrella term historicity. I have previously heard an argument of history that depicts the “histories” recorded and integrated into the collective memory as “the history” as a concept entirely dependent on who won the right to give an account of events or whose voice was given credibility—the opportunity to tell the story.
I was aware of the bias nature of suggesting “the history” but never had I heard that concept applied beyond a conceptual context. Additionally, I believe the concept of historicity begins to pose an answer to Miki’s question (and I’m summarizing) of why race is the most prevailing or seemingly important topic in American society. In our pervious class I suggested that this may be because racism is still relevant due to its prevalence in society today. Davis’ argument takes my idea a few steps further and explains that racism not only continues to prevail today despite living in an age where it is generally understood to be a horrible thing but, it exists because we are living with the sediments of slavery as a result of a flawed abolitionist movement. As the abolitionist movement failed to truly liberate slaves by providing them with the adequate tools to such as a satisfactory and desegregated educational system, legitimate employment opportunities as freemen, and among other things equal voting rights, freed slaves were unable to adequately fulfill the role of citizens of the republic. This situation served to contribute to the plight of illiteracy, segregation, unemployment, poverty, and disenfranchisement endured by free slaves and their descendents for more than 100 years. Ultimately the lack of foresight and the ensuing dilemmas of the freed slave population lead to the creation of racial stereotypes from their white counterparts—who along with the abolitions failed to righteously usher freed slaves into society creating the dilemmas in the first place.
Because race originally played a major role in shaping the stereotypes that perpetuate and fuel fears that attached to the collective psyche of America through a mechanism I do not yet understand it is clear that race still serves as a major variable in creating the fear people hold. This is exemplified when Davis talks about her image as the apotheosis of white fear as she states “people might not be able to explain why an image strikes fear in their hearts but it’s still there.” Moreover, it’s the civil injustice against poor and black people spanning more than a century that has fanned the flames of America’s greatest problems of poverty, healthcare, homelessness, and drugs. As statistic show a large percentage or black or African American people comprise the categories of prison population, poverty, living without healthcare, homelessness, and drug addiction. Moreover, these variables have aid in creating the current stereotypes of black or African American people. Thus, because race initially played a role and I would argue continues to play a role—although perhaps smaller—in shaping the political, social and economic realities of today it is one of the most prevailing topics in discussions today.
I was aware of the bias nature of suggesting “the history” but never had I heard that concept applied beyond a conceptual context. Additionally, I believe the concept of historicity begins to pose an answer to Miki’s question (and I’m summarizing) of why race is the most prevailing or seemingly important topic in American society. In our pervious class I suggested that this may be because racism is still relevant due to its prevalence in society today. Davis’ argument takes my idea a few steps further and explains that racism not only continues to prevail today despite living in an age where it is generally understood to be a horrible thing but, it exists because we are living with the sediments of slavery as a result of a flawed abolitionist movement. As the abolitionist movement failed to truly liberate slaves by providing them with the adequate tools to such as a satisfactory and desegregated educational system, legitimate employment opportunities as freemen, and among other things equal voting rights, freed slaves were unable to adequately fulfill the role of citizens of the republic. This situation served to contribute to the plight of illiteracy, segregation, unemployment, poverty, and disenfranchisement endured by free slaves and their descendents for more than 100 years. Ultimately the lack of foresight and the ensuing dilemmas of the freed slave population lead to the creation of racial stereotypes from their white counterparts—who along with the abolitions failed to righteously usher freed slaves into society creating the dilemmas in the first place.
Because race originally played a major role in shaping the stereotypes that perpetuate and fuel fears that attached to the collective psyche of America through a mechanism I do not yet understand it is clear that race still serves as a major variable in creating the fear people hold. This is exemplified when Davis talks about her image as the apotheosis of white fear as she states “people might not be able to explain why an image strikes fear in their hearts but it’s still there.” Moreover, it’s the civil injustice against poor and black people spanning more than a century that has fanned the flames of America’s greatest problems of poverty, healthcare, homelessness, and drugs. As statistic show a large percentage or black or African American people comprise the categories of prison population, poverty, living without healthcare, homelessness, and drug addiction. Moreover, these variables have aid in creating the current stereotypes of black or African American people. Thus, because race initially played a role and I would argue continues to play a role—although perhaps smaller—in shaping the political, social and economic realities of today it is one of the most prevailing topics in discussions today.
Tuesday, October 14, 2008
Black Music: the quintessential Afro-American language
I'd just like to reply to Carley's blog (my own reactions to the link will come later) but i agree with your statement regarding language as an integral part of retaining and expressing one's identity and creativity. One of the questions you raised was, what is the language of African Americans? If it is true that they lost their mother-tongues a long time ago, what is theirs??
