Cultural appropriation: why they're not 'just clothes'

On (the) edge: Discontinuing the Jefferson Davis Award opens dialogue and allows for progress

However, what the writer of the Yak failed to recognize is the grave difference between addressing the dark past and idling in it. There is an inexhaustible disparity between discussing a man whose actions and values do not align with the contemporary values of the College and giving out an award in his honor. The discontinuation of the Jefferson Davis Award is not an affront on history nor is it a means of sweeping Bowdoin’s dirty secrets under the rug. I knew little of this award, or the history of Davis’ connection to Bowdoin, before this week. Its existence did nothing to foster discussion; however, its removal has. How honoring a man who once referred to enslaved Africans as “our inferior, fitted expressly for servitude” could serve as anything other than a slap in the face to students of color is beyond me. I firmly believe that, in discontinuing this award, Bowdoin “addressed its dark past” in the most direct way possible.

On (the) edge: ‘Bowdoin bubble’ means we should hold ourselves to a higher standard

In light of the recent rise in nationwide discussions on race and political correctness, it would be negligent to reflect on Bowdoin’s racial and bias incidents without broadening my scope. Many other schools are having the same conversations that we are now having. Most notably, both Yale University and the University of Missouri have erupted in racial tensions, protests and debate.
Much of the uproar at Yale was sparked by accusations that Yale’s chapter of the Sigma Alpha Epsilon fraternity turned black women away from a party, asserting that the party was for “white girls only.” Heavy backlash ensued and was quickly exacerbated by an unrelated incident in which Erika Christakis, associate master of Silliman College, sent an email to students in response to a campus-wide email urging students to be conscientious while planning their Halloween costumes. Christakis questioned whether the original email was an attempt to censure and prohibit students’ abilities to “to be a little bit obnoxious ... a little bit inappropriate.”
Yale students immediately challenged Christakis’ email because many felt Christakis made light of actions that strip students of color of a welcoming and inclusive space. Students held a “March of Resilience” as well as a number of smaller protests. Unsurprisingly, much of the “open” dialogue occurred on Yik Yak.
The current state of affairs at the University of Missouri (or “Mizzou”), is nothing short of horrifying. On October 10, in response to a lack of administrative action following the continuous use of racial slurs, a coalition of black students held a protest during the university’s homecoming parade. Video footage shows the crying protesters being forcibly removed as President Tim Wolfe sat idly by. Wolfe made no statement following the incident, leading to the swift spread of unrest.
This unrest peaked this past weekend, when the Mizzou Tigers football players announced that they would not play until Wolfe resigned. He did so on Monday. The most terrifying part of this debacle came as more and more white students became enraged over Wolfe’s resignation, as well as the negative attention their school began receiving because of it. On Tuesday night, threats directed at black students surfaced on Yik Yak. The most terrorizing of these messages read, “I’m going to stand my ground tomorrow and shoot every black person I see,” “Tomorrow Mizzou will really make national news,” and “Fantastic. #deathtomonkeys.” From what I have heard on our own campus, some people feel that Mizzou and Yale’s problems put Bowdoin’s issues into perspective—and in a way, they do. However, it is important to realize that these institutions’ crises serve as proof that problems can and will escalate rapidly.
Some students are quick to label the claims of students of color—issues and problems that they can never fully understand—as ludicrous or dramatic. It is this mindset, the one behind responses such as “get used to it” and “the real world doesn’t care,” that lead to the terrifying situations we’re seeing at schools like Mizzou. Fostering the idea that the discomfort of minorities is not as important as the fun of the majority creates an environment in which minorities are devalued. This can affect minorities’ perceptions of themselves, but even more detrimentally, the majority’s perception of them. Blatant racism such as “white girls only” parties and “#deathtomonkeys” are the direct result of the majority devaluation of minority bodies.
I am not saying that I predict Bowdoin is headed towards racially exclusive parties or rampant death threats. I recognize that our situation is milder, but the situation still stands. The most dangerous part of our current issue is the ignorance and complacency of many people on this campus. It is disheartening that students at an elite institution are responding to attempts to better the minority student experience with quips about “the real world.” This complacent attitude stifles progress and should not be present at a college that is supposed to be producing our future leaders.
I believe that all of us are aware that our campus is not the real world. We live in a bubble that is impenetrable to many “real world” issues. If we know and even embrace the fact that the real world’s problems and rules do not apply to us, why are we so quick to disregard that bubble when issues of race arise? If this is truly a place that allows students to shape their own experiences within the safety of a hand-picked community, why aren’t students free to demand that that community remain an inclusive and comfortable environment for all of its inhabitants?
It has become alarmingly clear that Bowdoin’s tensions are much, much bigger than Bowdoin; yet, some still choose to pretend that none of it is happening. This inaction is made possible due to a false belief in irrelevance. Many students feel that these problems don’t fit into their world and to those people, I say: you are wrong.
Whether you are aware of it or not, your friends have been affected. Your teammates have been affected. Your awkward dance floor make out from last weekend might have been affected. You yourself may be able to put on blinders and ignore what is happening both on campus and throughout the nation but you’re not as far removed as you think you are.
We must stop alluding to “the real world” as a means of disregarding the emotions and concerns of our students. We must stop comparing our campus’ issues to those of others for the sole purpose of disregarding our own. Students at Bowdoin have the tools to leave this place after four years, go into the “real world,” and change it. By being complacent, we inch into a downwards spiral and accomplish absolutely nothing. You have the tools. Be present and use them.

