13 October 2014

On Scientology ...

I'm not going to write directly about my experiences in scientology because frankly other people have done a better job of it and my experiences were rather tame in comparison to most people I know. Some of it was actually downright enjoyable, and yah I'm going to catch flack from those who hate scientology for saying that but I refuse to lie about it because I'm learning about living my truth. This isn't to say that I believe in scientology, or that I think it's an ethical organization - news flash it's a cult and those aren't usually ethical even when they try to be. I just don't want to waste time when you can be reading/watching something which explains it better.  

However I will be using my experiences as fodder for my fiction - that's another thing entirely because just about ALL writers use their real lives or pasts or friend's & family's lives/pasts as jumping points into creating literature. Also because of {redacted's} policy they can't declare you for critiquing or commenting in something via Art - it's Right THERE in their Art Series so there's that. I mean not that I care much if they do that at this point, hell it might actually INCREASE sales of whatever it is I'm trying to hawk at that moment in time.

The thing is to be 110% honest I'm trying to draw more universal themes because they aren't the only people/groups/religions/philosophy making those same idiotic mistakes. As someone who's studying to become an Anthropologist that's what I'd rather be exploring, the larger ramifications of such idiocy and how even intelligent people get to the point of believing such nonsense.    

What I am going to do in the here and now is compile some stuff that I feel covers the topic well  and preferably with some humour. We can ALL use more laughs in our life.

Starting with his family ...

Dark, YES, Funny, Yes, Absolutely bloody true? YES YES and more YES!

The second thing you should check out if you haven't is zir's book {A Queer and Pleasant Danger} then you need to, funny, edgy and covers everything about the early days of the Sea Org. Zir's blog is here. Kate is just a wonderful and quirky human being and someone I admire and has even been supportive during my transition into descientologizing myself and discovering my true self.

#3 ... Another great book, and especially for me because his experiences often mirror mine is Blown for Good: Behind the Iron Curtain of Scientology. When I knew Marc I thought he was a pompous ... I still think he's a .......... but DAMN this book is accurate and funny despite all of that. He also seems to be less of that so fatherhood and descientologizing seem to suit him :)

The last resource that I like is the ever updating one of The Underground Bunker, it's run by a guy who used to work at Village Voice so the writing quality is excellent.  

There are others but in my (not particularly humble nor bragging either) opinion these are the best ones.



12 October 2014

New Webpage!

I'm keeping my blog here but I've also a newer website at ...


Title of the new page is self explanatory.

There are also updates, a slight re-design and new chatting capabilities at the website I maintain for the National Association of Student Anthropologists at ...


Happy Reading!!!

05 September 2014


You’ve been brainwashed
Brainwashed by Hollywood to love me
It’s not my fault really
I didn’t ask for my tragic background

No one wants their father
To try and drown them
And then abandon them
Or their mother to die of cancer

It’s not fun to have to move in
With your extra strict Aunt
Who’s not even named Petunia
Before Harry Potter was published

I didn’t asked to be forced
Moved to a far far away land
Or to teased by classmates for my accent
Or thought of as a “strange looking half-breed”

Yes I did like to hide in my room
And read books I wasn’t supposed to
Using a torch under covers at night
Didn’t you do the same too?
It was the 80’s didn’t every kid back then?

How was I to know I wasn’t supposed
To break out into song
When the radio came on?
I was a teenager, give me a break!

When I returned to my native land
I tried to cultivate chosen family
But I certainly didn’t want them to die
Especially in a car accident
Or from cancer like my mother

Nor did I want a genie boyfriend
Who gave me flowers, then raped me
As he said he loved me

Or to buy into a bridge to freedom
Which was actually an evil wizard’s trap
Then luckily accomplish escape
it’s mere coincidence

That I managed to marry a charming man
With princely accent to make a palace, then
Befriend a fair maiden with storybook auburn hair
Enchanting, but not planned

Next stumble upon a man with shiny eyes 
and a fondness for knightly weapons
As well as a buxom ginger wench, and a musical Joker
This too is all happenstance

That I go around trying to make things better
Is only because it gives me pleasure to do so
And that it is necessary that some of us do
Least the entire planet collapse in upon itself

This does not make me a Wonder Woman
I’m unmistakeably mortal
I use a plane from Star Alliance 
Which is definitely not invisible

No those trips cost miles
In more ways than one

So it isn’t my fault that you love me
Nor are you to blame for your childhoods
Steeped in TV and Film tropes
That happen to evilly mirror my tale  

Oh the only thing I like about this story
Is that you love me

You do right?

