I, like many other Black people, have been followed around stores for no reason other than my race. Add general anxiety to the mix and that makes me feel even more uncomfortable to just… browse. Rikki Byrd chronicled this anti-Black racism for Vox, via the depiction of Marshall Field’s in the hit series, Lovecraft Country:
Set in 1950s Chicago, Lovecraft Country’s deliberate insertion of Marshall Field’s exemplifies the show’s commitment to blending horror, magic, and science fiction with historical references to explore racial injustices faced by Black people in the US. Ruby’s determination to work at Marshall Field’s not only references racial discrimination in department stores writ large, but her persistent return to this store specifically is reflective of its impact on the city.
Now a Macy’s in downtown Chicago, Marshall Field’s was once a pillar in the Windy City, transforming the retail experience from merely an errand to an outing worth looking forward to. From its ceiling designed by Tiffany & Co. to its series of retail firsts, the building has a storied history complete with success, failure, and innovation. It also has a history of racism that long impacted Black Chicagoans eager, like Ruby, to work and shop there.
The term “always online” describes the idea that we’re online all the time and never log off. This could be literally (sleep is for chumps anyway!) or figuratively (i.e. never logging off). In my experience, I’m more figuratively “always online” but during periods last year, my sleep patterns were messed up thanks to the allure of the internet.
The Little Green Dot is a leash. It is a surrogate for trust and thrives in low-trust environments.
The Little Green Dot is anxiety. It is there to remind us that we’re not working as hard or as long or as consistently as others. Presence favors those who can effectively sit in a chair all day, not those brave enough to step away for a walk and take some time to think.
But the reality is that The Little Green Dot also has real utility. When something important breaks, we need to see who is online to fix it. When we have a pressing question, we need to know who is available to answer it.
And so The Little Green Dot persists, despised, but understood.
Etzkorn’s final line asks whether humans should be “always-online” or whether a semi online existence would be more beneficial. I like the latter even though I’m closer to the former. I work in digital marketing so onlineness is important but I also blog and that requires research and Wikipedia rabbit holes. There’s no let-up unless I make it so. We should all learn to log off once in a while.
The Barbican holds a lot of sentimental value to me but after hearing of racial discrimination in the workplace, I don’t look quite as fondly at the Brutalist icon. Barbican Stories details accounts of racism by current and former employees and I first heard about it from their article for gal-dem:
As in many workplaces, 2020’s summer of protest – triggered by the murder of George Floyd – brought increased visibility to the Black Lives Matter (BLM) movement which meant conversations about “diversity and inclusion” could no longer be tabled.
The Barbican’s response was bureaucratic at best, and gaslighting at worst. For me, it felt like BLM was a “comms issue” for the institution, it was not about change but image. Barbican Stories was a way to cut through this delusion, and hold a mirror up to the institution. It breaks systemic racism down into everyday occurrences to show the Barbican that it is not in a position to simply comment on racism, it needs to recognise itself as an organisation that is currently racist.
The stories are plentiful; enough to warrant a second print run of the book “for distribution to public records and archives”. The Barbican’s response was standard—”We fully recognise the pain and hurt caused by these experiences“, so if they’re recognisable, why wasn’t anything done?—and it remains to be seen if anything will actually be done about the past, now, and in the future to ensure working environments are safe.
Work can be long, hard, and boring (heh!) but when you put your mind to it and you’ve been doing it for a while, you can do it quickly and efficiently. The video above demonstrates amazing craftsmanship and attention to detail from builders, mechanics, gardeners, and a sheep shearer.
Zines have long been a way for marginalized communities to share stories, spread information, build community and organize movements, several archivists and zine-makers said. Often, they offer historical records of communities that have been ignored in other publications. But many zine-makers (“zinesters”) of color say their communities have only recently received credit and gained visibility for their contributions.
One of the interviewed zinesters described her feelings of isolation at zine events:
Marya Errin Jones said she’s often one of the only Black women at some zine festivals and events. White people often skip her table because “they assume my zines are only for Black and brown people or are about a topic they weren’t interested in or don’t want to talk about,” she said.
She added: “It’s always isolating. Sometimes you wonder, ‘What am I doing here?’”
The last time I went to Nottingham Contemporary, I spent a lot of time in their zine section, reading through the various DIY magazines and diaries that people left behind. They were unique and uncensored views into their lives and the groups they were part of. I loved them (I even emailed someone to compliment their work and took photos to read later.) It’s imperative that zinesters of colour get the love, space, and recognition they deserve and don’t get pushed out by the sanitised homogeny of the mainstream.
