Author: Nyoka

Nyoka Foster Discussion 8

How has your perspective changed since the beginning of the class? 

  • At first, I wasn’t sure what to expect. I thought this course would be less engaging but the discussions were interesting.  This felt like a safe space for us to share our stories and experiences with gender/sex. We were still able to connect in the comment section by giving and receiving feedback from the discussion posts.  I was happy to see that we were able to form a mini-community within the course.

What will you take away from the course? 

  • I will take away the Identity terms as well as the new-found knowledge I gained on gender/sex along with its complexities. Also, the importance of challenging our own bias that may have been learned during our development phase.

How did the format of the class affect your learning and your motivation?

  • The format of the class was good.  It helped me realize that there’s room to improve my work and school balance. The discussion topics are what kept me motivated, I always looked forward to seeing what we were going to discuss /learn next. Thank you, Professor, for putting your time and effort. It was much appreciated!

Nyoka Foster Institutional Artifact Project

In many cultures and traditions, religion is the root and the source of morality and ethical values.  It is commonly associated with divinity, spirituality, and purity.  Religion provides purpose and reasoning, as well as offers ways in which we can become righteous and pure beings.

We are often introduced to religion at a very young age. Many religions share the common custom of blessing or purifying a child when they are born or a few months after. An example of this is called a “Christening” or a baptism, these terms are commonly used within Christian/Catholic faith. In most cases, it used to admit/welcome a child into the faith practiced by their families. From then on, the child becomes familiar with a divine being, who they must love and fear; they must habitually practice the folkways of being to align with their family/cultural function.

This pattern relates to the development of our childhood, this is where our social learning about our sex, gender, concepts, and gendered base habits are formed. Social Learning is a theory on we acquire information by watching and imitating the people around us. In our development stages, we are hardwired to adapt to Binary systems and heteronormative culture. In other words, a system or culture that says our sex and our gender is invariable and that we only have two genders, men and women. It also assumes that these two gendered bodies are assigned to one another and that they have a masculine and feminine role to perform. Religion, in most cases, reinforces these gender regulations and that it is sinful to go against the methodical practices.

Women are generally ridiculed of challenging these methodical practices.  We have been taught to be seen and not heard, and that our bodies are meant to be kept sacred and pure until marriage. Since childhood, we’ve been trained to not belong to ourselves and that our bodies were made for public enjoyment and scrutiny. We were designed to be mothers, wives, laborers, fetishized, humiliated, frail, and dehumanized within a pious patriarchal society.

The poem “Her Kind” by Anne Sexton and the short story, “A Very Old Man with Enormous Wings” by Gabriel Garcia Marquez, The film, The Color directed by Steven Spielberg based on the Pulitzer Prize-winning 1982 novel of the same name by Alice Walker, and a speech delivered by Sojourner Truth and unveils the impact of religion, patriarchy, prejudice on women, otherness, and gender. When Anne Sexton states, “I have found the warm caves in the woods, (/) filled them with skillets, carvings, shelves, (/) closets, silks, innumerable goods;(/)fixed the suppers for the worms and elves: whining, rearranging the disaligned (/) A woman like that is misunderstood”(Sexton 8-14). In these lines, Sexton highlights the societal expectation of a woman during the 1920s. Sexton describes herself complying with these standards while feeling unfulfilled. The author suggests that women are often misunderstood and are voiceless in a male-dominated society. This has led women to conform and to carry out, “feminine” and domestic gender roles projected unto them to keep the society functional. 

In “A Very Old Man with Enormous Wings”, the author uses a character who is a very old man with enormous wings to show how society cast boundaries and create categories to understand the otherness.  This short story shares the concept of Social Constructionism and the one drop-rule. According to “An Introduction to Women, Gender, Sexuality Studies”, Social Constructionism the human interpretation and definition that is shaped by cultural and historical context. This character was frequently referred to as an Angelic messenger based on its enormous wings.  When Marquez states, “The town priest comes out too, and tests the man to see whether he’s an angel. He decides he’s not, since he doesn’t understand Latin (obviously the Lord’s language). Plus, there’s the issue of the smell.” He is highlighting senselessness of categorization, the egotistical nature of human behavior. The priest rejects the old man as an angel because of his own perception of divinity. He mentions the smell of the old man to suggests anything that is transcendental must be pure and clean and must be aligned with his methodical convictions.

