The Gap: What Media Teaches 7 Year Olds About Being Female

“The emotional, sexual, and psychological stereotyping of females begins when the doctor says: “It’s a girl.”
Shirley Chisholm

 

My intro anthro courses will be conducting video content analysis on the 1000 videos of black girls (13-17 and younger) twerking in my dataset. We will analyze the intersectionality of race, gender and age on YouTube.

They will work in pairs to analyze 15 videos each based on scholarly research on video coding and content analysis. I am working out the intersectional categories they will focus on together. With many teams we can analyze subcultural features at the same time. Each team will choose a code or two to analyze in their subset of videos. It might be focusing on sexualization of adolescent girls, YouTube personal vlogging, rap music videos and video vixens, or new media ecology, etc. They will find three scholarly articles to help them think like a social scientist about video content analysis and/or YouTube content creation.

Today I got this email from one of my 90 students. She is a non-black, twenty-something year old, undergrad. She wrote:

Hello professor,
I had an interesting experience today that I wanted to tell you about.

Today, I was babysitting a young girl, 7yo, and we were creating things out of clay. We decided to make a couple and she asked me to help her making the girl. She told me that the girl has to be tall and has to have a GAP BETWEEN HER TIGHTS! I asked her why and she said that that is how pretty and skinny girls look like. I told her that I don’t have gap between my tights and asked her if she things I am fat or ugly (believe me we have very honest and good relationship-we tell each other things). And she just froze and said no. And I could see how honestly she meant that and how she started thinking how come I am not ugly or fat when I don’t have gap between my tights. ( I messed up her mental map [of reality–a concept from our anthro textbook] I guess- can that be the case?)

And that make me think about twerking. If we communicate to a girl at tender age of seven this twisted image of how beautiful girl/woman looks like, couldn’t one of the reasons for black girls to twerk [sic] be that this is what cool/desirable/…. girls(women) do?

I am not sure if that has any value for our research, but I wanted to share my thoughts with you.”

I wrote her back with glee “YES!!!” This is one of those turning points in the learning process. It makes teaching and learning around vulnerable topics all the more worthwhile.

Our textbook introduced the concept of “zeros”

Zeros

Elements of a story or a picture that are not told or seen and yet offer key insights into issues that might be too sensitive to discuss or display publicly.

Most students would not think like me that mentioning a “thigh gap” likely tells me that the little girl is not black. Perhaps it’s biology–I rarely see black women with thigh gaps. Perhaps it’s because we tend to be thick versus thin in our hips. Surely there are black girls with and who desire a thigh gap. I did when Wonder Woman aka Diana Prince aired on commercial TV from 1975 to 1979. That was a year before Roots aired on ABC.

I was a true adolescent when I was watching actress Linda Carter twirl into her supernatural power. She was sexy and it was all about her body. Her thigh gap was real but I knew her powers were not. This was TV! After watching, I looked at my body in the mirror and thought…and this sounds crazy in hindsight only…but I thought “I don’t have a gap so how will I be able to have sex? There’s no room down there.” In other words, who will find me attractive? I didn’t see it in myself.  All I noticed was that I was missing that gap and from my adolescent point of view it signified what it meant to be a wonder, to be alluring, to be a woman.  That way of seeing still has me decades later.

That thought plagued my adolescent brain as my looking-glass self kept reminding me how I needed/wanted to be viewed by others. To be liked. I wanted to conform or contort my body to fit some hegemonic view imposed from merely watching television. No one told me you need a gap. My mother had no thigh gap. No boy said “Oh, I wish you had a gap!” I recall talking with other girls about it once. But none of my friends had thigh gaps. Well, Bernadette did! She was a neighborhood girl who tortured me later in high school. She was light-skinned-ed, skinny and tall compared to the rest of the girls in 8th grade. I was a loner. And I didn’t share my thoughts with other girls. I rarely do now. This is why voice is so important to the work I am doing. Finding your voice is key to empowering girls in my view to combat how prevalent the body is around the socialization of the female body in social and televised media.

Vids of Very Young Girls

My students, 90 in all in Spring 2015 semester, are just starting to learn how to conduct fieldwork and ethnography from Chapter 3 in the textbook titled Cultural Anthropology: A Toolkit for a Global Age by my department colleague Ken Guest.

Since this is a new textbook I am using this term, I took a suggestion from a senior sociology colleague and friend at the CUNY Grad Center. He suggested I have my students participate in a research project around my data instead of having them write papers as I ordinarily do.

So far, I have only introduced my students this term to one twerking video. Two week ago I blogged about it.I recently changed the title to: “Privacy? (No!) Adversity? (You Bet!): Black Girls’ Bedroom Twerking”. It features an 8 year old twerking on YouTube. I’ve flagged this video on March 6th for child abuse because the girl is below the YouTube age minimum and the comments are “grooming” her to make another video in her “panties”.  In the past, flagging videos has not worked but it’s something I am hoping to publicize to protect very young girls from such harm.

