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For Decades, National Geographic's Coverage Was Racist. To Rise Above Our Past, We Must Acknowledge It. By Susan Goldberg, Editor in Chief This story is part of The Race Issue, a special issue of National Geographic that explores how race defines, separates, and unites us. Tell us your story with #IDefineMe. It is November 2, 1930, and National Geographic has sent a reporter and a photographer to cover a magnificent occasion: the crowning of Haile Selassie, King of Kings of Ethiopia, Conquering Lion of the Tribe of Judah. There are trumpets, incense, priests, spear-wielding warriors. The story runs 14,000 words, with 83 images. If a ceremony in 1930 honoring a black man had taken place in America, instead of Ethiopia, you can pretty much guarantee there wouldn’t have been a story at all.

This story helps launch a series about racial, ethnic, and religious groups and their changing roles in 21st-century life. I’m the tenth editor of National Geographic since its founding in 1888. How we present race matters. We asked John Edwin Mason to help with this examination. Here's a Look at How Color Film was Originally Biased Toward White People. Here’s a short 5-minute video by Vox that tells the story of how early film stocks in photographer were designed with light skin as the ideal skin standard, and therefore sometimes had problems rendering darker skins — especially in photos that showed both darker and lighter complexions. One of the earliest color reference cards in the still photo industry featured a woman named Shirley. After that card became an industry standard, many color reference cards began to be known as “Shirley cards.”

These cards generally showed a single white woman dressed in bright clothes, and color film chemistry at the time was designed with a bias towards light skin. The bias towards skin with higher reflectivity meant that there were often exposure issues when shooting mixed-race photos. Vox says that things started changing in the 1970s, when wood furniture and chocolate makers began complaining that Kodak film wasn’t capturing the difference in wood grains and chocolate types. (via Vox via DIYP) Mots choisis pour réfléchir au racisme et à l’anti-racisme. 1 mars 2017 Revue Droits et libertés, Vol. 35, numéro 2, automne 2016 Alexandra Pierre, militante féministe Membre du CA de la Ligue des droits et libertés Blanchité ou blanchitude (whiteness) : Le fait d’appartenir, de manière réelle ou supposée, à la catégorie sociale « Blanc ».

Le concept de blanchité fait ressortir qu’être « Blanc » est une construction sociale, comme être « Noir-e » ou « Arabe ». Les « non-Blancs » sont ceux qui sont racisés, à qui on attribue des caractéristiques spécifiques et immuables, alors que les « Blancs » sont souvent décrits comme la norme, la référence à partir de laquelle on définit le différent, l’ « Autre ». Le fait d’être « Blanc » est rarement questionné ou examiné. La blanchité met donc en lumière les présuppositions associées à l’identité blanche et en révèle les privilèges. La fragilité blanche révèle que les personnes blanches sont rarement confrontées au racisme : elles peuvent facilement éluder le sujet. Racisme anti-blanc. Références. Long Read: 20 Things Non-Muslims Can Do to Combat Islamophobia (Right Now) | The Drawing Board. As a non-Muslim ally, you might be watching the current state of affairs with regards to how Muslims are treated in the West, in Western political rhetoric and while being massacred in their homelands, and you just might be wondering what you can do about it.

Or at least you should be wondering that. It is entirely understandable that you might feel overwhelmed by the deluge of hatred being lobbed at Muslims these days and you might not even look to yourself as the source of the antidote to this hatred. But you are. Here is a quick list (literally off the top of my head) of 20 things you can easily do to combat Islamophobia starting right now. You might look at some of these items and think you lack the capability to do some of these things but I am here to assuage some of your concerns. Firstly, you don’t have to do all 20 at once. Combatting Islamophobia is an ongoing and never-ending process. The second thing to bear in mind is that yes, you can do all of these things. Self Reactive. How to Uphold White Supremacy by Focusing on Diversity and Inclusion by Kẏra.

Since the civil rights movement, white people have exploited every opportunity to conceal their colonialist legacy and longstanding (ab)use of white supremacist power. They’ve proven time and again that they have no interest in rectifying that history, only in dealing with the fact that they could no longer deny the reality of those injustices. One effective tactic has been to separate white supremacy and colonialism from the way racism is understood and taught through schools, history textbooks, news media, and through any white-controlled institutions. These lessons, of anti-racism as-told-by-white-people, will be familiar to you: that racism is only explicit racial prejudice; that separatism is the essence of Jim Crow (and therefore inclusion is the antithesis to de jure segregation); and that the remedy for a racist society is a colorblind one. Photo CC-BY jm scott, filtered. The toxic effects of liberalism are clear in diversity advocacy and its language.