One of the most persistent is that of the broken window—one breaks and this is celebrated as a boon to the economy: the window manufacturer gets an order; the hardware store sells a window; a carpenter is hired to install it; money circulates; jobs are created; the GDP goes up. In truth, of course, the economy is no better off at all.
True, there is a sudden burst of activity, and some persons have surely gained, but only at the expense of the proprietor whose window was broken, or his insurance company; and if the latter, the other policyholders who will pay higher premiums to pay for paid-out claims, especially if many have been broken.
Myth #2: The Beneficence of War
A second fallacy is the idea of war as an engine of prosperity. Students are taught that World War II ended the Depression; many Americans seem to believe that tax revenues spent on defense contractors (creating jobs) are no loss to the productive economy; and our political leaders continue to believe that expanded government spending is an effective way of bringing an end to a recession and reviving the economy.
The truth is that war, and the preparation for it, is economically wasteful and destructive. Apart from the spoils gained by winning (if it is won) war and defense spending squander labor, resources, and wealth, leaving the country poorer in the end than if these things had been devoted to peaceful endeavors.
Myth #1 is poignant because I remember during the Black Lives Matter protests last year, people were condemning the destruction of windows. I wonder if there’s another link with Myth #2.
Yesterday was Father’s Day. Upon reminding my son (he made me a lovely card on the Friday), he asked “why isn’t there a kids day?” to which I replied, “every day is Kids Day!” I’ll let you debate the validity of that statement but it rings true for me.
Then today, one of my Twitter mutuals told me that there was a Kids Day (Dia das Criancas) in Brazil on 12th October. This reminded me of Japan’s Children’s Day (こどもの日, Kodomo no Hi) from an old Pokémon episode. So, how many Kids Days are there? According to Wikipedia, there are ~51 Children’s Days observed by countries around the world. While that’s not every day, that’s still nearly 14% of the Gregorian calendar. Most of us only get one birthday!
The official International Children’s Day is on 20th November so kids could get at least two Kids Days a year. In Chile, Children’s Day is officially recognized as the first Wednesday of October but it is actually observed on the second Sunday of August where children are bought toys. Different countries have different traditions, ranging from remembrance (Paraguay) to honour and relaxation (New Zealand’s Children’s Day pays tribute to children as a taonga, the Māori word for treasure)
And that’s why every day is Kids Day for me because children should be honoured and loved every single day. The world can be a horrible place and it can be challenging to nurture children in that kind of environment and explain why bad things happen. It’s important to show love, patience, gratitude, and compassion so they can know what those feelings are and keep them in their hearts. Amongst all the hugs and presents!
Rheingans CEO Lasse Rheingans says when he first floated the idea of compressed working with staff they came up with the idea of banning distractions like smartphones from their desks and minimising the use of “productivity killers like Slack”. The aim for Rheingans was to keep productivity constant but to give people more time off.
Although more productive and better for work-life balance, Rheingans says that, like Corcoran, he discovered after a year that shorter days are not without their downsides. “We realised that we were losing something on the relationship level,” he says. “It affects loyalty and team culture and the relationships people have in a company, when you don’t have time for chatter and small talk and coffee together.”
“Loyalty”. “Team culture“. Yawn. Many people come to work to do work and go home. Stop trying to make work = family happen. Ugh.
For The Washington Post, Nina Banks (associate professor of economics at Bucknell University) paid tribute to Sadie Tanner Mossell Alexander, the first African American to gain a doctoral degree in economics. She suggested that Alexander’s ideology could be the key to solving various problems in the US, particularly for African-Americans:
As a proponent of economic justice, Alexander believed that all people had a right to jobs that paid livable wages, and she viewed this as an essential foundation for enjoying democratic rights. As such, she called on the government to provide an equitable distribution of national income and to create public works programs that addressed urgent social needs tied to poverty and deprivation.
In the 1960s, Black anger over mistreatment in urban slums, where decades of White racial hostility and public policy had confined them, and a lack of economic access erupted in a string of uprisings in cities of all shapes and sizes.
Alexander saw the moral dimension of the civil rights cause, but uniquely, she also understood the economic dynamic, thanks to her training. She knew that despite White claims to the contrary, economic uncertainty among Whites was not the cause of racial violence plaguing Black lives. Rather, it merely acted as an accelerant that intensified their scapegoating and racial animus toward Black Americans.
Yet, Alexander’s work and advice got largely ignored.
