APA Eastern Division program [UPDATED]

…is now up, and seems to be accessible to nonmembers and members alike.

The session at which Jenny Saul is being honored as SWIP’s Distinguished Woman in Philosophy is on Wed., Dec. 28, during the 5:15-7:15 pm session.

The session on implicit bias is on Thursday the 29th:

Chair: Sally Haslanger (Massachusetts Institute of Technology)
Speakers: Tamar Gendler (Yale University),
Jennifer Saul (University of Sheffield-United Kingdom)
Commentator: Louise Antony (University of Massachusetts– Amherst)

(Thanks to Laurie Paul for the valuable reminder of the session!)

Wangari Maathai, 1941-2011

The world has lost one of our greatest moral heroes. Wangari Maathai, April 1, 1941 – September 25, 2011.

We may update this post when grief allows more personal words. For now, readers who do not know about this wonderful and truly extraordinary person can begin clicking on this here [and then the links below]:

My favored links include these two:

Can one woman save Africa?

The Green Belt Movement

For some recent reports of her passing, see here:

Wangari Maathai, Nobel Peace Prize Laureate, Dies at 71 (NY Times)

Wangari Maathai: ‘My heart is in the land and women I came from’ (Guardian)

John Vidal, who met the Kenyan activist, recalls the person who turned planting trees into a worldwide symbol of hope

Wangari Maathai: Death of a visionary (BBC)

View and Share Condolences primarily here

For a bit more, see here and here

CFP: Translation

CALL FOR ABSTRACTS
DEADLINE: DECEMBER 1, 2011

2012 philoSOPHIA conference on the theme of “Translation”
6th Annual Meeting
April 12-14, 2012
Miami University, Oxford OH

Keynote Speakers: Karmen MacKendrick, LeMoyne College
Elissa Marder, Emory University
Angelica Nuzzo, CUNY

To trans-late, meaning ‘to carry across’ or ‘to be borne across,’ conveys a dual sense of communication and departure, fidelity and betrayal. The 2012 philoSOPHIA conference will have as its theme ‘Translation,’ broadly conceived, taking the work of translation to include translating across disciplines, genres, traditions, texts, historical epochs, and languages. For example, translation could take place between aesthetics and politics, between science and philosophy, between beauty and morality, between the body and language. We envision an array of political, ethical, aesthetic, and epistemological approaches that could be pursued in asking about the meaning, value, and work of translation in its multivalent sense. More particularly, we are interested in pursuing some of the following questions: What kinds of translation are possible or impossible, obligatory or self-indulgent, more or less difficult? Does or should translation transform or preserve its ‘original,’ and how does translation alter our understanding of the original in salutary or damaging ways? Are there right and wrong ways to translate, across, for instance, disciplines, historical periods, or structures of experience? Are all differences porous to translation or are some forms of strangeness impervious to transposition into another realm? Are bodily or material phenomena accessible to or commensurable with the language we use to describe them and ourselves? How does translation provoke resistance or acquiescence? Does the work of translation presume the reconciliation of antagonisms or can it maintain them? What is the temporality of translation? Questions of translation are especially critical for feminist philosophers, who re-read and often criticize the historical and textual resources of the tradition of philosophy, bringing new questions to bear on older fields of inquiry. Moreover, feminist theorists often work liminally, between or across disciplines, and this also means confronting divergent assumptions and discourses and considering how best to move between them. We welcome papers that pursue either more recognizable questions of translation or those that may evoke any sort of encounter between the familiar and the strange.

Two travel prizes of $500 each will be awarded to the best graduate student papers.

Guidelines for Submission:
You can submit either:
1. Individual abstracts of 500-700 words.
2. Panel proposals (500 words) with individual abstracts (500-700 words each). Panel proposals should include three panelists.
3. For those (graduate students only) wishing to be considered for a travel award, a complete paper (3000 words). Please also declare your status as a graduate student in the body of your e-mail.

Abstracts, panel proposals, and papers should be submitted in an email attachment suitable for blind review. In the body of your email, please include your name, affiliation, contact info, and a brief bio, along with the title of your presentation.

Please submit all proposals electronically to philosophia2012@gmail.com
For more information, go here.

White boys and cupcakes

The College Republican group at UC Berkeley is annoyed by pending Californian affirmative action legislation. So annoyed, in fact, that they can only express their outrage via that age old medium of social satire: the bake sale. The group plans to hold a bake sale in which the prices are determined by race and gender. If you’re a white man, you pay $2 for a cupcake. You get a discount if you’re female. You get an even bigger discount if you’re hispanic or black. And so on, down to the lowest price of $.25 for Native Americans.

