"Polynesians have “given” to Western cinema famously. The Western producers have “borrowed” with enthusiasm. We are attractive subjects. Our stories are “universal”; they are “absolutely international”. Ah, those cheekbones; ah, the suppressed savagery; and ah, last but not least, the allure. Brown her up; brown her down; see how beautifully she moves; what feelings she has.
Indigenous Peoples have been generous, as well, with their traditional designs, emblems, concepts, poetry, songs and art works. The koru is painted on our national carrier; the Rugby Union seeks to get a special act through parliament to protect the Silver Fern logo; even the sacred tiki, trembling with another power, has, in plastic imitation, found its way into the tourist memento box and earned a handsome dollar. So it is profoundly insulting, my friend, to have you use the phrase “cultural A” [Apartheid] when talking about Indigenous Peoples and their generosity (alleged lack of) with respect to sharing their intellectual and cultural treasures."

Barry Barclay (2003) An Open Letter to John Barnett

Note: John Barnett is one of the Producers of Whale Rider. Whale Rider won the 2003 Sundance World Cinema Audience Award, the 2003 Rotterdam Festival Audience Award and the 2002 People’s Choice Award at Toronto International Film Festival. Whale Rider is taken from the novel of the same name, which was written by Maori author Witi Ihimaera. There have been rumblings from some Maori about the fact that Whale Rider has been adapted for screen, directed, and produced by an all-White team. It is a story unique to the descendants of the tribe, Ngati Porou whose lands are centered on the East Coast of the North Island of Aotearoa, (New Zealand). Much has been made of who is telling our stories, (Maori stories), and who therefore has control of the Maori voice. Barry’s letter is in response to John Barnett’s attempts to internationalize, or universalize Whale Rider in order to justify this particular instance of appropriation.

(via sociophilia)

(via kakaimeitahi)

persephon-y:

full text of flier here
context

I wrote this piece to reframe the “discovery” that the people of Mangareva, in French Polynesia, used binary mathematics centuries before Europeans.

Main point:

Because Western science has promoted the “almost whiteness” of Polynesians for centuries, anthropologists finding evidence of ancient Polynesian intelligence (sadly lost in contemporary Polynesian populations) actually is not a new story. It is the story of Pacific settler colonialism itself. Settler colonialism masks much of its violence through nostalgia for what it has destroyed; through conferring honorary humanity (almost whiteness) upon Indigenous peoples while at the same time claiming those peoples, histories, and lands as the heritage of whiteness. I write elsewhere about this process as a possession through whiteness. While it is delightful to see stories about Mangarevan mathematics in popular news, we must ask ourselves how might we tell this story without writing it into a universalized narrative of white humanity. How might we use this news to crack away at the settler colonial sedimentation of Polynesia and whiteness, rather than let that sedimentation embed itself further?

ourcatastrophe:

hey everyone I’m (finally) reading suvendrini perera’s “australia and the insular imagination” right now and it’s really good, one of the best books I’ve ever read about australia
so far she’s been talking a lot about the construction of australia as an “island continent” and the idea of the sea as a blankness, a vacancy, somehow qualitatively beyond national power. she links that really persuasively to the necessity to the colonial project of clear borders, borders clearer than human experience permits — for example, Indigenous people living in coastal areas rarely had such a binary distinction between ocean and land.  she also talks a lot about the importance of the beach and the “bronzed Aussie” idea to the white nationalist imaginary, and how the conceptions of the idyllic beach and the impassable, empty sea bounding a coherent (i.e. homogeneous) nation are troubled by the reality of asylum seekers arriving by sea and other signs of the permeability of the ocean.  I think even if you’re not interested in Australia it’d be an interesting read and instructive to compare to your local situation. 
you should consider buying it or requesting it at your local library, because perera is not a mega celebrity academic and probably isn’t making a killing, but I really want more people to read and talk about it so if like me you have a bank balance under zero, here’s a pdf 

ourcatastrophe:

