Category Archives: Current Events

Advancing Meaningful Practices in Higher Education

by Shantel Buggs and Brandon Robinson
DDFirstBiennialLast Friday, we had the opportunity to attend the inaugural biennial conference for the Difficult Dialogues National Resource Center (DDNRC) entitled “Advancing Meaningful Difficult Dialogues Practices in Higher Education: A New Imperative of Democracy?” The mission of the DDNRC is to advance innovative practices in higher education that promote respectful, transformative dialogue on controversial topics and complex social issues, thereby reflecting a commitment to pluralism, academic freedom, and strengthening a democratically engaged society. A central goal of this year’s conference was to propel academic communities to have productive engagements with difficult dialogues.

Dr. Silvia Hurtado, the opening keynote speaker, focused on the following central concern: if we are not the society that we aspire to be, how do we get there? She suggested that while “problems” are complex, we have the capacity to be change agents. However, there are prevailing norms that we must face as educators and members of academic communities: 1) people’s mindsets that they come into college with, 2) traditional notions of teaching and learning, and 3) first-years in college ask fewer questions in the classroom than they did in high school. HurtadoSlide

Hurtado emphasized that we need engaging forms of pedagogy in order to challenge these academic norms and to move students from their own embedded worldviews. One interesting pedagogical approach mentioned by Dr. Silvia Hurtado is for educators to learn that they are not the only authority in the classroom. Students are teachers as well, and peers can be an authority on a topic for one another. However, as educators, we must be good facilitators, which does not mean being neutral. It does mean that we must develop skills of active listening and embrace conflict and different voices in order to make progress. It should be noted, however, that choosing which educators get to de-center themselves as the authority in the classroom is fraught with various forms of privilege. Certain marginalized bodies are often already questioned as having authority, so this pedagogical approach may be difficult or not conducive for certain people’s classrooms. Despite this, new forms of teaching and learning outside of traditional forms of lecturing are needed in order to truly engage in difficult dialogues and to transform the mindsets of students in order to make them better global citizens.

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Following the keynote, we broke out into smaller workshop groups in order to have conversations about what distinguishes a “difficult dialogue” program from a one that promotes and/or encourages “respect for difference(s).” Much of the conversation focused on the fact that difficult dialogues are not value-neutral and that it is imperative to push students and educators beyond a notion of “respect as tolerance”, instead aiming toward “real” action and social change. In thinking about what goals should be set for a difficult dialogue and how these goals could be identified or measured, some of the more interesting suggestions involved some directly observable goals (such as the ability to facilitate a dialogue in class or to identify strategies of facilitiation and demonstrate active listening). Others were more business-minded (such as measuring the numbers of department heads, faculty, and campus leadership groups that participate in difficult dialogue training) or philosophical (such as seeing a student develop a better understanding of structural oppression and inequality and/or an awareness of their positionality in the world). These workshops were a great opportunity to learn about the kinds of courses/programs going on at other schools and how they prioritized social justice within them.

DifficultDialogues2The workshop groups prepared us for the interactive theater session that led to an interesting discussion about which classrooms and which professors can actually engage in difficult dialogues. The interactive skit was about four undergraduate students who had witnessed a religious demonstration and saw people praying on campus. They entered a classroom discussing religion, protests, praying, the First Amendment, and other issues that undergraduates are likely to encounter and discuss. However, the classroom was an English course, so when it was time for class to start, the professor tried to shut down the lively debate. The skit ended with the professor telling students that it was his job to teach them about dangling modifiers, and that he did not feel like religious controversies should be discussed in his classroom. This performance raised several important questions: When should professors engage in difficult dialogues with their students? Should these issues only be discussed in certain classroom settings? For example, should religion only be discussed in a religion course, but not in an English course?

During the Q&A following the theater performance, many people felt that the professor had valid concerns about addressing these issues in his classroom. Many professors worry about tenure; engaging in these difficult dialogues could create barriers to their ability to get promoted. Likewise, students may give professors bad evaluations if they begin engaging in difficult dialogues that students perceive to have nothing to do with the topic of the class. As the conversation continued, it became evident that there are structural constraints in place that make it hard for some professors to engage in difficult dialogues in the classroom or in the larger academic community. Based on the reactions of some of those present at the session, these constraints must be addressed before institutions put greater pressure on professors to do the work of trying to “change mindsets.”
Overall, we walked away from Friday’s experience with important questions to consider, some awesome books, and new theoretical lenses through which to assess our roles in the classroom and in the academy. As stated in the keynote, the key to changing mindsets is disequilibrium. Disequilibirium relies upon new and unfamiliar experiences that cause us to abandon routine and encourage active thinking; if we – as sociologists – are committed to learning as a “social act”, we must be committed to creating opportunities for disequilibrium and to developing an “empowered, informed, and responsible learner.”

