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Friday, April 26, 2019

The (In)visible Patriarchy//Urvi Paralkar, M.A.




Photo from: https://www.nyu.edu/about/news-publications/news/2019/january/why-does-the-patriarchy-persist---a-discussion.html

As I try to navigate the demands of graduate school and the exhaustion it entails, I find myself searching for the “perfect recipe” that will help me attain the coveted “successful graduate student” status. I have spent precious time ruminating over this, trying to chase it. Is it excelling in classes? Is it being involved in half a dozen research projects? Is it assuming leadership positions? Is it contributing to community? Is it developing professional relationships with the professors? For those in clinical and counseling programs such as myself, the demands of graduate school extend beyond research, classes, and assistantships. Successful clinical and counseling students also need to demonstrate continuous progress and improvement in their clinical work. It seems a bit much, doesn’t it? If we consider all the roles we are expected to excel in, it is not surprising then to experience that our demands often exceed our resources. How many of us can relate to feeling exhausted after just three weeks into the semester? Many experience feeling stretched, fatigued, and burned out. Self-care starts becoming a luxury. Mental health days begin to appear as a privilege.

It is not an unfamiliar experience for graduate students, particularly female identified graduate students, to feel like they are not meeting scholastic expectations. While, the imposter syndrome is true, it is also true that women experience it far more than men (Parkman, 2016). It is not a figment of our imagination as it is often made to seem. After careful consideration, I found myself discovering that I had a problem with chronic fatigue being termed as a “phase.” Well-meaning directors, advisors, and supervisors will readily offer encouraging words about perceived expectations and ways to go about managing them. Being productive, busy, tired, and sleep deprived is normalized and in some cases glorified. It also doesn’t help that within the academic community there are not many role models for a convincing work life balance. Rarely though do we speak about what leads to the development of these expectations that graduate students place upon themselves. Is it just a personal attribute as it often made to seem?

I find it unconvincing that high need for achievement and high expectations of self are
just personal attributes. Sure, there might be some individual variation with respect to what people feel driven to accomplish. However, it is bizarre to explain an overwhelming majority of graduate student experience as a product of individual difference factors. While there is nothing wrong with an adaptive achievement need, believing in productivity, and a desire to be successful, there is something grossly problematic about superimposing a certain criteria of achievement on students. Individuals differ in their experiences in graduate school. Minority stress affects students differently as well. However, I challenge the explanation of this shared feeling of stress and fatigue in graduate school as being due to individual personal attributes. I have heard of professors blaming students for the stress they experience, minimizing the reality of the situation and expecting the student to control factors beyond plausible control. There is some recognition in the field that graduate education is difficult and rigorous. However, I wonder how that view evolved. I wonder why a system that affects the mental and physical health of students continues to function without any accountability? The patriarchal and capitalistic nature of graduate school is hopefully not unnoticed by individuals in the profession. I wonder the reasons then as to why this system continues without any change? I wonder how many programs actually focus on self-care and mental health of their students? Professing values of self-care does very little when provisions to incorporate those are never made. Similarly, espousing feminism does little when institutions and systems perpetuate the very idea that feminists critique.

As I thought more deeply about this topic and shared my thoughts with colleagues and
friends, the pervasive patriarchal  philosophy of graduate school became more and more apparent to me. Patriarchy is defined by the Cambridge Dictionary as “the control by men, rather than women or both men and women, of most of the power and authority in a society.” In higher education, the manifestation of patriarchy is through domination and acceptance of the ideas of success and excellence. Thus, my dilemma about this “perfect recipe” for a successful graduate student became clear to me. There indeed is a “perfect recipe” and my opinion is that graduate school expectations are rooted in this “perfect recipe.” Students are not imagining the demands, rather there are certain explicit but more often implicit demands placed upon students. When we deviate from these patriarchal expectations, there are consequences. This issue is compounded for individuals of color, individuals with disabilities, and other individuals with one or more intersecting marginalized identities.