hey everyone I’m (finally) reading suvendrini perera’s “australia and the insular imagination” right now and it’s really good, one of the best books I’ve ever read about australia

so far she’s been talking a lot about the construction of australia as an “island continent” and the idea of the sea as a blankness, a vacancy, somehow qualitatively beyond national power. she links that really persuasively to the necessity to the colonial project of clear borders, borders clearer than human experience permits — for example, Indigenous people living in coastal areas rarely had such a binary distinction between ocean and land.  she also talks a lot about the importance of the beach and the “bronzed Aussie” idea to the white nationalist imaginary, and how the conceptions of the idyllic beach and the impassable, empty sea bounding a coherent (i.e. homogeneous) nation are troubled by the reality of asylum seekers arriving by sea and other signs of the permeability of the ocean.  I think even if you’re not interested in Australia it’d be an interesting read and instructive to compare to your local situation. 

you should consider buying it or requesting it at your local library, because perera is not a mega celebrity academic and probably isn’t making a killing, but I really want more people to read and talk about it so if like me you have a bank balance under zero, here’s a pdf 

(via materialworld)

"

Dear American Non-Black, if an American Black person is telling you about an experience about being black, please do not eagerly bring up examples from your own life. Don’t say “It’s just like when I…” You have suffered. Everyone in the world has suffered. But you have not suffered precisely because you are an American Black. Don’t be quick to find alternative explanations for what happened.

[…]

Don’t say “We’re tired of talking about race” or “The only race is the human race.” American Blacks, too, are tired of talking about race. They wish they didn’t have to. But shit keeps happening. Don’t preface your response with “One of my best friends is black” because it makes no difference and nobody cares and you can have a black best friend and still do racist shit and it’s probably not true anyway, the “best” part, not the “friend” part. Don’t say your grandfather was Mexican so you can’t be racist. Don’t bring up your Irish grandparents’ suffering. Of course they got a lot of shit from established America. So did the Italians. So did the Eastern Europeans. But there was a hierarchy. A hundred years ago, the white ethnics hated being hated, but it was sort of tolerable because at least black people were below them on the ladder. Don’t say your grandfather was a serf in Russia when slavery happened because what matters is you are American now and being American means you take the whole shebang, America’s assets and America’s debts, and Jim Crow is a big-ass debt.

[…]

Finally, don’t put on a Let’s Be Fair tone and say “But black people are racist too.” Because of course we’re all prejudiced…but racism is about the power of a group and in America it’s white folks who have that power. How? Well, white folks don’t get treated like shit in upper-class African American communities and white folks don’t get denied bank loans or mortgages precisely because they are white and black juries don’t give white criminals worse sentences than black criminals for the same crime and black police officers don’t stop white folk for driving while white and black companies don’t choose not to hire somebody because their name sounds white and black teachers don’t tell white kids that they’re not smart enough to be doctors and black politicians don’t try some tricks to reduce the voting power of white folks through gerrymandering and advertising agencies don’t say they can’t use white models to advertise glamorous products because they are not considered “aspirational” by the “mainstream”.

[…]

And remember that it’s not about you. American Blacks are not telling you that you are to blame. They are just telling you what is.

"

— Chimamanda Ngozi Adichie, Americanah (via mahakavi)

(via queergiftedblack)

strugglingtobeheard:

buddhabrot:

franaticism:

velvetlovepocket:

“If You Know Someone Who Doesn’t Believe Sexism Exists, Show Them This
Link here: [x]

im gonna cry 

Ughhhhh. All across the globe men are predators. I enjoyed this video

Trigger warning, sexual violence.

(via crunkfeministcollective)

glameater:

Please guys, help us spreading this message!

glameater:

Please guys, help us spreading this message!

(via crunkfeministcollective)

roxanegay:

You have a very complex family tree. Perhaps you are even ashamed of some of the fruit hanging from the branches of your family tree. I get that.

I do not understand, however, why you consistently feel the need to tell me, in excruciating detail, about your racist relations. My life is not…