PUB: International BiPolar Foundation Student Essay Contest (worldwide) > Writers Afrika

International BiPolar Foundation

Student Essay Contest (worldwide)


Deadline: 1 May 2012

The International Bipolar Foundation (IBPF) has as part of its mission to erase stigma associated with mental illness through public education. To that end, we have launched a global essay contest open to all high school students Internationally.

“Our hope”, says Walker, President and founder of IBPF, “is that students will be interested in winning the prize and thereby research stigma in order to write the essay. In so doing, we will be educating a lot of young people and hopefully changing their perception about mental illness”.

The topic of the essay is Changing the Future of Stigma; Bipolar Disorder in 2020. First and second place winners will be judged by a panel of authors who currently write about bipolar disorder and mental illness and the winner will be announced in May to celebrate May as Mental Health Month.

In addition the First Place Winner will receive $500 and the Second Place Winner will receive $100. Both winners will have the opportunity to read their essay via Skype at our Public Forum with former Congressman Patrick Kennedy, May 22.

For more information about the International Bipolar Foundation or to receive the essay rules and registration form, contact Ashley Reitzin: areitzin@internationalbipolarfoundation.org

CONTACT INFORMATION:

For inquiries: areitzin@internationalbipolarfoundation.org

For submissions: submit essay and registration form to areitzin@internationalbipolarfoundation.org

Website: http://www.internationalbipolarfoundation.org/

 

via writersafrika.blogspot.com

 

PUB: The Redeemed Evangelical Mission (TREM)

MIKE OKONKWO NATIONAL ESSAY COMPETITION ENTRIES OPEN FOR SUBMISSION 

The submission of entries for the 9th edition of the Mike Okonkwo National Essay Competition with the topic \"Dependence of The Nigerian Economy on Crude Oil: Any Alternatives? begins on Monday, March 26th 2012 and closes on Sunday, May 27th 2012.

 The competition is open to all Secondary School Students across the nation. All entries must be accompanied with a Passport Photograph of the Student, Full Name, Address, Contact Tel Number, Class, School and Name and Tel contact of the Principal .The essay must not be more than 2000 words. Essay could be submitted through email to essay@trem.org or by post to The Redeemed Evangelical Mission (TREM) International Headquarters, Obanikoro/ Anthony Oke Bus Stop, P.O Box 5340, Lagos.

The winning school stand the chance to win 3 internet ready desktop computer, a printer and a trophy for the while the best student goes home with a Laptop, N100,000.00 cash and a memorial plaque. The first runner up school gets 2 internet ready desktop computers, a printer and cash prize of N75,000.00 with a plaque for the student. The second runner school gets an internet ready computer, while the student  gets N50,000.00 cash prize and a plaque.

 The prizes would be presented to the winners at the Mike Okonkwo Annual Lecture, which has been scheduled for Wednesday, September 5, 2012 at Muson Centre (Shell Hall) by 10.00 am prompt.

 The 2012 Mike Okonkwo Essay Competition is part of the activities lined up to mark the 67th birthday of Dr. Mike Okonkwo the presiding Bishop of TREM. This competition which is the 9th in the series is aimed at helping improve the standards of education in the nation.

 The essay competition has helped participating students develop interests in research work, extensive reading and constructive writing. Apart from serving as a tool to encourage reading and writing, the competition has also given the students the opportunity to make contributions on issues significant to the socio-economic development of our nation, making them strong voices even at tender ages.  Most of the winners in the last 8 years have gone on to win other awards, both locally and internationally.

 The competition has also contributed towards Information, Communication and Technology (ICT) development in the schools, especially in government owned schools through the donation of computers to winning schools. Winners have emerged from both governments owned and private schools. And these winners have always been encouraged with gifts both in kind and cash. This has helped some of the students to excel in their university education.

 Signed

 Olanrewaju Fabiyi

Corporate Affairs Officer

 

PUB: “Resilience” Writing Contest: Share Your Story or Poem of Triumph Over Adversity > Watch Me Bounce: Resilience Through Story

“Resilience” Writing Contest:

Share Your Story or Poem of

Triumph Over Adversity

 

Watch Me Bounce is now accepting entries for its 2012 Resilience contest.

We are looking for stories and poems(both real-life and/or fictional) and poems about “resilience,” or triumph over stress and adversity. Stories and poems can be about about characters coping with stress, anger or fear, steering through challenges.
 
 
Themes
Stories and poems can be about one or more of the following three themes:

a. Surviving: getting through adversity

b. Bouncing back from adversity

c. Thriving: Bouncing Back and learning or growing from the adversity.


