Arieso226

#Black History Month

So, the past few weeks I haven’t had the time to write, I was back in school...anyway, I finally had the inspiration to write, and it’s about my classes. I’m majoring in an #anthropology and minoring in English, and as a future anthropologist I have to see events in history, good or bad, through an objective standpoint. I have to mention that I am a water sign, and I have been an emotional child since birth. I am also taking a British Literature class, and the first two weeks of school, we were reading Early Black British Writing, which is basically essays written by past slaves, like #OludahEquiano, or told past experiences, like #MaryPrince. 

   My initial problem, is that only other person in this class is black, other than me, and it was extremely difficult reading such horrible experiences and trying  not to get to angry. Everyone in this class was white, including my professor, and while I am happy that in taking this class, since it allows me to read different genres such as this one, since I had no idea this kind of book existed, I couldn’t help but feel angry, as jokes were passed around the class in order to lighten up the mood. I wanted to leave, storm out of class, and I counted down the minutes till it was over. When I finally left and headed to my anthro classes, I had a talk with my professor there and she basically told me that as an anthropologist, it is you’re job to take such an assessment and not let it affect you. The Middle Passage, stretching from Africa to Europe(mostly London) to the Caribbean and the America’s happened, and lasted over 500 years. It was recorded as the largest migration in this planet’s history. I guess I’m saying that yes, as a people we have the right to be angry. Racism, I think, is a common occurrence, and will be for a very long time. But anger alone isn’t the only emotion we should be feeling. This Black History Month, we should be celebrating for all the things we have accomplished. In politics, medicine, movies, activism, charity, science and math, literature, music, companies and lots more. We have proven ourselves a resilient people, all over the world, and I can say that I would rather be proud than to hold onto my anger. 

Yep

Belly Dancing

NO. 1

The art of belly dancing is a Middle Eastern practice that has, over time, gravitated towards Western white American women. The way American women dance is this is a ‘glamorization’, and more focused on the power of reception, rather than cultivating it and respecting the practice. Originally, belly dancing is based on ancient folk and social dances in North African and Middle Eastern countries, particularly Egypt and Turkey. The dance is characterized by various hip, torso, shoulder, and chest movements. ‘‘The images projected by Westerners in the performance of belly dance and other forms of oriental dance raise the thorny issue of orientalism. The vocabulary of the dance and its position within the framework of the West, especially the United States, as ‘other’ provides an ‘empty’ location, as in ‘not part of my culture’, for the construction of exotic new fantasy identities. At the same time, as a repository of media stereotypes and thus Western fantasies of women, it also provides physical images via the femme fatale which the (generally female) dance emulates in order to play an assertive sexual role in a male-dominated Western society.’’

NO. 2

Of course, here in the West, its meaning has changed, especially in America when gained popularity over 100 years ago when ‘dancing girls’ from different countries showcased in Chicago’s World Fair. ‘‘Because of the movements of body parts, such as the stomach, that were expected to be tightly constrained during the Victorian era, controversy surrounded these performers, and belly dance became associated with burlesque, stripping and prostitution. Despite perceptions of belly dancing being associated with sex work, the dance has a variety of meanings for participants, like spiritual, communal, and feminine qualities. For most dancers in the United States, the dance is a form of leisure. Leisure is a voluntary activity that people pursue with a positive state of mind during their free time. For many dancers, belly dance is an enjoyable form of recreation, rather than a primary source of income. Women in most large and mid-size cities around the country take belly dance classes at studios, gyms, and recreation centers.’’

NO. 3

Belly dancing is a key icon of the Middle East and is a site for performing and interpreting. It is appealing because it expresses ‘imperial feelings’, or the complexity of psychological and political belonging to an empire that is often unspoken, sometimes subconscious, but always present, the ‘habits of heart and mind’ that infuse and accompany structures of difference and domination. We can call on U.S imperialism as an example, as it rests as a multicultural nationalism. Belly dancing has become a ‘‘site for staging a New Age feminism and liberal Orientalist perspective on Arab and Muslim women, illustrating what Edward Said called, ‘new-Orientalism’ of the present moment. Orientalism continues to be a deeply appealing, binary frame for imagining the ‘West’ in opposition to the ‘Orient’, or to the East—a Western style for dominating, restructuring, and having authority over the Orient’, through the production of an 'idea that has a history and tradition of thought, imagery, and vocabulary that has given it a reality and presence in and for the West.’’

Santa Muerte

NO. 1

A skeletal figure dressed in robes or dressed in the virgin’s shroud, Santa Muerte is both the Grim Reap-ress and the Angel of Mercy. She is the personification of death, and her full title, Nuestra Señora de la Santa Muerte as she is well known as, brings an ambiguous and malleable identity that is associated with healing, protection, and safe delivery to the afterlife by her devotees, as her following, especially in 21st century is being celebrated all over South America, but especially Mexico City to the United States and Canada.

