The failure of academic feminists to recognize difference as a crucial strength is a failure to reach beyond the first patriarchal lesson. In our world, divide and conquer must become define and empower.― Audre Lorde
“The best way to avoid being confused about [Caitlin] Jenner is get your head out of [her] bedroom and closet, and then think about all of the things you’ve been hiding and been miserable about. … Just focus on the feeling of finally disclosing something that enables you to be free and to live as authentically as possible. …[then] you will no longer be confused.” ― Robin Caldwell
To study marginalized girls and digital seduction online means I also have to constantly revisit and stay current with ways people are thinking and moving from what they think they know about gender (vs. sex), gender roles, gender stratification or the unequal distribution of multiple forms of capital on YouTube. I do this so I can try to accurately interpret how gender performance is at work within the digital ecologies and spaces of YouTube and not just in rap music videos. I need to understand how vloggers/creators as well as viewers and invisible audiences are grappling with those ideas.
This week as we study the socio-cultural construction of gender in my intro to anthro courses, an ambitious and curious student reminded me of the Genderbread Person. The designer of this brilliant graphic and meme is Sam Killermann (ya can’t make these names up). He writes: “Gender is one of those things everyone thinks they understand, but don’t. This tasty little guide is meant to be an appetizer for understanding. It’s okay if you’re hungry for more.” – See more at: http://itspronouncedmetrosexual.com/2015/03/the-genderbread-person-v3/#sthash.c9Nmralr.dpuf
He has three versions in the evolution of the Genderbread Person by Sam Killermann. One of my favorite pages on his website is Breaking Through the Binary. Check out the evolution of his ideas:
Teaching students to revise their ideas is what shows up when I see these three versions. Crafting a practice of revision of thought is so essential as new media seduces us to click-whirr and simply save cognitive energy by merely reading and accepting what comes across our feed. There’s little time to revise and reflect or as Audre Lorde suggests in the quote above to redefine and re-empower the process of thinking not thoughting. That’s it for now!
Happy queering your thinking not your thought, people!!
“Along with the idea of romantic love, she was introduced to another–physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion.”
― Toni Morrison, The Bluest Eye
What would happen to the future of white supremacist patriarchy if [hegemonic] white [fe]males were choosing to form serious relationships with black females?
So Mashable releases a video (Monday, September 14) of this adorable and sassy little white girl named JoJo. JoJo is having a logic and YouTube-adorable argument with her Dad explaining how she is NOT a princess.
JoJo: “No! Don’t ask me any questions, I just need <indistinguishable>.
Dad: I wanna call you my princess.
JoJo: NO! You cannot call me your princess, o-KAY DAD!?!
So you can see how from the viewers standpoint we must fix JoJo. She cannot be denied her “rightful” place in the habitus — the “trained capacities and structured propensities to think, feel and act in determinant ways, which then guide them’ (Wacquant 2005: 316, cited in Navarro 2006: 16)” — of hegemonic femininity, fantasy and seduction, can we now?!?
Her dad tries to convince her otherwise. She IS a princess, he insists in one way or another. Here, her dad–used by his own habitus of hegemonic daddy-hood and masculinity — denies his daughter her sense of agency, unintentionally–we are all creatures of our habitus of the structures that keep the logic of hegemonic masculinity and femininity in place.
Agency The capacity of individuals to act independently.
The idea that children can be seen as independent social actors is core to the development of the new paradigm for the study of children and young people that emerged in the social sciences in the 1970s. It underscores children and young people’s capacities to make choices about the things they do and to express their own ideas. Through this, it emphasizes children’s ability not only to have some control over the direction their own lives take but also, importantly, to play some part in the changes that take place in society more widely. As Mayall describes it, a focus on children’s agency enables exploration of the ways in which children’s interaction with others ‘makes a difference — to a relationship or to a decision, to the workings of a set of social assumptions or constraints’ (Mayall, 2002: 21 quoted in Allison James & Adrian James, Key Concepts in Childhood Studies, Sage Key Concepts, 2008: 9).
Then along comes Katy Perry using her millions of followers on Twitter to do the same. In the name of cuteness, Katy will usurp this little girl’s agency to insure she fits the norm and gets the bracelets JoJo argues distinguishes her from a real princess. All little girls should want to be a princess and get the diamond bracelet, right?!?!
The last thing girls need are more myths about having someone one else buy the jewels that make you whole or someone else who comes to save you from the fate of second class citizenship. Let’s just deny JoJo’s healthy agency and replace it with money and jewels. Patriarchy wins!
