My thanksgiving had its high and low points. High point: Seeing my family and calling my grandmama. Low point: the parental nagging. One point of contention was with my father, who thinks that being a student, all I should do is do my class work. He wonderfully suggested that I quit my job just for finals and studied the rest of the semester. I tried to convince him that I really didn't work that much and that I could handle it but he insisted that work does not mesh with student life. I deduced that with his savings, he could take off and focus on his research versus myself who needs to work in order to fund my life. Is the role of a student solely in the classroom or is it outside as well? Or is it a "stage of life" kind of thing?

http://pi.library.yorku.ca/ojs/index.php/cdd/announcement/view/89

Call for Papers: Volume 4 Critical Disability Discourse (CDD)

York University’s Critical Disability Studies Graduate Student Program launched an academic journal in November 2009. Critical Disability Discourse is a bilingual, interdisciplinary journal, publishing articles that focus on experiences of disability from a critical perspective. The journal considers articles from graduate scholars in a variety of academic fields, but undergraduate students, activists, and community members/organizers are also invited to contribute. Critical Disability Discourse's goals are to provide emerging scholars an opportunity to contribute to the expanding field of critical disability studies and to gain exposure for their work in the public sphere.

Possible topics can include but are not limited to the following:

• Critical theory and disability: feminism, post-modernism, postcolonial theory, transnational analysis, Marxism, etc.
• History of disability: Antiquity, Middle Ages, Victorian Age, Industrial Age, etc.
• Law and public policy, and disability
• Qualitative and quantitative research pertaining to disability
• Education and disability
• Culture: disability-related popular culture, television, videos, blogs, arts, literature and film analysis

The more time that I spend in this class, the more I realize how applicable what we talk about it. Although my sister did not appreciate my musings about gender inequalities and expectations of sexual favors when we went to see Footloose, I continue to connect what we learn in class to my life in the greater world. Most recently, I have been thinking about gender's relationship with death. I find it very interesting that death, assuming that a funeral is a closed-casket funeral, is gender-neutral. When born, one is immediately labeled "boy" or "girl", then swaddled appropriately in either a pink or a blue blanket. On the carpet in kindergarten, we are separated into "boys on the left", "girls on the right". Day camp groups are 3GB (3rd grade, boys, group B) or 3GB (3rd grade, girls, group B). There are all-boys high schools and all-girls high schools. And the list continues. Throughout life we are asked to separate ourselves into the appropriate blanket, side of the carpet, and camp group. In each stage of life, there is really only one group in which you can sort yourself. If you're a "pink blanket", you're fated for the 3GB group and the women's college. Unless, of course, you make a conscious decision to switch groups at some point. And yet, in death, none of these divisions and labels matter. Tomb stones are not decided by gender. Men don't get bigger tomb stones, women prettier tomb stones. A coffin is a coffin, whether the individual buried inside of it was a "blue blanket" or a "pink blanket".

While perusing the New York Times website over break, I came across an article published this August titled “No Surprise for Bisexual Men – Report Indicates They Exist” (http://www.nytimes.com/2011/08/23/health/23bisexual.html?_r=1&scp=1&sq=bisexual%20men&st=cse).  I was immediately reminded of our discussion of the role of science in gen/sex studies and Barad’s request that we carefully consider not just the way we interpret scientific studies, but also the way we design them. The article summarizes a study conducted by Northwestern University in which researchers concluded that “at least some men who identify themselves as bisexual are, in fact, sexually aroused by both women and men.” A similar study was conducted at North Western in 2005 found that men who identified as bisexuals had arousal patterns similar to those of gay men, and declared “with respect to sexual arousal and attraction, it remains to be shown that male bisexuality exists.” The difference in the results between the 2005 and 2011 studies was likely caused by the use of “more stringent criteria” in determining who qualified as a bisexual man.

"Everyone wants to make a difference, Sarah, but there's a time and place." (233)

I'm learning many things from this course. Perhaps the most meaningful thing I've been asked to consider thus far is the moral imperative of precarity. Or, the responsibility I have toward other humans in precarious situations of ensuring that I am as dedicated to change as they are. Or, in the words of Juan Segundo, "Unless we agree that the world should not be the way it is … there is no point of contact, because the world that is satisfying to us is the same world that is utterly devastating to them." Or, the importance of connections and of making a difference.

Another concept I've been presented with is the notion that there is concreteness neither of time nor of place, that my thoughts and actions echo resoundingly from the before and into the after and overlap so as to make distinctions of before and after quite impossible to make out. The issue is not causality, then, "no longer ensuring the fulfillment of certain aims but setting in place a set of conditions for justice, flexibility, and responsiveness." (Welch 24)

"I do not need to tell this story to anyone else. Thank you for saving me, Sarah." (257)

"We won't ever give up on Little Bee. Because she is a part of our family now. And until she is happy and safe, then I don't think we will be either." (261)

Last Thursday, I attended a discussion with my Transitions to Adulthood class about the difficulties undocumented Americans face throughout their lifetimes. Since my knowledge of the topic was limited, I decided to do some research so that I would be well prepared for both class and community discussion. While researching, I stumbled upon this article: “Undocumented Women Forced To Give Birth While Shackled And In Police Custody“ To give you the Cliff Notes version, the article states that it’s legal in over half the states in the US to handcuff women to hospital beds while they’re giving birth if they’re being held for a criminal offense (in this case, being an undocumented immigrant).  Additionally, in most instances, women are not allowed to have family members present while they’re giving birth, nor are they allowed to hold their newborns past the babies’ first 24 hours of life  (unless, of course, there is no American relative to care for a baby, in which case it’s shipped out of the country with the rest of the family despite being an American citizen).

I missed part of last class to attend the screening of Paris is Burning with the director, Jennie Livingston. I have loved Paris is Burning since the first time I saw it as a freshman, and have found it to be a powerful look into the lives of a community that is well-known as being underground (for the sake of safety) and not normally entered by outsiders. Imagine my surprise to find that the director, Jennie Livingston, was a white Jewish woman from a middle class background.

Honestly, until then, I hadn't thought about it: I had just assumed that the documentary was made by someone with an emic perspective. But, when an audience member asked Livingston to address the criticisms made by bell hooks in "Is Paris Burning?" she didn't have much to say. She hadn't realized that, for a brief moment, her face could be seen in the mirror while she was interviewing Dorian Corey, a well-known and well-respected performer in the Ballroom scene: she had intended to be absent from the film, and had assumed that the documentary that she had presented had been based on raw data that she had culled: how could someone else have presented this any differently?

I'll be perfectly honest, I haven't gotten through Little Bee yet, but I really like it so far! I love the ways in which Little Bee, Sarah, Andrew, Lawrence, Batman, and Nkiruka (among others) are entangled and wrapped around each other, but I'd like to focus on the power dynamics between people from the UK and refugees. My question is, can Andrew and Sarah grieve for Nkiruka and the guard if there is such a stark difference in power?