On (the) edge

Cultural appropriation: why they're not 'just clothes'

This piece represents the opinion of the author:

October 27, 2015

This past Thursday, members of Bowdoin’s sailing team held a "gangster" themed party. The team’s party, and its theme, became public knowledge upon their entrance into Super Snack. The team’s attire included baggy pants, jerseys, gold chains and 80’s style LL Cool J hats. One member of the team had his hair braided into cornrows.

I am naturally tempted to embark on a furious rant, but I have decided to instead rein in my frustration and attempt to offer generosity. To those who do not yet understand why the sailing team’s party theme is unacceptable: I am perplexed by you, but I do not resent you. In the aftermath of this incident, however, you need to learn.

Cultural appropriation, in the context of this column, refers to the adoption of one culture’s aspects by members of another culture. An example of this would be if I, an African-American, wore a Native American headdress as part of a costume for Halloween. Though I happen to be part Native American, I do not identify with this culture and know little to nothing about the meaning behind the headdress. By donning this headdress, I would be taking part of Native American culture and turning it into a trendy, meaningless costume. My actions would misrepresent Native American culture and would draw upon stereotypes in doing so. Unfortunately, my good intentions would probably not console an offended party goer who sees a distorted replica of their culture worn as a costume.

If this situation seems uncomfortable, one can only imagine the friction that arises when power dynamics come into play. If my wearing a Native American headress would justifiably disturb someone who identifies with that culture, how must marginalized groups feel when members of the dominant culture “costume” the culture of the people who have been systematically oppressed by that same dominant culture? That is exactly what happened when a team of mostly white students left their dorms dressed as gangsters.

I’ve heard a number of justifications for the sailing team’s party theme. Some say that the event should not upset Bowdoin’s black population because they weren’t mocking us—it was just a costume. Others say the student donning cornrows was dressed as Riff Raff, a white rapper. Proponents of this justification claim that the incident cannot count as cultural appropriation if the imitated figure is white. Furthermore, some students have fully discounted the issue of cultural appropriation as a whole. Unfortunately for these defenders, all of these views are shortsighted.

The Riff Raff justification is nothing short of comical, as Riff Raff is essentially the physical embodiment of cultural appropriation. The worldwide controversy surrounding Iggy Azalea, a white performer who is continuously accused of appropriating black culture, could easily apply to Riff Raff. The argument that this student’s cornrows are justified by Riff Raff’s race is moot. Let me be direct: cornrows are not just a hairstyle. Cornrows, braids, twists—they are not just hairstyles. The earliest depiction of African cornrow braiding dates back to 500 B.C. Intricate hair designs have long been an integral part of African culture and that tradition came to America on the slave ships. These hairstyles have served as a means of maintaining the often kinky, coily texture of black hair. Not only are these hairstyles a part of black culture, but they are also a source of discrimination. Many workplaces ban these hairstyles and some even ban Afro-textured hair as a whole. They are not just hairstyles and they are most certainly not costume accessories.

As for the sailing team’s intentions, I know that they were not mocking the black members of this community; no black person on this campus fulfills the stereotypes that costumes such as theirs uphold. However, whether the involved members of this team realized it or not, their theme directly took negative stereotypes of the black race and made them into a costume. The appearance and dress of black men and women has been both scrutinized and debased for centuries. Furthermore, in countless cases, their dress has been used to justify death.

In fact, one of the most dangerous black stereotypes is that of the “thug.” A quick Google search of this word returns photos of angry-looking black men, many with cornrows, holding guns, money and gold. This trope has resulted in society’s continuous distrust of the black man—a distrust that has become an expected, and even accepted, part of black men’s experiences in America. A black boy, such as Trayvon Martin, cannot even walk home with his life intact because his “gangster clothing” (i.e. hoodie and brown skin) signified his criminal intent. Members of the dominant culture cannot try on these stereotypes for fun then stand idly by while these same harmful stereotypes end lives.

To the Bowdoin community: stop mocking the members of the community who are upset by the sailing team’s actions. Jokes about how Halloween is the cultural appropriation of goth/magical/satanic culture are not funny, and I have a very broad sense of humor. These “jokes” simply reveal a lack of understanding of the afflictions of people who are not like yourself. You do not have to be a student of color, queer, low-income, disabled, or a member of any other marginalized group in order to put your own experience aside for five minutes to try to understand the experiences of others.

I am disappointed for the multitude of prospective students of color who witnessed the Super Snack debacle. If offered admission to Bowdoin, many will likely choose to take their talent and intellect elsewhere. I am frustrated for the black first years whose first semesters have been tainted by such a level of disrespect. My anguish is not only directed towards the sailing team, but towards the community at large. The jokes and eyerolls hurled at those upset by this incident have made me question what I usually consider to be a compassionate community. Those pursuing a liberal arts education supposedly do so because they seek to understand. Sadly, that is the opposite of what I have witnessed on campus this week.

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