The short story also aligns with the way society perceives Transgender and Non-binary individuals. Our societies and institutions frequently cast members of the LGBTQ+ community as other or as a threat to the Binary concept. Similar to the main character “A Very Old Man with Enormous Wings” the LGBTQ+ community is here to reveal and inform our society that the implementation of labels, roles, and categories is oppressive and unnatural.

Historically shown, Black women specifically, were even deemed as chattel. Our Bodies were seen as inanimate objects, which justified the rape, the exploitation, and the vandalism that took place upon us.  We are regularly, if not always, placed on the bottom of the pyramid.  Malcolm X would concur he stated, “The most disrespected person in America is the Black woman.  The most unprotected person in America is the Black woman.” The most neglected person in America is the black woman.” from his 1962 speech in Los Angeles. Sojourner Truth would second that concept when she delivered her “Ain’t I a Women” speech at the 1851 Women’s Rights Convention. This speech was a reminder that one, Black women are human beings and two, that was in fact, women. The intersectionality of being Black and a woman in American was and still is a double whammy.

The film, “The Color Purple” directed by Steven Spielberg based on the Pulitzer Prize-winning 1982 novel of the same name by Alice Walker,  provides insight through the lens of the main character, Celie of the mistreatment of Black women. In the film, I was able to pick up on the use of symbolism through the characters. A Black woman by the name Sofia is a perfect example of this. She is an Alpha woman, and that refuses to be beaten down by Black men/men, misogyny, and racism. However, when her timid husband decides to lay his hands on her, she becomes protective and on edge and defensive with everyone. Now, it is easy to use the term, “Angry Black Woman” to describe Sofia’s character but she has the very right to be defensive and on edge in a world that is threatened by her proudness and strength. As mentioned in the film she has been fighting off men her whole life and I can only assume why she chose Harpo as her husband. He was unlike the toxic men she came across and the men shown during the film. So, when he finally decides to establish and reinforce his masculinity with an attempt to hit her, he has violated the trust within their marriage. He has also informed her by his actions that she is no longer safe in her own home.

Black women like many other women want to feel loved, respected, and protected. Very often, we see the narrative in the media about underrepresented groups “acting out” or protesting/ causing “havoc” in our society, it is up to us and the dominant group deciphers the meaning/reasoning behind it.

“These monsters ask us how we perceive the world, and how we have misrepresented what we have attempted place. They ask us to reevaluate our cultural assumptions about race, gender, sexuality, our perception of difference, our tolerance towards its expression. Then ask us why we have created them.” (Cohen 20.)

Cohen, Jeffrey Jerome. “Monster Culture: Seven Theses.” From Monster Theory: Reading Culture. Minneapolis: University of Minnesota Press, 1996. 3-25.

McKissack, Pat, 1944-2017. Sojourner Truth: Ain’t I a Woman? New York: Scholastic, 1992

Marquez, Gabriel Garcia.  “A Very Old Man with Enormous Wings.” North Dakota State University, translated by Gregory Rabassa, 2007, https://www.ndsu.edu/pubweb/~cinichol/CreativeWriting/323/MarquezManwithWings.htm.

 The Complete Poems by Anne Sexton, published by Houghton Mifflin Company. Copyright © 1981 by Linda Gray Sexton.

Walker, Alice. The Color Purple. London: Women’s Press, 1992. Print.

Stephen Spielberg, director. The Color Purple. Warner Brothers. 1985.

Nyoka Foster Discussion 7

For my Institutional Artifact Draft, the artifact I will utilize is the movie, “The Color Purple.” The three concepts I would like to cover are Intersectionality, Social learning, and multiple masculinities. As I progress, I may add a few more concepts to showcase the complexity of intersectionality within the black household (family) and the impact/constraint of religion. Choosing an artifact was a challenge because I wanted the institution to align and also wanted to have lived through the experience as well. I would consider myself as the outlier in my family. I’ve always been the one to challenge old/toxic generational theories and concepts. I remember getting in trouble for whistling and how furious my father was when he heard me. He said it was an abomination for women to whistle and I couldn’t understand why… I wanted to know why. So later that day, 8 years old me, went to God in prayer and asked why “he” (God is masculine, according to the bible and tradition and maybe patriarchy) (I also wondered why.. but that’s a different story) … had given me the ability to whistle and why was it wrong for women to do it.
I’m not sure if I’ve ever gotten the answer. However, the next day I challenged my father’s masculinity and his authority/belief and whistled. Of course, there were repercussions but, I never regretted it. In my opinion, when I think of men and whistling, I think of catcalling. So how dear I, a child, a black girl, utilize this tool that is often used by men and meant to dehumanize women, so freely? When I think of whistling and Black men specifically, I think of Emit Till and his cause of death. I also think about how Black men were easily prosecuted and lynched just by looking at white women. I am also aware of the generational trauma/theories and concepts that have dispersed across the African diaspora. These ongoing traumas without treatment have led to oppression among the oppressed. Throughout the years, the desire to regain the generational control /power they have lost to white owners/abusers have led to Black men exerting their masculinity unto their families and within their communities. This idea of what it means to be a man, a husband, a friend, and a human being to himself is compromised and crammed with white patriotism.

