#Multiracial Black Women

[blackfemmecharacterdependency]

i would like to make a submission for the tv show black cake on hulu! it’s about this mixed race jamacian girl who manages to leave her town and escape to america and eventually has two kids who are estranged, the show takes place after her death and follows her children listening to these voice recordings she made explaining her past to them. the main character covey/eleanor is played by mia isaac as a teenager/young adult and chipo chung as an adult. i plan on giffing the show as much as possible so i wanted to send it in!

Okay, so I don't have any electricity right now, so I'm not sure when I'll get back to searches for content. I'm gonna put this on my list for when I've got reliable internet again. 🙂

Edit: If anybody is looking for mixed minus white, the actresses featured in this story are Black + Asian.

[writingwithcolor]

Representing Biracial Black South American Experiences…Through a White/Asian Mixed Race Character in Europe

@colombinna asked:

I have a YA story that's in very early development - pre-alpha, if you will. For now what I have developed is the characters: one of the MCs is a biracial asian queer girl (her dad is thai-american and japanese, her mom's white), she has a medium/dark brown skin, and lives in a very white context in a fictional European country. The contact she has with her extended family is limited to phone calls and regular visits because her dad moved from the US to said fictional European country.

I'm a biracial black queer girl myself, living in a very white community in South America, my extended black family also lives in a different place, and I'm taking a lot of my experiences of being not white and queer whilst living in white communities into her story (the feeling of not belonging, the impostor syndrome, standing out as one of the only POC kids in class, etc) and thinking back to what I've heard asian friends and classmates say about their experiences in the same school/community context as mine. But I want to know how different her experiences as a dark-skinned asian girl would differ from mine and my friends' in a similar context (white community, small number of other asian people - and POC in general - in the social circles, and limited contact to her extended family), and what experiences could make sense if the character was biracial black like myself, but won't if she's biracial asian.

Why not write a biracial Black girl if those are the experiences you want to represent? 

This MC is straddling, like, 3 different cultures. Having multiple immigrant identities in not-Europe is not the same experience as being Black in South America; while both are complex minority experiences, there are too many differences in intersections and histories to compare. Not to mention, it really depends on what European culture(s) you’re basing your not-Europe on. 

I think you’ll find that the written result will ring much more genuine and rich in depth if you either translate your experiences more directly or pick a more narrow focus, instead of assuming that there is a universal for racism and colorism against biracial people that is transferable across contexts. Because there isn’t. There can be overlaps, but if you’re looking to cover the entire range of What It’s Like in general, it won’t work.

This isn’t to say that people can’t use other identities to write about specific experiences of their own, but in this case you need to think about what story you want to tell and what your reasons are. Marika’s commentary will go more into when and how this can be done effectively. 

Also, if the point is to make her a dark-skinned Asian, as a white/asian mix myself, I implore you: why must you make her 1/4 Japanese and 1/2 white? Even with the Thai ethnicity thrown in, Thai people very much range in skin tone and have their own domestic issues with colorism. It’s not impossible for dark-skinned examples of your MC’s ethnic makeup to exist, but still I don’t recommend it for two reasons: 

It's going to make researching people whose experiences fit that much more difficult. Most experiences of colorism, othering, and other forms of discrimination that mixed white asians tend to face are completely different from mixed race asians who tend to have darker skin & features.

There's enough Japanese & white mixed Japanese rep in the Asian rep sphere as is. Consider that this individual could be mixed Asian (not Japanese) with something else (not white)! 

But again, think over your motivations. I’ll spare you the copy/paste of our Motivations PSA, but re-read it and consider. Why do you wish to write a mixed Asian character to tell the story of your experiences as a mixed Black individual instead of a mixed Black character? What does it add to the story? Is it an effective vessel for the experiences you want to convey? 

~ Rina

I think Rina brings up some good points here: I’m not hearing a lot of specificity in your query. As you doubtless know firsthand, the more intersectional and complex an identity, the more of a chance the identity may come with unexpected baggage and nuances that fly in the face of what is common sense for less intersectional identities. This can make writing such characters challenging just because there is so much choice on which identity themes to emphasize. 

I once spent about 15 minutes explaining to a person the thought process I used to determine when I could wear jeans depending on which country I was living in as a mixed race person who is perceived as different things in different places. It might seem trivial, but it’s actually very important to me for the purposes of identity, safety and gender presentation, so I personally think it’s interesting. But will my readers think a character’s multi-page internal monologue on whether or not to wear jeans is especially compelling? Does the writer-version of me want to research the version of myself musing on my specific jeans conundrum to that extent? Or do I want to talk about other things related to attire a lot of other people would relate to? I think those are all YMMV questions, but hopefully, they provide some perspective that will help you be intentional about how you might want to tackle something potentially very time-consuming.

When I say intentional, I mean that when covering a complex identity with which you are peripherally familiar, it will always be more effective and easier to use it to tell a specific story extremely clearly than to be extremely broad in scope and try to include almost everything about your own experiences, especially because some of those experiences might not be as relevant for your character’s background as they are to yours.      

One of my favorite childhood picture books is written and illustrated by a Nikkei writer-illustrator team. The book is titled Ashok by Any Other Name (link). The story features a desi child growing up in the US who wishes he had an American name his friends and teachers wouldn’t think was strange. It covers how being othered for his name makes him feel, and how he copes with that feeling. Speaking as someone both Japanese and desi, I think through the plot device of names perceived by the majority of Americans as foreign, this book aptly shows how many immigrant/diaspora creators are capable of relating to the pressures of assimilation experienced by other immigrant, even if the creator, the audience and the story’s subject’s backgrounds all don’t completely overlap 100%. 

