Me when its 1 day after Halloween and the capitalists are already blasting the christmas sale commercials

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Me when its 1 day after Halloween and the capitalists are already blasting the christmas sale commercials
This past week, the blockbuster movie Barbie was released in theaters, breaking the opening weekend record for 2023 and the first-weekend re
article: The movie itself is a commentary on patriarchy and the effects it has on women and femme-presenting people in society. In âBarbie Land,â the Barbies run everything. Thereâs a President Barbie, a Doctor Barbie, a Pulitzer Prize Winning Barbie, and more â all Barbies that have actually been created and sold. The Barbies represented multiple identities as well, with multiple Black characters, Asian characters, characters with disabilities and various body types, but not one Native Barbie was in the movie.
Despite the lack of Indigenous representation, the movie didnât stray away from making an off-hand one-liner about the genocide of Native people. Mid-way through the movie Ken (Ryan Gosling) comes back from the âreal worldâ and introduces patriarchy to the Barbies, disrupting their harmonious Barbie Land. America Ferraraâs character, Gloria from the human world, compares Barbieâs lack of immunity to patriarchy to Native people and the introduction of smallpox.
Although the movie included no Indigenous representation, this does not mean that there are no Native Barbies released by Mattel, the dollâs manufacturing company. Letâs dive into the history of the Native American Barbie.
The first Native Barbie was E**imo Barbie, using a derogatory slur for the Indigenous people who reside in Alaska and the Arctic regions, released in 1981 as part of the Dolls of the World International Series. She stood alone for over a decade until âFirst Edition Native American Barbieâ was released in 1993 as part of the companyâs âDolls of the Worldâ Collection. She was dressed in a white âbuckskinâ top and skirt with white fringe and adorned with long black hair and tanned skin.
Multiple Native Barbies have been released since then, including second, third and fourth editions of the original and a Barbie line titled the âNative Spirit Collection.â The first Barbie in that collection was Spirit of the Earth Barbie. There is even a Barbie at the Smithsonian, the Northwest Coast Barbie, released in 2000.
The dolls are always accompanied by an introduction of who they are and an explanation of their clothing. Third Edition Native American Barbie (1994) is described like this:
âMy dancing outfit is an updated version of a tribal princess costume. Itâs a mix of traditional style with the latest colors and accessories of today! Iâll be pretty in my pink tunic and skirt with geometric patterns, white fringe, and ribbon trim. My moccasins, beaded necklace, turquoise earrings, and ring complete my modern-day powwow look!â
The Native American Barbies are described as âprincesses,â fueling the âIndian Princessâ stereotype that we see every year during Halloween. It reduces Indigenous womenâs experience to that of a costume, effectively eliminating the spiritual, cultural, and traditional importance of regalia and the sacred nature of what we wear and why.
Barbie herself is a product of patriarchy and colonization. Barbie movie explores the sad reality of women in a patriarchal society, and the movie pulls heartstrings. It shared the experience of growing up as a woman, the experience of constantly being told what to do, what to look like, what not to do, what not to wear, and overall just living a life policed and dominated by men.
As Indigenous women, we have a unique relationship with patriarchy and colonization, as the two go hand in hand. A 2016 study by the National Institute of Justice (NIJ) found that more than four in five American Indian and Alaska Native women have experienced violence in their lifetime, including 56.1 percent who have experienced sexual violenceâtrauma that has been ongoing since colonization.
The male gaze created Barbie, and the colonized gaze continues to misrepresent the Indigenous experience in both the product line and film inspired by it.
While doing a successful job of portraying the general experience of women under patriarchy, the film fails to include the intricate and unique experience of Indigenous women within the patriarchyâand under the colonized gaze of women and men alike.