26 July 2014

Black Feminist Thought in the Matrix of Domination - From Patricia Hill Collins

Reprint with permission:


Black Feminist Thought in the Matrix of Domination

From Patricia Hill Collins, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (Boston: Unwin Hyman, 1990), pp. 221–238
Reconceptualizing Race, Class, and Gender as Interlocking Systems of Oppression

The Matrix of Domination

Multiple Levels of Domination
Resisting the Matrix of Domination
Black Women as Agents of Knowledge
Situated Knowledge, Subjugated Knowledge, and Partial Perspectives
Dialogue and Empathy

Black feminist thought demonstrates Black women's emerging power as agents of knowledge. By portraying African-American women as self-defined, selt-reliant individuals confronting race, gender, and class oppression, Afrocentric feminist thought speaks to the importance that oppression, Afrocentric feminist thought speaks to the importance that knowledge plays in empowering oppressed people. One distinguishing feature of Black feminist thought is its insistence that both the changed consciousness of individuals and the social transformation of political and economic institutions constitute essential ingredients for social change. New knowledge is important for both dimensions of change.
Knowledge is a vitally important part of the social relations of domination and resistance. By objectifying African-American women and recasting our experiences to serve the interests of elite white men, much of the Eurocentric masculinist worldview fosters Black women's subordination. But placing Black women's experiences at the center of analysis offers fresh insights on the prevailing concepts, paradigms, and epistemologies of this worldview and on its feminist and Afrocentric critiques. Viewing the world through a both/and conceptual lens of the simultaneity of race, class, and gender oppression and of the need for a humanist vision of community creates new possibilities for an empowering Afrocentric feminist knowledge. Many Black feminist intellectuals have long thought about the world in this way because this is the way we experience the world.

Afrocentric feminist thought offers two significant contributions toward turthering our understanding of the important connections among knowledge, consciousness, and the politics of empowerment. First, Black feminist thought fosters a fundamental paradigmatic shift in how we think about oppression. By embracing a paradigm of race, class, and gender as interlocking systems of oppression, Black feminist thought reconceptualizes the social relations of dommation and resistance. Second, Black feminist thought addresses ongoing epistemological debates in feminist theory and in the sociology of knowledge concerning ways of assessing "truth." Offering subordinate groups new knowledge about their own experiences can be empowering. But revealing new ways of knowing that allow subordinate groups to define their own reality has far greater implications.

"What I really feel is radical is trying to make coalitions with people who are different from you," maintains Barbara Smith. "I feel it is radical to be dealing with race and sex and class and sexual identity all at one time. I think that is really radical because it has never been done before." Black feminist thought fosters a fundamental paradigmatic shift that rejects additive approaches to oppression. Instead of starting with gender and then adding in other variables such as age, sexual orientation, race, social class, and religion, Black feminist thought sees these distinctive systems of oppression as bemg part of one overarching structure of domination. Viewing relations of domination for Black women for any given sociohistorical context as being structured via a system of interlocking race, class, and gender oppression expands the focus of analysis from merely describing the similarities and differences distinguishing these systems of oppression and focuses greater attention on how they interconnect. Assummg that each system needs the others in order to function creates a distinct theoretical stance that stimulates the rethinking of basic social science concepts.

Afrocentric feminist notions of family reflect this reconceptualization process. Black women's experiences as bloodmothers, othermothers, and community othermothers reveal that the mythical norm of a heterosexual, married couple, nuclear family with a nonworking spouse and a husband earning a "family wage" is far from being natural, universal and preferred but instead is deeply embedded in specific race and class formations. Placmg African-American women in the center of analysis not only reveals much-needed information about Black women's experiences but also questions Eurocentric masculinist perspectives on family

Black women's experiences and the Afrocentric feminist thought rearticulating them also challenge prevailing definitions of community. Black women's actions in the struggle or group survival suggest a vision of community that stands in opposition to that extant in the dominant culture. The definition of community implicit in the market model sees community as arbitrary and fragile, structured fundamentally by competition and domination. In contrast, Afrocentric models of community stress connections, caring, and personal accountability. As cultural workers African-American women have rejected the generalized ideology of domination advanced by the dominant group in order to conserve Afrocentric conceptualizations of community. Denied access to the podium, Black women have been unable to spend time theorizing about alternative conceptualizations of community. Instead, through daily actions African-American women have created alternative communities that empower.

This vision of community sustained by African-American women in conjunction with African-American men addresses the larger issue of reconceptualizing power. The type of Black women's power discussed here does resemble feminist theories of power which emphasize energy and community. However, in contrast to this body of literature whose celebration of women's power is often accompanied by a lack of attention to the importance of power as domination, Black women's experiences as mothers, community othermothers, educators, church leaders, labor union center-women, and community leaders seem to suggest that power as energy can be fostered by creative acts of resistance.

The spheres of influence created and sustained by African-American women are not meant solely to provide a respite from oppressive situations or a retreat from their effects. Rather, these Black female spheres of influence constitute potential sanctuaries where individual Black women and men are nurtured in order to confront oppressive social institutions. Power from this perspective is a creative power used for the good of the community, whether that community is conceptualized as one's family, church community, or the next generation of the community's children. By making the community stronger, Atrican-American women become empowered, and that same community can serve as a source of support when Black women encounter race, gender, and class oppression. . . .

Approaches that assume that race, gender, and class are interconnected have immediate practical applications. For example, African-American women continue to be inadequately protected by Title VII of the Civil Rights Act of 1964. The primary purpose of the statute is to eradicate all aspects of discrimination. But judicial treatment of Black women's employment discrimination claims has encouraged Black women to identify race or sex as the so-called primary discrimination. "To resolve the inequities that confront Black women," counsels Scarborough, the courts must first correctly conceptualize them as 'Black women,' a distinct class protected by Title VII." Such a shift, from protected categories to protected classes of people whose Title VII claims might be based on more than two discriminations, would work to alter the entire basis of current antidiscrimination efforts.