The Vulnerable Classroom

Teaching around this ethnographic fieldwork is really, really complicated as danah boyd’s book It’s Complicated points to. It involves virtual impressions and moving images that are misread, misinterpreted and often stigmatized. It features underage girls whom far too many of us do not assign agency. We perceive their lack of agency as being complicit in some symbolic action of soliciting sexual attention and they they are giving consent to male viewers to slut-shame them.

It involves dance moves that are racialized and sexualized by generalized others. These moves in visual motion can awaken sensual reactions that are usually reserved for private encounters and are perceived and sensed differently by women and men, girls and boys, in ways that are blurred by the broadcast nature of the medium.  And watching twerking videos mirrors a reality, no more accurately, it mirrors a mental map of reality that for many role-takers (parents, teachers, older folk, strangers, moral high grounders, etc.) in public are highly agitated by. It’s particularly agitating when it comes to any association with stigmas about black girls or  sexual adolescent girls. Another thing, it’s all about the female realm in a domestic sphere — bedroom culture — which given the emphasis on race and gender, on black femaleness, it’s complicated by issues of culture, power, hegemony, and stratification. Topics most undergrads are not facile with understanding yet. Oh!! And if that isn’t complicated enough,  my students and I occasionally watch these videos in a disembodied academic setting, a college classroom at a public university known for its wide range of ethnicity diversity as well as religions. THIS. IS. COMPLICATED ETHNOGRAPHIC WORK AND PEDAGOGY.

This is vulnerable ethnography as well as vulnerable and critical teaching and learning in mixed company. I have to help these diverse emerging adults accept that there are risks affecting the youngest, darkest, and socially most vulnerable YouTube participants and convince them that this is academic work. I have to help them not get lost in the fascination with what’s viral–YouTube viral videos–and learn to critically analyze a rich and extremely educative site of study–digital media and new media ecologies. I, too, am constantly challenging my own mental maps of reality as a result.

More soon.

Misoynoir: Flirting with the Webcam From the Bedroom and the Backdoor

“If you want to make a human being into a monster, deny them, at the cultural level, any reflection of themselves.” – Junot Diaz

Bailey first used the term [misogynoir] in an essay titled, ‘They Aren’t Talking About Me’ for the Crunk Feminist Collective. She defines it as a “word I made up to describe the particular brand of hatred directed at Black women in American visual and popular culture.” Examples of Misogynoir include the rejection of Black women’s natural hair and ‘twerking’. http://www.thevisibilityproject.com/2014/05/27/on-moya-bailey-misogynoir-and-why-both-are-important/

 

Twerk Reconsider

 

An Ethnography of YouTube Twerking

More and more I’m realizing what’s emphasized in this week’s chapter in my new intro to cultural anthro textbook by Ken Guest (which is the bomb!!!). Chapter 3 is on fieldwork and ethnography. Guest frames ethnography as both a social scientific method of study and an art because of the use of fiction strategies to tell stories about people and structures of power.

Doing ethnography is such a fit for me as an artist and a thinker. I’m increasingly aware of how precious it is that I ended up teaching anthro and not just ethnomusicology to music majors who tend to spend all their time in notes and aesthetics and not enough time in the world of power and inequality. Think of the remarkable Bobby McFerrin and his apolitical stance. Ain’t knockin it but it’s only one way to be a musician in the world.  He’s not the Michael Jordan of music — his politics to eradicate differences show up in his art, but the talk of the full dimensions of say race, class, and gender are not prominent in either’s public discourse. I am sure privately it’s another matter.

Exploring Race, Gender and YouTube in Class

This semester I have merged my ethnography of YouTube and twerking with my intro course. We are recoding the 1000 videos collected in past classes. They will split into pairs, get 15 videos, find 3 scholarly articles that suggests how they can code for race, gender and or digital video/YouTube and then we will present all we learned. From the hive mind we will come up with 10 codes to then re-code all the videos with the same variables. Each of my 3 sections will have a different set of 10. It’s going to be amazing.

Yesterday I made a connection between the first viral video Numa Numa by Gary Broulsma in Jersey in Dec 2004 dancing in his bedroom to the Numa Numa song (aka Dragostea din tei by Ozone) which appeared on a website called Newgrounds.com. Until 2012 with PSY’s Gangnam Style is was the 2nd most watched viral video of all time with over 7 million views. Since then it sits behind Wrecking Ball by Miley Cyrus (2013) and just ahead of Thrift Shop by Macklemore and Ryan Lewis (2012). (Visit the most-watched YouTube videos list updated regularly on Wikipedia You can look at past changes as a subscriber there, too).

YouTube the domain was registered Feb 14th, 2005— 10 years ago — and it’s first video launched April 23, 2005. In only 10 years it’s become the 2nd most popular search engine on the Internet, the most public archive of user-generated and professional videos, and the source of revenue for both old legacy video and hundreds of everyday people who earn six figures from making videos online.

“YouTube fizzled in an early version, [Jawed] Karim [one of three founders] says: A dating site called Tune In Hook Up drew little interest. The founders later developed the current site, now broadcasting 100 million short videos daily on myriad subjects.” (Hopkins, USA Today, 11 Oct 2006).

The dating site initially offered $100 through Craigslist to attractive girls who posted ten or more videos but the ad ploy failed. Reportedly they didn’t get a single reply (Gannes 2006 in Burgess and Green 2009, 2).