NO. 2

Even though Christian missionaries and leaders condemned the religion, Santa Muerte ‘‘offers hope to a society threatened with hopelessness. In the colorful barrios of Mexican culture, the figure of Death is ubiquitous. With the lure and dangers of narco-culture, the violence among competing youth gangs, the haunting realities of an economy in collapse, and the gravel fight to survive in a Tepito marketplace; Mexicans face the reality of death on a daily basis. Santa Muerte, the image of death, protects them from uncertainties in their everyday lives. When Death is the only guarantee, it seems like Death is the only one to be trusted.’’ The worship of Santa Muerte began in the mid-20th century and was clandestine until the 1990s, were most prayers and other rites have been performed traditionally at home. Now in the 21st century, worship has become a more public thing. Santa Muerte has a male counterpart in the U.S, called the skeletal folk saints San La Muerte of Paraguay and Rey Pascual of Guatemala.

NO. 3

So, what caused the worship of Santa Muerte to become a massive, worldwide following? Drug violence, for one, and loss of faith in Christianity. ‘‘Former Mexican president Felipe Calderon’s declaration of war on the cartels in 2006 was received with praise by North American politicians, as in their view, it seemed that the Mexican government was finally taking a strong stand against the cartels and that there would be a swift resolution to the social problems associated with drug trafficking. This open war declared on the cartels resulted in an escalation of drug violence and forced several dramatic changes in the safety of Mexico and its already chaotic social scene. Military personnel, paramilitary groups, and the cartels have been fighting for control of the country and have created a state of panic in the border towns and beyond. The panic and violence in the north have begun to gradually make it’s way south and reach areas that were once ‘safe’. According to the BBC from 2006 to 2012, more than 50,000 individuals have died from drug-related violence. Amidst the drug-related instability, the once strong and influential Mexican Catholic Church has been losing credibility, support, and members. The loss of faith in the Catholic Church could be caused by many factors: general pessimism, individuals searching for other forms of faith, and the result of the church’s support for governing political parties.’’

NO. 4

Who is Santa Muerte? Anthropologists and historians J. Katia Perdigon Castaneda and R. Andrew Chestnut agree that the veneration of Santa Muerte is a combination of Catholic imagery and rituals from Meso-American pre-Hispanic gods and rituals. There is a common list of names for the goddess, such as Mi Nina, (My little girl), La Nina Bonita (the Pretty Girl), La Madrina (the Godmother), and Mi Amor (My Love)—adoring names that tighten the relationship between devotee and saint. There are darker allegations like Senora de la Sombras (Lady of the Shadows) or La Negra (the Black Lady). There is also La Hermana Blanca (The White Sister) and Hermana de la Luz (Sister of the Light). She is celebrated on the Day of the Dead, November 1st and 2nd. better known as Dia De los Muertos.

Happy Easter everybody!

Happy Chinese New Year! The year of the tiger~

Belly Dancing

NO. 1

The art of belly dancing is a Middle Eastern practice that has, over time, gravitated towards Western white American women. The way American women dance is this is a ‘glamorization’, and more focused on the power of reception, rather than cultivating it and respecting the practice. Originally, belly dancing is based on ancient folk and social dances in North African and Middle Eastern countries, particularly Egypt and Turkey. The dance is characterized by various hip, torso, shoulder, and chest movements. ‘‘The images projected by Westerners in the performance of belly dance and other forms of oriental dance raise the thorny issue of orientalism. The vocabulary of the dance and its position within the framework of the West, especially the United States, as ‘other’ provides an ‘empty’ location, as in ‘not part of my culture’, for the construction of exotic new fantasy identities. At the same time, as a repository of media stereotypes and thus Western fantasies of women, it also provides physical images via the femme fatale which the (generally female) dance emulates in order to play an assertive sexual role in a male-dominated Western society.’’

NO. 2

Of course, here in the West, its meaning has changed, especially in America when gained popularity over 100 years ago when ‘dancing girls’ from different countries showcased in Chicago’s World Fair. ‘‘Because of the movements of body parts, such as the stomach, that were expected to be tightly constrained during the Victorian era, controversy surrounded these performers, and belly dance became associated with burlesque, stripping and prostitution. Despite perceptions of belly dancing being associated with sex work, the dance has a variety of meanings for participants, like spiritual, communal, and feminine qualities. For most dancers in the United States, the dance is a form of leisure. Leisure is a voluntary activity that people pursue with a positive state of mind during their free time. For many dancers, belly dance is an enjoyable form of recreation, rather than a primary source of income. Women in most large and mid-size cities around the country take belly dance classes at studios, gyms, and recreation centers.’’

