Author Martha Southgate on Why the Film “The Help” is a Symptom of a Larger Issue: My Thoughts.

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In entertainment weekly, one of my favorite authors, Martha Southgate (@mesouthgate) discusses the film “The Help” stating that,

There have been thousands of words written about Stockett’s skills, her portrayal of the black women versus the white women, her right to tell this story at all. I won’t rehash those arguments, except to say that I found the novel fast-paced but highly problematic. Even more troubling, though, is how the structure of narratives like The Help underscores the failure of pop culture to acknowledge a central truth: Within the civil rights movement, white people were the help.

I would say that she certainly has a point there. And, given the fact that I am swimming in readings about women in the civil rights movement, at this VERY moment, I am particularly sensitive to claims about women during the civil rights movement.

White people did play a substantial role in the civil rights movement.  However there were incredible tensions in the civil rights movement because “women” were seen as the help. Looking at how gender played out in the civil rights movement in fact may poke more holes in Sockett’s narrative. For example,

  • Many White feminist wanted to organize under the auspices of women united for solidarity but did not want to acknowledge the differences between women. See Benita Roth’s “Separate Roads to Feminism.”
  • Stokley Carmicheal, of the Black Panther Party alleged that the best position for a woman in the BPP was “prone.”
  • There were some White feminist lesbians who felt that engaging with men was apart of the problem so becoming separatists and living amongst and supporting women was the solution. See Radical Sisters: Second Wave Feminism and Black Liberation in DC.
  • Here is a link to Assata, Angela Davis and Elaine Brown discussing how sexism impacted their work with the Black Panther Party.
  • Black women played a prominent role in organizing the March on Washington but they were not allowed to SPEAK at it.

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I by no means intend to conflate the Black Power movement with the Civil Rights movement. They are overlapping yet distinct in tone and intent.

However, I wanted to bring the issue of “Women” to bear on Southgate’s article on the film and book, The Help.

Here is her excellent closing paragraph, which actually upended me from my reading ABOUT women in the second wave and compelled me to write this blog post. She writes,

This isn’t the first time the civil rights movement has been framed this way fictionally, especially on film. Most Hollywood civil rights movies feature white characters in central, sometimes nearly solo, roles. My favorite (not!) is Alan Parker’s Mississippi Burning, which gives us two white FBI agents as heroes of the movement. FBI agents! Given that J. Edgar Hoover did everything short of shoot Martin Luther King Jr. himself in order to damage or discredit the movement, that goes from troubling to appalling.

Why is it ever thus? Suffice it to say that these stories are more likely to get the green light and to have more popular appeal (and often acclaim) if they have white characters up front. That’s a shame. The continued impulse to reduce the black women and men of the civil rights movement to bit players in the most extraordinary step toward justice that this nation has ever known is infuriating, to say the least. Minny and Aibileen are heroines, but they didn’t need Skeeter to guide them to the light. They fought their way out of the darkness on their own — and they brought the nation with them.

·Southgate’s fourth novel, The Taste of Salt, will be published in September.

By centering White women as actors in the civil rights movement, we mask, hide and erase the work of Black men and women, and we negate the ways in which WOMEN were treated in many instances like “The Help” in Black and white organizing circles. #Ummhmm.

Black Girls and Sexual Violence; A Response to @DopegirlFresh

Image from Rihanna’s Man Down video.

One of the reasons why I write about my experiences with street harassment, and the gendered and raced aspects of violence and the threat of violence, is to create a space to talk about how Black women historically and currently have to fight for the right to not be touched without consent by strangers AND people they know.

I often tell Black men, I don’t want you touching US without our consent and I don’t want the police touching YOU without your consent.

In simultaneously theorizing power, gender and race, most of the times- they get it. Other times they look at me like I am batshit.

@Dopegirlfresh has a post up at Feministe (follow her here) about how her eleven year old play niece *Brianna experienced sexual harassment and the threat of sexual violence, defended herself, YET, the police was called on the play niece.

It is powerful because @dopegirlfresh demonstrates the psychic violence that occurs when children are not protected from being assaulted by OTHER children or adults, it demonstrates how adults can be complicit in children being dominated, it demonstrates how Black bodies can get entangled in a criminal justice system when they have been in fact victimized and are in need of assistance. «<My inner lawyer just came out.