A Select History of Viral Video Memes

Yesterday in class I mentioned that it’s not that easy to make a viral video on YouTube anymore. I added that the concept of viral videos–which students seemed to be unable to name in the academic ecology of the classroom; I’d asked them what they call a video that lots of people follow–came from the notion of memes by Richard Dawkins and that some argue that memes mirror the behavior of viruses and/or genes. To borrow from Yiddish, there is always a lot of michigas or craziness around the discourse of genes, women and black people in the US and the West. So you can imagine what happens to black girls historically and stereotypically. More about that another time.

The first viral video on YouTube uploaded on August 24, 2005 was the “Hey Clip” by Tasha and Dishka aka Lital Mizel and Adi Fremerman of Ramlee or “Ramla, city in Israel, on the coastal plain southeast of Tel Aviv-Yafo. Ramla is the only city founded by the Arabs in Palestine.” (Encyclopedia Brittanica). By 2006 it had 13 million views. Both Gary Broulsma and Tasha and Dishka recorded themselves with a webcam from their bedrooms and lip synched on camera, Gary used a shoot and upload approach flirting with the camera dancing in his bedroom desk chair while the Ramlee women, both 22 y/o, used significant video editing to stage their own music video for a boyfriend of one of the girls. THe former was set to the Numa Numa song which is from Moldova. The Hey Clip was danced to “Hey” by the Boston rock band The Pixies which inspired the alt rock boom of the 1990s according to Wikipedia (got research to do here but its a start).

Hidden in the shadows of these videos black girls were uploading dance videos from their own bedrooms with their desktop webcams and mobile phones as early as 2006 on YouTube if not earlier. 2005 the year YouTube launched was also the year of the costliest natural disaster and one of the 5 most deadliest in the history of the U.S. Hurricane Katrina left its devastation in New Orleans and along the Gulf Coast where millions were left homeless and 800,000 New Orleaneans were displaced to all points throughout the nation. http://earlywarn.blogspot.com/2013/01/distribution-of-katrina-refugees.html

map shows the dispersion of the 800,000 refugees from Louisiana that fled as a result of the 2005 Hurricane Katrina disaster measured by FEMA

map shows the dispersion of the 800,000 refugees from Louisiana that fled as a result of the 2005 Hurricane Katrina disaster measured by FEMA

The youth of the Dirty South rap scene known as Bounce in NOLA lost everything –shelter and the sonic force of their records, DJs and sound systems but not the soul of their dance and rap. YouTube’s availability helped them connect while apart.

So when black girls started uploading videos a two way transference of culture began with digital video that was not possible to the degree it became with the very features that made YouTube a huge innovation in social media. It’s ability to allow ordinary users not only to broadcast themselves but to easily share and comment on each others’ audio-visual content.

Just as the intersections of race and gender affect access jobs and wealth and who gets on commercial TV and radio–traditional old media–these aspects of identity and power also live in the YouTube community but we have not learned to distinguish as easily or critically as we have been educated to do with the old mass media because of the asynchronous nature of new media — available anywhere, anytime by over a billion unique visitors a month. The sheer volume is hard to grasp and analyze ordinarily.

Flirting vs. Twerking:
Screening Difference Differently

People read Gary Broulsma and the Hey Clip in hindsight as cute and playful while videos of black girls twerking then and now are viewed very differently even among middle class blacks. A student sent me the meme at the top of this blog post last week. I’d seen before. Found it about a year ago in my research. She uploaded this version to her Instagram timeline. It reads “HOW TO TWERK” and after a line break below it reads “STEP 1: Reconsider.”

Why aren’t adolescent/teen black girls viewed as playfully flirting when broadcasting with the webcam? Some answers to this seem obvious. The culture of personal vlogging on YouTube usually involves face-to-face work, the deep and loose ambient intimacy of talking to strangers about the most personal things in one’s private life from the bedroom. Black girls are butt to face and their voices are lost in the translation of their expressive culture to audiences of people who do not know from where or from whom twerking emanated and how in the ambient ecosystem of YouTube.

You cannot see their intentions nor the pathway from them to Miley Cyrus’s Facebook upload in February of 2013 that led her to be considered for person of the year. YOU–Yes, You was Time Magazine’s person of the year in 2005 with the launch of various social networking sites that allowed you, the user, to shift from audience to broadcasting yourself, uploading and sharing content you produced for the world without any mediation…or so it seemed. You could freely traffic in getting views. The cultural institution of YouTube, YouTube itself and entities like VEVO, are not distributing this content for free even if adolescent youth and other produsers think so. They sell us produsers to advertisers. The ads are not the products–as Joshua Meyrowitz writes in his book No Sense of Place: The Impact of Electronic Media on Social Behavior (1985)–we are the products. YouTube sells not only our eyes to advertisers but we advertise the products for both YouTube and its advertisers and distributors like VEVO.