See? See how funny it is? Because once affirmative action laws are on the books everything is harder for the poor, embattled white dude. Whereas all those free-riding women and minorities have it easier. Especially Native Americans! They’ve taken so much from the US government! And what has the US government ever taken from them? (Oh, wait. Ooops.)

The Huff Post has more details here – including some amusing comments from other Berkeley students.

Ps – They have the College Republicans at *Berkeley*? Really?

Policeman maces Wall Street protestors

The women were shouting. The policeman decided he’d show them.
From the NY Times:

Protest organizers estimated that about 85 people were arrested and that about five were struck with pepper spray. Among those was Chelsea Elliott, 25, who said that she was sprayed after shouting “Why are you doing that?” as an officer arrested a protester at East 12th Street.

Win for Women in Saudi

Women in Saudi Arabia are to be given the right to vote and run in municipal elections, the Gulf Kingdom’s King Abdullah has announced.

He said they would also have the right to be appointed to the consultative Shura Council.

The news will be welcomed by activists who have long called for greater rights for women in the ultra-conservative kingdom.

The changes will take effect from next year, the king said.

King Abdullah announced the move in a speech at the opening of the new term of the Shura Council.

“Because we refuse to marginalise women in society in all roles that comply with sharia, we have decided, after deliberation with our senior ulama [clerics] and others… to involve women in the Shura Council as members, starting from next term,” he said.

“Women will be able to run as candidates in the municipal election and will even have a right to vote.”

The BBC’s world affairs correspondent Emily Buchanan says it is an extraordinary development for women in Saudi Arabia, who are not allowed to drive or leave the country unaccompanied.

You can read more here.

An Open Letter From Black Women to the Slutwalk

From here.

24 September 2011

We the undersigned women of African descent and anti-violence advocates, activists, scholars, organizational and spiritual leaders wish to address the SlutWalk. First, we commend the organizers on their bold and vast mobilization to end the shaming and blaming of sexual assault victims for violence committed against them by other members of society. We are proud to be living in this moment in time where girls and boys have the opportunity to witness the acts of extraordinary women resisting oppression and challenging the myths that feed rape culture everywhere.

The police officer’s comments in Toronto that ignited the organizing of the first SlutWalk and served to trivialize, omit and dismiss women’s continuous experiences of sexual exploitation, assault, and oppression are an attack upon our collective spirits. Whether the dismissal of rape and other violations of a woman’s body be driven by her mode of dress, line of work, level of intoxication, her class, and in cases of Black and brown bodies—her race, we are in full agreement that no one deserves to be raped.

The Issue At Hand

We are deeply concerned. As Black women and girls we find no space in SlutWalk, no space for participation and to unequivocally denounce rape and sexual assault as we have experienced it. We are perplexed by the use of the term “slut” and by any implication that this word, much like the word “Ho” or the “N” word should be re-appropriated. The way in which we are perceived and what happens to us before, during and after sexual assault crosses the boundaries of our mode of dress. Much of this is tied to our particular history. In the United States, where slavery constructed Black female sexualities, Jim Crow kidnappings, rape and lynchings, gender misrepresentations, and more recently, where the Black female immigrant struggle combine, “slut” has different associations for Black women. We do not recognize ourselves nor do we see our lived experiences reflected within SlutWalk and especially not in its brand and its label.

As Black women, we do not have the privilege or the space to call ourselves “slut” without validating the already historically entrenched ideology and recurring messages about what and who the Black woman is. We don’t have the privilege to play on destructive representations burned in our collective minds, on our bodies and souls for generations. Although we understand the valid impetus behind the use of the word “slut” as language to frame and brand an anti-rape movement, we are gravely concerned. For us the trivialization of rape and the absence of justice are viciously intertwined with narratives of sexual surveillance, legal access and availability to our personhood. It is tied to institutionalized ideology about our bodies as sexualized objects of property, as spectacles of sexuality and deviant sexual desire. It is tied to notions about our clothed or unclothed bodies as unable to be raped whether on the auction block, in the fields or on living room television screens. The perception and wholesale acceptance of speculations about what the Black woman wants, what she needs and what she deserves has truly, long crossed the boundaries of her mode of dress.