Let a Girl Be a Girl: On Her Own Terms
JoJo: I said don’t ask me anything OR don’t talk. You can talk AFTER. [long pause as she looks at the TV and gathers her thoughts. Dad interjects]
Dad: OK, it’s my turn to talk. [what lesson is she and the audience of girls watching learning from the subtle cooptation of her request.]
JoJo is on to something! Don’t let them seduce you, oh great one, with jewels. Daddy, pay attention! Let your girl grow up to be her own definition of self. Let her be an assertive, independent, a social actor with her own voice and her own actions with your loving support and protection.
But Katy Perry has to go and start a Kickstarter campaign for her to get the bracelets. PU-LEEEZ!! IT’S NOT ABOUT THE JEWELS, Katy! Stop messing around with the myths and mental maps of reality that seduce girls into subservience to body and beauty politics.
This girl gets it on some brilliant level as a child. Don’t mess with that!! Both the dad and Katy Perry feed into this enculturational process where girls are taught patriarchal femininity where girls should be selfless in order to have relationship. As Carol Gilligan notes in the video below, without a self you cannot be in relationship.
IT’S BIGGER THAN BRACELETS, KATY!
Having a female celebrity singer, a mega star, use her platform and privilege (and in this case white privilege) to help a girl whose intentions are very clear sends the wrong message in my book. I applaud Perry’s good intentions but the road to hell is already well-paved by such paternalistic moves in the name of male as well as female celebrities. How about helping raise millions for a cause in JoJo’s name that’s bigger than bracelets?? That could make her a princess of a whole different sort.
There are millions of girls right here in the US (let’s not go white savior on Africa or Southeast Asia for just a minute) who she could help; millions of marginalized girls of color and poor white girls would get more bang for those bucks. Let’s start thinking impact not celebrity diamonds for JoJo. Queens and princesses — the real ones — use their power to help the people who need it most.
This moment of lifecasting on YouTube by JoJo’s dad under the username Lomelino Kidscould have been (and still may be) a stepping stone to a kind of feminist stance about being beautiful and ordinary in an extraordinary way that is NOT about the body or mere beauty. Carol Gilligan reminds us that feminism actually is a liberation movement to free democracy from patriarchy. Women and men, girls and boys are not free if patriarchy is the structure of our lives, the order and measure for our success.
If we situated the role of a “princess” from the historical GPS that dictionaries entries provide, the oldest definition is first, we might see how the structure of a princess’s power has devolved over time.
Full Definition of PRINCESS
1 archaic : a woman having sovereign power
2: a female member of a royal family; especially: a daughter or granddaughter of a sovereign
4: one likened to a princess; especially: a woman of high rank or of high standing in her class or profession <a pop music princess>
Merriam Webster Online also positions first and foremost on its site before this chronological rendering:
a usually attractive girl or woman who is treated with special attention and kindness
JoJo has everything she already needs and learning about other notable princesses or queens other than the fictional Disney versions would be a real asset. Learning about Nefretiti, who was considered one of the most powerful women to ever rule, Marie Antoinette, who rose to the throne at 14, Queen Liliuokalani of Hawaii or Queen Noor of Jordan would be more beneficial than bracelets from a Kickstarter campaign. But that is not what JoJo is being enculturated into. YouTube’s media ecology will amplify a totally different intention that JoJo asks — back to the seduction of the jewels.
Dad: I’m a king
JoJo: No, you’re not! You’re a dad
I skimmed the reactions to the video and most have little to do with JoJo’s agency and more to do with reasserting the normative expectations where we romantically seduce little girls into a focus on their bodies and how they adorn them. Read: Isn’t she cute trying to break the chains of patriarchy but it ain’t that serious. She’ll grow outta that with the help of Daddy,Katy, Kickstarterand the crown achievement of some jewels. This makes it all about the jewels and adornment not the substance and character of an independent or interdependent girl or woman.
Ok, I should be writing my article on Mirrors, Monsters and Webcams and marginalized girls on YouTube, but this got me. #feelingsnarkytoday #backtowork
Have a look out these two remarkable YouTube videos about feminism. They helped me resituate some of my own thinking.