9 out 10 viral videos are made today according to WSJ by professional content creators rather than users like Gary Broulsma or Lital and Adi in the mid 2000s. And the most watched videos on YouTube are music videos. 9 out of 10 are VEVO videos. The exceptions are the novelty hits of the original CBMF (Charlie Bit My Finger) video and the Gummy Bear Song and  PSY’s Gangnam Style (which left Justin Bieber’s “Baby” in the dust, produced for a professional Korean recording artist), all of which are not distributed by VEVO.

These are my questions to my students today as we explore the full scope of human diversity by studying both people on YouTube and structures of power within the YouTube community and ecology.

  • How do black girls fit into the full scope of human diversity on YouTube?
  • How does the intersection of race and gender affect our perceptions of Gary, Lital and Adi, and the nameless but seemingly known black girls who twerk on YouTube and other digital video sharing sites?
  • How do we learn to apply the knowledge you are newly acquiring about fieldwork and ethnography to learning how people learn to see race and gender on YouTube and how they see twerking and/or black girls who broadcast while they twerk?
  • Are there differences when Miley Cyrus or Iggy Azalea twerks versus Nicky Minaj, Beyoncé or Rihanna? What factors could we code to map differences even if you think they might not be there? How to we objectively check without qualitative content analysis and scholarly research about race, gender and YouTube not to mention adolescent and teen black girls?
  • How do we learn to understand twerking and YouTube from a global scope, starting with the people and communities on YouTube (and beyond), and how do we study both the people and the structures of power within YouTube to better understand how all humans are interconnected?

That’s our semester’s mission. See my previous post on privacy for a discussion of the 8 yr old video I found late last week that I introduced in class this week. You need to 13 and up to officially register as a subscriber on YouTube. One black male student in my 2nd class urged us to consider that the title of that video suggests that it is not Wame’s video at all. Perhaps another example of the digital sex-trafficking of minor black girls on YouTube.

Issues about segregation keep surfacing in my mind which is why the “back door” is used in the title. Whites only entrances and segregation of public accommodations seems so far away from user-generated spaces and free participatory media publics. But YouTube is not as different from offline space as we think when it comes to race, gender and power differences.

♥ Watch Your Back! Stop Messing Around with Your Assets, Love!

 ♡ ♥ A Valentine Weekend Post ♥ ♡

Social media is so perfectly designed to manipulate our desire for approval….[It is] a bid for the attention of strangers — … hoping to amuse people she couldn’t see. — Jon Ronson, NYT, Feb 12, 2015

If we’re going to be watched, judged and constantly commented on? We’ll choose just what that is, thanks very much. – Daisy Buchanan, “Anti-Selfie Day,” The Telegraph, Feb 14, 2015

Feminism is worthless without intersectionality and inclusion

One tweet. Just one off-handed tweet that was read at the intersection of whiteness, AIDS and colliding contexts of meaning (i.e., context collapse) cost a young PR director her job. It happened while Justine Sacco was “flying while white” from the United States to South Africa–the land where she was actually born. It took one tweet to have career to fall from sky of privilege. The NYT article about it is a must read for anyone interested in learning from social media blunders including literally-read tweets and the role of public shaming at the hands of your own self-generated digital content today.

My interest in the piece concerns digital self-presentation and the costs of such content. It speaks to two concerns that I’ll sum up in 140 characters (or less).

Number 1:  to the consequences of social media costs more than money and can last a lifetime. Wake up! Stop giving away your assets.

I witness indifference among black girls who broadcast while they twerk. What I notice is their indifference to their own digital ‘net worth — their social capital or assets. Not only what they could make from their content but the consequences of what others see or think about their content that may not matter now but may cost them later. What concerns me is their ecological fitness in a patriarchal, white supremacist, and capitalist world that was not and is not designed for their gain or growth and development. The impact that twerking videos may have on their future net worth — their monetary assets after debts owed — also concerns me. Both your digital and future net worth involve your online reputation now.

The music media of television and radio got us first. We’ve been hoodwinked into believing the struggle is and has been over being consumers of media.  Joshua Meyrowitz corrects this thinking in his book No Sense of Place: The Impact of Electronic Media on Social Behavior (1985). We were not consuming TV, we were being consumed by it (to paraphrase a powerful expression from a young black woman at a conference I attended on gender, sexuality and hip-hop). We actually were and still are the products of media. Social media platforms sell us to advertisers. That is how the business model of media has always worked. So, even as black girls create their own content, they are being sold to media companies by the eyefull including rap artists like Wacka Flocka Flame, Juicy J and K-Stylis who create twerk songs by the dozen to advertise their “art”. We are all being bought and sold on Facebook and on YouTube to the highest advertising bidders which is … Facebook and YouTube along with VEVO and Amazon and many others.  This is the media ecology of online living. So the issue of your reputation comes second to what advertisers are selling on the back of your videos, tweets, likes and updates. If you lose your job, they still make it rain no matter what.

This is why the study of black girls twerking on YouTube can be insightful and go well beyond being about us vs. them. If a young white woman heading up PR at a firm can lose her job and threaten her future reputation from one off-handed and indiscriminate tweet, what do you think is the cost for you? Studying twerking YouTube videos, videos that will persist for years and years to come for black girls and others of any class or background has a lot to offer in thinking about digital reputations online and off.