To learn more about the DDNRC, you can visit http://www.difficultdialoguesuaa.org/ or check out their Facebook at https://www.facebook.com/DifficultDialogues.org. Also see Indigenous Solutions to Intellectual Violence – Stop Talking and Listen.

Shantel Gabrieal Buggs is a fourth-year doctoral student in the Department of Sociology, studying race, gender, sexuality, and popular culture. Her dissertation will explore the online-dating experiences of mixed-race women in Central Texas. Follow her on Twitter at @Future_Dr_Buggs.
Brandon Andrew Robinson is a fourth-year doctoral student in the Department of Sociology. His research interests include sexualities, queer spatialities, and intersectionality. His dissertation will be exploring the lives of LGBTQ homeless youth.

UT Austin Sociology Centennial Celebration

The Sociology department at the University of Texas at Austin turned 100 this year, an event worthy of celebration.  Many thanks to University of Virginia President, Dr. Teresa Sullivan (former Longhorn Vice Provost and proud Sociologist) for her talk on the future of Sociology and her help in launching our next 100 years. A video of our first 100 years can be found here.

Why should I bother with social media?

Our social media savvy tweeters dominated at ASA and keep our blog lively with new posts weekly.  This article from ASA answers the question: Why bother with social media at all?

Bv0dL79IEAAsHmvBlogger Marc Smith’s Twitter Analysis Graph from the ASA annual conference.

Blogger Philip N. Cohen’s Family Inequality blog post on the twitter graph.

Why should I bother? (link to ASA article)

The shortest, simplest answer to the question “why should I bother?” is “You don’t have to.” Really, you don’t have to be on television if CNN calls. You don’t need a Twitter account. But, there are some reasons you might want to do these things.

Here are just a few.

Using social media can facilitate:

1. Establishing yourself as an expert

2. Conceptualizing and developing ideas

3. Developing a reputation for your thoughts, ideas and interactions

4. Building relationships

Media Sociology Blog – ASA pre-conference summary

Brandon Andrew Robinson Writes for the HuffPost

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Fourth year doctoral student, Brandon Andrew Robinson, writes for the HuffPost. Robinson’s piece is entitled, “Online Foreplay and Bringing Sexy Back.”

Excerpt from the piece:

Although the actual offline sexual encounters may not go according to the ways people discuss online, online foreplay can help lessen some of the fear or embarrassment of discussing sexuality, HIV, sexual practices and other aspects of one’s sex life. In a time of managing sexual risks, finding pleasurable and sexy approaches to discussing and experiencing one’s sexuality is important in order to counterbalance the now-common fear-driven approach to thinking and talking about sex.

To read the rest, follow this link: Online Foreplay and Bringing Sexy Back

 

Esther Sullivan Writes for the London School of Economics American Politics and Policy Forum on Informal Homebuilding in Texas

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Esther Sullivan discusses housing informality and self-help homebuilding in Texas in her recent post for the London School of Economics American Politics and Policy blog:

Owner self-building plays a crucial role in the production of affordable housing internationally and is widely recognized as a crucial source of housing production for the world’s poor. The concept of informal development has largely been relegated to settlements in developing countries despite its role in producing owner-occupied housing in the U.S. and in Europe, where self-provided housing accounts for over 50 percent of new housing production in countries such as the Netherlands, Ireland, Belgium and Germany…

The little research on informal homebuilding in the U.S. focuses primarily on the ways cities restrict such housing development and regulate informal development out of metropolitan areas. While these studies hypothesize that urban housing restrictions channel poor and immigrant populations to other cities or to rural hinterlands, our research shows instead that residents maintain economic ties to central cities while settling in county lands surrounding city centers where lax regulatory climates accommodate self-built, low-cost, informal housing.

Informal housing remains largely unstudied in the regions outside the U.S.-Mexico border and the communities where this housing is developed have thus not benefited from the policy interventions … To better understand the self-help housing stock found in informally developed communities we analyzed housing processes and housing conditions in two such communities in Central Texas.