Today, we have more female identified individuals enter higher education than what was
true in the past but there is also more stress that is experienced at the graduate school level. When we think about graduate education from a cultural lens, we have acknowledged the White privilege embedded in higher education in the U.S. We are also aware of sexism at even the most premier pillars of higher education. However, patriarchal pedagogy is a prevailing yet less acknowledged factor. Not to mention the faulty notion held by many, there exists equality of sexes, hinders a true acknowledgement of the deep entrenched patriarchy around us even in the most basic professional conversations. Jeong (2001) in his article Pedagogy of Patriarchy: A Window on American 21st Century Gifted Education, describes the differences between excellence driven patriarchal philosophy and equality driven matriarchal philosophy. Jeong is proposing a patriarchal pedagogy in gifted education because it matches the U.S. society’s striving and acceptance of individualism and masculinism as superior. We are caught up in a excellence driven system at graduate school which helps explains the heap of expectations, tasks, and roles to be fulfilled in order to be considered successful.

Higher education is assumed to help us challenge and question biases, at least in the field
of psychology. Many of us chose to pursue higher education to make a substantial difference, to give back to our communities, and to dismantle systems of power. Personally, the realization that I am caught up in patriarchal system was shocking and revolting. The idea that I might be consciously and unconsciously perpetuating the system was even more disturbing. However, I believe that reflection of what seems like an ironic situation is a starting point. An awareness of my roles and expectations in higher education is the stepping stone toward modifying it.

Written by Urvi Paralkar, M.A.

References
Jeong, T. (2001). Pedagogy of Patriarchy: A Window on American 21st Century Gifted
Education. Journal of Secondary Gifted Education12(3), 160-162.
Parkman, A. (2016). The imposter phenomenon in higher education: Incidence and
impact. Journal of Higher Education Theory and Practice16(1), 51.

Friday, April 19, 2019

Challenging Ourselves to Do Better and Be Better//Erika Hanley, M.A.

Photo retrieved from https://www.signsworldwide.com/polystyrene-signs/polystyrene-open-closed-sign.html

I recently had the opportunity to sit down for a discussion with Dr. Camara Jones of Morehouse University School of Medicine and Emory University Rollins School of Public Health when she visited my university for a lecture on race and health inequality. She recounted an allegory she provides each time she discusses race and privilege:

When Dr. Jones was a medical student she went out to dinner with some peers. Once she and her peers had been seated, she noticed a sign on the main door. For those at the tables inside, the sign read, “Open;” for those outside — unable to take a seat — it read, “Closed.” Dr. Jones indicated that the sign served as a powerful metaphor about the way privilege functions in United States and around the world. The systemic structures present in our lives have a dual reality like that of the sign. Those inside the restaurant who have access to opportunity don’t know of the two-sided sign. They are aware of their own reality. Those outside of the restaurant are aware of the two-sided sign with an awareness of their reality as well as the reality they don’t have access to.

Once she completed her story, she asked the discussion group what questions we had or thoughts came up for us. Well, when I was processing this allegory I couldn’t help but think that not only was this a great explanation for the way in which privilege works but also how do we go about addressing the sign? If I’m inside, how do I help those also inside to see the sign or the people outside of the restaurant? If I’m outside, how do I help those who feel they have no hope of getting inside? All questions that were in line with my value of helping others and identity as a counseling psychology doctoral student, social justice activist, and feminist.

Reflecting now, I realize that the first step before answering any of these questions was to look at myself. In what ways have I been outside or inside the restaurant? How have I been perpetuating systems of privilege or addressing them? Have there been times I could have done better in a situation? I believe it would be difficult to educate others and encourage them to do their own processing if I fail to do so myself. I often find myself, and I’m sure I’m not the only one, guilty of asking a lot of others in their journey towards understanding and addressing privilege without putting myself in the spotlight and asking what it is I am doing.

This conversation doesn’t get easier with time because no matter how much is known it still feels “icky” to have the knowledge of an unfair and unjust system. But with time there can hopefully be more compassion and more motivation to challenge ourselves to be better and do right by others professionally and personally. In order to create partnerships and continue the fight for and towards equality, there is internal work that must start and continue. So I ask this of you: whether inside or outside the restaurant, how are you challenging yourself to be and do better?

Written By Erika Hanley, M.A.