Number 2: On social media, your assets can be your best friend and your worst enemy. Protect your future ‘net worth now! Beware 

The misogynoir — the anti-black sexism (as well as the anti-female racism) faced by black women in social media reflect forms of structural inequalities that young girls of color, esp. black girls, on YouTube may learn way too late not unlike Justine Sacco. Dare I say that “the stakes are highest for those who are darkest” in any visual social media on the Internet. They are highest for those who use their bodies to tell stories that strangers (even if black and female) may not be able to decode from your point of view.

Strangers — both people you’ve never met and those you call friends that you only know online–simply cannot decipher others’ behaviors, esp. adolescent play or the messing around that black girls who make twerking videos are doing just like other kids playing around with video production and content creation on YouTube. Black girls generally shoot and upload their twerking videos so their motives — their cultural as well as their technical intentions in making videos — are not apparent. If they were using filters and screen caps or adding verbal commentary to accompany their twerking, the context might be more apparent and more significant to strangers. Friends they know in real life tend to get it. But the issue of what advertisers and media figures get is a whole ‘nother conversation.

Kstylis_Twerk_Music-back-large

Most of us cannot read between the lines of twerking videos, or between the “bottomlines.” This is even more complicated when watching a black teen twerk or bounce her ass to songs like “Trampoline Booty” or “Kangaroo Booty” or even “Booty Hopscotch“–all popular songs by Memphis artist Kstylis.  His songs dominate the dataset of 1000 videos I have collected.

On Cognitive Assets: “The Booty Don’t Lie” (So Saith Monae)

Last summer while conducting this research, I suggested to a white male student that he allow himself to see these young girls are merely having fun online, messing around. He quipped, “I don’t see emotion in an ass!”

This student, in my view, was not trying to be funny or glib. This was not his modus operandi. In class he always demonstrated a slightly older, more mature mindset. He was open but he was also stuck.He couldn’t, at first glance, see past what he imagined was nothing more than sexual, nothing more than (and this is my take not his) “asking for it”; enticing the wrong kind of male attention; all he could see is the notion of soliciting sex with that ass, to be blunt. (Again, this is my take on his reaction, not his).

This is why I have been exploring what I call the “cognitive justice” aspects of digital media studies and media ecology. The part of the brain that is threatened by seeing things different than what we already know–the amygdala that does no critical thinking but does pull patterns from your past for usefulness in what it perceives is happening now —  is alive and well when we confront implicit biases of race and sex. That part of our brain keeps us thinking we are safe–safe knowing that “those” people are get short-shrifted because they are deserve it. Our mind is being confronted with a truth that is difficult to set free. That day that student was cognitively stuck by my suggestion that black girls were just playing. Yet, that moment of cognitive distortion eventually did set him free.  He became one of the best interpreters of the video micro-culture of adolescent black girls twerking in the entire class last summer.  He also did some of the best ethnographic vlogging, too.

We must teach ourselves and teach girls that their cognitive assets come first! That don’t mean you can’t make twerking videos anymore. But it we could see more geeking out in those videos, learning techniques that give you social and cultural capital as a content creator, the conversations which switch from your ass to your real assets.

Just Messing Around on YouTube

Sharing images of oneself is lingua franca for online adolescent and teen girls. It is shaped by hegemonic masculinity and femininity. When we consider issues at the intersection of race, gender and age, we who are older KNOW that some will pay a higher cost for the digital presence and views of their body than others. Reputation politics are not equal. AND the long-term consequences of one’s digital reputation and how others perceive you can lead to future shaming. Your digital footprint (the images you leave on line) as well as your digital shadows (the traces that others leave behind associated with you or your imags) can give new meaning to the expression “Your first impression may be your last” or “First impressions are the most lasting.”  These footprints and shadows can lay dormant for years and then surface during your adulthood when you least expect it 3, 15, or 30 years from now.

Why make life any harder for yourself in the future? Managing one’s future reputation is a hard lesson to learn at a young age. It is  perhaps even more difficult to teach adolescents and teens (without the experience of a significant failure or loss. The adolescent brain and its cognitive resources are operating on impulse and emotion as it begins to prune what it really needs to survive in life and online. Adolescents use social media they way I used to use a mirror. The difference is that black girls as well as their male and female counterparts on YouTube are trying to find themselves through social media, through a networked public of people they do not know in real life, they only know online, and alongside a tiny micro-public of people they actually know both off- and online.  The former trump the latter in the long run.

Watch Your Back: What Happens on YouTube, Stays …

Twerking to Nice and Slow UsherThose of us who are older face the same trouble. We are all must learn that online spaces are not our friends. We all must learn what it means to create a single identity that occupies space online and off, across time and space, between jobs and on-the-job, and find ways to create safe play spaces that do not diminish the marketplace reputation we must begin to build at a much younger age and one that last throughout our lifetime.

Let me tell you. I, of all people, have had my share of public humiliation via social media. I know first-hand regret from my own radical transparency. It matters now that I am noticing just how naive and arrogant I was during my work-life until about 3 years ago. I am still learning.  Your digital reputation requires a new kind of digital literacy for black girls and women that is about much more than what platform you are on and know how to use. We have not begun to fully take into account what our digital ‘net worth means in a racialized, sexualized patriarchal world. It’s about more than shaming we often discuss around respectability politics. It’s bigger than #BlackTwitter!