Reconceptualizing phenomena such as the rapid growth of female-headed households in African-American communities would also benefit from a race-, class-, and gender-inclusive analysis. Case studies of Black women heading households must be attentive to racially segmented local labor markets and community patterns, to changes in local political economies specific to a given city or region, and to established racial and gender ideology for a given location. This approach would go far to deconstruct Eurocentric, masculinist analyses that implicitly rely on controlling images of the matriarch or the welfare mother as guiding conceptual premises. . . . Black feminist thought that rearticulates experiences such as these fosters an enhanced theoretical understanding of how race, gender, and class oppression are part of a single, historically created system.

Additive models of oppression are firmly rooted in the either/or dichotomous thinking of Eurocentric, masculinist thought. One must be either Black or white in such thought systems--persons of ambiguous racial and ethnic identity constantly battle with questions such as "what are your, anyway?" This emphasis on quantification and categorization occurs in conjunction with the belief that either/or categories must be ranked. The search for certainty of this sort requires that one side of a dichotomy be privileged while its other is denigrated. Privilege becomes defined in relation to its other.

Replacing additive models of oppression with interlocking ones creates possibilities for new paradigms. The significance of seeing race, class, and gender as interlocking systems of oppression is that such an approach fosters a paradigmatic shift of thinking inclusively about other oppressions, such as age, sexual orientation, religion, and ethnicity. Race, class, and gender represent the three systems of oppression that most heavily affect African-American women. But these systems and the economic, political, and ideological conditions that support them may not be the most fundamental oppressions, and they certainly affect many more groups than Black women. Other people of color, Jews, the poor white women, and gays and lesbians have all had similar ideological justifications offered for their subordination. All categories of humans labeled Others have been equated to one another, to animals, and to nature.

Placing African-American women and other excluded groups in the center of analysis opens up possibilities for a both/and conceptual stance, one in which all groups possess varying amounts of penalty and privilege in one historically created system. In this system, for example, white women are penalized by their gender but privileged by their race. Depending on the context, an individual may be an oppressor, a member of an oppressed group, or simultaneously oppressor and oppressed.

Adhering to a both/and conceptual stance does not mean that race, class, and gender oppression are interchangeable. For example, whereas race, class, and gender oppression operate on the social structural level of institutions, gender oppression seems better able to annex the basic power of the erotic and intrude in personal relationships via family dynamics and within individual consciousness. This may be because racial oppression has fostered historically concrete communities among African-Americans and other racial/ethnic groups. These communities have stimulated cultures of resistance. While these communities segregate Blacks from whites, they simultaneously provide counter-institutional buffers that subordinate groups such as African-Americans use to resist the ideas and institutions of dominant groups. Social class may be similarly structured. Traditionally conceptualized as a relationship of individual employees to their employers, social class might be better viewed as a relationship of communities to capitalist political economies. Moreover, significant overlap exists between racial and social class oppression when viewing them through the collective lens of family and community. Existing community structures provide a primary line of resistance against racial and class oppression. But because gender cross-cuts these structures, it finds fewer comparable institutional bases to foster resistance.

Embracing a both/and conceptual stance moves us from additive, separate systems approaches to oppression and toward what I now see as the more fundamental issue of the social relations of domination. Race, class, and gender constitute axes of oppression that characterize Black women's experiences within a more generalized matrix of domination. Other groups may encounter different dimensions of the matrix, such as sexual orientation, religion, and age, but the overarching relationship is one of domination and the types of activism it generates.

Bell Hooks labels this matrix a "politic of domination" and describes how it operates along interlocking axes of race, class, and gender oppression. This politic of domination
refers to the ideological ground that they share, which is a belief in domination, and a belief in the notions of superior and inferior, which are components of all of those systems. For me it's like a house, they share the foundation, but the foundation is the ideological beliefs around which notions of domination are constructed.
Johnella Butler claims that new methodologies growing from this new paradigm would be "non-hierarchical" and would "refuse primacy to either race, class, gender, or ethnicity, demanding instead a recognition of their matrix-like interaction." Race, class, and gender may not be the most fundamental or important systems of oppression, but they have most profoundly affected African-American women. One significant dimension of Black feminist thought is its potential to reveal insights about the social relations of domination organized along other axes such as religion, ethnicity, sexual orientation, and age. Investigating Black women's particular experiences thus promises to reveal much about the more universal process of domination.

In addition to being structured along axes such as race, gender, and social class, the matrix of domination is structured on several levels. People experience and resist oppression on three levels: the level of personal biography; the group or community level of the cultural context created by race, class, and gender; and the systemic level of social institutions. Black feminist thought emphasizes all three levels as sites of domination and as potential sites of resistance.