6 ways allies still marginalize people of color — and what to do instead. Talking about race isn't easy, especially as your conversations surrounding the topic grow deeper and more complex. It's simple to point out overt racism, but confronting the subtle ways people of color are marginalized, even when you're an ally or racial justice advocate, can be challenging. A lot of people "shy away from talking about race because they're afraid of saying the wrong thing," says Raquel Cepeda, host of the podcast About Race. Even when you mean well, the fear of sticking your foot in your mouth could stop you from talking at all — and that's no way to achieve progress. To have more substantial conversations about race and racism, it's important to hold yourself and others accountable for the ways we treat the experiences of people of color.

Educate yourself on these six marginalizing actions, and use them as starting points to help you become an even better ally. 1. It's common for allies to tell people of color, "I don’t see race. " "I'm part West African. 2. 3. 4. 5. 6. 11 Ways White America Avoids Taking Responsibility for its Racism. I am white. I write and teach about what it means to be white in a society that proclaims race meaningless, yet remains deeply divided by race. A fundamental but very challenging part of my work is moving white people from an individual understanding of racism—i.e. only some people are racist and those people are bad—to a structural understanding. A structural understanding recognizes racism as a default system that institutionalizes an unequal distribution of resources and power between white people and people of color.

This system is historic, taken for granted, deeply embedded, and it works to the benefit of whites. The two most effective beliefs that prevent us (whites) from seeing racism as a system are: that racists are bad people andthat racism is conscious dislike; if we are well-intended and do not consciously dislike people of color, we cannot be racist. How dare you suggest that I could have said or done something racist! The Rules of Engagement 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 36 Reasons Why QPOC-Only Spaces Are Very Necessary.

Dear Beautiful Kittens from the Heavens, We’ve got some things to talk about, especially since we all want to have transformative and uplifting experiences at A-Camp. At this very moment in my life, my 4th A-Camp is happening! This time though a very major event is going to be very different, like so different it’ll probably make some people uncomfortable. Discomfort can be a really good thing. It can be the impetus for legit soul-searching, question-asking, and wondering how to switch gears and be a better person. This year at A-Camp, the QPOC panel will not be open to the general public. Zine graphic by MOHAMMED FAYAZ – buy this zine asap 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. Watch this web series 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36.

Got more reasons, please add them! In Solidarity: How Non-Black Women of Color Stand Upon the Shoulders of Black Women. I am a woman of color, and I am an intersectional feminist. These terms of identity were both coined by black women. “Intersectionality theory” is a concept named by scholar and professor Kimberlé Crenshaw, first discussed in her 1989 treatise “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.”

In it, Crenshaw talks about the “problematic consequence of the tendency to treat race and gender as mutually exclusive categories of experience and analysis.” In reality, anti-oppression work must be addressed from multiple axes. According to activist Loretta Ross of the Women of Color Reproductive Justice Collective, the term “women of color” as we use it comes from a specific point in history. In 1977, a group of Black women from Washington, DC, went to the National Women’s Conference, that Jimmy Carter gave $5 million to have as part of the World Decade for Women. I am a woman of color. Gros colon raciste : une critique féministe anticoloniale de «L’empreinte»

Il est important de souligner que ce texte a été écrit sur des terres Kanien’kehá:ka & Anishinaabe non cédées. Par ailleurs, le simple fait de reconnaître le territoire n’est pas un geste anticolonial suffisant. Selon nous, il s’agit d’une action de reconnaissance s’inscrivant dans une remise en question des privilèges que les colons et colones bénéficient, dans toutes les sphères de la société, et de façon continuelle depuis l’instauration du colonialisme. Ce texte est une critique formulée à partir de matériaux provenant du film L’empreinte, réalisé par Yvan Dubuc et Carole Poliquin.

En effet, cette dernière production cinématographique documentaire, nous permet de nous attaquer à un discours qui trouve de plus en plus de sympathie dans la société québécoise : le mythe métisse de nos racines franco-amérindiennes. C’est le malaise suscité par l’affirmation que le Québec est une société «un peu moins patriarcale» qui forme le point de départ de notre réflexion. . [3] Bell, Avril. (2014). 5 Things You Should Know About Racism | Decoded | MTV News. A Look at How Media Writes Women of Color. Nearly every Saturday morning, feminists of color hold Twitter discussions taking a deeper look at issues, such as gender violence.