 
Topics/Categories
Stories can be about any type(s) of adversity, real-life or fictional, including:

Psychological/Emotional-related Adversities
Medical/Physical-related Adversities
Stress-related
Grief & Loss
Career
Family-related
General: this category applies to any story that may not fit into the above categories.
 
 
Note: Entries will first be judged in their specific category and will subsequently be judged in a general, overarching contest. If entries are not selected as winners in their specific category contest, they will still have a chance to be selected as winners in the General category.

 
 
 
Guidelines: Please read all Watch Me Bounce guidelines, terms and disclaimer prior to submitting any work to Watch Me Bounce.

Resilience can be written about in many ways. We welcome entries about resilience as steering though stress, fear and anger in real-time (emotion regulation); entries about overcoming adversity (bouncing back) and entries about not only surviving, but thriving on adversity (growth). Entries may cover one, two or all of these themes.

Before submitting, please read our Contest Rules, Disclaimer, Submission Guidelines and contest Terms and Conditions below.
 
NOTE: All authors and contestants MUST read the Contest Rules, site Disclaimer(s) as well as comply with all Contest Rules, Watch Me Bounce terms and disclaimer policies prior to entering their submission(s).
 
Watch Me Bounce is not and will in no way be responsible for entries submitted or published that do not meet the guidelines above. In addition, please note there is guarantee of publication.

 

 

Resilience Rules:

Stories and Poems can be any genre, as long as they are themed around the concept of resilience.

No Erotica, please. Inappropriate content will not be considered.

All work must be original. Multiple submissions are allowed.

Length: Stories and poems may be anywhere from 500 to 2000 words, poetry 1 to 30 lines.

Professionalism and proper grammar are both required. Please do not send us unedited work.

Prizes: Winners will receive a free Critique of their work by our editors and will be published and possibly featured on WatchMeBounce.com’s Home page.

 

Note: Watch Me Bounce only asks for one-time rights, which means you can publish your work anywhere else you like. You, as the author, retain the copyright. Authors can also retain first-time rights if they choose.

 

How to Submit:

Please e-mail editor@watchmebounce.com with the words “Watch Me Bounce Contest” in the headline. We will review your submission, contact you if you are selected as a winner, and notify each and every writer when the contest results are in.

 

Deadline: The Deadline for our 2012 Contest is set for May 20th, 2012. No submissions will be accepted after that date.

We encourage and welcome new as well as established writers to enter.

Stories will be judged by the Editors and staff of Watch Me Bounce. Winners will be selected based on the following criteria:

  • Plot structure and Character Development

  • Writer’s use of language to convey the story.

  • Professionalism and Grammar

  • Imagination and excitement: Does it grab readers from the beginning? Keep then engaged?

  • Lesson on Resilience: How well the story or poem convey the importance of having resilience? Or what happens when characters do not show resilience?

  • Remember: Resilience can be written about in many ways. We welcome entries about resilience as steering though stress, fear and anger in real-time (emotion regulation); entries about overcoming adversity (bouncing back) and entries about not only surviving, but thriving on adversity (growth). Entries may cover one, two or all of these themes.

 

For more, visit www.WatchMeBounce.com (“Contests” area).

 

Terms and Copyright Policy: Please read before submitting.

Watch Me Bounce (a.k.a. WatchMeBounce and/or WatchMeBounce.com) reserves the right to publish winning entries on Watch Me Bounce (WatchMeBounce.com) or in any other publication of Watch Me Bounce or Reichman Media after entries’ respective authors are informed. If selected as a winner, authors will be given an additional chance to refuse publication when notified they have won, but must do so in writing to editor@watchmebounce.com. Winners will be informed before publication. Authors retain copyrights and all other rights to any work they submit.

Watch Me Bounce reserves the right to refuse any entries that do not conform to our guidelines or are otherwise inappropriate.

Plagiarism and Spam will not be tolerated.

 

Any format and length is welcome, though we prefer stories under 2000 words. Poems may be up to 30 lines.

 
 
How to Enter: Please e-mail all entries to editor@watchmebounce.com, with your name, theme, type of adversity, and whether your story or poem is true or fictional.
 
 
 
Note: By entering your work into our competition, you are agreeing that if judged a winner, your work will be subsequently published with Watch Me Bounce (on WatchMeBounce.com) unless you (the author) request otherwise upon entering your work. We will, however, consider requests not to publish your work even if after it has been submitted, won the contest and been published, as long as you e-mail us first regarding the issue. Thank you for understanding.