Each individual has a unique personal biography made up of concrete experiences, values, motivations, and emotions. No two individuals occupy the same social space; thus no two biographies are identical. Human ties can be freeing and empowering, as is the case with Black women's heterosexual love relationships or in the power of motherhood in African-American families and communities. Human ties can also be confining and oppressive. Situations of domestic violence and abuse or cases in which controlling images foster Black women's internalized oppression represent domination on the personal level. The same situation can look quite different depending on the consciousness one brings to interpret it.

This level of individual consciousness is a fundamental area where new knowledge can generate change. Traditional accounts assume that power as domination operates from the top down by forcing and controlling unwilling victims to bend to the will of more powerful superiors. But these accounts fail to account for questions concerning why, for example, women stay with abusive men even with ample opportunity to leave or why slaves did not kill their owners more often. The willingness of the victim to collude in her or his own victimization becomes lost. They also fail to account for sustained resistance by victims, even when chances for victory appear remote. By emphasizing the power of self-definition and the necessity of a free mind, Black feminist thought speaks to the importance African-American women thinkers place on consciousness as a sphere of freedom. Black women intellectuals realize that domination operates not only by structuring power from the top down but by simultaneously annexing the power as energy of those on the bottom for its own ends. In their efforts to rearticulate the standpoint of African-American women as a group, Black feminist thinkers offer individual African-American women the conceptual tools to resist oppression.

The cultural context formed by those experiences and ideas that are shared with other members of a group or community which give meaning to individual biographies constitutes a second level at which domination is experienced and resisted. Each individual biography is rooted in several overlapping cultural contexts--for example, groups defined by race, social class, age, gender, religion, and sexual orientation. The cultural component contributes, among other things, the concepts used in thinking and acting, group validation of an individual's interpretation of concepts, the "thought models" used in the acquisition of knowledge, and standards used to evaluate individual thought and behavior. The most cohesive cultural contexts are those with identifiable histories, geographic locations, and social institutions. For Black women African-American communities have provided the location for an Afrocentric group perspective to endure.

Subjugated knowledges, such as a Black women's culture of resistance, develop in cultural contexts controlled by oppressed groups. Dominant groups aim to replace subjugated knowledge with their own specialized thought because they realize that gaining control over this dimension of subordinate groups' lives simplifies control. While efforts to influence this dimension of an oppressed group's experiences can be partially successful, this level is more difficult to control than dominant groups would have us believe. For example, adhering to externally derived standards of beauty leads many African-American women to dislike their skin color or hair texture. Similarly, internalizing Eurocentric gender ideology leads some Black men to abuse Black women. These are cases of the successful infusion of the dominant group's specialized thought into the everyday cultural context of African-Americans. But the long-standing existence of a Black women's culture of resistance as expressed through Black women's relationships with one another, the Black women's blues tradition, and the voices of contemporary African-American women writers all attest to the difficulty of eliminating the cultural context as a fundamental site of resistance.

Domination is also experienced and resisted on the third level of social institutions controlled by the dominant group: namely, schools, churches, the media, and other formal organizations. These institutions expose individuals to the specialized thought representing the dominant group's standpoint and interests. While such institutions offer the promise of both literacy and other skills that can be used for individual empowerment and social transformation, they simultaneously require docility and passivity. Such institutions would have us believe that the theorizing of elites constitutes the whole of theory. The existence of African-American women thinkers such as Maria Stewart, Sojourner Truth, Zora Neale Hurston, and Fannie Lou Hamer who, though excluded from and/or marginalized within such institutions, continued to produce theory effectively opposes this hegemonic view. Moreover, the more recent resurgence of Black feminist thought within these institutions, the case of the outpouring of contemporary Black feminist thought in history and literature, directly challenges the Eurocentric masculinist thought pervading these institutions.

Domination operates by seducing, pressuring, or forcing African-American women and members of subordinated groups to replace individual and cultural ways of knowing with the dominant group's specialized thought. As a result, suggests Audre Lorde, "the true focus of revolutionary change is never merely the oppressive situations which we seek to escape, but that piece of the oppressor which is planted deep within each of us." Or as Toni Cade Bambara succinctly states, "revolution begins with the self, in the self."

Lorde and Bambara's suppositions raise an important issue for Black feminist intellectuals and for all scholars and activists working for social change. Although most individuals have little difficulty identifying their own victimization within some major system of oppression--whether it be by race, social class, religion, physical ability, sexual orientation, ethnicity, age or gender--they typically fail to see how their thoughts and actions uphold someone else's subordination. Thus white feminists routinely point with confidence to their oppression as women but resist seeing how much their white skin privileges them. African-Americans who possess eloquent analyses of racism often persist in viewing poor white women as symbols of white power. The radical left fares little better. "If only people of color and women could see their true class interests," they argue, "class solidarity would eliminate racism and sexism." In essence, each group identifies the oppression with which it feels most comfortable as being fundamental and classifies all others as being of lesser importance. Oppression is filled with such contradictions because these approaches fail to recognize that a matrix of domination contains few pure victims or oppressors. Each individual derives varying amounts of penalty and privilege from the multiple systems of oppression which frame everyone's lives.