There will be aspects of your Blackness, mixed identity, skin color, sexuality and living in a local community lacking diversity as a member of many minority groups that you will find resemble/ resonate with the experiences of mixed-race, Japanese individual in a Europe-themed setting, and I think any story that leans into those themes will be considerably easier for you to research. In other words, instead of asking us “How does my experience differ?” I would approach this issue by deciding what narrative you want to show about your own experience and then research the specific contexts within which your desired story overlaps with elements of mixed-race Japanese experiences. 

- Marika.

[weloveyoubabygirl]

IG: @daysulan

[mixdgrlproblems]

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A post shared by Mixed Girl Problems (@mixdgrlprblems)

#KhadijhaRedThunder is a #mixed American model-turned-actress making her acting debut in 2019 with the #Wattpad film After, & in the 2020 sequel, After We Collided.

Born & raised in Spokane, Washington, Khadijha boasts a diverse heritage, including #NativeAmerican (#Chippewa #Cree) #Black & #Spanish ancestry. As a teen, she moved to Seattle where she started modeling. Many might assume that Thunder is a stage name, but its actually her real last name.

Shes known for her curls, but she didnt always have them. Her hair was straight growing up & only became curly after she cut it shorter at 13. Since then, her hair has grown curlier each year. “I try everything, but I would never permanently change my curls. They are my life. I love them.” And would you, if you finally had something you been dreaming of since childhood?

"I grew up around #NativeAmericans. My mom was the only one who was Black, she was the only one with curls. Seeing my mom with her curls played such a big part in how I perceive hair. Just how a parent, in general, affects everything. She never complained about her hair being curly; she was always embracing it. She was just so beautiful & carried herself so elegantly. I dont know—seeing a woman so strong, beautiful & natural, to me, shes just an amazing entity, this phenomenon. Straightening her hair was a rarity. She taught me from a young age that it was damaging to apply heat to your hair. I wasnt allowed to use heating tools. She just really showed me the best route was to be your natural curly self."

"Compared to my other friends who are mixed who grew up with two different cultures & only saw beautiful women on tv with straight hair, it totally affects & hinders their outlook on having curly hair. It would be seen as “wild” or “sexy”—they sexualize curly hair. It wasnt elegant. But seeing my mom being so elegant & ladylike with curly hair, feeling like she was embracing her true self, Ive always liked that. Shes always taught me that."

Her first modeling gig was with Nordstrom & she has since collaborated with DKNY, Marc Jacobs & Puma. 🏴🇺🇸🇪🇸🪶

#wcw #nativeamericanheritagemonth #mixedgirl #mixedgirlshoutout #mixedgirlhairstyles

[champagnemoon]

As a former Bad Girls Club enjoyer…The Winter Blanco thing is so interesting to me because she won’t admit the reason why people don’t see her as a biracial black woman is that she spent the 2010s downplaying her blackness when it wasn’t in fashion lmaooo

[moonfirebrides]

The Gang of Angels ig: @goachoir

[rowenablade]

Okay. I’m going to wait to do a second watch before I articulate most of my other feelings here, but I want to address one thing.

I’m seeing a lot of posts like, “I related to Izzy because I am also queer and older/disabled/depressed. By killing him off, the writers are saying that I deserve to die.”

Guys.

I’m not saying your feelings aren’t valid. I totally understand grieving a character that you relate to. But speaking as a writer, I just want to point out that trying to write with the shadow of “what is the absolute worst and most harmful way a reader can interpret this” will smother your ability to create. Twisting yourself in knots, trying to think up the worst-faith takes possible and scotch-guarding all your writing decisions against them is exhausting to the point of making you just not want to write anymore.

And we’ve seen the writers deliberately choose not to do this in Season 1. Remember all those terrible “Izzy is racist” takes that the writers and cast seemed completely blindsided by? That happened because the writers and directors and actors weren’t going over every scene with a fine tooth comb, ferreting out every shot or line of dialogue or micro expression that could possibly be interpreted as racist, and scrubbing it off. Because there comes a point where your story is what it needs to be, and you have to accept that some people will interpret it in ways you didn’t intend them to. And if you can’t accept that, you’ll never find the courage to put your work out there.

The point of diverse casts and writing teams isn’t to achieve a state of, “Nothing bad ever happens to a character from a marginalized demographic ever again.” It’s to achieve a status quo of these types of characters just being people in the world of the story. Not symbols, not representation boxes to tick, not tokens that you can point to so that you can say, “Here, we acknowledged this type of person exists, now where’s our woke points?”

OFMD is full of characters of color, queer characters, older characters, characters of differing body types. And in stories, things happen to characters. Some fall in love. Some make the same mistakes over and over. Some turn into birds. Some die.

Izzy’s character represents a lot of things, but he does not represent every older, disabled fan or fan who has struggled with suicide, any more than Jim represents all genderqueer fans, or Olu represents all black fans. That’s not how the writers were handling him. They were handling him like a character, because that’s what you have to do.

Again, I understand being sad. I am so, so fucking sad. But this idea of, “Any time something bad happens to a character I relate to means that the writer thinks I deserve these bad things to happen to me,” will poison everything you engage with eventually. Because stories are full of things happening to characters, and they won’t all be good things. And the more representation we get, the more often bad things will happen to characters we relate to.

But good things will happen too.