#FCKH8 – A Bad Word for a Good Cause #NSFW #girlhood

“People know what they do; frequently they know why they do what they do; but what they don’t know is what what they do does.”
Michel Foucault, Madness and Civilization: A History of Insanity in the Age of Reason

START AT MAD, TAKE ACTION

You may not care for this but I have to say, I LOVED IT!!! The bleeps in advertising and media don’t stop the hate or the violence and they ain’t filling no ones #swearjar. So let’s get real!

NOTE: The comment about twerking at 1:15″

Only critique I have of this is that there should be MORE black and brown women represented here. Little white princesses cussing is one thing. But perhaps our empathy meter goes WAY DOWN when people of color quotient goes WAY UP. #blacklivesmatter

This is from the Centers for Disease Control (including intimate partner violence):

Dating violence is widespread with serious long-term and short-term effects. Many teens do not report it because they are afraid to tell friends and family. A 2011 CDC nationwide survey(http://www.cdc.gov/violenceprevention/pub/nisvspubs.html) found that 23% of females and 14% of males who ever experienced rape, physical violence, or stalking by an intimate partner, first experienced some form of partner violence between 11 and 17 years of age.   A 2013 survey found approximately 10% of high school students reported physical victimization and 10% reported sexual victimization from a dating partner in the 12 months before they were surveyed.

Need more facts to get agitated into action? Here’s recent data from 2014:

Where the relationship could be determined, 94 percent of black females killed by males knew their killers. Nearly 15 times as many black females were murdered by a male they knew than were killed by male strangers. http://www.vpc.org/press/1309dv2.htm

And…

 A recent report by the The Violence Policy Center (VPC) in Washington, D.C. found that black women are about three times more likely to die at the hands of a current or ex-partner than members of other racial backgrounds.

VPC, a national organization working to end gun deaths, reported that 94 percent of the black women killed knew their killers. More than half were killed by gunfire. And 64 percent of black victims who knew their offenders were wives, ex-wives or girlfriends of the killers. http://thegrio.com/2013/10/20/domestic-violence-awareness-month-black-women-homocide-intimate-partner-violence/ 

Girls and women should cuss some over this ish!!

YouTube Creator: Shake it Baby (No Music, No Twerking)

Creativity is knowing how to hide your sources”
Albert Einstein

banksy_quote1“Don’t be satisfied with stories, how things have gone with others. Unfold your own myth.”
Rumi, The Essential Rumi

I learn so much more from creating content than writing about it some days. Action not reaction. Production not consumption. But analysis make my creative vision sharper.

About to start writing a book about all this work. The name will likely be

Digital Seduction: Black Girls, Twerking and the #Bottomlines of their ‘Net Worth on YouTube

Here’s a new version of the video my students and I produced last summer. I monetized my YouTube channel causing the initial version to be disqualified. Why? The student who did the production thought it was great idea–I did too as well as did the other students–to set the video to Lil Wayne’s “Make it Rain”. But the music politics of copyright got us.  As Banksky reminds us we are forbidden to touch the advertisers and marketers of our pop culture, while that touch every aspect of our lives it seems. No twerking without music. No music without girls dancing. But who’s making top dollar on making it rain? Not black girls or women. #misogynoir #mileygate

Black Girls’ ‘Net Worth: Owning Their Own Creativity and Content

There is so much to be said, I don’t always know where to begin. but begin I will! And hopefully I won’t drive my students crazy in the process. This ish is complicated!

Here’s the new version with music by a commercial artist but this time a woman. I played with the pitch and the bpm. Maybe it will get past the bots. Tell me if you recognize the artist, if the beat works, and if the content sings!

#DayOfTheGirl 2014

#dayofthegirl
October 11, 2014

All I want is an education, and I am afraid of no one.
Malala Yousafzai

How rare is it for twerking to be discussed…or actually anything involving what Black [girls] do, think, say, write, create, believe or are…without bigotry, and sloppy, one-dimensional bigoted ideas as the basis of the discussion or the “critique?”  Gradient Lair

quvenzhané-wallis-at-event-of-tarâmul-visurilor-(2012)

In English and Portuguese. For Español, click here.


For the youngest recipient of the Nobel Peace Prize, Malala. Congratulations!!

For black girls/women who twerk and those who don’t! Back that thing up but make sure you own your content fully! #MissKimari, #GetItIndy, and all the nameless teen and adolescent girls who don’t get a fair shake for their exploration of their self-identity on YouTube.

For breaking the silence of girls of color in NYC today!! Join us for the Town Hall at Columbia sponsored by Girls for Gender Equity, Inc. The event will be moderated by Columbia Law School Prof. Kimberlé Crenshaw will be moderating the event.

She defined “intersectionality” for us:

The need to split one’s political energies between two sometimes opposing groups is a dimension of intersectional disempowerment that men of color and white women seldom confront. Indeed, their specific raced and gendered experiences, although intersectional, often define as well as confine the interests of the entire group. For example, racism as experienced by people of color who are of a particular gender – male – tends to determine the parameters of antiracist strategies, just as sexism as experienced by women who are of a particular race – white – tends to ground the women’s movements.