A broader focus stresses the interlocking nature of oppressions that are structured on multiple levels, from the individual to the social structural, and which are part of a larger matrix of domination. Adhering to this inclusive model provides the conceptual space needed for each individual to see that she or he is both a member of multiple dominant groups and a member of multiple subordinate groups. Shifting the analysis to investigating how the matrix of domination is structured along certain axes--race, gender, and class being the axes of investigation for African American women--reveals that different systems of oppression may rely in varying degrees on systemic versus interpersonal mechanisms of domination.

Empowerment involves rejecting the dimensions of knowledge, whether personal, cultural, or institutional, that perpetuate objectification and dehumanization. African-American women and other individuals in subordinate groups become empowered when we understand and use those dimensions of our individual, group, and disciplinary ways of knowing that foster our humanity as fully human subjects. This is the case when Black women value our self-definitions, participate in a Black women's activist tradition, invoke an Afrocentric feminist epistemology as central to our worldview, and view the skills gained in schools as part of a focused education for Black community development. C. Wright Mills identifies this holistic epistemology as the "sociological imagination" and identifies its task and its promise as a way of knowing that enables individuals to grasp the relations between history and biography within society. Using one's standpoint to engage the sociological imagination can empower the individual. "My fullest concentration of energy is available to me," Audre Lorde maintains, "only when I integrate all the parts of who I am, openly, allowing power from particular sources of my living to flow back and forth freely through all my different selves, without the restriction of externally imposed definition."

Living life as an African-American woman is a necessary prerequisite for producing Black feminist thought because within Black women's communities thought is validated and produced with reference to a particular set of historical, material, and epistemological conditions. African-American women who adhere to the idea that claims about Black women must be substantiated by Black women's sense of our own experiences and who anchor our knowledge claims in an Afrocentric feminist epistemology have produced a rich tradition of Black feminist thought.

Traditionally such women were blues singers, poets, autobiographers, storytellers, and orators validated by everyday Black women as experts on a Black women's standpoint. Only a few unusual African-American feminist scholars have been able to defy Eurocentric masculinist epistemologies and explicitly embrace an Afrocentric feminist epistemology. Consider Alice Walker's description of Zora Neal Hurston:
In my mind, Zora Neale Hurston, Billie Holiday, and Bessie Smith form a sort of unholy trinity. Zora belongs in the tradition of black women singers, rather than among "the literati." . . . Like Billie and Jessie she followed her own road, believed in her own gods pursued her own dreams, and refused to separate herself from "common" people.
Zora Neal Hurston is an exception for prior to 1950, few African-American women earned advanced degrees and most of those who did complied with Eurocentric masculinist epistemologies. Although these women worked on behalf of Black women, they did so within the confines of pervasive race and gender oppression. Black women scholars were in a position to see the exclusion of African-American women from scholarly discourse, and the thematic content of their work often reflected their interest in examining a Black women's standpoint. However, their tenuous status in academic institutions led them to adhere to Eurocentric masculinist epistemologies so that their work would be accepted as scholarly. As a result, while they produced Black feminist thought, those African-American women most likely to gain academic credentials were often least likely to produce Black feminist thought that used an Afrocentric feminist epistemology.

An ongoing tension exists for Black women as agents of knowledge, a tension rooted in the sometimes conflicting demands of Afrocentricity and feminism. Those Black women who are feminists are critical of how Black culture and many of its traditions oppress women. For example, the strong pronatal beliefs in African-American communities that foster early motherhood among adolescent girls, the lack of self-actualization that can accompany the double-day of paid employment and work in the home, and the emotional and physical abuse that many Black women experience from their fathers, lovers, and husbands all reflect practices opposed by African-American women who are feminists. But these same women may have a parallel desire as members of an oppressed racial group to affirm the value of that same culture and traditions. Thus strong Black mothers appear in Black women's literature, Black women's economic contributions to families is lauded, and a curious silence exists concerning domestic abuse.

As more African-American women earn advanced degrees, the range of Black feminist scholarship is expanding. Increasing numbers of African-American women scholars are explicitly choosing to ground their work in Black women's experiences, and, by doing so, they implicitly adhere to an Afrocentric feminist epistemology. Rather than being restrained by their both/and status of marginality, these women make creative use of their outsider-within status and produce innovative Afrocentric feminist thought. The difficulties these women face lie less in demonstrating that they have mastered white male epistemologies than in resisting the hegemonic nature of these patterns of thought in order to see, value, and use existing alternative Afrocentric feminist ways of knowing.