Jones, C. P. (2000). Levels of Racism: A Theoretic Framework and a Gardener’s Tale. American Journal of Public Health, 90(8), 1212.
Jones, C.P. [TedXTalks]. (2014, July 10). Allegories on race and racism [Video]. Retrieved from https://www.youtube.com/watch?v=GNhcY6fTyBM


Friday, April 12, 2019

Captain Marvel: A Refreshing Take on the Female Superhero//Abigail Walsh





Captain Marvel is leaving its mark on the Marvel franchise and the film industry at large. This is the first solo Marvel film that is lead exclusively by a woman. The movie tells a different kind of female story and sets Captain Marvel up to be the savior of Avengers: Endgame. And it is the first live action film directed by a woman to gross $1 billion (Morrow, 2019).

People’s attitudes and perceptions are influenced by the character portrayals they watch on film. We form attitudes about what women are capable of and how they should live their lives based on media representations of women (Bussey & Bandura, 1999; Gerbner, 1998). Captain Marvel provides audiences with a new type of female superhero. Carol Danvers is not hyper-sexualized, like so many other superheroes in the Marvel canon. She isn’t interested in playing nice or putting on a smile. Her story isn’t centered around a love interest, at all. It’s about figuring out who she is and where she came from and what she wants to do with her life.

So often, women are portrayed as emotional in media depictions. And these depictions of emotionality are negative – emotions are seen as a sign of weakness (Signorielli, 2012; Ward & Aubrey, 2017). In this film, Captain Marvel’s boss and mentor echoes these sentiments as way to get her to submit to his power and authority. As she learns the truth about herself, she realizes her emotions are an asset and make her more powerful. This message is a sign to young girls, and boys, watching this film that their emotions should be considered a strength.

Despite these great strides in disrupting the traditional narrative on the female superhero, Captain Marvel didn’t land with all audiences. Marvel studios may have pushed a little too hard on the female messaging. The movie was released on International Women’s Day (Sio, 2019).  It also contains 90’s anthem I’m Just a Girl by No Doubt, in an ill-fitting manor. These choices felt forced to many audiences and it’s understandable given the market’s push for more dynamic and nuanced female leads. It is true that the industry portrayal of female superheroes has not reached the heights of complex female character depictions. Although Captain Marvel may not be the most subversive or atypical or feminist film there could ever be, this film is a refreshing step in the right direction.

Written by Abigail Walsh


References

Bussey, K., & Bandura, A. (1999). Social cognitive theory of gender development and differentiation. Psychological Review, 106, 676-713. doi:10.1037//0033-295x.106.4.676
Gerbner, G. (1998). Cultivation analysis: An overview. Mass Communication and Society, 1, 175–194. doi: 10.1080/15205436.1998.9677855
Morrow, Brendan. “Captain Marvel Is Now the First Live-Action Movie Directed by a Woman to Gross $1 Billion.” Image, The Week, 4 Apr. 2019, theweek.com/speedreads/833262/captain-marvel-now-first-liveaction-movie-directed-by-woman-gross-1-billion.
Signorielli, N. (2012). Television’s gender-role images and contribution to stereotyping. In Handbook of children and the media (2nd ed., pp 321-339). Los Angeles: Sage.
Sio, Izzy. “Captain Marvel Might Not Be the Feminist Phenomenon We Want.” Medium, AP Marvel, 1 Mar. 2019, medium.com/ap-marvel/captain-marvel-might-not-be-the-feminist-phenomenon-we-want-f062e8c5d6fb.

Ward, L. M., & Aubrey, J. S. (2017). Watching gender: How stereotypes in movies and on TV impact kids' development. San Francisco, CA: Common Sense. 

Friday, April 5, 2019

The Violence of White Silence: Exploring the Impact of the Silent White Woman//Betool Ridha M.A.


Photo retrieved from: http://www.theinclusionsolution.me/buzz-mlk-violence-white-silence/

“By visibly hovering near us, they are ‘proving’ that they are ‘with us.’ But the hard truth is this isn’t helping to solve America’s racist problem. The Negroes aren’t the racists. Where the really sincere white people have got to do their ‘proving’ of themselves is not among the black victims, but out on the battle lines of where America’s racism really is — and that’s in their home communities; America’s racism is among their own fellow whites. That’s where sincere whites who really mean to accomplish something have got to work.”—Malcom X, 1964

As much as white people love to deny it, it’s no secret that racism exists in the United States. As a woman of color and self-proclaimed feminist, much of my personal life and professional work is related to racism: understanding it, unpacking it, more importantly, undoing it. This work is not a choice for me; it’s a matter of life and death. I don’t have the privilege of ignorance that many white feminists lean on, and I certainly don’t have the privilege of silence. The overwhelming silence of white women on racial issues is not just frustrating—it is destructive and is rooted in a long-standing legacy of white supremacy within feminist history.