Nyoka Foster Discussion 6

I decided to watch “Out in the Night” film. This film and the reading, “Cisgender privilege, intersectionality, and the criminalization of CeCe Mc Donald: Why Intercultural  Communication Needs Transgender Studies”, by Julia R. Johnson shares a commons lens with Jefferey Jerome Cohen and “Central Park 5” documentary.

In “Monster Culture” Cohen States, ” The monster is born only at this metaphoric crossroads, as an embodiment of certain cultural moment-of a time, a feeling, and a place. The Monster’s body quite literally incorporates fear, desire, anxiety, and fantasy…” Cohen goes on to say, ” The monstrous body is pure culture. A construct and a projection, the monster exists only to be read…” While reading his theses, I able to understand that the context of the monster can play the oppressed or/and the oppressor. In both the reading and the interview with CeCe McDonald, was portrayed as a monster because she symbolizes differences. Cece McDonald has also placed fear onto her attacker due to their white and cisgender fragility.  On the other hand, her attacker plays the role of a monster because he does not understand her. Her attacker and his friend used derogatory terms and physical violence to damage and destroy her being. To be Trans, Black and feminine have caused her to be a target for white supremacy and frail minded cis-gendered patriarchy.  Cece not only wants to be understood but she wants to safe and in space of acceptance and normalcy. Unfortunately, her entity is “too much” for a society/system that is made to oppress and distress her. The simple fact she was placed in an all-male jail, which shows a complete disregard for her identity, safety, and well being.

In “Out in the Night” four women also acted out in self-defense when Black man assaults and disrespects them on the street. Once again,  fragile masculinity presents itself but in this case, the man refuses to accept and respect the women’s sexuality. His perception of a woman’s identity was challenged and so was his toxic masculinity, which unfortunately led to stabbing and time in imprisonment for the ladies.

CeCe McDonald and the women from the documentary “Out on the Night” were let down by the criminal justice system.

 

 

Reading Journal 4

In reading “Identity terms” I truly appreciate the listing and definition of these Identity terms. I found that many times people and myself Included would use one term for the meaning of another. An example of this would be the “people of color/African American/Black. Although they oftentimes fall into the minority category, understanding the definition of each term determines the context in which each term is used. Another example of this are the terms transexual and transgendered. Whenever I use to hear these terms I use to think they were being used interchangeably. Identity terms allow us to be considerate, aware, and less ignorant of other people.

In the reading “Feminist Philosophy of language”, the theory that stood out for me besides “Male as norm” is “Maleness of language”. I found it very interesting when the text stated that English is considered to be in favor of men. I never realized it in the was I’ve noticed it in other cultural languages, however, I’ve always thought of English to the language of control, patriarch, and colonialism. English commands you to speak it not matter your background, in a similar way men have protruded and taken up in spaces that have made women/POC oppressed and uncomfortable. This reading reminded me of the literary work, “Reason, Gender and Moral Theory” by Virginia Held where the professor of philosophy addresses and examines the concept of the male philosophic perspective. One example from this text is when she states, ” The history of philosophy, including the history of ethics, has been constructed from male points of view, and been built on assumptions and concepts that are by no means gender-neutral.” In other words, women were not considered and most often excluded from the development of literature and social advancement and English is just one example of this.

Nyoka Foster Discussion #5

I’m not sure why but it took me a while to think about my own privilege. As an immigrant, my privilege is the access I have to a “better” educational system as well as job security. Very often the civilians in my country would leave to make a better living. I have mostly experienced microaggression at work. I remember when my coworker told me that I was not Black. She was convinced that because I was Jamaican, I could not be Black or both. (She was an in her late 60’s and Asian) She was really the sweetest and kindest woman I’ve ever met. I also knew that there wasn’t any negative prejudicial intent behind it just ignorance (she wasn’t intentionally trying to hurt me), so I didn’t take it personally. I was aware that she has preconceived biases/judgments on what Black looked or act like and I was also aware that she did not put in that category based on how she perceived me.