Dr. Carol Gilligan Defines Feminism and Patriarchy
I am realizing how all the research I’ve been focused on for the last 2 years is about one big idea: the unintended consequences of the “new digital divide” for marginalized groups across new media ecologies. With the ubiquity of the mobile web among African American tweens, unequal literacies about the persistence and searchability of girls’ music-related content on the Internet has become a “new digital divide.” The consequences or #bottomlines I explore are the participation gaps and critical literacies found beyond mere access.
NOTE: I’m still playing around with the title of my blog. The aim of my new title is to emphasize my role as an ethnomusicologist as well as the work I do as a social science researcher and digital media ethnographer. Thus: #Bottomlines in the New Digital Divide. The new subtitle plays with the notion of the digital seduction of music and media among marginalized groups in new media ecologies. I am toying with typography in the word “education.” The way it’s stylized–by inserting the “$” sign — signifying economic capital–before the word and inserting the “@” sign in the middle to replace the usual “a” in education–the word can be slyly read as both “seduction” and “education” in the context of “Music & the Media $Educ@tion of Marginalized Groups.”
Why “seduction”? Because seduction remains the dominant possibility without better digital media literacy or education. Participation gaps in editing and in privacy ethics are costing black girls the very power and agency that marginalized groups try to establish with their use of social media. Fan video-making related to rap and R&B videos on YouTube and other platforms helps them develop cultural and social capital within their own communities but it’s their social mobility to other networks that really matters in the long run.
What do you think about my wordplay? Let me know in the comments!! My blog format or structure will continue as usual: I start with quotes, then images and an intro, more or less while highlighting key terms, concepts or links in pinkto signify the intersectionality of my interventions. Let’s get to the point of this post, tween twerking videos and the question What ‘dog‘ is wagging these girls’ tail in kids dance videos of Red Nose? The breed known as a “red nose pit bull”? Hip-hop’s casual but persistent attribution of the word “bitch” to girls and women who are routinely referred to as “females”? Or do the kids here “Rudolph the red nose reindeer” even though it ain’t even Christmas time.
Italian scientists found that pups wag their tails to the right when they see something positive, and more toward the left when they see something negative. In their latest study, researchers found that other dogs also pick up on that difference, and their hearts beat faster when they see a pooch wagging its tail to the left.―Associated Press, 2013
[The] asymmetry in sexual education maintains men’s power in the myth: They look at women’s bodies, evaluate, move on; their own bodies are not looked at, evaluated, and taken or passed over. But there is no “rock called gender” responsible for that; it can change so that real mutuality–an equal gaze, equal vulnerability, equal desire–brings heterosexual men and women together.” ― Naomi Wolf, The Beauty Myth
Tweenage Twerking to Red Nose
The group I presently study — online tweenage Black girls — is marginalized by age, race, and gender.In this blog post, I examine a YouTube video of tweenage girls who are making a “yiking” video for the 2nd time. The first one was removed. I’ll write an upcoming post on the violation of Community Guidelines on YouTube and the unintended consequences of that for marginalized youth.
I found this video while searching for twerking videos on YouTube. Anything with a black girl or woman shaking her hips to music is often titled or tagged “twerking” although this video is actually a style known as “yiking” in the Bay area. The Red Nose dance has become a viral meme on YouTube and this particular video is a testament of its spreadability. The girls in the video talk to the camera with what seems to be a Bajan creole accent. So, I can reasonably argue they are not from the Bay area of Cali. Readers from Barbados or folk from the Bay, correct me if I’m wrong!
TITLE: Red nose children version(CLEAN)
13,090 views, 116 Likes, 14 Dislikes (as of Sat 23 May 2015 8:12pm)
Published on Jul 8, 2013
User Description: All about fun DO NOT PUT ON FACEBOOK
Music “Red Nose” by Sage The Gemini (Google Play • iTunes • AmazonMP3)
Artist Sage the Gemini
ALL COMMENTS (20)
The other day, I went searching for tweens dancing to “Red Nose” by Sage the Gemini because there are only 200 songs in my dataset of 800 videos. Red Nose appears multiple times. This summer, I intend to explore these copyrighted songs, the artists and their accompanying videos to get a sense of the relationships between them and the tweens’ dancing in user-generated videos.
The “Red nose” dance [Cue the video above at 1:29″] features an isolated, snake-like gesture of the female torso executed when the fluid motion of her knees from left to right and back again punctuated by syncing up a “tick tock” booty popping motion over 3-4 beats to the lyrics “like-like-like-like a red nose” which is the hook of Gemini’s song.