Queer couples get married. Disabled women run off with their favorite husbands. Middle-aged characters change careers. A multiracial polycule finds a home at sea. A fat man covered in tattoos stars in a drag show and all his friends cheer. All these things happened in the same show as Izzy’s death. This is what this world is.

Anyway. I know emotions are running high and I’ll probably get blocked or unfollowed by a few people for this. But I’m just trying to find my peace where I can, and if anyone else finds this useful, cheers.

[alwaysbewoke]

Racist print promoting anti-abolitionists' fears of multiracial personal relationships. Created by Edward Williams Clay in 1839. On December 13, 1893, Judge Householder of Knoxville, Tennessee, sent an entire family to jail on felony miscegenation charges. Setting bond at $500, he jailed a black man named Jim McFarland, and his mother, Ms. McFarland, a black woman, Henry Whitehead, a black man, Harriet Smith, who local authorities reported was a white woman, and her children from prior relationships with white men, Lydia Smith and John Smith. At the time of arrest, the multigenerational family lived in the same household. The court’s order left a young child at home without a caregiver. The family spent over a month in jail before facing trial in January. Newspapers noted that Smith had reported to them “with shameless candor,” that she was actually a black woman—while her mother was white, her father was a light-skinned black man—and that she had never pretended to be white. Local news speculated further that since Smith’s children had white fathers, those children living with black men and women might violate the miscegenation codes as written “even should the taint of negro blood be traced to the remote degree claimed.” Local media and the white Knoxville community praised Squire Householder’s actions, reporting that he “came to the rescue of the community” by “starting a war on the crime of miscegenation.” Ultimately, a month after her arrest, Smith was tried before a jury that determined she was “of colored stock,” and acquitted her and Henry Whitehead of miscegenation. However, the jury still convicted them both of lewdness for living together, and they were each sentenced to 11 months in the workhouse. The cases against her children were dropped by the prosecutor after this verdict.

x

[elierlick]

The misconception that Stonewall Rioters were all white gay cis men is partially due to black-and-white photography. Colorized, you can see a multiracial, multigender group. They were incited by police harassment and the arrest of Black drag king Stormé DeLarverie outside the Stonewall Inn. Although the Inn was primarily patronized by cisgender men, trans women often performed there and people from throughout the city joined the riots after the initial raid.

[ausetkmt]

Where It’s Most Dangerous to Be Black in America

Black Americans made up 13.6% of the US population in 2022 and 54.1% of the victims of murder and non-negligent manslaughter, aka homicide. That works out, according to Centers for Disease Control and Prevention data, to a homicide rate of 29.8 per 100,000 Black Americans and four per 100,000 of everybody else.(1)

A homicide rate of four per 100,000 is still quite high by wealthy-nation standards. The most up-to-date statistics available from the Organization for Economic Cooperation and Development show a homicide of rate one per 100,000 in Canada as of 2019, 0.8 in Australia (2021), 0.4 in France (2017) and Germany (2020), 0.3 in the UK (2020) and 0.2 in Japan (2020).

But 29.8 per 100,000 is appalling, similar to or higher than the homicide rates of notoriously dangerous Brazil, Colombia and Mexico. It also represents a sharp increase from the early and mid-2010s, when the Black homicide rate in the US hit new (post-1968) lows and so did the gap between it and the rate for everybody else. When the homicide rate goes up, Black Americans suffer disproportionately. When it falls, as it did last year and appears to be doing again this year, it is mostly Black lives that are saved.

As hinted in the chart, racial definitions have changed a bit lately; the US Census Bureau and other government statistics agencies have become more open to classifying Americans as multiracial. The statistics cited in the first paragraph of this column are for those counted as Black or African American only. An additional 1.4% of the US population was Black and one or more other race in 2022, according to the Census Bureau, but the CDC Wonder (for “Wide-ranging Online Data for Epidemiologic Research”) databases from which most of the statistics in this column are drawn don’t provide population estimates or calculate mortality rates for this group. My estimate is that its homicide rate in 2022 was about six per 100,000.

A more detailed breakdown by race, ethnicity and gender reveals that Asian Americans had by far the lowest homicide rate in 2022, 1.6, which didn’t rise during the pandemic, that Hispanic Americans had similar homicide rates to the nation as a whole and that men were more than four times likelier than women to die by homicide in 2022. The biggest standout remained the homicide rate for Black Americans. 

Black people are also more likely to be victims of other violent crime, although the differential is smaller than with homicides. In the 2021 National Crime Victimization Survey from the Bureau of Justice Statistics (the 2022 edition will be out soon), the rate of violent crime victimization was 18.5 per 1,000 Black Americans, 16.1 for Whites, 15.9 for Hispanics and 9.9 for Asians, Native Hawaiians and other Pacific Islanders. Understandably, Black Americans are more concerned about crime than others, with 81% telling Pew Research Center pollsters before the 2022 midterm elections that violent crime was a “very important” issue, compared with 65% of Hispanics and 56% of Whites.

These disparities mainly involve communities caught in cycles of violence, not external predators. Of the killers of Black Americans in 2020 whose race was known, 89.4% were Black, according to the FBI. That doesn’t make those deaths any less of a tragedy or public health emergency. Homicide is seventh on the CDC’s list of the 15 leading causes of death among Black Americans, while for other Americans it’s nowhere near the top 15. For Black men ages 15 to 39, the highest-risk group, it’s usually No. 1, although in 2022 the rise in accidental drug overdoses appears to have pushed accidents just past it. For other young men, it’s a distant third behind accidents and suicides.