Dopegirlfresh writes,

To realize that Brianna had already internalized the idea that she was not worthy of protection (even by her own means) was absolutely heartbreaking for me. Already? She already knows nobody will give enough of a fuck? I felt betrayed. I felt all of the rage from my own experiences with street harassment and groping. I identify all forms of unwanted touching, especially in what I call the bathing suit areas, as sexual assault. And sometimes I forget that not everyone does. But, whether you think of these actions in a particular way or not, I have to ask: WHAT THE FUCK? Why make the child responsible when they’ve come to the clear realization that adult intervention is needed? Isn’t that your job as a fucking camp counselor or group leader or whatever title you’ve got?

At which point do we realize as little Black girls that other people will not give a fuck?

What happens to our sense of self when that happens?

How do we cope? What impact does that have on our sense of OUR sexualities?

*Name was changed to protect her identity.

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The City is Like Chitlins: Notes on Gentrification in Washington, DC.

Peace to Janel for staying on me to write about class. Peace to Latoya Peterson for reminding me to think about how cities are similar, different and the reasons why DC, with it’s 25 miles,  is special to me.

I once said that the city was like chitlin’s. Moving from the deep South to DC, Chicago, Boston, St. Louis, Ohio, New York, and Philadelphia during the great migration Black folks had to figure out how to make something horrible into something livable, or in the case of Chitlins- edible.

For many, chitlin’s, like the city is a delicacy now for some.

After WWII, there was huge resistance to African Americans living in decent housing in the city.

In 1966, Martin Luther King Jr. went to Chicago to protest the housing conditions of African Americans. The Eyes on the Prize Documentary speaks captures some of this time period.

Shoot, African Americans were not allowed to live in East Oakland before the 1950’s.

My homie, Janel, has consistently stated that conversations about gentrification fail to take into consideration that brown bodies, regardless of the employment status reduce the property value. (*noted: Janel please correct me if my reading is off.)

At first, I disagreed with her hard. However, I am now coming to believe that there is some merit to her argument.

For example, if I am a professor, and Goldy is an lobbyist and we move into a condo on a mixed race but largely white street with owner occupied houses in Columbia Heights, with combined wages of approximately- lets say, $150k, the fact that we are high income earners does not mitigate the fact that we are both brown bodies.

At $150K this would put us in the upper middle class or the rich, depending on whose theory you use.

I had always thought that our social class power and education would make our race moot, when living in middle class and affluent neighborhoods.

Our brown bodies are read as reducing the neighborhood property values of our White affluent neighbors.

According to Janel, our neighbors property values would be reduced because we are “brown bodies.” I hope that she writes more about this in the future. #nudge.

Which brings me to the somewhat unique situation of Washington, DC.

Having lived in Oakland, Brooklyn and DC, I have seen patterns of similarities and differences in terms of how the city is changing demographically.

Because of the government and higher educational institutions, DC is a transient space. As people come here and leave for work for short periods, year around. A friend of mind, Mr. Miami, would routinely rent out an his extra room in his row house, for a handsome sum, for short two or three month periods twice a year in order boost his vacation savings.

Also, the district and the federal government employs a substantial number of African Americans. In fact, Prince Georges county is the seat of African American high income earners in the country.

There is a reason why Black folks, young and old joke about a “good gubmet job.”

I never really knew how Black DC government was until I went to get finger printed for a teaching job last summer. Nearly all of the employees were Black. In fact the woman, an African American woman, with a big old gun- was telling me about how much overtime she worked last week so she could take time off to be with her daughter for a summer camp performance.

The purpose of this post isn’t to go to be a five volume series on the differences of gentrification and global capitalism in three US cities, but what I am interested in is “Who Has A Right to the City?”

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What’s interesting to me about DC is the juxtaposition of Black owner occupied houses and condo’s especially near Georgia Petworth and the lack of political will to ensure that Black home owners can remain in the city.