The problem is not simply that both discourses fail women [and girls] of color by not acknowledging the “additional” issue of race of patriarchy but, rather, that the discourses are often inadequate even to the discrete tasks of articulating the full dimensions of racism and sexism.

Because women of color experience racism in ways not always the same as those experienced by men of color and sexism in ways not always parallel to experiences of white women, antiracism and feminism are limited, even on their own terms.  ~ Kimberlé Crenshaw [quoted from the brilliant blog Gradient Lair. Please subscribe to Gradient Lair!!]

 

“Half the story has never been told.”
To Toni Blackman and her #rhymelikeagirl mission!!

RIP #LeftEye

#Freedom the rap version

“How Can I Have 1.9 Million Followers and Feel…This Alone?”

It is difficult to get a man to understand something, when his salary depends on his not understanding it. – Upton Sinclair

The intrinsic troublesome and uncertain quality of situations lies in the fact that they hold outcomes in suspense; they move to evil or to good fortune. The natural tendency of man is to do something at once ; there is impatience with suspense, and lust for immediate action.      – John Dewey,  “The Quest for Uncertainty” (1929)

Assata Shakur

The Lust and The Salary It May Depend On

A fellow black feminist scholar pointed this video of by a so-called professional twerker who appears to be “white,” and claims to the the “most famous booty shaker.” Why? Because she earns 6-figures making videos on Vine. When non-black women make this symbolic move and earn capital, I wonder if they ever consider that there are ethics involved in how their moves will impact those who came before them. It’s never necessary if those who came before are black and female.

While I am expanding my research to include videos by non-black teens and adolescents, I’ve chosen to limit my study to YouTube though I’d surely would have as much to figure out and analyze if I expanded the data set to video from WorldStarHipHop, Instagram and Vine. I want to thanksto Qiana Curtis for bringing this video/short film on the professional twerker to my attention on FB.

The line that strikes me most in the 4-minute short film I used as the title of the post. Does one have to make 6-figures to learn that money can’t buy you love or eliminate the animosities of race? Jessica says as her voice starts to crack as if performing on cue for the camera, “How can I have 1 point …. nine million followers and feel…this alone?” Generation Like meets the chicken that always comes home to roost in the old and new attention economy of the entertainment business.  (Check out the PBS documentary of the same name if you haven’t already. What are Teens Doing Online?).

 

This copy about the short film appeared below the original FB post:

Twerking 9-5: ‘Vine’s Most Famous Booty Shaker’ earns 6 figures

Jessica Vanessa is a professional twerker, who’s making big bucks by shaking her booty…in fact, she makes a 6-figure sum by shimmying her bum!

22-year-old social media superstar Jessica captivates audiences from around the world with her hypnotic assets. The former teaching assistant is now paid by companies to mention their products to her 2m online followers, who tune in to watch her twerk, jerk and crack jokes in comedy short videos on Vine.

Jessica now makes more money from a six-second Vine vid than she did working for four months at the nursery. It seems her bottom is taking her to the top!

Barcroft TV bring you a new short film every weekday – from the fascinating to the funny – plus two amazing full-length television shows every week.

#Twerking #Twerk #JessicaVanessa #JessiVanessa #Booty #Bum #Squats #Fitness #Dancing #Buns #VOTD #Video

Can Twerking Be Your Profession?

I don’t study adult twerkers and while Jessica Vanessa calls herself a “professional twerker” some critics/haters might consider the moniker an oxymoron. There are those who will liken it to “sex work” though there is no sexual touch or intercourse involved. The visual economy of twerking flips is like a free “peep show” that lures advertisers to solicit Vanessa’s “assets” to sell products.

In American culture and society associating earning money with having a profession is a common practice. If I earned a living off of making music, I too would call myself a professional. Google defines the term as:

pro·fes·sion
prəˈfeSHən/
noun
  1. a paid occupation, especially one that involves prolonged training and a formal qualification.
    “his chosen profession of teaching”
    synonyms: career, occupation, calling, vocation, métier, line (of work), walk of life,job, business, trade, craft;

    informalracket
    “his chosen profession of teaching”
  2. an open but often false declaration or claim.
    “a profession of allegiance”
    synonyms: declaration, affirmation, statement, announcement, proclamation,assertion, avowal, vow, claim, protestation;

    formalaverment
    “a profession of allegiance”

 

The Oxford English Dictionary, a definitive and professional arbiter of definitions in the English language, defines “profession” as:

A paid occupation, especially one that involves prolonged training and a formal qualification:
his chosen profession of teachinga lawyer by profession

This definition gets complicated when it comes to mixing work with anything sexual…outside of hollywood or any industrialized complex of music, TV or film. Then your profession is questioned….rappers, DJs and dancers esp. from hip-hop included.

For me, the question keeps coming back to who profits from the social or economic capital of the cultural performance known as twerking? A cultural practice that began with black dance behaviors outside the marketplace dating back to New Orleans in the late 1980s and linked culturally throughout the African and Afro-Latin and Caribbean diasporas for decades if not a century.