It’s the best kind of Saturday morning breakfast club. Sometimes it really takes off. In October, for example, dozens of people took on the task of decolonizing discussions of domestic violence (#decolonizeDVAM). Last week's Saturday morning hashtag immediately grabbed my attention: #HowMediaWritesWOC. As a woman of color media maker, I was definitely intrigued—how are media outlets writing about women of color? How are they not? Claudia Garcia-Rojas of the Chicago Taskforce on Violence Against Girls and Young Women and media coordinator of INCITE! For instance, throughout the day (and even into the days that followed), various tweets pointed to a picture comparing two moms breastfeeding during their college graduation ceremony. H/t to Twitter users @sjlittleleaf and @afroqueen1993. Another popular tweet pointed out the whitewashing of Harry Potter. Laverne Cox and bell hooks Had a Discussion About Gender and Pop Culture. Bell hooks is a scholar-in-residence at the New School in New York City this month and this week talked with none other than Laverne Cox in front of a packed crowd.

The conversation was a rare and honest discussion of race, gender, and pop culture. hooks explained that she was interested in talking to Cox because she wanted to see how her feminist theory is affecting people outside of academia. "People read bell hooks and write their papers and have their discussions. When I heard through the grapevine that Laverne Cox was a big bell hooks reader, I thought, I this is somebody I need to talk with," said hooks.

Working as a black trans woman in Hollywood is inherently complicated, added hooks: "She has an awareness of the need to decolonize, but still working within a very colonizing system. " For her part, Cox explained that hooks' book Teaching to Trangress changed her life: The conversation went in a lot of interesting directions, but later turned to Cox's expression of femininity.

Appropriation culturelle

BlackFace. Update on Talking About Race: Start With Questions | Shed Some Light. August 18, 2014 by Holly Chesser Yesterday, I wrote about my plan to discuss race and specifically Michael Brown and Ferguson in my classroom today. We began with a “think, pair, share” activity. I asked the students why it’s uncomfortable to talk about race. Their answers: “Political correctness makes us feel like we’re walking on eggshells.” “Someone might take offense when no offense was intended.”

“It’s awkward to talk about race with or around different races.” I then asked them what color they see when they hear or read the word “race.” I shared with them the exchange I had the previous night at dinner. We then as a class read Charles Blow’s article: Michael Brown and Black Men. I had posted eight NYT Pick comments to the article around the room and asked the students to take post-it notes and sharpies and to ask questions of each comment.

Here are some of their questions: What evidence proves he was doing anything wrong or that he resisted? Why is the solution “obvious”? Like this: My son has been suspended five times. He’s 3. Tunette Powell’s sons, JJ (left) and Joah, have been suspended from school eight times combined. (Tunette Powell) I received a call from my sons’ school in March telling me that my oldest needed to be picked up early. He had been given a one-day suspension because he had thrown a chair. He did not hit anyone, but he could have, the school officials told me. JJ was 4 at the time. I agreed his behavior was inappropriate, but I was shocked that it resulted in a suspension. For weeks, it seemed as if JJ was on the chopping block. Still, I kept quiet. I was expelled from preschool and went on to serve more suspensions than I can remember. Tunette Powell’s oldest son, JJ, was 4 years old when he was suspended from preschool.

And even still, when my children were born, I promised myself that I would not let my negative school experiences affect them. So I punished JJ at home and ignored my concerns. Just like before, I tried to find excuses. I blamed myself, my past. “JJ?” Why White Feminists Need To Shut Up and Listen When It Comes To Race. Briana Ureña-Ravelo | On 09, Jan 2014 Ya’ll, we’ve gotta talk. We’ve got a privilege problem within “anti-racism” and white feminism.

We’ve got too many people like Tim Wise who make a profit positing themselves as authorities on people of color’s issues, our lives, and who are very quick to speak over, dismiss, and belittle voices of color and even go so far as to state themselves as “victimized” by our criticisms of their benefiting off of our marginalization. We’ve got too many racist white people ignoring people of color in discussions about race for the sake of prioritizing other white people who will coddle them and make anti-racism more consumable and about them and their guilt. We’ve got too many white women like Lily Allen who will be more than OK to appropriate Black female culture so as to posit herself as “above” and more “intelligent” and “ladylike” than it and be heralded on this front by majority culture. Thing is, white people can’t just say “Oh, I realize my privilege! Feminist Disney, horticulturalcephalopod: A response to one of...

Qui raconte mon histoire ? - Activité. Blackface! - The History of Racist Blackface Stereotypes. Sure, There’s a Thing Called “Reverse Racism” 21 Racial Microaggressions You Hear On A Daily Basis. Cultural Appropriation: Halloween’s Post-Modern Problem. Why White People Can’t Quit Blackface.