In the Bay area, where it’s known as “yiking“, the dance generally occurs between a female and male partner with most of the action and attention on the former’s booty moves. There are tons of exceptions In tweenage and teen videos on YouTube where is all girls. But you never see two guys doing the red nose dance together.
In the dance, generally a tween girl bends over at the hips and usually a guy, sometimes older but more often than not a younger brother stands with his hips right behind her squatting position from behind. The partner behind grabs the girl’s waist or shoulders and rides her moves, so to speak, as she were one of those coin-operated pony rides they used to have outside the supermarket.
The partner’s gaze is on the girls’ hip gestures or booty. From a viewer’s gaze, given the physical proximity of the partners–a boys’ private parts are up against a girls’ behind–it is difficult for the mind to avoid the suggestive “doggy style” sex position. When the mediated gender performance between the sexes is observed among children and tweens (ages 8-13) on YouTube, no doubt many viewers are left with a great deal of uneasiness. And, as one of my students suggested, this unease is often projected onto the imagined social identity of black girls–one of the unintended consequences of their online play.
When typing a search of “Red nose” on my computer, the first autocorrect choice is “red nose kids dance.” It yields over 97,000 results one day and 100,000 the next (May 24 and 25, 2015). When I filter for 4 min or less videos only, the results increase to over 100,000. The YouTube search algorithm can be a mystery.
Tween YouTubers who upload these videos surely realize that “twerking” is a better tag for YouTube’s search algorithm to find. The factors shaping the algorithmic results include the video title, keywords in the description during the upload, view count and comments, and the trust and authority of the channel owner. The keyword “twerking” is certainly going to pull more results and have more relevance for a broader set of viewers than “yiking”. The cultural capital of getting views or gaming the system is known by even the youngest YouTubers–how can I get people to watch my videos and follow my channel?
The Art? of Rap
“The art of rap is deceptive. It seems so straightforward and personal and real that people read it completely literally, as raw testimony or autobiography. And sometimes the words we use, nigga, bitch, motherfucker, and the violence of the images overwhelms some listeners. It’s all white noise to them till they hear a bitch or a nigga and then they run off yelling “See!” and feel vindicated in their narrow conception of what the music is about.” ― Jay-Z, Decoded
LYRICS TO RED NOSE
All this money on me
Come and take it from a G
All she tryna do is get naked (Naked)
Hook: And she gon’ shake it, like a red nose
Li-li-li-li-like a red nose
And she gon’ shake it, like a red nose
Like a, like a, like a red nose
And she gon’ shake it, like a red nose
Li-li-li-li-like a red nose
And she gon’ shake it, like a red nose
Like a, like a, like a red nose
That booty talkin’ to me, what that shit say?
Shake it for the dojo I’m the sensei
Once you wobble on my song, on replay
Almost got ‘er at house, up off Kingsway
I told her shake it like a red nose Pitbull
And I’mma keep throwin’ money ’til your bank full
Cake-cake-cake-cake birthday suit
Damn in a little I’mma forget your age soon
Whoa, OK, now let’s do it my way If she don’t go crazy then she walkin’ on the highway
And if she don’t believe me tell that bitch just try me Bet you she be shakin‘ from the club back to my place whoa
The hook of the song is about shaking it like a red nose and like a stripper. Word play is clear here when you read the rest of the lyrics. But a red nose pit bull appears in the VEVO video along with micro-celebrity India Haynes know as #GetItIndy or FunnSizeIndy for her yiking on YouTube.
The question here: What are the unintended consequences of tween girls dancing to these lyrics whether they think they are about pitt bulls, bitches or Rudolph? Each symbolic meaning is there for the taking when sit down and think about the meaning of the lyrics. This cognitive shift from listening to dancing seems to be dichotomous but later it will come back home to roost as a form of misogyny for most older girls and women.
For ages, the passive stance that I like the beats and I don’t listen to the lyrics puts women in an even more passive stance about their involvement in hip-hop listening culture where males pay attention to the patriarchal lyrics and its narratives of black masculinity. There is a “dog” wagging the tail of online adolescent black girls’s dance in YouTube videos and it’s not man’s best friend or a woman or a girl’s. But the dancing is seductive! What has girls so mute in the face of such objectivity?
This video of the two Bajan tweens doing a 2nd video of Red Nose is linked in my mind to two of my students’ analysis in our research project this term. C. and J. coded instructional lyrics in 15 twerking videos of tween and teen girls. The applied the hashtag #poplockanddropit to their project. Watch their final vlog and analysis here: https://youtu.be/t3fVaTJD7vY.