The fact that race is never mentioned in the short film seems curious to me. The following viral meme from 2012 suggests that race was attributed to the before Miley Cyrus took it to the top of Google searches. But such practices in dance and music have always been extracted from the rich bottom of black creativity in our culture for centuries. Erasing the contestation is troublesome but such practices go beyond the hood.

Meme - So this is what Negro Girls Do

Questioning Who Profits

I was chatting with Hannah Giorgis after inviting her to speak to my students yesterday and we both dwell in and pondered a few related questions. Most of the ideas of these questions I attribute to Hannah. I embellished on them. She’d probably say my previous blog post on who profits from the counterfeit culture of stereotypes about black girls inspired some of these ideas:

  1. How are people who do not identify, who are not socialized or perceived to be, black girls affected by black girlhood? Do other girls or transgender folk get to explore sexuality through its prism or as a way into and out of popular adolescent/ youth culture?
  2. What does it mean to put symbolic elements of black girlhood upon yourself (without the symbolic codes of skin color and its incumbent stigmatization)?
  3. What does it mean to adopt (as well as adapt to) “black femaleness” and at any moment back away from it, return it, shed it when no longer value-able?
  4. What does it mean to have black girlhood imposed upon you because you look the part because of skin color even though you didn’t necessarily sign up for the part (Cue music: “Mama’s always on stage“)?
  5. Can these tensions be in conversation with one another in our contemporary discourse or debates or must we always take sides (black or white, booty or not)? (Cue music: Which side are you on? #michaelbrown #ferguson)
  6. Ultimately, who is profiting from black girls twerking on YouTube (way back in its beginnings in 2006) as a performance?A performance that can “make it rain” in 6 figures for some and not others (particularly not adolescent/teen black girls themselves)?

The questions need to be lived with before we simply jump off on some conclusion or result. There’s research and study to do first. I’ll leave readers with this. Some  commentary about a bell hooks talk at the New School earlier this week. In a piece called “bell hooks Was Bored by ‘Anaconda'” featured in The Cut, writer Kat Steoffel wrote:

According to hooks, reducing female sexuality to “the pussy” raised questions about “who possesses and who has rights in the female body.”

the booty is a more visible, PG-13 stand-in for female sexuality, easier to represent (and sell) in pop culture, but freighted with more racial connotations.  A booty-centric vision of female sexuality, hooks explained, asks, “who has access to the female body?”

Broadcasting while your twerk has consequences and differential consequences for non-blacks than for black girls themselves. There’s a lot to unravel before or while shaking your butt in the webcam.

My First Vlog: Upping My Content #bottomlines

The more legal and material hindrances women have broken through, the more strictly and heavily and cruelly images of female beauty have come to weigh upon us…After years of much struggle and little recognition, many older women feel burned out; after years of taking its light for granted [feminist progress], many younger women show little interest in touching new fire to the torch.                           – Naomi Wolf, US writer, The Beauty Myth (1991).

Quotes: On Media’s Junk-in-the-Trunk

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.”

Tomi-Ann Roberts, On the Sexualization of Girls

YouTube Nation on #LikeaGirl & SmoothieFreak on Nicky Minaj Cups

In the last thirty years … there has been a remarkable change in the image and roles of children. Childhood as a protected and sheltered period of life has all but disappeared. Children today seems less “childlike.” Children speak more like adults, dress more like adults, and behave more like adults than they used to. In fact, the reverse is also true.

There are indications that many adults who have come of age within the last twenty years continue to speak, dress, and act much like overgrown children. Certainly, all children and adults do not and cannot behave exactly alike, but there are many more similarities in behavior than in the past. The traditional dividing lines are gone.

Joshua Meyrowitz (Author of No Sense of Place)   childhood | adulthood/adult development


YouTube Nation host Jacob Soboroff is a TEDster (TEDActive) and I’m proud to say he’s a former student of mine from NYU who took a jazz course with me that he told me changed his point of view about life.

Jacob is political and an improvisor in life. He and I reconnected about 18 months ago while he was running HuffPost Live. Now he’s featured as a host for YouTubeNation and I’ll be posting those videos here because it connects with my research on black girls who twerk on YouTube. Studying the YouTube community is essential to my work.

In the video above he talks about the viral phenomenon of my previous post about the Always #LikeaGirl Campaign by documentary filmmaker Lauren Greenfield that asked different demographic groups of girls and a few guys of varying ages to “run like a girl” and the cognitive bias of gender emerged very powerfully among them all.

Doin Nicky Minaj to the game-song Cups

The YouTube Nation review video also features black girl (ok woman) blogger Akilah Hughes better known as smoothiefreak on YouTube. Check out her video playing the cups game to the original twerk queen of pop rap Nicky Minaj’s lyricsBlack girls got game, baby! Also check out her YouTube channel and subscribe!

 

Learn how to make your own gifs on Jacob’s site this week.  Jacob also appears on TakePartLive and yesterday they had a great convo asking if America is becoming more racist than ever following a vote on Capital Hill regarding the Civil Rights Voting Act. The research I am studying with my summer anthro students suggest the answer is insidiously yes. More on that soon!