To me, it is blues, it is gospel, it is jazz, it is hip hop. All of these were bred out of a reactionary resistence to oppression by the white man. Although they have since then been exploited and many a times turned against the black man through globalisation, they will always remain the quintessential black music, the African American language. As exemplified in the popularization of hip hop and jazz, and even the blues, this language has been acquired by those interested all over the world, upon from which have sprung various dialects. Nonetheless, its roots are authentically African American.
Blues, which has its origin in slave songs were a way in which slaves told stories, expressed their humanity and retained strength.
Gospel, inherently a quality of black churches, came from a need for African Americans and recently-freed slaves to create their own religious community, separate from white christian churches.
Jazz, too, was a vamp on classical western standards. Louis Armstrong, when hired as entertainer in white bourgeois halls, mocked his oppressers through his horn..and they clapped---this is the ultimate irony!
Hip Hop, beyond just the slang used in rhyme (a code specific to certain geographic locations and experiences), is a versatile language expressed visually, orally, physically and aurally. Springing from a resistence to discriminatory urban policies, catching momentum from a resistence to the Reagon era, advancing through the resistence of Apartheid in South Africa, rising up from a resistence to corrupt police and drug wars, and recently waking from a resistence to the commercial rap music industry, hip hop is a language that empowers.
--Sonal
To me, it is blues, it is gospel, it is jazz, it is hip hop. All of these were bred out of a reactionary resistence to oppression by the white man. Although they have since then been exploited and many a times turned against the black man through globalisation, they will always remain the quintessential black music, the African American language. As exemplified in the popularization of hip hop and jazz, and even the blues, this language has been acquired by those interested all over the world, upon from which have sprung various dialects. Nonetheless, its roots are authentically African American.
Blues, which has its origin in slave songs were a way in which slaves told stories, expressed their humanity and retained strength.
Gospel, inherently a quality of black churches, came from a need for African Americans and recently-freed slaves to create their own religious community, separate from white christian churches.
Jazz, too, was a vamp on classical western standards. Louis Armstrong, when hired as entertainer in white bourgeois halls, mocked his oppressers through his horn..and they clapped---this is the ultimate irony!
Hip Hop, beyond just the slang used in rhyme (a code specific to certain geographic locations and experiences), is a versatile language expressed visually, orally, physically and aurally. Springing from a resistence to discriminatory urban policies, catching momentum from a resistence to the Reagon era, advancing through the resistence of Apartheid in South Africa, rising up from a resistence to corrupt police and drug wars, and recently waking from a resistence to the commercial rap music industry, hip hop is a language that empowers.
--Sonal
Thursday, October 9, 2008
Response to "Decolonizing the Mind"
After reading the quotes from Ngugi wa Thiong'o's Decolonizing the Mind, and recalling bits and pieces from previous history lessons regarding colonizers' or slave masters' tactics in demoralizing the culture of their oppressed, it is clear to me that standard forms of discourse, such as Standard American English, is used as a colonizing force. It is probably the most potent and improtant ingredient in the immobilizing, poisonous elixr fed to the oppressed population. As Thiong'o stated, his language was his people's world. They passed on stories and lessons, incited creativity and playfulness, it instilled the values of community and cooperation. I can not imagine living in such a beautiful world and having that which provided such intellectual, cultural, and emotional sustenance turned into a thing of shame, hatred, evil. It would be like having your mother who has loved and cared for you your whole life turning against you and trying to convince you that you are a terrible, disgusting person. I wonder what the colonizing forces are thinking when they impose such a terribole fate on people. Do they know the psychological effects their efforts have, or do they simply despise the people's culture and laguage, looking down on it enough to rationalize their actions? Either way, they seemed to figure out that it worked. Taking away a people's language takes away a huge part, maybe the heart, of its culture. It debilitates them in such a fundamental way- creativity is harder to grasp until the adjustment is made to the dominant language, I suppose.
So, I would maintain that a people in this position should do whatever it can to resist the dominant language. In African countries this might be easier than in others, however, namely in the United States. Many of the languages shunned by colonial forces have still been maintained. However, African Americans lost the languages of their motherlands a long time ago. Although there are differences in the way white and Black people in the U.S. speak, it's more similar than different. Obviously, American Standard English is the only accepted language in the U.S. So should the oppressed use this language? Is it succumbing to the power's authority by doing so? Many wise, creative African American scholars and leaders have been using Standard American English to get their points across for generations. In a way, this becomes the inheritance of Blacks in the U.S. now. So we may go as far as to say it is denying one's ancestors to deny Standard American English. However, I recognize that given the social situation of the African American since the beginning of slavery, these "prominent" African Americans are not necessarily representative of the larger population of their people, at least linguistically. Herein lies the conflict. What is the language of the African American? It differs across classes, regions, generations. We may find some distinct similarities but they are few. Do we take those similarities and try to build on them to create one solid, Black Language? Would this be helpful, empowering, to the opressed Black person? Or, to quote Aneil's question, Can the mind be decolonized using the colonizer's language? It would be so easy for me to say, Yes! Just take on that language and go for yours! It's your causes, not your laguage, that make the difference. However, that would be denying something culturally rich and relevant, even essential, to so many people's lives. I myself would have to reconsider some of my word choices and grammar habits, etc. But for African American people, taking to using only Standard American English would not only be humiliating, but it is not realistic. I guess for now, it is up to the individual to make the choice of which version of the English language to use, and when. The issue of Standard American English being the only one accepted, being the "standard," still confuses me, though. How should we change it, if we should, and toward what aims?