NO. 3

Belly dancing is a key icon of the Middle East and is a site for performing and interpreting. It is appealing because it expresses ‘imperial feelings’, or the complexity of psychological and political belonging to an empire that is often unspoken, sometimes subconscious, but always present, the ‘habits of heart and mind’ that infuse and accompany structures of difference and domination. We can call on U.S imperialism as an example, as it rests as a multicultural nationalism. Belly dancing has become a ‘‘site for staging a New Age feminism and liberal Orientalist perspective on Arab and Muslim women, illustrating what Edward Said called, ‘new-Orientalism’ of the present moment. Orientalism continues to be a deeply appealing, binary frame for imagining the ‘West’ in opposition to the ‘Orient’, or to the East—a Western style for dominating, restructuring, and having authority over the Orient’, through the production of an ‘idea that has a history and tradition of thought, imagery, and vocabulary that has given it a reality and presence in and for the West.’’

Eat the rich? What are the Panama Papers, and why they are important.

The Panama Papers were the leaked 115. million documents that the Panamanian-based law firm Mossack Fonseca gathered that revealed secret shell companies and bank accounts that had been established by the most wealthy politicians and celebrities to either avoid taxes, sanctions or illegal business dealings. Either way, the documents details information dating back to 1977, when the firm was founded, and was released back five years ago, in 2015.

NO. 2

The documents were released by an anonymous source through an unauthorized disclosure, and reported that the owners who belonged to several countries including the U.S, Britain, Switzerland, Argentina, Brazil, China, Russia; the offshore companies were registered predominantly in the British Virgin Islands, Panama, the Bahamas, Niue, Samoa, and the Seychelles. The Panama Papers were leaked to the German newspaper Süddeutsche Zeitung, and it was analyzed by the International Consortium of Investigative Journalists where close to 400 respective journalists, coming from over 100 news organizations from 76 countries, worked for a year to uncover that the offshore investments were associated with close to 140 politicians, or connected to their families including leaders from Russia, Pakistan, Iraq, Ukraine, Iceland, Britain, and prominent officials in China. Both Prime Ministers Sigmundur David Gunnlaugsson of Iceland and Nawaz Sharif of Pakistan resigned, in 2016 and 2017. The firm in question, denied any wrongdoings in it’s handlings of the investigations, and claimed that all dealings in it’s shell companies were perfectly legal, but that didn’t stop Panama’s police to raid the firm and arrest it’s founders on chargers on money laundering, where they spent months in jail.

NO. 3

So, what does this mean? It means that the rich have too much power, especially politicians. Amongst millennials, we have this claim to ‘eat the rich’ because we understand that it’s easy to become corrupted by the very things poor people never will have. The privilege to have, buy and afford whatever you desire on a whim. There are no consequences to your actions if the average person doesn’t know what you did, or how you did it, was illegal. These people have the money and the power to fix the world, to end global hunger, to fix homelessness, and to create a better plan to combat climate change, but they decided to keep their money to themselves out of greed and the illusion of power. I, as a young millennial, had not known about the Panama Papers, and this story came out in 2015. But that doesn’t mean that nothing happened to combat it. In late 2018 the U.S Justice Department indicted several people’s associated with the schemes, billions in stolen assets were returned to their citizens, and 82 consecutive countries changed their laws to crack down on the stolen wealth hoarding the papers revealed. And it was all thanks to the journalist who led the investigation: Daphne Caruana Galizia from Malta, who had a personal blog called Running Commentary. She was murdered October 16, 2017, and her work is what laid the groundwork for the Panama Papers, and we all owe a debt of gratitude to her and the other hundreds of journalists who worked to change, and better the world.

Humor vs. Religion

 There are paradoxes between such serious topics, as nothing is supposed to be considered funny when we’re talking about religion, but as we progress throughout the modern 21st century, humor and comic strips have been presently active and tolerated, at most. ‘’[1]The normative view is that religion is a serious and profound human concern, deserving respect and generating awe. This normative prescription does not deny that many people, including clergy, display a certain sense of humor about religion. However, treating religious matters with too much frivolity or making religious jokes verging on profanation may lead to rebuke. This form of comedy—printed cartoons from the comic pages of newspapers—provides insights into the intersection of humor and religion. We also attempt to develop some generalizations about the role of religious messages and symbols in cartoons.’’ The discourse of the ‘sacred’ has become the talk of the past two centuries, with many stereotypes coming from it.