Without this, the story is incomplete.
i think that every child should have unrestricted access to thick blackberry brambles or some other delicious fruit that grows encased in a painful fortress. i think wading through thorns to reach the cluster of shining ripe berries you spied through a gap between the tangled vines teaches you something important. not sure what though
i just know no fruit has ever tasted as sweet as the ones i ate while bleeding under the blistering summer sun
@crunch-barr do u know what ur tags r doing to me rn. this is the epitome of love
âHow many Sundays â how many hundreds of Sundays like this â lay ahead of me? âQuiet, peaceful and lonely,â I said aloud to myself.
â Norwegian Wood (Murakami, 1987)
something something the poetry of science etc
Fun fact of the day: There is no actual historical proof that women were persecuted for and convicted of witchcraft more than men were. Especially when taking different regions around the world into consideration. By the way, did you know that witch hunts were not solely a European thing.
It varied by region/culture!
It is actually true that English witch hunts (and by extension American witch hunts in English colonies) victimized women more than men. Men were still accused of witchcraft, but accused men tended to be marginalized in other ways, especially along racial or religious lines.
In other parts of Western Europe, men and women were accused in about equal numbers iirc. What I find super fascinating is that in Slavic countries, men were actually MORE LIKELY to be accused of witchcraft than women. (This is likely connected to homophobia, as Old Slavic words for "witch" are still used as slurs for queer men in Poland.)
West African witch hunts seem to be a product of indigenous superstitions mixing with Christian beliefs brought by colonizers. I don't feel qualified to talk about this at length, but I've had some really interesting conversations with practitioners of ATR practitioners about what "witch" means in an African context. From what I understand witches are more explicitly supernatural creatures as opposed to humans who made a pact with a devil, at least in Yoruba and Dahomey folklore, which is what I'm most familiar with.
I also think it's very important for American and European people who choose to identify as witches to be mindful of the fact that witch hunting is an ongoing issue in several parts of Africa, and that in many places it is mainly children who are killed as a result. I think we need to remember that, especially in conversations with Black magic practitioners who choose not to call what they do witchcraft.
minos was such a pussy. if my wife gave birth to an epic minotaur baby i wouldn't have locked him in a labyrinth. i would have taken him to the mcdonalds play place (athens) every day and let him eat as many stray mcnuggets (athenians) off the floor as he wanted. i love you hungry son
(pulling a painted vase out of my wallet) and this is my youngest at his first nose ring fitting. isn't he handsome
I was at the coffeeshop in the village and someone asked me how my llamas are doing, and a woman overheard and told me that when she was a kid, her parents used to have a couple of llamas in their sheep farm, and every single sheep in their flock imprinted on one of the two llamas. Each sheep chose the best most charismatic llama according to mysterious sheep criteria, and never wavered in their ovine loyalty. Each of the two llamas was worshiped by a small sub-flock of devoted sheep who followed him everywhere like Jesusâs apostles and only left their field for transhumance when led by âtheirâ llama. The funniest thing is the way this woman overheard the word âllamaâ and immediately came to sit next to me to tell me this, like she had waited since childhood to share her bewilderment about the two religious congregations of sheep led by rival llama prophets in her family farm.
Iâd have trouble keeping that in myself.
i love how 100k of us feel the same need to tell everyone that she felt
if you guys thought you had a weird middle school experience my whole grade was convinced I was an actual literal werewolf for 3 years to the point where people were afraid of me so come 8th grade the popular girl had a huge Halloween party on her farm that everyone went to that just happened to coincide with the full moon so I staged a whole elaborate âtransformationâ at the end of the night and scared the shit out of all of them. I donât think Iâll ever top that
the prisoner of azkaban had just come out. we were a bunch of bored idiot kids in the boonies. everyone thought they could identify a werewolf and I just happened to have illnesses that often took me out of school around the time of the full moon every month. it didnât help that I had been the âwolf kidâ since elementary. and Iâm not saying I didnât play into it when I found out the rumor â teen wolf (1985) was one of my favorite movies so of course I wanted to pretend I was living it.
but this went on for years. I had kids showing up behind my house on the full moon hoping to catch me changing. people were afraid to invite me to sleepovers. so when I finally got invited to a party, on that full moon no less, I went all out. I waited for the moon to rise. I hid a costume werewolf head and clawed gloves in the woods, snuck out there mid-party while 30-something kids were gathered around a bonfire, changed, ripped my clothes and started howling from the trees. some brave souls started to investigate and thatâs when I started to chase them. pandemonium broke out. and oh, did I have the time of my life, because I hated most of these kids. revenge of the nerds, and all that. theyâd teased me for years for things I couldnât help like being sickly or having too much hair on my body.