In establishing the legitimacy of their knowledge claims, Black women scholars who want to develop Afrocentric feminist thought may encounter the often conflicting standards of three key groups. First, Black feminist thought must be validated by ordinary Atrican-American women who, in the words of Hannah Nelson, grow to womanhood "in a world where the saner you are, the madder you are made to appear." To be credible in the eyes of this group, scholars must be personal advocates for their material, be accountable for the consequences of their work, have lived or experienced their material in some fashion, and be willing to engage in dialogues about their findings with ordinary, everyday people. Second, Black feminist thought also must be accepted by the community of Black women scholars. These scholars place varying amounts of importance on rearticulating a Black women's standpoint using an Afrocentric feminist epistemology. Third, Afrocentric feminist thought within academia must be prepared to confront Eurocentric masculinist political and epistemological requirements.
The dilemma facing Black women scholars engaged in creating Black feminist thought is that a knowledge claim that meets the criteria of adequacy for one group and thus is judged to be an acceptable knowledge claim may not be translatable into the terms of a different group. Using the example of Black English, June Jordan illustrates the difficulty of moving among epistemologies:
You cannot "translate" instances of Standard English preoccupied with abstraction or with nothing/nobody evidently alive into Black English. That would warp the language into uses antithetical to the guiding perspective of its community of users. Rather you must first change those Standard English sentences, themselves, into ideas consistent with the person-centered assumptions of Black English.
Although both worldviews share a common vocabulary, the ideas themselves defy direct translation.
For Black women who are agents of knowledge, the marginality that accompanies outsider-within status can be the source of both frustration and creativity. In an attempt to minimize the differences between the cultural context of African-American communities and the expectations of social institutions, some women dichotomize their behavior and become two different people. Over time, the strain of doing this can be enormous. Others reject their cultural context and work against their own best interests by enforcing the dominant group's specialized thought. Still others manage to inhabit both contexts but do so critically, using their outsider-within perspectives as a source of insights and ideas. But while outsiders within can make substantial personal cost. "Eventually it comes to you," observes Lorraine Hansberry, "the thing that makes you exceptional, if you are at all, is inevitably that which must also make you lonely."

Once Black feminist scholars face the notion that, on certain dimensions of a Black women's standpoint, it may be fruitless to try and translate ideas from an Afrocentric feminist epistemology into a Eurocentric masculinist framework, then other choices emerge. Rather than trying to uncover universal knowledge claims that can withstand the translation from one epistemology to another (initially, at least), Black women intellectuals might find efforts to rearticulate a Black women's standpoint especially fruitful. Rearticulating a Black women's standpoint refashions the concrete and reveals the more universal human dimensions of Black women's everyday lives. "I date all my work," notes Nikki Giovanni, "because I think poetry, or any writing, is but a reflection of the moment. The universal comes from the particular." Bell Hooks maintains, "my goal as a feminist thinker and theorist is to take that abstraction and articulate it in a language that renders it accessible--not less complex or rigorous--but simply more accessible." The complexity exists; interpreting it remains the unfulfilled challenge for Black women intellectuals.

"My life seems to be an increasing revelation of the intimate trace of universal struggle," claims June Jordan:
You begin with your family and the kids on the block, and next you open your eyes to what you call your people and that leads you into land reform into Black English into Angola leads you back to your own bed where you lie by yourself; wondering it you deserve to be peaceful, or trusted or desired or left to the freedom of your own unfaltering heart. And the scale shrinks to the use of a skull: your own interior cage.

Lorraine Hansberry expresses a similar idea: "I believe that one of the most sound ideas in dramatic writing is that in order to create the universal, you must pay very great attention to the specific. Universality, I think, emerges from the truthful identity of what is." Jordan and Hansberry's insights that universal struggle and truth may wear a particularistic, intimate face suggest a new epistemological stance concerning how we negotiate competing knowledge claims and identify "truth."

The context in which African-American women's ideas are nurtured or suppressed matters. Understanding the content and epistemology of Black women's ideas as specialized knowledge requires attending to the context from which those ideas emerge. While produced by individuals, Black feminist thought as situated knowledge is embedded in the communities in which African-American women find ourselves.

A Black women's standpoint and those of other oppressed groups is not only embedded in a context but exists in a situation characterized by domination. Because Black women's ideas have been suppressed, this suppression has stimulated African-American women to create knowledge that empowers people to resist domination. Thus Afrocentric feminist thought represents a subjugated knowledge. A Black women's standpoint may provide a preferred stance from which to view the matrix of domination because, in principle, Black feminist thought as specialized thought is less likely than the specialized knowledge produced by dominant groups to deny the connection between ideas and the vested interests of their creators. However, Black feminist thought as subjugated knowledge is not exempt from critical analysis, because subjugation is not grounds for an epistemology.

Despite African-American women's potential power to reveal new insights about the matrix of domination, a Black women's standpoint is only one angle of vision. Thus Black feminist thought represents a partial perspective. The overarching matrix of domination houses multiple groups, each with varying experiences with penalty and privilege that produce corresponding partial perspectives, situated knowledges, and, for clearly identifiable subordinate groups, subjugated knowledges. No one group has a clear angle of vision. No one group possesses the theory or methodology that allows it to discover the absolute "truth" or, worse yet, proclaim its theories and methodologies as the universal norm evaluating other groups' experiences. Given that groups are unequal in power in making themselves heard, dominant groups have a vested interest in suppressing the knowledge produced by subordinate groups. Given the existence of multiple and competing knowledge claims to "truth" produced by groups with partial perspectives, what epistemological approach offers the most promise?

Western social and political thought contains two alternative approaches to ascertaining "truth." The first, reflected in positivist science, has long claimed that absolute truths exist and that the task of scholarship is to develop objective, unbiased tools of science to measure these truths. . . . Relativism, the second approach, has been forwarded as the antithesis of and inevitable outcome of rejecting a positivist science. From a relativist perspective all groups produce specialized thought and each group's thought is equally valid. No group can claim to have a better interpretation of the "truth" than another. In a sense, relativism represents the opposite of scientific ideologies of objectivity. As epistemological stances, both positivist science and relativism minimize the importance of specific location in influencing a group's knowledge claims, the power inequities among groups that produce subjugated knowledges, and the strengths and limitations of partial perspective.