Read the entire piece in the LSE APP here: http://bit.ly/1qCKS7B

There you can find a link to the entire article:  “Informality on the urban periphery: Housing conditions and self-help strategies in Texas informal subdivisions” in Urban Studies.

Before You Know It: On LGBT Aging

Before You Know It Pic 2

by Kathy Hill

Before You Know It is an award-winning 2014 documentary film directed and produced by PJ Raval, an Austin local and assistant professor in the RTF Department at UT Austin. It premiered at the 2013 SXSW and showed at the Violet Crown Cinema this summer. In this film, Raval documents the lives of three gay seniors – their challenges, adventures, and their relationships.

Ty is an LGBT activist from Harlem, New York. Though he is in his 60’s, his passion for gay rights and hope for his own marriage is youthful. He is skeptical, but happily surprised when his advocacy for SAGE, Services and Advocacy for GLBT Elders, is received well in the Harlem community. Ty is enthusiastic when gay marriage passes in New York. He is eager to serve as the best man for his best friend’s wedding, and he won’t stop asking his partner about their own potential marriage. Ty’s starry-eyed hope is confirmation that you’re never too old to dream of love and marriage.

Robert the “Mouth of the South” is a feisty bar owner in Galveston, TX. Robert’s Lafitte is a welcome stage for drag queens in Galveston and home to many of the LGBT community there. They hold Thanksgiving dinners and life commemorations of drag queens and friends who have passed on and “moved to California,” as Robert warmly puts it. Robert struggles to feel well as he deals with a lawsuit for which he might lose the bar, but his LGBT family keeps the spirit of the bar alive with the continuing of drag performances and festive gatherings.

Dennis is a soft-spoken and kind-hearted widower who lives in Niceville, FL. After his wife died, he began to explore his sexual identity and started dressing in women’s clothing under the name “Dee.” Dennis takes trips to Portland, Oregon where he lives in an LGBT retirement home and explores online dating, gay bars, and even goes on a gay cruise. At the age of 70, Dennis is not afraid to try something different and new. Dennis lives a solitary life in a small old house when he goes back to Niceville. One day, he comes back from Portland to find his house covered in mold. He walks away from the only home he’s ever owned, all of his material possessions and memories. For me, Dennis’s story was the most inspiring; he shows us that self-discovery happens can happened at any age.

Before You Know It Pic

“Before You Know It” is about aging, yet it will make you feel more alive as you watch and listen to each person’s story. Robert’s “Mahna mahna” drag performance made me laugh hysterically. Ty, always asking his partner about marriage, made me blush. And Dennis’s bravery, as zipped up his hot pink go-go boots and walked around the gay cruise ship alone, made me cringe with fear, and then, sigh with admiration. Each story is a reminder that hope for love, discovery of self, and passion for change can happen at any stage of life. “Before You Know It” shows the life as a learning process, specifically in the lives of three gay seniors, but also in a way that relates all people, old or young. We continue to learn more about ourselves and how we can connect with our social world, and that doesn’t stop when we get older.

PJ Raval is named one of the Out Magazine’s “Out 100 2010” and Filmmaker Magazine’s “25 new faces of independent film 2006.” His credits include “Trinidad” (Showtime) and The Christeene video collection (SXSW). Raval’s cinematography work includes Academy Award-nominated “Trouble The Water” and “Bounceback” (SWSX 2013).

Watch the trailer of “Before You Know It” and be sure to catch the film the next time you can:

Twitter analysis shows not all Texans want abortion rights limited

Social media analysis challenges stereotype of conservative state
By Amanda Jean Stevenson
The full text of the article is available at this link to the June 24th edition of The Houston Chronicle
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One year ago this week, state Sen. Wendy Davis drew national attention with her filibuster of HB2, an omnibus abortion restriction bill that has since ushered in a 50 percent decline in the number of abortion clinics in our state. For 11 hours a year ago today, she stood on the floor of the Texas Senate in her pink running shoes as thousands of Texans rallied around her at the state Capitol and 180,000 people watched online. Her filibuster also sparked the wildly popular social media hashtag #StandWithWendy, instantly offering insight into a segment of the state that isn’t so red: Not all Texans agree that restricting abortion rights is a good idea.