Wouldn’t it logically follow that Black politicians in the district have a vested interest in insuring that these residents, their base, remain here, if they want to be re-elected? I am not saying that Black people automatically vote for other Black folks, some do some don’t. I am asking where is the conversation? What explains the lack of political will?

What I am saying is that the lack of a vision and a willingness to address the strong possibility that African Americans will be taxed out of their homes needs to be interrogated.

Lot’s of conversations about gentrification are ahistorical. That is because most journalist are not historians.

Think about it this way. When I was in undergrad at the New School, right up on 14th and 1st  was Stuyvesant Town.

Stuyvesant Town has 8,757 apartments in 35 residential buildings stretching from 1st to Avenue C between 14th and 23rd street. African Americans were barred from Stuyvesant Town, for the record.

As a student I was unaware of what kind of housing it was. They looked like nice projects to me.

As I got older, I learned that Stuyvesant Town was built by New York City and Metropolitan life to house WWII veterans and their families after the war.

The apartments were rented at below market rates.

This is a massive complex.

I remember reading in the paper while living in NYC in 2005, at the height of the real estate bubble that Stuyvestant town was for sale. In 2006, MetLife agreed to sell Stuyvesant Town—Peter Cooper Village to Tishman Speyer Properties and the real estate arm of BlackRock for $5.4 billion.

Because of financing issues and lawsuits Stuyvesant town ended up with creditors.

Today, Stuyvesant town is luxury apartments.

I have questions. Many questions.

Why did New York City have the political will to build Stuyvesant Town?

Given that fact that enslaved African American’s have been property historically, what does it mean that they may be taxed out of there homes in DC? Who will move in?

Should there be political will in DC to ensure that African American home owners can remain in their homes? Why? Why not?

Should people be able to afford to live in the neighborhoods where they grew up? Where they spent their 20’s?

Have African Americans earned a right to the city? If not, who does?

Are the only people who have a right to the city the ones who can afford to pay the financial price?

Race, Class and Prostitution in the City: Washington DC’s Black Madam- Odessa Madre

For @AlaiaWilliams for continuing to remind me to write this. Readers are a precious commodity.

In the essay “Working for Nothing but a Living” Dr. Sharon Harley describes the life of  Odessa Madre, a dark skinned Black woman who became a Madam in the 1940’s because as a high school graduate, who as dark skinned and described as “not attractive, but smart” by her peers, being a madam was one of the major options available for her to make decent money in Washington, DC in the 1940’s.

Born in 1907 her mother was a seamstress and her dad and uncle operated a Madre Brothers barber shop and a pool hall.

During the 1940’s Madre was estimated to have had controlled six prostitution houses, employed twenty women and garnered a net annual income of $100,000.

What is fascinating about this essay is that Harley shows how even though Madre was born in a working middle class family, and that she went to Dunbar, and when she graduated from high school her parents gave her a car, Madre felt that the main job open for African American women- being a teacher was not an option for her. So she chose to become a madam instead. To be clear, Madre was not a member of the Washington, DC elite. However Harley theorizes that Madre’s skin color and looks would have prevented her from joining if she desired.

Color, race, class and the politics of the city are all at work here.

Harley describes Madre saying,

Odessa Madre was a prominent figure in mid twentieth century black Washington, D.C., underground economy. As a graduate of Washington’s elite Dunbar Senior High School, she could have found employment in the legal labor economy or lived comfortably due to her parents financial success….For good reason she recognized that the few professional and clerical jobs available to educated black women  were more likley to be filled by  light skinned, so called attractive women or to have a predominance of such women.

Skin color and earning power is central to my research. Recently I have been looking at the erotic capital of strippers. By erotic capital I mean the ways in which skin color and body size translates into higher earning power for women.  I am really interested in the erotic capital of video vixens and waitresses.

While erotic capital isn’t at work with the Madre’s own personal narrative. Harley does touch on it she writes about Ceclia Scott, a black businesswoman who operated a bar on U street next to the Howard theater. According to Scott,

 Attractive light skinned young women…were good for business because her patrons who spent freely on liquor and tipped handsomely, preferred such women. Indeed some of her friends approached her about hiring their daughters because as she stated she “paid a decent wage and because of the type of clientele we attracted- doctors and big time hustlers who paid large tips. Besides they knew we would take care of their daughters.