The existence of Black feminist thought suggests another alternative to the ostensibly objective norms of science and to relativism's claims that groups with competing knowledge claims are equal. . . . This approach to Afrocentric feminist thought allows African-American women to bring a Black women's standpoint to larger epistemological dialogues concerning the nature of the matrix of domination. Eventually such dialogues may get us to a point at which, claims Elsa Barkley Brown, "all people can learn to center in another experience, validate it, and judge it by its own standards without need of comparison or need to adopt that framework as their own." In such dialogues, "one has no need to 'decenter' anyone in order to center someone else; one has only to constantly, appropriately, 'pivot the center.' "

Those ideas that are validated as true by African-American women, African-American men, Latina lesbians, Asian-American women, Puerto Rican men, and other groups with distinctive standpoints, with each group using the epistemological approaches growing from its unique standpoint, thus become the most "objective" truths. Each group speaks from its own standpoint and shares its own partial, situated knowledge. But because each group perceives its own truth as partial, its knowledge is unfinished. Each group becomes better able to consider other groups' standpoints without relinquishing the uniqueness of its own standpoint or suppressing other groups' partial perspectives. "What is always needed in the appreciation of art, or life," maintains Alice Walker, "is the larger perspective. Connections made, or at least attempted, where none existed before, the straining to encompass in one's glance at the varied world the common thread, the unifying theme through immense diversity." Partiality and not universality is the condition of being heard; individuals and groups forwarding knowledge claims without owning their position are deemed less credible than those who do.
Dialogue is critical to the success of this epistemological approach, the type of dialogue long extant in the Afrocentric call-and-response tradition whereby power dynamics are fluid, everyone has a voice, but everyone must listen and respond to other voices in order to be allowed to remain in the community. Sharing a common cause fosters dialogue and encourages groups to transcend their differences. . . .

African-American women have been victimized by race, gender, and class oppression. But portraying Black women solely as passive, unfortunate recipients of racial and sexual abuse stifles notions that Black women can actively work to change our circumstances and bring about changes in our lives. Similarly, presenting African-American women solely as heroic figures who easily engage in resisting oppression on all fronts minimizes the very real costs of oppression and can foster the perception that Black women need no help because we can "take it."

Black feminist thought's emphasis on the ongoing interplay between Black women's oppression and Black women's activism presents the matrix of domination as responsive to human agency. Such thought views the world as a dynamic place where the goal is not merely to survive or to fit in or to cope; rather, it becomes a place where we feel ownership and accountability. The existence of Afrocentric feminist thought suggests that there is always choice, and power to act, no matter how bleak the situation may appear to be. Viewing the world as one in the making raises the issue of individual responsibility for bringing about change. It also shows that while individual empowerment is key, only collective action can effectively generate lasting social transformation of political and economic institutions.

10 March 2014

Rainbow Nation Rituals


In clouds
One soul burns

Hot into the daylight
Flight, trays up prepare for
Crash, landing! What the bleep went
Wrong, false alarm. Merrily a reverie was
it, woke up. Alarm, Sweating brow beating

Eggs, toast, strawberry jam, bacon, bananas. Pack lunch?
Shower, shave, pills, frak where are the pills? Keys?
Clothes, cuddle, couch, caring, candy at this time? Car!
You drive. Me preoccupied. Stop at corner. Running to station.

Train, here like a bullet fast, no fumes, where am I?
Going, gum?, gone. Arrive Rosebank, doesn’t smell sweet. Fouros bakery
Does! Enter to left, hang right and pick up
A tray, baklava, croissant, prego roll for lunch?
Yes please, coffee, pay moffie at counter
Howzit Rosie, enter bakkie, arrive work

Crayons drip melted acid trips
Over the steps into
The expectant hands
Of animated


Also I’m not sure how to explain their obsession with bacon+bananas other than …

Bobotie and Beginnings

When we met my palms
were sweaty and your synapses
were sensual. It felt like a date, and
I needed a beer, you had a Savanna.

I worried you’d hate my open relationship and you said
"pish-posh my bestie is polyamorous, and 

I’m kinky so who am I to judge?"

You smelled like bobotie, what American smells like …agh? Anyways you were distracted by cricket on telly, then I remembered you told me you were a bowler. Then you asked me if the kid that called you poes  REALLY meant cunt because gosh what five year old ... ? Then you mentioned your love of Rodin, so I mentioned *just now* talking about him with my mum. Next day while you were in the guestroom, she said we were “soul-mates” and I agreed even though I’m a skeptic?

And when my bipolar diagnosis came in four days later, you insisted we’d still hang that weekend because “that’s what friends do when one is depressed.” But eventually I felt a bit better so we had a day-trip. First to the museum where you elf leapt over tricky steps and exclaimed “Ooooh Baskets!” Next at the winery you were more interested in the sculpture outside, our Japonesque amuse bouche, and vines than the wine. But last thing remember from our adventures was you standing in the pouring rain on the hill in front of Rhodes memorial, and I warmed by your smile while taking a picture.