Most discussion of Texas in the national media focuses on the state’s extremely conservative factions. But Texas is full of principled people across the political spectrum. Thousands of them marched on the state Capitol to oppose HB2. Before Davis filibustered, 700 people registered to testify in a “citizens filibuster” that lasted late into the night of June 20, and thousands filled Capitol buildings day after day dressed in orange T-shirts, the color chosen to symbolize the fight against HB2. After Davis’ filibuster, 19,000 filed comments against the bill and they continued to fill the Capitol for each hearing and vote. Throughout, they were joined by a digital chorus on Twitter that was hundreds of thousands strong.

I have analyzed the 1.66 million tweets that comprise the Twitter discussion associated with the bill. These tweets came from 399,000 users worldwide. Roughly 44 percent of the tweets were sent from Texans in support of abortion rights, and in all, about 115,500 Texans expressed their support for abortion rights as part of the Twitter discussion of the bill. These Texans are not all Austin liberals. They live throughout the state, in rural and urban areas. In fact, tweets in support of the filibuster were sent from 189 of Texas’ 254 counties, including the majority of rural counties and all urban ones. Only 1.8 percent of the Texas population lives in counties from which no identifiable tweets of support were sent.

The full article

How I Make You Invisible

performance photo

by Mario Venegas

Introduction

The play Am I Invisible engages audiences through a series of performances that demonstrate the perspective of the homeless in Austin, Texas. Directed by Roni Chelben, the presentation consists of video footage of interviews with members of homeless communities, followed by a series of monologues, and ends with a Forum Theater scene (Boal 1975). The monologues and interviews portray the lived experiences of members of the Austin homeless community. Some of these monologues include poetry, song, and personal testimonies of being ignored and made socially invisible in the consumption-laden streets of Austin. During the performance, I had my own preconceptions about what would take place and how the piece might be just another form of entertainment or ‘poverty porn.’ I was torn between these critical streams of thought and my own personal experiences in organizing street theater and productions like the Tunnel of Oppression back when I was an undergrad. However, once the play was over, and I was able to go home, rest and process, I started making better sense of Chelben’s production.

The Forum Theater is especially interesting. In Chelben’s performance spectators witness a story of a man’s ‘descent’ into homelessness. In the scene, the man gets no help from his family or friends to move his stuff from an apartment whose rent is long overdue. He ends up homeless and seeks help at a shelter, but the facility is too full. So he meets another homeless man at the facility, and they both sleep in a public space, where they’re then harassed by the police. The scene ends with both men being arrested for resisting authority.

After the scene takes place, Chelben, who is the facilitator or ‘joker’ (Boal 1975; Schutzman et al 2006), guides the audience to engage with the scene, which is then reenacted according to suggestions made by audience members.  The audience has a chance to talk among themselves and propose actions that could change the outcome of the scene. The goal to implement the suggestions in order to  spark dialogues among the audience and cast on the social issues presented.

I want to share some of my thoughts on the performance below. I’m relying partly on the works of Augusto Boal, such as Theatre of the Oppressed (1975), and other related perspectives. Also, I’m speaking from a spectator’s point of view, specifically that of a graduate student with limited knowledge of the production itself and of being homeless.

Theatre of the Oppressed

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Theatre of the Oppressed talks about ways in which theater has become a tool of the ruling classes; confined to a bourgeois space that is divorced from the social and political spheres of life (Boal 1975, p 77). Inspired by Paulo Freire’s Pedagogy of the Oppressed, Boal suggests, and demonstrates in his work, techniques to transform audiences from a passive role to an active one; making them constitutive of the theatrical process of social conscientização.

One such technique is the use of Forum Theater. Forum Theater is where ‘spec-actors’ give input on a scene in order to change its course of action within the bounds of the social context so that realistic solutions are discussed and rehearsed. The goal of Boal’s work is to use theater as a means to empower audiences by creating a space to ‘practice’ social change. Of interest here is the use of the spec-actor as a means to locate the participatory potential of audiences in Am I Invisible.

During the entire production, two things stood out to me. The first thing that struck me was the monologues of being invisible in Austin. I admit I, too, am guilty of participating in this ‘invisibilization’ process as I meander through downtown. When a homeless person asks me for spare change or tries to get my attention, I shake my head, look down and just keep on walking. Why do I react in this way? What has conditioned me to not only ignore but also deny any sort of assistance to a homeless person? I’ll return to these questions later.