The UK film industry rarely commissions Black stories because they do not believe that our stories have an audience, and I find that astonishing. Black people are the drivers of culture, and we deserve to be represented. The only stories they seem to commission are the ones about gang violence to further perpetuate the falsehood that is Black on Black crime.
It is crucial that we explore alternative narratives to represent the multitude of nuanced Black experiences in our society. Being a womxn is one thing, being Black and British is another. My queerness adds another dimension to my identity. I am not Black before I am queer, I am not queer before I am Black, I am a queer Black British womxn.
I saw this on Twitter today and thought it was hilarious and oddly poignant, from a modern political perspective.
In the panels, Popeye asks Rough House where J. Wellington Wimpy was to which RH replied “I ain’t seen him and I don’t want to see him—he hasn’t been around today.” Popeye calls Wimpy “arful” before showing pity for him, although RH didn’t share the sentiment:
Well, I don’t. Why, say—that fellow would commit a crime for a hamburger.
We then spot Wimpy taking out razor of some kind as he starts cutting through a barred window into a jail where incarcerated people are eating from a plate full of hamburgers. He sits down to their disbelief and says:
Ah, good evening, gentlemen. Pleasant weather, isnt it, we’re having?
Wimpy literally broke into jail, not to free the people incarcerated there, but to get some of his favourite delicacies, thus breaking the law that could have extended his voluntary visit. It reminded me of how we have the power to abolish jails or and attempt to dismantle the system behind it all but only show glimpses of that for moments that benefit us (i.e. how I’ve seen a lot of performative activism since last year’s BLM protests)
I’m probably reaching but so was Wimpy—behind bars, for another hamburger.
Since Césaire’s death in 2008 at age 94, as democracies devolve into autocracies and wealthy nations sidestep poorer ones on our endangered planet, Discourse on Colonialism remains prescient about the barbarity that informs civilization. In literary terms, its enduring relevance tends to overshadow Césaire’s standing as the most influential Modernist poet in Caribbean literature, an imaginative writer who molded the French language to make a personal poetry characterized by hypnotic physicality, ritualized anguish, and metaphorical exorcisms.
About Aimé Césaire
Césaire was born in Basse-Pointe, Martinique, in 1913. After moving to the capital, Fort-de-France, to attend the only secondary school on the island, he moved to Paris to attend the Lycée Louis-le-Grand on a scholarship. There, he passed the entrance exam for the École Normale Supérieure, co-created a literary review called L’Étudiant noir (The Black Student) and helped to start the Négritude movement.
Social isolation. Work-from-home burnout. Public health-related stress. Political upheaval. If the past year has taught us anything, it’s that mental health matters and has become a central issue for many. But that doesn’t mean it’s necessarily become easier to talk about.
Mental health awareness is one thing but we need more active behaviour to quash the stigmas and myths that surround mental health so those who need help can feel safe to talk about it (or not).
In 2006, São Paulo’s mayor Gilberto Kassab proposed a law known as Lei Cidade Limpa (clean city law in Portuguese) which prohibited any form of billboard advertising or outdoor posters. 15,000 billboards were taken down and despite backlash from advertisers, citizens praised the move.
For New York’s WNYC, local São Paulo reporter Vinícius Queiroz Galvão described his experiences:
São Paulo is a very vertical city. That makes it very frenetic. You could not even realize the architecture of the old buildings, because all the buildings, all the houses were just covered with billboards and logos and propaganda. And there was no criteria. And now it is amazing. They uncovered a lot of problems the city had that we never realized. For example, there are some favelas, which are the shantytowns. I wrote a big story in my newspaper today that in a lot of parts of the city we never realized there was a big shantytown. People were shocked because they never saw that before, just because there were a lot of billboards covering the area. São Paulo is just like New York. It is a very multicultural, globalized city. We have the Japanese neighborhood, we have the Korean neighborhood, we have the Italian neighborhood and in the Korean neighborhood, they have a lot of small manufacturers, these Korean businessmen. They hire illegal labor from Bolivian immigrants. And there was a lot of billboards in front of these manufacturers’ shops. And when they uncovered, we could see through the window a lot of Bolivian people like sleeping and working at the same place. They earn money, just enough for food. So it is a big social problem that was uncovered, and the city was shocked by these news.
The Islamic Tartan Concept weaves together the different strands of Scottish and Muslim heritage creating the fabric of the future.
The theological explanation of the design is as follows:
– Blue to represent the Scottish Flag – Green to represent the colour of Islam – Five white lines running through the pattern to represent the five pillars of Islam – Six gold lines to represent the six articles of faith – Black square to represent the Holy Kabah