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The line between legitimate and illegitimate business practices is being blurred here as well. Harley writes,

It is a story of how certain resourceful, ambitious, and courage Black women with limited legal economic opportunities resorted to criminal activities to earn a living for themselves and support kin and Black institutions- goals which they shared with their law-abiding neighborhoods and family members.

Another aspect of this narrative that I found interesting is how race relations between Madre and her young white male peers played a role in he ability work as a madam.

Madre was raised in neighborhood off  of Georgia Ave which was mixed with Irish folks on one side of the street and African Americans on the other.  The young Irish boys who were Madre’s playmates as a little girl went on to become members of the Metro Police Department, and they “proved invaluable to Madre’s eventual rise to the top of the underground hierarchy.”

Madre died penniless in 1983, having been in and out of jail for drug dealing and possession. African American’s in DC, remembering how Madre had historically shared with low income and impoverished families and children in DC- collected the money to bury her.

Did you know of Madre?

What do you think of the idea of a woman madam? Does it seem more insidious than a man who is a pimp?

Skin color limiting employment options? What do you think? Have your Aunts or Grandmother’s ever talked about how their skin tone shaped their job options?

She needs a documentary, doesn’t she?

On White Men and Their Fascination with Odd Future

Looking for a database of Odd Future’s lyrics, I came across this article last fall in The Voice by Zach Baron. I remember reading it, but I didn’t have the head space to process and write about it. Baron writes,

To condemn Odd Future for their lyrics we’d have to talk about Eminem, Cam’ron (unspeakable misogynist in rhyme), and Clipse (drug dealers who know what they do is wrong but do it anyway, at least in song)–all rappers who have long since made it into the pantheon of most working critics and music fans. “The avant-garde need not be moral,” Jon Caramanica once wrote in these pages about Cam’ron’s Purple Haze, a sentence that has been pretty influential in sorting out how me and my friends process music with reprehensible content. And it’s true. It’s also true, however, that the real line of defense most listeners have for stuff like this is they didn’t actually do it. As Jay-Z writes in his new book, Decoded, “The rapper’s character is essentially a conceit, a first-person literary creation.” He would know. And after all, Jay writes, it’s not like we actually think Matt Damon is out “assassinating rogue CIA agents between movies.”

Few thoughts:

Is saying it doing it? If we take this “well they ain’t really doing it, so it doesn’t count” logic seriously, let me ask you this.

If Sarah Palin or Michele Bachman got up and said “kill all the n-words” (the one with the ‘ers) and “kill and rape all the ‘illegals'” would that logic stand?

Would folks be willing to say “well they ain’t really doing it, they saying it.” I am inclined to think no.

People buy what makes them feel comfortable. Why does Odd Future make White men feel comfortable?

Doesn’t comparing Matt Damon to Odd Future the Clipse and Cam’ron obscure the fact that mainstream media does not feature African Americans prominently; That Black men and White men have two different, yet connected, histories in this country.

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And this is where article takes an interesting turn. Baron brings in a Jay-Z’s decoded to discuss WHO the listener identifies with. He writes,

And yet it’s disingenuous to separate Odd Future from their lyrical content, dishonest to say you can enthusiastically listen to the group without constantly encountering and processing the incredibly dark stuff they’re talking about. Why does art like this appeal? InDecoded, Jay-Z talks about how he’s heard that executives and businessmen listen to his songs about shooting people and slinging crack and use them for motivation before big meetings, PowerPoint presentations, and job interviews. The point he then makes is that with art like this you never identify with the victim, the proverbial “you”; you identify with the person speaking, and that person is a bad motherfucker, and thus so is the listener. Through this type of identification, art allows us to explore the weird frisson between reality and fantasy, the gulf between who we are and who we’d like to be.

Again.

The point he then makes is that with art like this you never identify with the victim, the proverbial “you”; you identify with the person speaking, and that person is a bad motherfucker, and thus so is the listener.

Well shit gina, I don’t know what to say.

The comments in the post are telling as well.

Thoughts?

What do you think of the “saying it ain’t doing it” logic?

Do people buy what makes them feel comfortable?