A second aspect of the production that stood out to me was the use of the Forum Theater in the final scene. After the first run-through of how the man became homeless, audience members were allowed to contribute to the scene and try to change its outcome. However, the ‘joker’ or facilitator does not allow for easy, magical solutions—i.e. a friend suddenly appearing or winning the lottery. The suggestions must be realistic and feasible within the context of the scene. According to Boal, the idea behind this practice is for audiences to rehearse their suggestions as a way to develop a sense of social and political participation.

Boal (1975) writes:

Often a person is very revolutionary when in a public forum he envisages and advocates revolutionary and heroic acts; on the other hand, he often realizes that things are not so easy when he himself has to practice what he suggests.

The theater provides a ‘play space’ for these types of rehearsals, but again, not without faults to be addressed in another discussion.

To go back to my previous questions, I wished we could have had a conversation about the ways in which those of us who are not homeless are implicated in the process of invisibilizing the homeless. I think this aspect was underdeveloped and would’ve provided a more engaging conversation. That is, it would be fruitful to use Boal’s techniques to illuminate the ways images are used to police boundaries between groups, viz the homed versus the homeless. In other words, to incorporate into the discussion some ways in which images of the homeless and the poor are part of a discourse of class and social degeneration used to police the boundaries between classes (McClintock 1994, p 47) to further marginalize the poor, as in this commercial.

The Real Cost

Conclusion

It was through applied theater that my sociological imagination was first sparked. Community theater gives me a space for a queer marginalized body on a white campus to survive and to develop a means and a language to navigate the prisms of inequality and power we inhabit. I believe applied theater is fertile grounds for sociological engagement and provides one of many ways to communicate an understanding of social structures. Overall, I found Am I Invisible to be a rich play.

 

Here is a site where audiences can submit comments as part of a journal project: http://invisibleinaustin.com/journal/

 

References

Boal, Augusto. (1979) Theatre of the Oppressed. New York, NY: Urizen Books.

Fraser, Nancy (1995) “From Redistribution to Recognition? Dilemmas of Justice in a ‘Post-Socialist’ Age” New Left Review 212: 68-93.

Fraser, Nancy & Naples, Nancy A. (2004) “To Interpret the World and to Change it: An Interview with Nancy Fraser” Signs 29(4): 1103-1124.

Meikle, Glendora. (2013) “Poverty porn: is sensationalism justified if it helps those in need?” The Guardian accessed May 1, 2014 at (http://www.theguardian.com/global-development-professionals-network/2013/jul/05/poverty-porn-development-reporting-fistula).

McClintock, Anne. (1995) Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest. New York, NY: Routledge.

Neelands, Jonathan. (2007) “Taming the political: the struggle over recognition in the politics of applied theatre” Research in Drama Education 12(3): 305-317.

Schutzman, Mady (1994) “Brechtian Shamanism: The Political Therapy of Augusto Boal” p. 137-155 in Playing Boal: Theatre, therapy, activism edited by Mady Schutzman and Jan Cohen-Cruz. New York, NY: Routledge.

On Cowards, Think Pieces, and #HashtagActivism

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by Shantel G. Buggs

Much has been said about the ubiquity of think pieces in 2014. Think pieces – written with the intention of making the reader “think” about a given topic – address everything from Beyonce to whether Michelle Obama is a “feminist nightmare” to, even on occasion, think pieces themselves! These days, social media platforms, bloggers, and online news outlets seem to have stumbled into some kind of think piece Inception-like fever dream, leading some critics to view this obsession with think pieces as both a waste of time and a lazy means of “participating” in social movements and/or politics.

Several weeks ago, Gawker ran a piece entitled “Black People Are Cowards” in response to the release of audio of Donald Sterling’s racist comments about Magic Johnson, the players on his NBA team, and whom his alleged mistress could be seen and/or sleep with. Written by New York City recording artist, Homeboy Sandman, who also has thoughts on stop and frisk , the piece lambasts black people (and all people, generally) as cowards for failing to stand up against racism or other forms of injustice. Sandman accuses black people of being too afraid to risk losing out on earning money and/or other material possessions.

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Clippers stage a silent protest.

While the initial targets of his ire were the black members of the Clippers, who staged a silent protest against Sterling’s comments by wearing their team-issued shooting gear inside out and throwing their warm-ups on the center court logo, Sandman suggests that black people are “walking quietly to slavery.” He argues that black people (and, assumedly, everyone else) need to “step it up” by using social media to rally each other for real (i.e. physical rather than virtual), meaningful social action. Sandman states:

It’s almost as if people have forgotten that struggle includes struggling. You might have to lose your job. You might have to lose your life. That’s what it takes for change to happen. There’s no easy way to do this. If you’re scared to stand up for yourself, for whatever reason, all I ask is that you stop pretending. Stop with the Facebook posts. Stop with the meaningless conversations. Just stop. Be honest. About how you behave. About your part in all this madness. About what you are. A coward. Just a coward. No need to put on an act for the rest of us. We can all see right through each other.