I wanted to spend
every moment
I could
with you
before you left.

So I did!

27 January 2014

You Sleep Perfect with Me (Poem, 4th rev.)

You sleep perfect with me

I miss your malva scent and the way
Our water bottles line up next to each other
The way your body heat tempers
My coolness

Our water bottles line up next to each other
One drinks in silence
The water, its’ coolness
How refreshing

I drink you up in silence
Then shuffle into the part of your bed that sinks in
Refreshingly it’s a perfect
Perfect fit for my curled body

You roll into the other part of your bed and sink in
We toss and turn in rhythm
You perfectly hug my curled body
Never waking me up 

We toss and turn in a rhythm
You cup my breast and
It doesn’t wake me up
I notice it in the morning

I miss your cookie scent and the way
You cup my breast and your verdant eyes
The way your heat tempers, my djembe heart
Beating a morning notice  

21 July 2013

"I Love Her But the Sex Has Died": The Brain Chemical That Can Kill Libido in Long-Term Relationships



"I Love Her But the Sex Has Died":
The Brain Chemical That Can Kill Libido in Long-Term Relationships

Trying to sustain a long-term relationship that is also sexual presents humans with a chemical catch-22.
July 9, 2013  |  
Writer Carole Jahme shines the cold light of evolutionary psychology on readers' problems.
From an anonymous male, aged 40+
I have been in several very loving, amorous, "serious" relationships as an adult, none frivolous and none (at least on a conscious level – who the hell knows what's going on with me subconsiously) with the intention of being short-term.
Inevitably, however, my sexual attraction for my partner wanes to the point where we become virtually non-sexual. This can happen in less that a year after the relationship started. This condition consistently contributes to the relationship falling apart. My emotional feeling of love stays constant, and the breakup is traumatic for both of us. Add to the mix my undeniable enjoyment of and never-failing satisfaction with masturbation, and it seems to be a recipe for disaster. Is there an evolutionary take on any of this?
Carole replies:
Trying to sustain a long-term relationship that is also sexual presents humans with a chemical catch-22.
Studies on the length of relationships have shown that couples in harmonious, stable and trusting long-term relationships have higher blood levels of oxytocin (a chemical that regulates attachment, promotes cooperation and facilitates sensations of joy and love) than people who are not in compatible relationships. These happy couples also reap other benefits in terms of longer lifespan, lower rates of alcoholism, depression and illness, and more rapid recovery after accidental injury.
But there are conflicting chemicals at work in sexual relationships that sometimes prevent them from ever becoming long-term. Dopamine is a neurotransmitter in the limbic system – the brain's primitive reward centre. It mediates both the sex drive and addiction to drugs. Brain scans have shown that the rapid rise in dopamine levels during orgasm is similar to that seen in a heroin high. But dopamine falls rapidly following orgasm in both males and females and is replaced with rising levels of a hormone called prolactin.
Both are part of the brain's "dopaminergic" reward system.
At first, rising prolactin causes sleepy post-orgasm contentment. (Interestingly the amount of prolactin produced is far greater after sex with a partner than after masturbation. Thus there is little prolactin relief for those who masturbate.) But once this sleepy feeling of satiation has passed, prolactin may go on rising and cause problems for couples wanting to sustain a long-term sexual relationship. In both men and women excess levels of prolactin can cause loss of libido, anxiety, headaches, mood swings and depression.
High prolactin is associated with sensations of despair. When the prolactin levels of newly caged wild monkeys were monitored, the hormone was seen to rise once the animals realised they were trapped. Levels of the hormone were much higher in monkeys incarcerated for months compared with wild animals that had only just been caged. Science has yet to determine how long prolactin continues to rise and remain high in humans after orgasm, so this is speculative, but in a relationship with lots of sex it could mean levels are elevated for weeks or even months.
How does all this tie in with your predilection for maturbation? There have been some illuminating studies of this behaviour in non-human primates. It has been found, for example, that male monkeys who masturbate tend to be of low status, whereas high-status male monkeys are likely only to experience ejaculation during sex. It also seems that the frequency of masturbation is higher in captive primates than in wild animals. You can make of this what you will.
The dopaminergic system varies among humans, some people exhibiting more reward-seeking behaviour than others, and this may go some way towards explaining why many relationships are burnt out after a year. In reproductive terms, 12 months is long enough for fertilisation to take place. It is also certainly long enough for prolactin levels to rise. Once your libido flags and anxiety sets in, the short-term reward gained from masturbating may give you a dopamine "high" without risking bringing on that post-orgasmic prolactin "low".
Chemical compatibility is essential to all good relationships. Couples lucky enough to enjoy long-term partnerships may have similar sex drives (perhaps not too much sex, or even none at all?) and dopaminergic systems that don't flood their bodies with too much prolactin. Human behaviour seems to be under the control of two evolutionary programs: one that results in fertilisation, disillusionment and a series of partners, and the other that enables humans to develop the lasting relationships that lead to long, happy and healthy lives.
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