C. and J’s presentation got me thinking about the affinity for pitbulls but not females among black males in urban settings. So I searched Google for something about why black men like pit bulls and found a 2008 law blog post about the racialization of pitbulls. It was tagged under “constitutional law”:
…the rhetoric that surrounds the proponents of Breed Specific Legislation sounds remarkably racial. Consider the following common statements. Biology and breed unwaveringly determine behavioral characteristics. Reduced amounts of the aggressive ancestry decreases the chances for recidivism. Pitbulls have large mouths and funny looking lips. It is wise to cross the street when approached by a pitbull. Pitbulls are lazy until you try to take something away from them. Mixed breed pitbulls are more intelligent, kind, and gentle than full-breeds. All pitbulls are from the ghetto. You can take the dog out of the ghetto but you can’t take the ghetto out of the dog.
These statements could be equally applied to most any racially marginalized group, but most specifically, it invokes racially charged images of African Americans and Native Americans. The determination of who legally belongs in a racial group has long been the study of my own scholarly work, as well as that of Rose Villazor (SMU), Carla Pratt (Penn State), and Adrienne Davis (WashU). But could similar theories be extended to that of the animal kingdom? http://www.thefacultylounge.org/2008/02/are-pitbulls-th.html
I had mentioned to my students that in my experience in Brooklyn, it seems that black men often have pitbulls. I don’t dare call them pets. They’re more like guard dogs, an extension of their bravado in most cases. I added that I’ve never seen a young black man or boy refer to their dogs as a “bitch” in public though the term is technically referring to a female dog, as most people know. In street talk and rap discourse, the term “bitch” is exclusively reserved referring to girls/women or as a way of stigmatizing frienemies and enemies to call into question their masculinity or hardness like some kind of imagined group test. Real men stick together!
I just want to point out to two cues in the Red Nose kids dance video above that I coded. In the video, there is a taller girl in blue jean shorts (about 10) and a shorter girl in fuscia shorts with white trim.
0:43 Girl in fuscia shorts: “Our first one…they deleted only cuz we’re doing it [the red nose dance]” She is interacting with the audience about “YouTube” taking down their first video “Red Nose.” They make a case even at their young age that their video was no more a violation of community guidelines than dozens of other videos by kids dancing to Red Nose. Then she makes an appeal. Shifting from actor to content creator in her speaking she asks the audience to essentially help them get cultural capital or “views” on YouTube, adding
0:59 Girl in fuscia shorts: “Anyways we’re going to do another one, so please do not delete it. Cuz the last one, the first one, it was 248 viewers and 27 subscribers. WE NEVER GET THAT BEFORE! It was our first time, so PLEASE!.” Girl in jean shorts adds “It’s for the children!”
These girls are being strategic in their appeal despite the fact that in over 800 videos I’ve collected with students only5% feature girls talking to the camera. This isn’t all that strange since they are essentially dance videos. Nobody talks on the dance floor. But they are also vlogs. Vlogs are an opportunity to not only present your body to the YouTube public but also your voice.
The jean shorted girl is trying to appeal to a sympathy for kids from the people out in the audience with power (adults at YouTube or maybe viewers who might show support in their comments). It’s as if she is saying “let us have our cake and eat it, too!” or “let us play online like everybody else who’s doing the Red Nose!” Meanwhile, Sage the Gemini’s music not only gets advertised under their video and the views they accrue count towards his Billboard ranking, and the girls get nothing but a sense of attention and that they might have been on to something on YouTube–real social capital. But that is not possible without monetizing your channel and really preparing. Nine out of ten of the most viral videos on YouTube according to the Wall Street Journal are professionally made and 9 out of 10 of the most popular videos on YouTube are music videos. Girls today have the same impression I did as a teen or tween. One day I’ll be famous like Diana Ross! Today it’s internet famous like Beyoncé, Rihanna or Nicki MInaj!
For me, it’s India Haynes’ appearance in Gemini’s video that interests me. I first learned about yiking from India Haynes aka Get It Indy #getitindy on YouTube around the time she turned 18 according to her channel. Her 2013 video is a guide for understanding twerking vs. yiking vs. bounce. Check out these cues:
Yiking at 10:00″-12:05″
Then she talks about bounce at 12:05″-13:22″
Then the “Tick Tock” at 13:22″ – 14:09″
That’s it for now! Leave your comments!