To be clear, I do not have a solution for this awful problem, or even much of an explanation. But the CDC statistics make clear that sky-high Black homicide rates are not inevitable. They were much lower just a few years ago, for one thing, and they’re far lower in some parts of the US than in others. Here are the overall 2022 homicide rates for the country’s 30 most populous metropolitan areas.

Metropolitan areas are agglomerations of counties by which economic and demographic data are frequently reported, but seldom crime statistics because the patchwork of different law enforcement agencies in each metro area makes it so hard. Even the CDC, which gets its mortality data from state health departments, doesn’t make it easy, which is why I stopped at 30 metro areas.(2)

Sorting the data this way does obscure one key fact about homicide rates: They tend to be much higher in the main city of a metro area than in the surrounding suburbs.

But looking at homicides by metro area allows for more informative comparisons across regions than city crime statistics do, given that cities vary in how much territory they cover and how well they reflect an area’s demographic makeup. Because the CDC suppresses mortality data for privacy reasons whenever there are fewer than 10 deaths to report, large metro areas are good vehicles for looking at racial disparities. Here are the 30 largest metro areas, ranked by the gap between the homicide rates for Black residents and for everybody else.

The biggest gap by far is in metropolitan St. Louis, which also has the highest overall homicide rate. The smallest gaps are in metropolitan San Diego, New York and Boston, which have the lowest homicide rates. Homicide rates are higher for everybody in metro St. Louis than in metro New York, but for Black residents they’re six times higher while for everyone else they’re just less than twice as high.

There do seem to be some regional patterns to this mayhem. The metro areas with the biggest racial gaps are (with the glaring exception of Portland, Oregon) mostly in the Rust Belt, those with the smallest are mostly (with the glaring exceptions of Boston and New York) in the Sun Belt. Look at a map of Black homicide rates by state, and the highest are clustered along the Mississippi River and its major tributaries. Southern states outside of that zone and Western states occupy roughly the same middle ground, while the Northeast and a few middle-of-the-country states with small Black populations are the safest for their Black inhabitants.(3)

Metropolitan areas in the Rust Belt and parts of the South stand out for the isolation of their Black residents, according to a 2021 study of Census data from Brown University’s Diversity and Disparities Project, with the average Black person living in a neighborhood that is 60% or more Black in the Detroit; Jackson, Mississippi; Memphis; Chicago; Cleveland and Milwaukee metro areas in 2020 (in metro St. Louis the percentage was 57.6%). Then again, metro New York and Boston score near the top on another of the project’s measures of residential segregation, which tracks the percentage of a minority group’s members who live in neighborhoods where they are over-concentrated compared with White residents, so segregation clearly doesn’t explain everything.

Looking at changes over time in homicide rates may explain more. Here’s the long view for Black residents of the three biggest metro areas. Again, racial definitions have changed recently. This time I’ve used the new, narrower definition of Black or African American for 2018 onward, and given estimates in a footnote of how much it biases the rates upward compared with the old definition.

All three metro areas had very high Black homicide rates in the 1970s and 1980s, and all three experienced big declines in the 1990s and 2000s. But metro Chicago’s stayed relatively high in the early 2010s then began a rebound in mid-decade that as of 2021 had brought the homicide rate for its Black residents to a record high, even factoring in the boost to the rate from the definitional change.

What happened in Chicago? One answer may lie in the growing body of research documenting what some have called the “Ferguson effect,” in which incidents of police violence that go viral and beget widespread protests are followed by local increases in violent crime, most likely because police pull back on enforcement. Ferguson is the St. Louis suburb where a 2014 killing by police that local prosecutors and the US Justice Department later deemed to have been in self-defense led to widespread protests that were followed by big increases in St. Louis-area homicide rates. Baltimore had a similar viral death in police custody and homicide-rate increase in 2015. In Chicago, it was the October 2014 shooting death of a teenager, and more specifically the release a year later of a video that contradicted police accounts of the incident, leading eventually to the conviction of a police officer for second-degree murder.

It’s not that police killings themselves are a leading cause of death among Black Americans. The Mapping Police Violence database lists 285 killings of Black victims by police in 2022, and the CDC reports 209 Black victims of “legal intervention,” compared with 13,435 Black homicide victims. And while Black Americans are killed by police at a higher rate relative to population than White Americans, this disparity — 2.9 to 1 since 2013, according to Mapping Police Violence — is much less than the 7.5-to-1 ratio for homicides overall in 2022. It’s the loss of trust between law enforcement agencies and the communities they serve that seems to be disproportionately deadly for Black residents of those communities.

The May 2020 murder of George Floyd by a Minneapolis police officer was the most viral such incident yet, leading to protests nationwide and even abroad, as well as an abortive local attempt to disband and replace the police department. The Minneapolis area subsequently experienced large increases in homicides and especially homicides of Black residents. But nine other large metro areas experienced even bigger increases in the Black homicide rate from 2019 to 2022.

A lot of other things happened between 2019 and 2022 besides the Floyd protests, of course, and I certainly wouldn’t ascribe all or most of the pandemic homicide-rate increase to the Ferguson effect. It is interesting, though, that the St. Louis area experienced one of the smallest percentage increases in the Black homicide rate during this period, and it decreased in metro Baltimore.