Anyone????
Sorry for the long post. :)
-Carley
So, I would maintain that a people in this position should do whatever it can to resist the dominant language. In African countries this might be easier than in others, however, namely in the United States. Many of the languages shunned by colonial forces have still been maintained. However, African Americans lost the languages of their motherlands a long time ago. Although there are differences in the way white and Black people in the U.S. speak, it's more similar than different. Obviously, American Standard English is the only accepted language in the U.S. So should the oppressed use this language? Is it succumbing to the power's authority by doing so? Many wise, creative African American scholars and leaders have been using Standard American English to get their points across for generations. In a way, this becomes the inheritance of Blacks in the U.S. now. So we may go as far as to say it is denying one's ancestors to deny Standard American English. However, I recognize that given the social situation of the African American since the beginning of slavery, these "prominent" African Americans are not necessarily representative of the larger population of their people, at least linguistically. Herein lies the conflict. What is the language of the African American? It differs across classes, regions, generations. We may find some distinct similarities but they are few. Do we take those similarities and try to build on them to create one solid, Black Language? Would this be helpful, empowering, to the opressed Black person? Or, to quote Aneil's question, Can the mind be decolonized using the colonizer's language? It would be so easy for me to say, Yes! Just take on that language and go for yours! It's your causes, not your laguage, that make the difference. However, that would be denying something culturally rich and relevant, even essential, to so many people's lives. I myself would have to reconsider some of my word choices and grammar habits, etc. But for African American people, taking to using only Standard American English would not only be humiliating, but it is not realistic. I guess for now, it is up to the individual to make the choice of which version of the English language to use, and when. The issue of Standard American English being the only one accepted, being the "standard," still confuses me, though. How should we change it, if we should, and toward what aims?
Anyone????
Sorry for the long post. :)
-Carley
Tuesday, October 7, 2008
Assata Shakur Link
http://www.assatashakur.org/
There is a thread on Ngugi wa Thiong'o Decolonizing the Mind that may be of interest to you, given our recent discussion of language/writing via June Jordan.
http://www.assatashakur.org/forum/open-forum/17592-ngugi-wa-thiongo-quotes-language-decolonizing-mind-1986-a.html
The following questions spring to my mind: Is it useful to consider standard forms of discourse (Standard American English) as a colonizing force? Does language shape the imaginary? If so, is it useful to resist/reframe dominant language/discourse? Can the mind be decolonized using the colonizer's language?
For a lesbian, feminist take on this question I'm also thinking of Audre Lorde's "The Master's Tools Will Never Dismantle the Master's House" from her collection Sister Outsider.
There is a thread on Ngugi wa Thiong'o Decolonizing the Mind that may be of interest to you, given our recent discussion of language/writing via June Jordan.
http://www.assatashakur.org/forum/open-forum/17592-ngugi-wa-thiongo-quotes-language-decolonizing-mind-1986-a.html
The following questions spring to my mind: Is it useful to consider standard forms of discourse (Standard American English) as a colonizing force? Does language shape the imaginary? If so, is it useful to resist/reframe dominant language/discourse? Can the mind be decolonized using the colonizer's language?
For a lesbian, feminist take on this question I'm also thinking of Audre Lorde's "The Master's Tools Will Never Dismantle the Master's House" from her collection Sister Outsider.
Angela Davis Links, etc
http://www.youtube.com/watch?v=HU-PNWxhjr8
http://www.youtube.com/watch?v=5-KGTmUauKY
I'll be interested in hearing your thoughts about what Angela Davis mentions (especially her idea of reparations). I'm also wondering if there is in what Angela Davis suggests something of a response to Miki's question.
--posted by Aneil
http://www.youtube.com/watch?v=5-KGTmUauKY
I'll be interested in hearing your thoughts about what Angela Davis mentions (especially her idea of reparations). I'm also wondering if there is in what Angela Davis suggests something of a response to Miki's question.
--posted by Aneil
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