YOUTUBE TIP OF THE WEEK:
Tell your tweens that back that thang up when twerking on YouTube should be about privacy not publicity! Help them change their privacy settings on YouTube to UNLISTED!! Unlisted allows them to share with their friends but it won’t be available in the YouTube search results.
The cheapest way to manufacture audience is through a high sex, high violence, high conflict content. It doesn’t take talent or research or investigative journalism. Yet it stimulates the appetites, much the same way that a high salt, high sugar, and high fat junk food diet does.”
Dr. Michael Karlberg, Western Washington University
see “Portrayal or Betrayal? How the media depicts women and girls”
“Girls are not passive recipients of these cultural messages. Girls are active agents. We know from developmental cognitive psychology that young boys and girls, once they know what their gender is, are very motivated to be the best example of their gender. And if the examples of femininity around you are a sort of tarted up, pornographied sexuality, then that’s what you’re psyched to be.”
Thought it might be interesting to introduce other worldviews of gender during July. By comparing our norms and expectations of the relations between the sexes we gain the most insight into our own (not the other’s). This is from Encyclopedia Iranica. About the photo below: An Iranian woman veiled in modern fashion crosses a street in Tehran, 24 October 2006. From body-covering black chadors to colourful headscarves, the wearing of the veil is obligatory for all mature women in Iran, even though there is now a striking diversity in how it is observed. AFP PHOTO/BEHROUZ MEHRI
Although belied by a more complex social reality and beneath temporal and local variations, three interrelated patterns permeate gender relations in contemporary Persia. They are (1) segregation of the sexes, (2) male domination/female subordination, and (3) the primary role of woman as wife and mother within the family unit.
SEGREGATION OF THE SEXES
In addition to divides defined by class, religious, ethnic, and generational differences, there has existed in Persia another division of the social order, one based on sex. This axis, around which society was, and, to a certain extent, continues to be organized, kept the world of men and women apart. Traditionally, men engaged in activities outside the house in the public sphere of politics and the market place. The world of women, on the other hand, was indoors. It was private and domestic.
One of the most compelling justifications for sex-segregation has been the belief that sexual desire is easily stimulated in both sexes and, if unregulated, can cause social mayhem and disorder. To channel sexual conduct properly, various forms of physical and symbolic barriers were created between the two sexes. To protect the integrity of the male line of descent, women’s sexuality was closely monitored and contained. …
Women’s chastity has been inextricably linked with space. While mobility has always been valued and admired in men, it has often been associated with opportunity for sexual promiscuity in women. Kò^a@ba@ngard (street-walker), velgard (vagrant), and harja@÷^ (belonging or existing everywhere) are terms synonymous with prostitution when applied to women. Gomra@h kardan and az ra@h ba dar bordan (leading astray) are equivalent to seducing. The veil (see ÙADOR), the most conspicuous expression of sex-segregation, like the hymen (parda-ye bekarat), is perceived to be a physical impediment, an obstacle to men’s and women’s sexual temptation.
What is the most conspicuous expression of sex-segregation in American culture? Is there something or some context analagous to the veil in U.S. society or within black culture??
Genres of music and literature
Pornography (for men v. women on sale at news-stands)
When talking about male gender stereotypes, we should first take a step back and ask ourselves: what is manliness, anyway? As we explore the answers to that question, it becomes obvious that definitions of manliness aren’t always consistent between cultures. More important, though, is the fact that the definition of manliness isn’t a static one: it has a tendency to change over time. As American society crosses into the 21st century, we are experiencing shifts in what gender stereotypes are socially acceptable. Gone are the days when little Jimmy would go outside to play stickball with his friends every afternoon. Today, the average male youth participates in a host of activities that transcend male and female lines. He talks about his feelings. He takes cooking as well as woodworking. For many, manliness is less about eating red meat and watching football, and more about gentleman-liness, for lack of a better term.
As American men search for what it means to be male, it become obvious that gender equality is not exclusive of gender identity and role. One blog, The Art of Manliness, embodies that new American male identity. Its writers focus on contemporary interpretations of the core values of masculinity, using them as a path to becoming a gentleman. I recommend the blog to anyone else – it’s often a great read. Click here for The Art of Manliness blog.
Blog post created by Abraham H (a male student in my Anthropology course when we did a unit on gender)
KYRA: The one thing missing from the site recommended is…black people. But don’t let that stop you from reading it. Might be that black folks need to read outside the box of blackness to say/do something new inside the gender game.