Also interesting is that the metro areas experiencing the biggest percentage increases in Black residents’ homicide rates were all in the West (if your definition of West is expansive enough to include San Antonio). If this were confined to affluent areas such as Portland, Seattle, San Diego and San Francisco, I could probably spin a plausible-sounding story about it being linked to especially stringent pandemic policies and high work-from-home rates, but that doesn’t fit Phoenix, San Antonio or Las Vegas, so I think I should just admit that I’m stumped.

The standout in a bad way has been the Portland area, which had some of the longest-running and most contentious protests over policing, along with many other sources of dysfunction. The area’s homicide rate for Black residents has more than tripled since 2019 and is now second highest among the 30 biggest metro areas after St. Louis. Again, I don’t have any real solutions to offer here, but whatever the Portland area has been doing since 2019 isn’t working.

(1) The CDC data for 2022 are provisional, with a few revisions still being made in the causes assigned to deaths (was it a homicide or an accident, for example), but I’ve been watching for weeks now, and the changes have been minimal. The CDC is still using 2021 population numbers to calculate 2022 mortality rates, and when it updates those, the homicide rates will change again, but again only slightly. The metropolitan-area numbers also don’t reflect a recent update by the White House Office of Management and Budget to its list of metro areas and the counties that belong to them, which when incorporated will bring yet more small mortality-rate changes. To get these statistics from the CDC mortality databases, I clicked on “Injury Intent and Mechanism” and then on “Homicide”; in some past columns I instead chose “ICD-10 Codes” and then “Assault,” which delivered slightly different numbers.

(2) It’s easy to download mortality statistics by metro area for the years 1999 to 2016, but the databases covering earlier and later years do not offer this option, and one instead has to select all the counties in a metro area to get area-wide statistics, which takes a while.

(3) The map covers the years 2018-2022 to maximize the number of states for which CDC Wonder will cough up data, although as you can see it wouldn’t divulge any numbers for Idaho, Maine, Vermont and Wyoming (meaning there were fewer than 10 homicides of Black residents in each state over that period) and given the small numbers involved, I wouldn’t put a whole lot of stock in the rates for the Dakotas, Hawaii, Maine and Montana.

(https://www.washingtonpost.com/business/2023/09/14/where-it-s-most-dangerous-to-be-black-in-america/cdea7922-52f0-11ee-accf-88c266213aac_story.html)

[blackfemmecharacterdependency]

Nathalie Joanne Emmanuel: March 2, 1989

[rebellum]

"Masculinity is always rewarded and that's why it's associated with privilege, which is why trans mascs have privilege"

Oh yeah no sure that makes sense. Like, that's why you only ever see butch women in power.

And why butches and trans men have SUCH low sexual assault rates

Image description:

A bar graph labelled Figure 15.17: Lifetime sexual assault among transgender men: RACE/ETHNICITY (%)

Overall (all participants): 47%

American Indian: 71%

Asian: 42%

Black: 51%

Latino: 48%

Middle Eastern: 67%

Multiracial: 58%

White: 52%

[USTS]

Image description:

A bar graph labelled Figure 15.16: Lifetime sexual assault GENDER IDENTITY (%)

Overall: 47 %

Crossdressers: 19%

Non-binary with female on birth certificate: 58%

Non-binary with male on birth certificate: 41%

Non-binary (all): 55%

Trans women: 37%

Trans men: 51%

Trans women and men: 44%

[USTS]

Image description:

A bar graph labelled Figure 15.18: Lifetime sexual assault among non-binary people with female on their original birth certificate RACE/ETHNICITY (%)

Overall (all participants): 47%

American Indian: 74%

Asian: 47%

Black: 65%

Latino: 55%

Middle Eastern: 62%

Multiracial: 67%

White: 59%

[USTS]

And SUCH low rates of being victims of violence in general 

Transgender men: 107.5 out of 1000 

Cisgender women: 23.7 out of 1000 

Cisgender men: 19.8 out of 1000 

Www.  ncbi.nlm.nih.gov/pmc/articles/PMC7958056/ (sorry, had to add a sapce to get around tumblr formatting)

and like, this isn't even covering housing discrimination, experiences of non-violent interpersonal conflict, rates of domestic abuse, rates of survival sex work, healthcare discrimination, etc.

like, oh, yeah, that makes sense, masculinity is rewarded *just throws a dirty towel over the bodies of all the butches, gnc women, trans fems who don't pass, trans mascs, queer men, men of colour, etc*

[sophiaphile]

The Curse finale interpretation

Ash's ascent/death, parallels to pregnancy, and "lived experience" in The Curse

There was a parallel between the way nobody believed or understood Asher when he was stuck in the tree to the way that pregnant people are treated while they are in labor (or even how women are treated in medical settings in general)

Ash's ascent/death

Nobody would believe Ash (besides Whitney who witnessed him floating inside the house and Moses who saw Ash float up into the tree) that he couldn't come down. Everyone who sees him projects their own interpretation of Ash's experience and intentions.

Dougie thinks Ash is running from his responsibilities because Dougie's dad did the same, and (from Dougie's POV), some men panic or even run away from their responsibilities once their partner is in labor or gives birth.

The neighbors from the community think that Ash and Dougie must be filming something because that's is their experience with these outsiders; they are TV people and act strangely, which can be explained by assuming that any weird behavior is a part of making a TV show. This explanation is also the best that they have for how Ash could possibly defy physical law (because it really isn't reasonable to assume that he just is breaking physical law in some way).

Ash repeatedly tells them that he will fly up. He tries his best to explain what he is going through, and he isn't doing the best job, probably because he's extremely afraid that he might die. I repeatedly tells Dougie and the first responders what he needs from them, and nobody listens. They think that Ash is delusional and that everyone else has a better understanding of the situation and therefore know what to do.