White women have played a significant role in upholding white supremacy, a fact that is almost always glossed over in conversations around feminism. For example, the suffragette movement in the United States was embedded with racially based hatred and violence. Susan B. Anthony and Elizabeth Cady Stanton, prominent leaders of the suffragette movement, consistently and intentionally sided with white supremacy in order to push their agenda of suffrage. They adamantly opposed the passage of the 15th amendment (giving Black men the right to vote) because, “it would result in women being dominated by inferior men.” Additionally, thousands of white women were active members of the Klu Klux Klan, and it was white women who were on the front lines protesting Elizabeth Eckford (of the Little Rock Nine) attending school—look it up, the pictures speak a thousand words. White women were actively involved in protests against desegregation, but again, this is rarely ever mentioned in any discussions on women’s history or feminism.

White women have historically chosen to side with their racial interests over their gender, and this pattern has remained consistent to this day. The most glaring example happened in 2016, when 53 percent of white women voted for the current president. White feminists were in shock, but women of color? Not so much. And let’s not forget the BBQ Becky’s or Permit Patty’s, white women that cannot fathom cohabiting a public space with a person of color. They automatically criminalize people of color, using 911 as their customer service line when America becomes ‘too Black’ for them.

Conversations around white supremacy are often approached from a heavily masculinized regard. This is not because women don’t play a part in white supremacy, but rather because women have been largely left out of historical dialogues. In this case, white women’s active role in upholding oppressive structures in the U.S. is erased and often goes unseen. The invisibility of white women’s racism is what makes it so insidious and dangerous. Regardless of gender, white people all intrinsically benefit from systems of racial hierarchy and it is imperative that white women recognize these systems and the role they play in them. If reading this makes you uncomfortable, that’s good. That means you have work to do—in fact, we all do. The work is not to fix a ‘broken’ system, because the system is not broken—it’s working exactly as it was designed to. It’s our job to break it.

Written By: Betool Ridha, M.A.

(For those who are interested in doing the work, check out Layla F. Saad’s Me and White Supremacy workbook—it’s a great resource for people with white privilege to examine and dismantle their complicity in white supremacist systems, and it’s free! https://www.meandwhitesupremacybook.com)


References

(2017, June 28). The KKK started a branch just for women in the 1920s, and half a million joined. Retrieved from https://timeline.com/the-kkk-started-a-branch-just-for-women-in-the-1920s-and-half-a-million-joined-72ab1439b78b
Browne, R. (2016, July 08). What to Do When They Don't Want You to Exist. Retrieved from http://nymag.com/intelligencer/2016/07/what-to-do-when-they-dont-want-you-to-exist.html
Cleary, T. (2018, June 23). Jennifer Schulte, 'BBQ Becky': 5 Fast Facts You Need to Know. Retrieved from https://heavy.com/news/2018/05/jennifer-schulte-bbq-becky/
Davidson, J., & Davidson, J. (2017, December 07). White Silence Is Not An Option. Retrieved from https://www.huffpost.com/entry/white-silence-is-not-an-o_b_10927210
Hamad, R. (2018, May 07). How white women use strategic tears to silence women of colour | Ruby Hamad. Retrieved from https://www.theguardian.com/commentisfree/2018/may/08/how-white-women-use-strategic-tears-to-avoid-accountability
Staples, B. (2018, July 28). How the Suffrage Movement Betrayed Black Women. Retrieved from https://www.nytimes.com/2018/07/28/opinion/sunday/suffrage-movement-racism-black-women.html
Stoner, R. (2018, April 12). 'Segregation's Constant Gardeners': How White Women Kept Jim Crow Alive. Retrieved from https://psmag.com/social-justice/segregations-constant-gardeners