By invoking Frederick Douglass – “If there is no struggle, there is no progress.”[1] – Sandman situates himself among abolitionists, civil rights activists, and other agitators who value action-oriented social movements, minimizing the work that can be done by sharing an article or by participating in a hashtag discussion. While I can understand the insistence that people who are marginalized must do more to push back against the system that marginalizes them, I find it a bit ridiculous to suggest that black people – who are disproportionately found to be living in poverty or just above the poverty line – should protest their conditions by staying home from work or going on strike. Call these people “cowards” all you want, but how does it help us progress as a society if the marginalized become further marginalized through these “strikes?”

As any good Marxist knows, capitalist enterprise will find a means of replacing its work force, because capitalism is very good at facilitating the growth of surplus labor. Further, Sandman’s implication that the loss of employees of color will undermine the capitalist system enough that “real” change can be achieved entirely ignores the fact that the anxieties that arise during times of abundant surplus labor are tied to norms associated with race, gender, sexuality, and class.[2] While there may be liberatory potential in capital itself – as Ferguson suggests, it is “amoral” – that does not mean that capitalism, the system, is not inherently racist and heteropatriarchal.

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#solidarityisforwhitewomen

People of color, women, and nonheterosexual persons are marked as nonheteronormative and pathological, and therefore, when they find a place within the capitalist framework, the “universality” that has been defined by the white, male heterosexual, it becomes undone and the racial integrity and purity of the state is put at risk.[3] To suggest that professional athletes (though not even all of these individuals are “millionaires”) and the everyday “citizen” have the same capacity to challenge their employers/the system is a dangerous comparison to make and one that I simply cannot get behind. That is not how power works. Everyone exists in what Patricia Hill Collins terms a matrix of domination,[4] which allows for the visualization of the limitations that result from our various intersecting oppressions; people of color, especially women of color, become particularly vulnerable in systems like capitalism due to these matrices of oppression.

When Sandman calls for black people to stop being cowards and be willing to quit their jobs, I doubt he had urban single women/mothers in mind, despite the rise in the feminization of poverty. He mocks the assertion that people are “trying to feed their families” as though that is not a valid reason to not go on strike. Rather than trying to use capitalist logic and the market as a tool to foster change, Sandman might want to try to consider a world where capitalism is not the system we operate under at all. Personally, I do not believe that “real” change comes from making wealthy, old, white capitalists take a (likely, negligible) dent in their profits.

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#bringbackourgirls

Further, to belittle the work that think pieces, Facebook posts or hashtag “activism” can do does little to make real change happen, whatever “real” change is; having these conversations and exposing people to other ways of thinking and viewing the world can have an impact. Bringing people’s attention to issues that are outside of the quotidian can have an impact (#BringBackOurGirls or #solidarityisforwhitewomen, anyone?). It is one thing to critique the co-opting of hashtag movements by individuals who actually possess a modicum of social power (ahem, umm, yeah and oh, okay) and another to suggest that those who use hashtag activism to amplify the voice(s) of those who do not get a say/have very little social power are doing nothing. The days of protesting and marching and sit-ins are not over – we see people do it all the time. But it is important to check our privilege as public intellectuals (or whatever identity we may subscribe to) and note that not everyone has the luxury of protesting their conditions by marching on Jena or Wall Street or Washington, D.C. or Abuja, by quitting or striking their place of employment, or by risking their life. Sometimes, the only way to protest your condition is simply to survive, to exist.


[1] Douglass, Frederick. (1857). “West India Emancipation.” https://www.lib.rochester.edu/index.cfm?PAGE=4398

[2] Ferguson, Roderick A. (2004). Aberrations in Black: Toward a Queer of Color Critique.

[3] Ibid.

[4] Collins, Patricia Hill. (2000). Black Feminist Thought: Knowledge, Consciousness and the Politics of Empowerment.

 

Shantel G. Buggs is a fourth-year in the Sociology department studying race, gender, sexuality, and popular culture. Follow her on Twitter at @Future_Dr_Buggs.