Connection to pregnancy

I think some of Ash's experience can be seen as analogous to what pregnant women (and women in medical settings in general) experience. Historically, doctors have been male, and they obviously have never been pregnant or gone into labor, and studies show that even women healthcare providers dismiss women and minorities in medical settings (it has to do with socialized biases in everyone, which I will come back to).

These professionals often dismiss a pregnant person's self-report of needing help, and a CDC report shows that 1 in 5 women report medical mistreatment while giving birth:

Approximately one in five (20.4%) respondents reported experiencing at least one type of mistreatment. The most commonly reported experiences of mistreatment were being ignored by health care providers, having requests for help refused, or not responded to (9.7%); being shouted at or scolded by health care providers (6.7%); having their physical privacy violated (5.1%); and being threatened with withholding of treatment or being forced to accept treatment they did not want (4.6%).

The same report found that the poorer the woman or more marginalized her background, the more risk of facing mistreatment:

Overall, 28.9% of respondents reported experiencing at least one form of discrimination during maternity care (Table 3), with highest prevalences reported by Black (40.1%), multiracial (39.4%), and Hispanic (36.6%) respondents. Overall, the most commonly reported reasons for discrimination were age (10.1%), weight (9.7%), and income (6.5%); reasons varied by race and ethnicity.

Initially Whitney planned to go to what was implied to be a better hospital. It feels like the show maybe wanted the viewer to expect that Whitney would die due to being at a "poor" hospital (and maybe she did; the finale went no full magical realism, imo). Benny and Nathan probably expected that viewers would immediately think or even assume that this would happen (drawing from our own biases, even if they are informed by statistics), which makes me think that Ash's experience is analogous to pregnant peoples' medical mistreatment.

In these medical settings, doctors frequently ignore a pregnant person's self-reports or requests for help, and instead, the doctors and medical staff (regardless of gender) tend to think that they know better or that the pregnant person is delusional/hormonal/emotional/etc. They dismiss their lived experience. Doctors have historically been male, so they have NO experience being pregnant, but they think they know better than the pregnant person, and even women who have been pregnant cannot speak for every woman. It is not rational to take your own experiences and extrapolate them to everyone else (which has been a common theme in the show: making assumptions based off of limited experience or socialized biases).

Like pregnant people facing medical mistreatment, Ash was ignored by health care providers Dougie and First Responders, had requests for help refused, or not responded to; he was shouted at or scolded by health care providers Dougie for running from responsibilities of becoming a father; and had treatment withheld (the anchored net that he repeatedly begged for) and was forced to accept treatment they did not want (tree branch cut off, sending him to his death).

Lived experience, hermeneutical gaps, and epistemic injustice

OKAY. So this comes back to (what I have taken to be) the overall recurrent theme of The Curse: lived experience, hermeneutical gaps/injustice, and testimonial injustice (which are forms of epistemic injustice, for anyone who is interested in learning more about this).

Hermeneutical gaps occur when a person or group lacks the concepts or terminology to describe their experience. Such gaps lead to hermeneutical injustice; Miranda Fricker describes hermeneutical injustice as occurring

when a gap in collective interpretive resources puts someone at an unfair disadvantage when it comes to making sense of their social experiences. An example of the first might be that the police do not believe you because you are black; an example of the second might be that you suffer sexual harassment in a culture that still lacks that critical concept . . . hermeneutical injustice is caused by structural prejudice in the economy of collective hermeneutical resources.

Before the term 'sexual harassment' came to be, people impacted by such harassment didn't have the concepts or terminology to be able to describe their experience or what they were going through; they were often dismissed as just being flirted with or they didn't even discuss their experience because even though the felt like something was wrong, they didn't have the concepts to articulate their experience, particularly to groups who do not have such experiences.

Here, Fricker describes hermeneutical injustice as:

. . . someone has a significant area of their social experience obscured from understanding owing to prejudicial flaws in shared resources for social interpretation . . . The wrong is analysed in terms of a situated hermeneutical inequality: the prejudicial flaws in shared interpretive resources prevent the subject from making sense of an experience which it is strongly in her interests to render intelligible.

So hermeneutical gaps (lack of conceptual resources [words or formed concepts] to describe experience) lead to hermeneutical injustice (where a person's experience is misinterpreted in a way that leads to harm or testimonial injustice).

Testimonial injustice occurs when one party (person or group) dismisses the credibility of another group (basically treating the marginalized person as though they are not a true knower).

An example might be Fernando trying to be heard about his knowledge of the community violence. Whitney dismisses him, thinking that she knows more about systemic issues. Ash takes advantage of this kind of injustice when he tries to cover his lie that Abshir, Nala, and Hani live in transitional housing once they bought the property they live in. Whitney called out the inconsistency, and Ash decided to exploit the lack of credibility marginalized people are usually extended. He says something like "honestly I don't know with them they say one thing then another," implying that they are dishonest.

Connecting Ash's ascent/death and medical mistreatment of pregnant people with overall themes in The Curse

ANYWAY. Pregnant people in labor go through a unique experience, and sometimes they lack the concepts necessary to explain their experience in a way that medical professionals will "understand" or take seriously (hermeneutical gap leading to hermeneutical injustice). Further, medical professionals dismiss a pregnant person's testimony and treat them like they are not credible while the medical professionals work from their own assumptions or formal medical knowledge (testimonial injustice).