We know the SlutWalk is a call to action and we have heard you. Yet we struggle with the decision to answer this call by joining with or supporting something that even in name exemplifies the ways in which mainstream women’s movements have repeatedly excluded Black women even in spaces where our participation is most critical. We are still struggling with the how, why and when and ask at what impasse should the SlutWalk have included substantial representation of Black women in the building and branding of this U.S. based movement to challenge rape culture?

Black women in the U.S. have worked tirelessly since the 19th century colored women’s clubs to rid society of the sexist/racist vernacular of slut, jezebel, hottentot, mammy, mule, sapphire; to build our sense of selves and redefine what women who look like us represent. Although we vehemently support a woman’s right to wear whatever she wants anytime, anywhere, within the context of a “SlutWalk” we don’t have the privilege to walk through the streets of New York City, Detroit, D.C., Atlanta, Chicago, Miami, L.A. etc., either half-naked or fully clothed self-identifying as “sluts” and think that this will make women safer in our communities an hour later, a month later, or a year later. Moreover, we are careful not to set a precedent for our young girls by giving them the message that we can self-identify as “sluts” when we’re still working to annihilate the word “ho”, which deriving from the word “hooker” or “whore”, as in “Jezebel whore” was meant to dehumanize. Lastly, we do not want to encourage our young men, our Black fathers, sons and brothers to reinforce Black women’s identities as “sluts” by normalizing the term on t-shirts, buttons, flyers and pamphlets.

The personal is political. For us, the problem of trivialized rape and the absence of justice are intertwined with race, gender, sexuality, poverty, immigration and community. As Black women in America, we are careful not to forget this or we may compromise more than we are able to recover. Even if only in name, we cannot afford to label ourselves, to claim identity, to chant dehumanizing rhetoric against ourselves in any movement. We can learn from successful movements like the Civil Rights movement, from Women’s Suffrage, the Black Nationalist and Black Feminist movements that we can make change without resorting to the taking-back of words that were never ours to begin with, but in fact heaved upon us in a process of dehumanization and devaluation.

What We Ask

Sisters from Toronto, rape and sexual assault is a radical weapon of oppression and we are in full agreement that it requires radical people and radical strategies to counter it. In that spirit, and because there is so much work to be done and great potential to do it together, we ask that the SlutWalk be even more radical and break from what has historically been the erasure of Black women and their particular needs, their struggles as well as their potential and contributions to feminist movements and all other movements.

Women in the United States are racially and ethnically diverse. Every tactic to gain civil and human rights must not only consult and consider women of color, but it must equally center all our experiences and our communities in the construction, launching, delivery and sustainment of that movement.

We ask that SlutWalk take critical steps to become cognizant of the histories of people of color and engage women of color in ways that respect culture, language and context.

We ask that SlutWalk consider engaging in a re-branding and re-labeling process and believe that given the current popularity of the Walk, its thousands of followers will not abandon the movement simply because it has changed its label.

We ask that the organizers participating in the SlutWalk take further action to end the trivialization of rape at every level of society. Take action to end the use of the word “rape” as if it were a metaphor and also take action to end the use of language invented to perpetuate racist/sexist structures and intended to dehumanize and devalue.

In the spirit of building a revolutionary movement to end sexual assault, end rape myths and end rape culture, we ask that SlutWalk move forward in true authenticity and solidarity to organize beyond the marches and demonstrations as SlutWalk. Develop a more critical, a more strategic and sustainable plan for bringing women together to demand countries, communities, families and individuals uphold each others human right to bodily integrity and collectively speak a resounding NO to violence against women.

We would welcome a meeting with the organizers of SlutWalk to discuss the intrinsic potential in its global reach and the sheer number of followers it has energized. We’d welcome the opportunity to engage in critical conversation with the organizers of SlutWalk about strategies for remaining accountable to the thousands of women and men, marchers it left behind in Brazil, in New Delhi, South Korea and elsewhere—marchers who continue to need safety and resources, marchers who went back home to their communities and their lives. We would welcome a conversation about the work ahead and how this can be done together with groups across various boundaries, to end sexual assault beyond the marches.

As women of color standing at the intersection of race, gender, sexuality, class and more, we will continue to be relentless in the struggle to dismantle the unacceptable systems of oppression that designedly besiege our everyday lives. We will continue to fight for the development of policies and initiatives that prioritize the primary prevention of sexual assault, respect women and individual rights, agency and freedoms and holds offenders accountable. We will consistently demand justice whether under governmental law, at community levels, or via community strategies for those who have been assaulted; and organize to end sexual assaults of persons from all walks of life, all genders, all sexualities, all races, all ethnicity, all histories.