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Travelogue Multimedia Presentation with Narration

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Travelogue Multimedia Presentation with Narration
All Aboard! Todos Abordo!
http://www.weboaal.com/travelogue.htm
CLICK SOUND ICON BELOW FOR AUDIO/NARRATION
Canada, South Africa, New York
As I began my journey through “Transnational Feminism” I thought of many
questions. The most poignant was why did the women activists that we read
about end up working with particular groups of women? Was it random? Was it
strategic?
• Pratt: located herself in space and time. She had a connection with the
Phillipine Women Centre.
• Bullington and Swarr had attended a Lesbian and Gay conference in South
area in the late nineties and decided to return to the area to conduct
related research. As open lesbians, there was also a personal appeal to the
community activism in South African as it related to Lesbians and Gays.
• Ananya: Was using what she loved, the power of dance and movement, to
work for causes of feminism and social justice.
“The presence of borders in my life has been both exclusionary and
enabling, and I strive to envision a critically transnational
(internationalist) feminist praxis moving through these borders”
(Mohanty, 2003, p. 2)
(L-R) Mexico, Jamaica, U.S.A., Nigeria, Korea, Nigeria
Mexico
We have tried to unsettle “not only any notion of feminism as an allencompassing home but also the assumption that there are discrete,
coherent, and absolutely separate identities---homes within feminism--based on absolute divisions between various sexual, racial, or ethnic
identities”(Mohanty, 2003, p. 86).
Winston Salem, NC
From Costa Chica, Guerrero, Mexico
“It is important to challenge the premise of theory and practice, ivory tower
and porch, the lettered and the unlettered, as opposite poles…” “The SKMS
has “resisted the compartmentalization of theory from practice.” Swarr &
Nagar, 2010, p. 127).
The blood that unites us, is thicker than the waters that divide us.
www.weboaal.com
Querida hermana gemela!
Te felicito por tu presentación inconmensurable! No solamente has tenido un
aforo repleto, sino que además, has conseguido mantener al público
totalmente interesado -con tu información pero también, tu sentido del
humor y la interacción con las alumnas- Después de clase mis alumnas
hablaban todavía de la presentación y seguían teniendo preguntas. Y
sinceramente, yo también me siento con curiosidad y me has abierto mucho
los ojos, es cierto! Por qué no se habla de la cultura africana tanto cuando se
estudia español, si la herencia africana está TAN PRESENTE!!!! en
Latinoamérica????? Ya sé que andas muy ocupada, pero me encantaría
invitarte a un café en un rato libre y charlar sobre el tema. Me ha encantado
tu presentación y estoy deseando que termines tu tesis, ojalá me invites a la
defensa!!! :)
Dicho todo esto, me disculpo por no haberte mandado una tarjeta para
felicitarte, pero yo, como tú, soy muy pasional y prefiero decir lo que siento
en caliente!!! Felicidades, compañera!!!
Muchos besos,
Ana, Personal Communication, September 25, 2012
Latin American Poetry meets African drumming
Sound Journey
When working with Philipino women in
Canada, Pratt conducted individual
interviews because they “allowed a more
thorough examination of the particularities
of individual lives” (Pratt, 2010, p. 69)
Osmel, de Cuba, 2005
We have another problem here in Cuba, light skinned
versus dark skinned. Since I am a very dark man, the
women prefer not to have children with me. They want to
have children by white men so that their offspring can be
mulatto, which would mean better opportunities for them
as well as better hair, and lighter skin. They call it
mejorando or blanqueando la raza (bettering/whitening
the race).
Flor, de Cuba
Many things are racist in Cuba. There are many racists
who don´t like Whites and Whites who don’t like Blacks.
Some jobs prefer Whites, but they do it discreetly.
Sometimes they say ¨negro¨and they fight. Ay the
relationships between Blacks and Whites. A Black
woman and a White woman can be best friends, but the
moment her White son wants to date your Black
daughter, the friendship is over. God forgive me. There
were three pastors who I loved at my church, but one
came to visit my church. He was not for interracial
couples. He preached that you can´t wear one black
shoe and one white shoe (Flor, personal
communication, March 21, 2012).
Paloma, de la República
Dominicana
I had a friend who was White when I was in
elementary school. She asked if she could touch
my hair. I tensed up because I knew if she touched
it, it would feel differently than hers. I did not want
her to touch it. Then there was a time when we had
one Haitian girl in our class. Her family was well to
do, but she dressed differently and spoke Spanish
with a Haitian accent. At that time all of the
Dominican girls had relaxers, she wore her hair in
a short afro. Although she was my friend, the kids
teased her mercilessly (Paloma, personal
communication, March 21, 2012).
Mariposa, de Panamá
In Panamá, I never felt discriminated against
because of race. We were middle class so I didn’t
feel anything, but I understand that there used to
be a difference. My grandma had told me about
the history of segregation which they called the
silver and gold system. They labeled the water
fountains gold for Whites and silver for Blacks.
Although I never experienced racism in Panamá, I
knew there was something there. Looking back, I
notice that Whites are the only faces you see on TV
although the country is 70% Black (Mariposa,
personal communication, March 20, 2012).
“When I go to the D.R., the press in
Santo Domingo always asks, “¿Qué te
consideras, dominicana o americana?”
(What do you consider yourself,
Dominican or American?) I don’t
understand it, and it’s the same people
asking the same question. So I say, time
and time again, “Yo soy una mujer
negra.” (“I am a black woman.”) [They
go,] “Oh, no, tú eres trigueñita.” (“Oh no,
you are just ‘dark skinned’”) I’m like,
“No! Let’s get it straight, yo soy una
mujer negra.” (“I am a black woman).”
http://lovemyblack.com/zoe-saldanaget-it-straight-i-am-a-black-woman/
Welcome to Cincinnati
Gracias hermana,
It will be nice to have a film festival with a focus on the African Diaspora
in the Spanish-speaking world. A worthy joint-venture don’t you think? If
you have the time, let me know.
Uchenna, Personal Communication. Sep 10, 2012.
Mis queridas estudiantes de Hola, Salem College
See you online! Nos vemos!
http://www.weboaal.com/travelogue.htm
References
Mohanty, C.T. (2003). Feminism without borders: Decolonizing theory,
practicing solidarity. Durham, NC: Duke University Press.
Pratt, G. (2010). Seeing beyond the state: Toward transnational feminist
organizing. In A.L. Swarr & R. Nagar (Eds.), Critical transnational feminist
praxis. (pp. 1-20). NY: SUNY Press.
Bullington, S. & Swarr, A.L. (2010). Conflicts and collaborations: Building trust
in transnational South Africa. In A.L. Swarr & R. Nagar (Eds.), Critical
transnational feminist praxis. (pp. 1-20). NY: SUNY Press.
Nagar, R. & Swarr, A.L. (2010). Theorizing transnational feminist praxis. In
A.L. Swarr & R. Nagar (Eds.), Critical transnational feminist praxis. (pp. 1-20).
NY: SUNY Press.
Tinsley, O.N., Chatterjea, A. , Wilcox, H.N., & Gibney, S. (2010). So much to
remind us we are dancing on other people’s blood: Moving toward artistic
excellence, moving from silence to speech, moving in water, with Ananya
Dance Theatre. In A.L. Swarr & R. Nagar (Eds.), Critical transnational feminist
praxis. (pp. 1-20). NY: SUNY Press.
Fly UP