
That is just how I look after I've been in the garden. Really.
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Take Back The Night poster, featuring a lovely feminist fist symbol. |
Hopes were high when Aotearoa New Zealand became the first nation to hold an inquiry into discrimination experienced by trans people in 2006. 200 people rocked up to talk to the Human Rights Commission. The subsequent report found 80% had experienced discrimination, from avoidance and insults to violent physical and sexual assaults. Difficulties accessing affordable healthcare including around gender reassignment services were widespread – but so were problems with finding somewhere to live, work and play – the kinds of things that we should all be able to take for granted.
According to questions in parliament a couple of months ago, progress on the report’s recommendations has been slow and patchy. The decision not to explicitly include gender identity within the Human Rights Act because this government feels it’s covered already by “sex” – without going to select committee – may need to be tested by an individual trans person, according to Rainbow Wellington.
I’m interested particularly in how the government answered questions about whether they had implemented a human rights education programme to improve understandings about human rights and discrimination issues for trans people. They said:
The Human Rights Commission has worked to improve the public’s understanding, and that of the transgender community, of gender identity issues by: running workshops in five cities alongside the Assume Nothing exhibition (from April 2008 – February 2010); hosting two national human rights training hui for trans people including opportunities for them to meet with government officials; collating FAQs, resource lists links and workshop notes from that human rights education work which should soon be on the HRC’s website; and created on line FAQs and resources, some specifically targeted to enable schools to support trans students. The HRC has also: included a chapter on the rights of sexual and gender minorities in Human Rights in New Zealand 2010; supported the Outgames Human Rights Conference and the pre-conference regional hui for trans and intersex people.
These are good things, but not exactly wide-reaching in terms of numbers. And I’m not sure that to reduce discrimination we need to be working with trans people – unless the aim is increased reporting – seems like it’s cis types who probably need the learning. So here’s something kinda cool (with some potentially triggering scenes, so please be careful) from trans activists in the USA, focusing on access to public toilets:
It might seem like a small thing. But getting beaten up for using a toilet other people don’t want you using, or developing health problems because you can’t go when you want to, not small things.
So bring on the toilet training. Because as Helen Keller said, the highest result of education is tolerance.
A review of the questions and answers.
NB: I was trying to scribe this with no skills in shorthand, and didn’t do the greatest job. (partly because some pages were smudged with tears of laughter from a very entertaining evening!)
My apologies for any mistakes. The below is paraphrasing of key points as I could catch them, and sometimes it was a bit of a challenge!! If I have missed something or made mistakes, please feel free to email me with changes and I will update this ASAP
I hope you enjoy this review.
Scuba Nurse.
Scuba Nurse: Massive apologies, but my phone ran out of battery and lost this page of notes when it closed unexpectedly..
Does anyone have this?
Aotearoa New Zealand might be a better place to grow up queer than any of the 72 countries where same-sex love will get you chucked into prison, but it’s still harder than growing up opposite-sex attracted. Same and both-sex attracted young people are more likely to be bullied, use alcohol and drugs, self-harm, feel depressed and try to commit suicide.
So the report released by Green MP Kevin Hague this week is timely. Author Murray Riches interviewed a bunch of people who work with queer youth to come up with some recommendations for making queer life easier – and he also highlights that we may not even know how hard it is for trans young people.
Riches says the problem is heteronormativity and it’s converse, the idea that queer people “flaunt” our sexuality whenever we talk about not being straight, or not having a gender identity which matches our biology, or the gender people assign to us.
How does this work say, in the biggest cultural event going on in Aotearoa right now?
Well, there’s been precisely one out gay male international rugby player, Welsh player Gareth Thomas. It seems statistically unlikely that Gareth’s the only rugby-playing boy who likes kissing boys, so that suggests to me it’s not too easy to “flaunt” being queer if you’re a male rugby player.
What about the messages we get watching the games? There’s plenty of opportunities for enjoying the male body – if you’re female.
Messages about queer desire here, despite how incredibly easy it would have been to include, because really, you’re telling me you couldn’t find any men who like the look of Sonny Bill? Zilch.
More broadly, rugby and Air NZ have made sure we know those All Blacks don’t like queer boys by having Richard Kahui make himself available for random kisses from women, but firmly unavailable for random kisses by men.
Yep, the Rugby World Cup is a pretty good example of what’s wrong with the world if you’re a young queer person. And that’s not even going into the fact we seem to find it impossible to remember we have an international rugby team that wins world cups and which plenty of queer women might enjoy watching.
As well as supporting Kevin Hague with this report, if you’re interested in supporting young queer people check out the Queer Avengers in Wellington on 6th October. They are asking the Ministry of Education to ensure school is a safe place for queer students. It’s hard to argue with that.
I went to see “The Help” tonight, after reluctantly reading the Kathryn Stockett’s book a couple of months ago. I just wasn’t sure I wanted to read central Black characters as imagined by a white woman. The ambitious, sprawling exploration of racism in the American South in the 1960s, told from the point of view of Black women working as domestic maids and a white woman struggling with her own complicity with racism, changed my mind. Signposted with reference to the murder of civil rights activist Medgar Evers, Jim Crow segregation laws are described, and the employment conditions of Black domestic workers exposed.
What works in the book is the interweaving of institutional oppression – laws, segregation, the state ignoring the murder of Evers – with families, and in particular, women, surviving. The extraordinary irony of white children being brought up and loved by Black women they are taught over time to treat as second-class citizens, in order to fully enjoy white privilege. Black women scarcely seeing their own children, or having to send them out early to paid work while they look after white children.