For instance, the Simpsons’ character, evangelical Ned Flanders, is a popular icon and stereotype for ‘overzealous religious men/women’. ‘’[2]The Simpsons’ portrayal of religion in America has been used to illustrate everything from the revelation of God’s grace (Dark 2002) to religion’s failure in the face of science (Delaney 2008). While each commentator takes their own particular stance on The Simpson’s depiction of religion, there is frequently a conflation between The Simpsons’ satire and reality. That is, The Simpsons’ depictions of religion matter because they are treated not as frivolous cartoon humor, but as satires which criticize competing moral and civic perspectives of religion’s relevance in the United States.’’

  Religious themes take an interesting turn in comedy, as every good joke starts with the truth as it helps some people cope with life. ‘’[3]Humor is a form of self-expression. The jokes we tell and laugh loudest at giving clues to our central preoccupations, needs, and frustrations. It is, therefore, possible to use humor preferences as an indirect means of assessing personality (Eysenck and Wilson, 1976). If jokes are split into three very broad categories—sexual, aggressive, and nonsensical—people who permissive and high in libido (especially men) laugh most at the sexual jokes, people who are overly aggressive (as measured by hostility questionnaires) are most amused by aggressive humor, while controlled, conventional, or ‘respectable’ people go for the relatively harmless nonsense jokes. The fact that humor functions as a form of ‘release’ has been demonstrated by studies in which the motivational state of the subject is made angry by deliberately cussed behavior on the part of the experimenter’s accomplices, this will selectively enhance the environment of hostile humor.’’

   Of course, some critics don’t exactly like humor, or feel that it has any real basis on religious matter. ‘’[4]Religion, for the most part, has not been kind to humor. The early rabbis condemned jesting and laughter as did the church fathers. Rabbi Akiva said, ‘Jesting and levity accustom a person to lewdness.’ Saint John Chrysostom asked, ‘Christ is crucified and doest thou laugh?’ Those fixated on the world-to-come have little sympathy for the distractions of the world in which we live. In this respect, the Church of Jesus Christ of Latter-day Saint is no different from any other. Salvation is a serious business and the institutions, offices, and practices that ensure salvation merit reverence—not ridicule. But a church is not simply a bundle of beliefs and ritual practices. It is organized for and by people, and those people, whether they like it or not, must work out their salvation in this world. Thus, as examples in this article demonstrate, a bishop, who is supposed to be a wise and effective leader, an inspiration to his ward, can be a fool or philanderer.’’

  In mythology, many characters, including gods, use humor or ‘charm’, which makes the story much more interesting to the reader and the audience. It spins the story along; comedy is a great form of expression, especially when it is used day by day, especially in what is seen in a ‘serious’ society or used for serious topics. ‘’[5]The Nez Perce tribe are a tribe of Indians who in pre-White days inhabited parts of southeastern Washington, northeastern Oregon, and northern Idaho south of the Coeur d’Alene county. At present most of the members of the tribe live in Idaho in Nez Perce, Lewis, Clearwater, and Idaho counties. I [author] have classified the humor in the Nez Perce myth body into six different categories: (1) the humor of the pompous or stupid individual who comes to grief; (2) the trick, including transformations and practical jokes, (3) the obscene, (4) other incorrect or eccentric social behavior, (5) humor following from a lack of knowledge, real or pretended, and (6) sarcasm or irony. In general, humor or language, which Gladys Reichard distinguished from the humor of the situation in the Coeur d’Alene mythology, tends to fall in the fourth category. Humor is undoubtedly the deepest and most vivid element in this mythology.’’ Many mythologies have tricksters, who are basically the president of the humor club, or what people or other characters call, ‘up to mischief’. Not only do they prolong the story, but they also change the society, as it could always be better. Coyote, belonging to the myths seen above, ‘‘has a sufficient compound of vainglory, stupidity, sexuality, and gluttony within his character to make his downfall a humorous element in a story without his actually indulging in any character somewhat like a clown in a circus whose very appearance brings laughter even before he has done anything to merit such a response. This humorous quality which is inherent in Coyote’s character that may well account for his appearance in a large number of stories in which he plays only a minor function. He adds a spice of humor and interest to the story simply by his presence.’’

Humor themes may change because the originally ridiculed objects/behaviors have changed to reflect dominant values and hence are no longer defined as deviant. On the other hand, thematic change may reflect a change in the values themselves; what was once defined as deviant now represents the accepted status quo. In conclusion, religion and humor, once two separate topics created by humanity but were called paradoxes, the ‘sacred and serious’ and the ‘profane and humorous (mischief) are now seen together, hand in hand. Each subject, like science, religion, art, math, all have stereotypes, and we could either dwell on those failures or laugh and learn from them.