I made my getaway with a friend at the end, and left the rest to wonder. most of them realized the prank and later laughed it off with me. but there was one kid who, senior year of high school, admitted I intimidated him because he still believed I was a werewolf. I put my arm around his shoulder, told him, âBetween you and me, I am,â and gave him a wink. even after graduation, that guy looked at me like I would eat him alive.
I gotta say, there are worse things to be than a teenage werewolf
Cops say that they live in constant fear of having to defend themselves and being wrongly seen as murderers.
If that were true, they'd be demanding that all of their interactions be filmed from multiple angles in order to make it very clear that using deadly force was the only reasonable option available.
Instead, they complain about being filmed.
Cops say that their job is very dangerous and that every interaction they have could be their last.
If that were true, they'd be grateful that people want to repeal laws against victimless actions, use social workers instead of police to deal with mental illness, and reduce crime by making sure everyone has what they need to survive.
Instead, they complain whenever those policy changes are proposed.
They're not trying to protect their safety. They're trying to protect their power.
constantly devastated by the world we lost due to aids
The battles that rose out of the AIDs epidemic were access to marriage and military service. When once the Queer community was focused on creating the best art and living lives worth telling stories about, the 1990's brought on a new goal: How to best fit in. As the brilliant Fran Bebowitz has said many times, the first people who died of AIDS were the interesting ones. The artists. There's a reason that arts became Ghostbusters and Cats in the 1990s. Because all of the really talented artists were dying. The rule-breakers. The ones who weren't afraid to shake things up. And the audience died with them. "Now we don't have any kind of discerning audience. When that audience died- and that audience died in five minutes. Literally people didn't die faster in war. And it allowed of course, like the second, third, fourth tier to rise up to the front. Because of course, the first people who died of AIDS were the people who⊠I don't know how top put this⊠got laid a lot. OK. Now imagine who didn't get AIDS. That's who was then lauded as like - the great artists." - Fran Lebowitz So many of the gays left alive once the Clinton Administration came into being were, to be frank, the boring ones. Gays who knew nobody and who nobody knew, and they rose to the top of the community and therefore their priorities rose to the top of the community as well. And what did they want? Apparently, they wanted to join the army and have big gay weddings. General employment non-discrimination wasn't all that important to them. Making sexuality and gender identity a protected class, along with sex, race, and religion, wasn't that important to them. They wanted marriage and military. Because they were the good gays. Not the naughty gays who were sleeping around and dying of AIDS. Not the poor gays who couldn't make political contributions. They were the gays with families and commitment ceremonies and office jobs and houses. They were the good ones. The ones who would look fantastic and incredibily marketable when they were interviewed by CNN. They were the gays who straight people would look at and say to themselves: "Maybe they're not so bad after all. I still don't want my kid to be gay. But maybe it's okay if Bob and Henry got married." The gay rights movement shifted from 'Accept us for who we are' to 'We'll be whatever you want us to be if you accept us.' And it's kind of remained that way over the last thirty years. We've been trained to be offended by queers who step too far out of the mainstream. Plenty, and I mean plenty, of gays online were on edge when Billy Porter started showing up to awards shows in dresses. Lots, and I mean lots, of gays were unnerved and worried when trans people started coming out of their own closets. Some going so far as to disavow the T from LGBT because they were worried people who don't like trans people would lop in the gay men and women in with them. Who needs community when you've already got your house in the suburbs, right?
James Somerton, Why Bad Gays are Good