Another situation was when a classmate/”friend” of mine told me to claim that I was white because of how I spoke. I quickly realized that I needed new friends, and also being Black and articulate or educated was somewhat of a taboo to other people with different communities. Many people have already settled on what a Black person is supposed to act, speak, and look like. I understood that other racial groups have bought into the way the media have painted us and to the majority, Black folks like me were an anomaly. I can use my access to education and job security to give back to my communities all over the diasporic world. I truly believe in the value of education, and not trust the educational system but knowledge and awareness.

I sincerely do not know if I am capable to reduce or prevent microaggression. There’s an old saying that goes, “You can lead a horse to the water but you cannot force them to drink it”-unknown. I don’t believe it is up to me, it’s up to the one to self-evaluate themselves to first ask why do they do it, where does it stem from and how can I do better. I believe in order to do better a person must first want to better and become knowledgeable, aware, cautious, and considerate.

Nyoka Foster Discussion #4

I identify myself as Black and Cisgender. I would incorporate the term “people of color” but I think it’s vague. I also find that term to be dismissive to a certain group is facing social injustice in the U.S. I also fall under the category of “colored people” but I don’t identify with it due to its negative connotations with institutional racism. I fully identify with Black because it represents pride, strength, and acceptance. I love and admire how over the years we were able to transform this word made to degrade us into empowerment. To me, the term “Black” represents all African Diaspora, not only is it inclusive but it is specific to those of African descent. African American is even more specific in my opinion, it represents the descendants of Africans brought to the U.S. and remained. I also Identify with Cisgender because my gender identity corresponds with my assigned sex from birth.

One theory that stood out to me from the reading is “Male as norm”. This theory highlights how most jobs were/are male-dominated. The term “lady-doctor” stood out me because as mentioned, it says that in order for one not to assume that the role of a doctor is solely a male, we must then but lady in front of the noun to show its unisex.

Best Of 2019: How A Meme Showcased Reality Of Working Women

Reading Journal 3

In the introduction “Gendered/Sexed bodies”, the chapter discusses the hypermasculinity of the American Tennis player, Serena Williams. “Sexualization of Williams’s body’s size and shape, and violent animalistic descriptions of William’s strength. ” There is this ongoing theme of sexualization and even fetishization of the Black body. The Black body is a symbol of fear and the fact that Serena William is both Black and woman makes her perfect catalyst. Since women are meant to be portrayed as weak and vulnerable, Serena’s physical strength and appearance deny every depiction of what a woman should be. Her Blackness also contradicts the concept placed by the dominant group that Black people are inferior. Cohen’s “Monster Culture” cosigns with this theory when he states, “Through the body of the monster fantasies of aggression, domination, and inversion are allowed safe expression in a clearly delimited and permanently liminal space. Escapist delight gives way to horror only when the monster threatens to overstep the boundaries to destroy or deconstruct the thin wall of category and culture.” In other words, the human bodies, are only free when it’s within the reach of the oppressor. As long we the oppressed abide by their guidelines and satisfy their desire we’ll be somewhat of value. However, if you dear cross the boundaries places you will be taunted, harassed, scorned and unfortunately in some events, killed. This correlates with Black history and how it was considered not a crime to rape the enslaved. Black bodies were dehumanized, objectified, and were a symbol of pleasure, amusement, and property.

In the reading, “Theories of gender and sex”, I was able to relate to the concept of social learning. In my culture and upbringing, children were spanked whenever they had done something that was disapproved by their parents or guardians. This was just one-way children were able to assess right from wrong. However, in my opinion, I believe this punishment came with other problems. Whenever I did something wrong and I knew that it would lead to spanking, I would try to hide or lie to my parents. I learned ways to around getting punished but in a dishonest and suppressive way.

Reading Journal 2

This text highlights the complexity of identity and challenges the normalcy of binary systems. It also shares the importance of being aware of our own biases and prejudices.  One concept I would like to highlight from the text is on Class. When the text states, “Contrary to the fact that white women as a group are the largest recipients of welfare.” It unveils the misleading narrative that Black people and P.O.C are the main groups that utilize government assistant. This adverse narrative paints minorities as weak, incapable, lazy, and inferior and it also keeps us in a state of oppression. In the literary element “The Danger of a Single Story” by Chimamanda Ngozi Adichie ignites awareness of social ignorance to other cultural values and moral obligation that differs from our own. It also places importance on one’s individual truth and story, most importantly it challenges us to start the narrative of a story with “secondly”. This is to imply that there is more to the story than what has been told and manipulated in favor of the storyteller.