Asher does not have the concepts to describe what he's going through. Nobody has experienced what he experienced, and the experience is new to him, so he doesn't know how to convey what he experiences in a way that Dougie and First Responders will understand. Further, Dougie and the First Responders dismiss Ash's testimony and treats him like he's not credible while Dougie and the First Responders work from their own assumptions or ascriptions of Ash's intentions.

Throughout the show, our main characters have made assumptions about poor people, natives, and their own employees. Many of these assumptions arise out of dismissing or discrediting the experiences of others in favor of their own interpretation of events or others' intentions. Whitney (and Ash) thinks she knows what's best for Las Espanola, even though she lacks the lived experience or even the proper educational experience to understand the complex nature of amending systemic injustice. She is like the medical professionals and First Responders who do not listen to the lived experiences (self-reports) of what people want or need.

This behavior necessarily implies that the people she's helping don't know what's best for themselves, which implies that Whitney has some kind of expertise that qualifies her to intervene on their behalf. She actually doesn't; she has no qualification other than she happens to have rich parents, which doesn't really qualify a person for any kind of job, especially one as complicated as amending economic or social injustice.

I didn't expect there to be growth on behalf of the characters (largely because people have pointed out that Safdie brother projects rarely involve any kind of meaningful growth or resolution; they have bleak outcomes), but in the finale, I thought that Whitney (and Ash) had grown. She expresses jealousy and bitterness that Cara was receiving national attention for leaving the art scene while her and Ash's show wasn't even aired; it ended up being direct to app content. She uncharitably criticizes Cara for disliking exploitive collectors, and Whit says that she thinks that Cara quit because no one bought her work. Ash jokes that maybe if Whit quits her project to work in a massage parlor, maybe people will write about her too. Whit bitterly jokes back that she would need some kind of cultural sob story like saying she was making a statement on the Holocaust. Ash says he knows that she's making joke that selling her art retraumatized her but goes on to point out that native people have gone through a lot, which he says that he fully understands where Cara is coming from and that people process tragedy in their own way (discussing Mel Brooks), and Whitney finally concedes that she probably shouldn't be talking the way she is and that she doesn't have that lived experience. He assures her that he considers her Jewish (and that she can make such jokes), but I think the takeaway is that—on some level—Whitney has gained some self-awareness and realizes that her experiences shouldn't inform the way she interprets other peoples' choices and intentions.

The concepts I discussed here might also be connected to the Dunning-Kruger Effect, which is the phenomenon that people (at any level of intelligence or education) learn something and think that they have a better understanding of what is going on than they actually do. When people (like Whitney) decide to act on such false assumptions of self-evaluation, they are likely to make mistakes or perpetuate injustice.

tldr; the real curse (imo) is the insidious implicit biases that are socialized into us and lead us to making assumptions about others' experiences and intentions. These assumptions ultimately create barriers that limit social understanding and social progress. If we all take a moment to examine why we reasoned as we do or where we get our ideas about people who don't share our ethnic, economic, gendered, religious, etc. background, we might find that we are missing the necessary lived experience (a hermeneutical gap) to understand where they might be coming from. Instead of assuming intent or competency or dismissing or being suspicious, we should all charitably interpret others to try to assume the best in and most of other people. It is what we would want others to do for us. Performing this kind of empathy will ultimately lead to developing the necessary empathy to overcome such biases by habit alone, which will create a more compassionate, empathetic, and understanding world, while also deepening and enriching our own lives and the lives of others by celebrating our plurality.

When we allow certain ideas into our head, they become very real to us, and when we act on those ideas without examining them carefully, those false beliefs can cause real harm.

[olderthannetfic]

I do think a lot of the problem and the reason that more people (like the ones who seem to think that "top/bottom as myers-briggs personality types" jokes are exclusively coming from female-centric fandom spaces rather than gay male offline culture - which, btw, ignores that a whole bunch if not most female fanfic writers are themselves queer and there's a similar set of jokes and stereotypes in the lesbian community, but I digress) don't seem to understand what offline queer culture is like on here is that way too many of the people setting the tone for this in The Discourse on Tumblr are very young people who are newly out. In particular, a huge amount of the gay men on here who are telling people how very Problematic this is (when they're getting it from gay men and not circular discourse among other women in fandom who are claiming to speak on gay men's behalf) is coming from young gay men who don't have much of a community offline, and especially young gay trans men who often aren't yet presenting as male outside of the Internet. It's really hard to talk about, because it so easily risks saying those people's identities aren't valid - and like, we've seen TERFs weaponize that discourse to suggest that gay trans men involved in fandom are just straight women who identified too hard with their blorbos or something, as well as the endless use of "passing privilege" to suggest that bi people in F/M relationships are "basically straight" - but I think one thing people need to understand better is the difference between "your identity is valid, your personal experiences with homophobia/transphobia/etc. are valid" and "your judgments about the larger community that your identity makes you a member of are valid." Like, you do actually have to participate in a community to be able to be able to talk about what the consensus in it is, what the cultural norms are. You have to actually look up the history in order to know that history. If you're going to speak on behalf of All Gay Men you probably should know some beyond yourself - including ones who are not Very Online and/or aren't active in fandom - and that goes for both cis and trans gay men. (And the same is true for every subdivision of LGBTQ+, I've seen similarly bizarre takes about "lesbian culture" from 17-yro lesbians who clearly haven't talked to any outside of Tumblr and insular, dramatic Discords.)

