“There is no such thing as a child prostitute”: a review of the BBC’s Three Girls by Rahila Gupta at openDemocracy
… The drama was careful to address some of the race, class and gender tropes that have coloured the national debate. Victim blaming is frequent in situations of male violence; in Rochdale it comes from the police who described the girls as coming from “chaotic, council estate backgrounds” (a euphemism for ‘white trash’). The drama’s writer, Nicole Taylor, is careful to counter this narrative by choosing Holly as her protagonist – she is from a middle-class family forced to move to a council home after her father’s business fails. “Chaotic lives” better describes Ruby and Amber whose parents are nowhere to be seen until episode two, when their mother suddenly appears to pick Ruby up from the police station.
The drama also rubbishes the trope that these girls were making “lifestyle choices” as the social worker alleges. Sara Rowbotham, a sexual health worker and the only member of the establishment these girls trusted, argues compellingly that “there is no such thing as a child prostitute, what there is – is a child that is being abused” in trying to get complacent social workers and police to take action. The widely-held view, encouraged by the police officers themselves, that the police were reluctant to take action for fearing of stoking racial tensions just doesn’t hold amid ongoing “stop and search” tactics which target black men, lead to very few arrests and even fewer convictions, and do cause racial tension. My view is that the race argument was a cover for a deep-seated misogyny that these girls were ‘slags’ therefore no police action was required. …
How academia uses poverty, oppression, and pain for intellectual masturbation by Clelia O. Rodríguez
The politics of decolonization are not the same as the act of decolonizing. How rapidly phrases like “decolonize the mind/heart” or simply “decolonize” are being consumed in academic spaces is worrisome. My grandfather was a decolonizer. He is dead now, and if he was alive he would probably scratch his head if these academics explained the concept to him.
I am concerned about how the term is beginning to evoke a practice of getting rid of colonial practices by those operating fully under those practices. Decolonization sounds and means different things to me, a woman of color, than to a white person. And why does this matter? Why does my skin itch when I hear the term in academic white spaces where POC remain tokens? Why does my throat become a prison of words that cannot be digested into complete sentences? Is it because in these “decolonizing” practices we are being colonized once again?
The PWR BTTM debacle demonstrates why queer politics don’t protect women by Jen Izaakson
New York queer punk music duo PWR BTTM, a vowel-less take on “power bottom” (Google that term, if you like), have become the center of controversy, due to multiple allegations of sexual assault levied against guitarist and drummer Ben Hopkins.
On May 4th, Vice dubbed the group, who identify as “queer, non-binary, and transfeminine,” “America’s next great rock band.” One week later, on May 11th, Kitty Cordero-Kolin, a member of the DIY scene in Chicago, posted in a closed Facebook group, alleging that Hopkins had been seen initiating “inappropriate sexual contact with people despite several ‘nos’ and without warning or consent” at shows. This initial post was shared on Reddit, so the story spread, prompting swathes of PWR BTTM fans to come forward, accusing Hopkins of abuse, sexual harassment, preying on minors, and using misogynist slurs. One woman, referred to as “Jen,” told Jezebel that Hopkins raped her after a PWR BTTM show last year.
Nothing says misogyny like defining feminism as equality for all by Marcie Bianco
… In the age of celebrity feminism and performative male feminists, the idea that feminism is about “equality for all genders” has become increasingly fashionable. And yet, to me, nothing says misogyny like defining feminism as equality for all—as if focusing a movement, or policy, or activism on women alone is taboo. Or too risky. The knee-jerk, “all lives matter” refusal to center women in this latest iteration of feminism is, I believe, a significant cause of the stalled gender revolution. We cannot address or end the systemic oppression of women if we refuse to center women in that fight. And that means reconsidering what we mean when we talk about equality and power. …
“Why It Matters That the Portland Killer Was a Far-Left Extremist” by Val Perry Rendel
“Before you #notallBerniebros me, I’m not talking about people who preferred Sanders in the primary but voted for Clinton in the general election; those are known as “rational people.” I’m talking about the people for whom it is an article of religious faith that the primary was rigged, and they are hellbent on vengeance. Corrupt corporate crony capitalism, they cry; to them, the DNC is a bigger threat than Trump, and the entire system is rotten and must be burned to the ground before the new socialist order can be ushered in, or something.”
Whole Foods represents the failures of ‘conscious capitalism‘ by Nicole Aschoff
“Mackey has loudly declared unions akin to herpes and state regulation little more than “crony capitalism” – that all we need to solve things like the climate crisis are better, smarter, “conscious” capitalists. The crisis of Whole Foods belies this notion. There’s no way to “fix” corporations’ compulsion to produce ever more, ever more cheaply. It’s written into the DNA of global capitalism.”
Why I’m no longer talking to white people about race by Reni Eddo-Lodge
… “At best, white people have been taught not to mention that people of colour are “different” in case it offends us. They truly believe that the experiences of their life as a result of their skin colour can and should be universal. I just can’t engage with the bewilderment and the defensiveness as they try to grapple with the fact that not everyone experiences the world in the way that they do.
“They’ve never had to think about what it means, in power terms, to be white, so any time they’re vaguely reminded of this fact, they interpret it as an affront. Their eyes glaze over in boredom or widen in indignation. Their mouths start twitching as they get defensive. Their throats open up as they try to interrupt, itching to talk over you but not to really listen, because they need to let you know that you’ve got it wrong. …
Why there’s nothing racist about black-only spaces | Charlie Brinkhurst-Cuff
” …. Some white people have got so upset about their exclusion from parts of the Nyansapo festival, an intersectional black feminist gathering scheduled for 28-30 July in Paris, that the mayor of the city called for the festival to be banned, until organisers clarify details with her, and anti-racist groups have claimed that Rosa Parks would be “turning in her grave” at the event.
In the same week that some men have kicked up a fuss over not being allowed to attend women-only film screenings of Wonder Woman it seems a discussion is needed as to why spaces that are centred around marginalised groups, whether they be women or people of colour, are not racist or sexist.
Unofficial safe spaces have existed for all denominations for centuries, and self-organising has long been a key part of anti-racist and feminist movements. As one of the editors for gal-dem, a magazine and creative collective written and produced exclusively by women of colour, I think about our position of racial exclusivity a lot. In some ways I appreciate it might be difficult to grasp why such spaces feel so necessary. The simplest way to understand why the Nyansapo festival has elements that aren’t open to white people (the festival is split into three areas, one specifically for black women, another for black people, and a third for everyone) is to acknowledge the racism we suffer in western society. There’s no moving forward unless we accept that racism against people of colour is deeply systemic. …”