I can well believe the loyalties in these situations would have been fractured and complex. I can imagine loving a child I was looking after – because children are often very easy to love – at the same time as hating the racism and class privilege keeping me poor and unsafe. And I can imagine being a child who was loved by someone I was eventually taught to see as less than me, and struggling to imagine how to do that differently when everyone around me was stepping into the white privilege line.
Turns out though, “The Help” may have been written by a white woman stealing from a Black woman she knew. And astonishingly, the movie misses out on the subtlety and richness of the book by simplifying the storyline, picking only pretty people to appear, writing out some narratives completely and glossing over aspects of the 1960s social structures.
So both the movie and the book are controversial, which as ever with issues to do with power, is not necessarily a bad thing. I agree with African American media activist Jamia Wilson when she takes comfort in “The Help” promoting talk about race:
The Help comes at a time when white people are increasingly paranoid about “reverse racism.” From the classroom to the Supreme Court, more and more white people feel targeted by discrimination. Meanwhile, resentment of President Obama has manifested itself in bigotry toomanytimes. Racially motivated violence still happens in Jackson, Mississippi—automobile worker James C. Anderson was murdered in a hate crime just a couple of weeks ago.
But can we see this as a learning moment if what we’re learning is historically inaccurate? The Association of Black Women Historians have come out guns blazing:
Despite efforts to market the book and the film as a progressive story of triumph over racial injustice, The Help distorts, ignores, and trivializes the experiences of black domestic workers.
One of the problems here is that revisioning history always gives “victims” of history subjectivity – we are encouraged to examine choices that are made, agency that is exerted – even, to paraphrase Marx, when it’s not in the circumstances of our choosing. That’s real life – no matter how oppressed we are, we make choices – which is abundantly clear in “The Help”. The central Black characters choose to tell their stories, they choose to wrestle with faith in a time period characterised by brutality, they choose to stay with or leave violent men, they choose to take revenge on bullying employers or buckle down because they need the money. This is what I like about the book, that we see how oppression is unknitted by how we live, even as we also see how it is knitted. I don’t agree the racism of that time is trivialised by the book, feel more ambivalent about the movie, and positively love that it is Black women in the foreground.
Another issue for the Association of Black Women Historians is the portrayal of Black men:
The black family, in particular provided support and the validation of personhood necessary to stand against adversity. We do not recognize the black community described in The Help where most of the black male characters are depicted as drunkards, abusive, or absent. Such distorted images are misleading and do not represent the historical realities of black masculinity and manhood.
Yet civil rights activist and Black feminist philosopher Audre Lorde wrote in 1980:
Because of the continuous battle against racial erasure that Black women and Black men share, some Black women still refuse to recognise that we are also oppressed as women, and that sexual hostility against Black women is practiced not only by the white racist society, but implemented within our Black communities as well. Exacerbated by racism and the pressures of powerlessness, violence against Black women and children often becomes a standard within our communities, one by which manliness can be measured.
I guess revisionism happens in all kinds of directions.
But what happens when the world is no longer watching?
We will still be left questioning the partnership and sovereignty guaranteed under the Treaty of Waitangi and further advocated for in the UN Declaration on the Rights of Indigenous Peoples. Where is that sovereignty given the loud and clear opposition from members of Te Whānau-a-Apanui, Ngāti Porou, Taranaki and Taitokerau Iwi to fracking, mining and deep sea oil drilling? I am not proud of my country for this.
That same partnership can be called into question around the Marine and Coastal Area (Takutai Moana) Act 2011. There is not much to be proud of either in the final Act that was passed or in the race relations damage that fell out of the discourse around the Bill before it was passed.
We will still be left with the questions around justice and a damaged Crown/Tuhoe relationship thanks to the Urewera raids of 2007. I am not proud of our country for that.
Now some of us find the idea that what we write is influenced by what we believe, think and know really quite ordinary. Not the DomPo:
But the flaw in Hager’s modus operandi is that he amasses what he has learned and then presents it to the public through the prism that best suits his world view, without allowing for the possibility that there might be a plausible explanation for what he has “uncovered”.
The case he builds is thus rarely troubled by opposing opinions and inconvenient facts, realities that journalists in the mainstream media are morally obliged to take into account, and present.
This could be just one of those dry “objectivity is possible” type disagreements, were it not for my own experience as an intern at the DomPo a couple of years back. I shared then my email to the news editor at the time:
Hi Haydon,
Jim Tucker just passed me your email – just wanting to check in re: my internship with the Dominion Post starting on 12th January.
What time would you like us to arrive on the Monday? Anything we need to know about coming in?
I’ve been having a think about story ideas, and will get back to you about this closer to the time, but one I wanted to run past you now at Jim’s suggestion is the Parihaka Peace Festival. It’s on 9, 10, 11 Jan – and full of story opportunities – could do a colour piece, piece about the event’s growing popularity, piece about the history - anything you think might be of interest?
Looking forward to starting.
Thanks,
Sandra Dickson
Whitireia Journalism School
The reply from the DomPo, world-view and prism shining:
Hi Sandra,
9am on Monday is fine. Just report to reception downstairs and someone will come and grab you.
Keep thinking about news story ideas and issues-based stories that you can work up.
I’m not terribly interested in the Parihaka festival – unless there is a hard news angle from it i.e. riot/police raids etc.
Regards,Haydon
I think the world-view on offer here is truly offensive, as I’ve already said. The fact that writing that blog resulted in the DomPo throwing a tantrum and refusing to take any more interns from Whitireia Journalism School looks like the world-view and prism at the DomPo doesn’t brook any challenging.
Which is perhaps why Nicky Hager – just a researcher, not an objective journo, didn’t you know – so gets under the DomPo’s skin.
I haven’t read Nicky’s book, but I’ll take his research over the Dom-Po’s version of journalism any day.