Like, to use an analogy here to another kind of oppression: say you have a black person who was adopted by a white family very young and lived in an exclusively white neighborhood and doesn't know any other black people. Obviously, they are still black, and obviously they still experience racism (probably especially because they're an outlier in that community). Obviously, their own understanding of their identity and their experiences with racism are valid. But they aren't necessarily going to have any better of an understanding of the broader black COMMUNITY - cultural traditions, history, etc. - than a non-black person who was similarly not exposed to that community. They can only speak for themselves. And someone who isn't black but grew up near/in black communities (for instance, perhaps another transracial adoptee who was adopted by a black couple? or even just a non-black person who grew up in a heavily black neighborhood) might actually have a better sense of that broader community/culture than they do.

And this isn't a hypothetical. I've heard stuff like that about feeling like outliers in black American culture from everyone from the aforementioned transracial adoptees; to multiracial black people who were raised primarily by their non-black family; to black people who are recent immigrants from Africa rather than descendants of slaves; to black people from Europe or other parts of the Americas, who have some similarities in their culture but it's not completely 1:1. And especially from people who are some combo of the above. They have an understanding of themselves as black and of their relationship to race and racism, of course, but don't really feel like they have a particularly strong understanding of The Black Community or The Black Experience as we understand it in the USA.

I think what a lot of people don't understand is that newly-out queer people are often like that. A lot of other marginalized identities - like being a cis woman (this applies less to trans women unless they've known from early on) or being a POC - are ones where you grow up with an understanding of what that means and often a connection to a broader community that gives you some kind of consciousness of what it means to be A Woman or Black or Asian or whatever. But with queerness, it's usually not something you fully understand about yourself until adolescence or adulthood, and even when you do, you don't necessarily have access to a "community" around that until that age because you're probably being raised by cis straight people. You have to take time to discover that community and learn about it, and the culture and history that goes with, and when you start out you're going to be just as ignorant as a straight cis person who is similarly isolated from queer communities. (And frankly, a straight person with a lot of gay friends might know better than you do at first! As a lesbian with a lot of gay male friends, most of whom couldn't care less about my slash fanfic hobby if they even know about it, that's precisely why I know that these takes on Tumblr are so bizarre)

(Disability is the interesting one because it sometimes overlaps with this, sometimes doesn't - and one of the big divides in the community IME is around people who have lifelong understandings of themselves as "disabled" vs. came to it more recently, whether because the disability itself is a new thing or just their diagnosis of it. A lot of people in the second group can have very similar experiences and act in similar ways to newly-out queer people, and I know because I've lived both myself, lol.)

I think people have taken the idea of "everyone is the best expert on their own experience with oppression and their own identity" and distorted that into some weird essentialism where being gay or bi or trans or whatever gives you automatic understanding of "queer culture" or "queer history" without having to do the actual work of talking to people, participating in that community, studying history, etc. but that's just not true. Anyone can study that history and get to know those people. And yeah, as a queer or trans person you'll have a better opportunity to really deeply know and be part of that community than straight cis people with queer friends ever will, but you still have to like. Actually put yourself out there! You're not going to find it by just discoursing in a vacuum of ignorance.

--

Sadly, to all the Olds, this is very, very obvious, but there's no way to make it obvious to the people doing it. It's a matter of experience.

[workingclasshistory]

On this day, 29 April 1992, following the acquittal of the police officers caught on film brutally beating Rodney King, an unarmed Black motorist, riots erupted across Los Angeles in the biggest urban revolt since the 1960s. Public anger exploded after the acquittal, which was the last in a long line of egregious, brutal, and racist practices by the Los Angeles Police Department (LAPD). Officers would openly use racial slurs over police radios, and would terrorise residents of Black and Latine neighbourhoods. Newsweek reported that the rebellion was multiracial: "Hispanics and even some whites — men, women and children — mingled with African-Americans. The mob's primary lust appeared to be for property, not blood. In a fiesta mood, looters grabbed for expensive consumer goods that had suddenly become 'free'. Better-off Black as well as white and Asian-American business people all got burned." There was widespread expropriation of goods, which many participants felt was justified. One former gang member named Will told the International Herald Tribune: "A lot of people feel that it's reparations. It's what already belongs to us." LAPD, federal law enforcement personnel, National Guard and US Army troops were brought in to suppress the rebellion. By the time it was over, more than 60 people had been killed, 10 of them by law-enforcement, and property damage was estimated at over $1 billion. Pic by Kirk McCoy More information and sources: https://stories.workingclasshistory.com/article/10072/la-riots https://www.facebook.com/photo.php?fbid=617216637118222&set=a.602588028581083&type=3

[abnerkrill]

boggles the MIND how the discourse about rop is that it’s an example of “token” diverse casting… token casting means, okay we need one (1) black person and if we’re very very progressive one (1) Asian and perhaps one (1) ethnically ambiguous person in our ensemble, and none of them are allowed to be well-developed, central, or interesting. whereas rings of power has: Arondir (central), Bronwyn (central), Míriel (central), Theo (central), Disa (important side character), Poppy (important side character), Valandil (important side character), not to mention making Númenor canonically a multiracial island nation—and for the first time in a Tolkien adaptation not equating “fair” with “white.” not only that, the rop writers room for s1 had two women of color on staff + wayne yip directing. and this is in stark contrast to how, you know, PJ and co. deliberately chose to exclude actors of color for consideration for Hobbit, Man, Elf, and Dwarf roles but definitely was chill with having Māori actors play Orcs and Uruk-hai, and this pattern continued into the 2010s with the hobbit trilogy? lol.