Another concept I would like to highlight is the sex/gender/sexuality system notion.  When the text states, “Because “mothering” is not seen as work, but as a woman’s “natural” behavior, she is not compensated in a way that reflects how difficult the work is.” It raises the awareness of the socially imposed relationship between women and motherhood.  In the literary work, “Reason, Gender and Moral Theory”, Virginia Held dismantles the male perspective in philosophy when she states, “Women have been seen as emotional rather than rational beings, and thus is incapable of full moral personhood”. Held reveals the misogynistic views of philosophers and stoicism. She captures how women throughout history/philosophy were often portrayed as weak and incapable of being logical due to their “sentimental nature”.  I challenge this theory because it is declared and dismisses the complexities of womanhood. There are plenty of women who may not want to have children and are not compelled to become mothers or wives. There isn’t just one concept/ single story female gender/womanhood nor there a just one way of expressing it.

The third concept is Transgender and intersex. This has enlightened my understanding of boundaries placed on the human body. This concept reminded me of the literary work “Monster Culture” by Jefferey Jerome Cohen. Throughout the text, Cohen incorporates the monster’s desire to be interpreted and understood without placing it in a class that fits the status quo.

Nyoka Foster Gender Identity Project

Gender identity is a subject with complexities.

The social customs of my environment has influenced my gender identity. I identify with my gender-assignment. In other words, I am a cis-gendered, heterosexual woman. I was up in a Heteronormative culture and household. A Heteronormative culture assumes people within society are attracted to the opposite sex. In the Caribbean, it is taboo to say otherwise and challenge the gender identity norms constructed. If a child is born with a vagina, they will be labeled female and will take an interest in the male gender; Vice versa.

I don’t remember questioning my assigned gender but, I  remember challenging it. From an early age, I identified myself as a female. I just knew I wasn’t a girly girl. I was labeled as a tomboy because I was rough, tall, and all I wore were pants. I did not share the same interest as the other girls in my class. While they were forming their girl groups and playing with lip gloss, I was playing sports with the guys. I did not take any real interest in my beauty or boys and it frustrated my mother. (not the boys)  She was all woman, she would get her hair done on a bi-weekly basis, she cooked, clean, raise children, and take care of her husband. My older sister was her prototype and would spend a lot of time on her skin regime. I, on the other hand, was a jokester. I enjoyed riding my scooter and spending time with my dad. 

My parents grew up in an environment where the sex/gender/sexuality system was ingrained. The sex/gender/sexuality system is when society transforms biological sexuality into products of human activity. Which is probably why my mom would always say things like “Act like a lady”.  I find that in most communities, boys are granted more freedom whereas girls are held under a watchful eye and arms reach. Now that I am older, I realize that mom was trying to protect her carefree daughter from potential danger. She also wanted me to represent how well she took care of me whenever I went outside. It’s as if you never really belong to yourself when you’re a child. You have to fulfill your parent’s/family’s dream and society’s interpretation.

I was never a fan of gender roles or expectations. I just wanted to be a kid. I refused to anything my mom would tell me to if it ended with “How are you

going find a husband?”  At 12 years old, the only thing remotely close to a husband at the time was the 5 – 10 cent candies at my favorite bodega. 

I did not aspire to be like the women in my family because I believe they were settling for less. To these women, playing out their feminine role made them great wives, mothers,  and girlfriends. They have been taught to sacrifice themselves time and time again. Although I was young, I knew for sure that this was not what I wanted at all. I even convinced myself that it was best to be alone than to be confined and used in that way. I always wondered if they ever had a voice, and if so where did it go? Why were these women afraid to say no? Why can’t he do it his damn self? Their action is a result of social learning theory. I have realized that these women to shrink themselves because it is all they have known and seen. Social learning is when people learn by observing and imitating others. 

As I approached my adolescent stage, I found myself wanting to conform to what other women were doing. I wanted to fit in with a group of people that represented femininity, normalcy, and in style. I wanted to look and feel feminine. At that particular time, I associated femininity with beauty and the upkeep of beauty. I began to mimic the ways of my older sister and my mother because to me they were the epitome of femininity. I would buy all theses faux jewelry, skincare /beauty products to keep up with these standards. Eventually, I realize that it just wasn’t me. I also learned that femininity has so little to do with performance and strenuous upkeep. It’s more of a feeling. It’s confidence, and comfort for me. It is also acceptance and wellness. Femininity is complexed and it can be defined and embodied in a multitude of ways. This is one of the reasons why I no longer feel confined by it.