Please do not use submit material that is hateful or offensive to any parties. In addition, do not submit any material that may in any way result in libel, slander, or the recognition of real-life persons.
 
 
 
DISCLAIMER: Watch Me Bounce is in no way qualified and does not claim to be qualified to treat or assist in medical, mental health or other type of health-related issues. We are merely a platform to help survivors and non-survivors of adversity share their stories, poems or other legal, non-offensive materials regarding this.

IF YOU NEED HELP, PLEASE CALL AN EMERGENCY NUMBER OR HOTLINE RIGHT AWAY.

 

VIDEO: Hang Up! About Funny & Awkward Convos We Have on the Phone > Clutch Magazine

New Web Series:

Hang Up!

About Funny &

Awkward Convos

We Have on the Phone

Monday Apr 9, 2012 – by

Have you ever had a phone call that left you saying, WTF? Well, that’s the subject of a new web series from the folks over at Black & Sexy TV, the production company responsible for The Couple and The Number.

The Black & Sexy TV crew are adding yet another show to their weekly rotation, and judging by the first teaser episode, it’s going to be funny.

In this first sketch from Hang Up! we meet Gina and Trevor the day after they hook up. Although Gina plans on getting a little flirty with Trevor, he surprises her when he lets her know what he really thought about their night.

Check it out:

 

HEALTH: Tap Water Is Cleaner Than Bottled Water (And Other Shocking Facts) > Care2 Causes

Tap Water Is Cleaner


Than Bottled Water


(And Other Shocking Facts)


 

 


Read more: http://www.care2.com/causes/tap-water-is-cleaner-than-bottled-water-and-other-shocking-facts.html#ixzz1rhC55Gyk

 

Today, as I stood in line at the grocery store, watching the woman in front of me haul a huge case of bottled water up to the conveyor belt, I felt that familiar twinge…a combination of frustration and confusion.

All I could think about was those 24 unnecessary bottles ending up in the landfill. And the unnecessary oil it took to make the bottles. And the unnecessary mess that was made while extracting the oil.

“Why, why, WHY?” I wondered. Why would you pay for bottled water every week when perfectly good water flows out of every faucet in your house?!

And then it dawned on me. The answer was right there on the packaging. “Purified water.” One of the biggest reasons people buy and drink bottled water is because they think it’s cleaner than tap water.

But 40 percent of all bottled water in the U.S. is actually taken from municipal water sources. Bottled water companies are literally bottling up the same water that comes out of your faucet, jacking up the price and laughing all the way to the bank.

Also disturbing is the fact that far less testing is done on bottled water than on tap water. It turns out that unlike tap water, bottled water isn’t tested for e. coli. And it can be distributed even if it doesn’t meet the quality standards of tap water. Unlike tap water, bottled water isn’t required to produce quality reports or even provide its source.

Feeling that anger and confusion yet? Scroll on to learn more.

The Facts About Bottled Water

Related Reading:

Massachusetts Town Votes To Ban The Sale Of Bottled Water

Nestle Allowed To Bottle The Arkansas River

Fiji Water Company Targeted In Greenwashing Lawsuit

Image Credit: Flickr – stevendepolo

Infographic presented by Online Education

 

SEXUALITY: Jenna Talackova Can Compete, But the Fight Against Trans Injustice Rages On

Laverne Cox

Jenna Talackova

Can Compete,

But the Fight

Against Trans Injustice

Rages On

 

 

Many of the trans folks I have talked to were over the moon when Donald Trump announced on Friday's 20/20 that the discriminatory ban on trans women competing in the Miss Universe pageant would be lifted, not only allowing Jenna Talackova to compete but opening the pageant to trans women who want to compete in the future. This is something many of us called for just last week. If only other transgender-related civil rights struggles could be resolved this quickly! For example, we have been trying to get the Gender Expression Non-Discrimination Act (GENDA) passed in New York for the past 10 years. In the state of New York It's still legal to fire transgender people from our jobs just for being trans. Trans people face disproportionate amounts of discrimination in housing and health care and are often victims of violence simply for being who we are. Jenna's victory against discrimination in the Miss Universe pageant will be for naught if we don't use it to shine a light on the struggles that have yet to be won for trans people around the world.

I initially wanted this piece to go on to talk about the problematic line of questioning Barbara Walters used to interview Jenna on 20/20, a line of questioning that transgender people all over the country were dismayed by and found cringeworthy. Walters asked Jenna a series of questions that sensationalized Jenna's story by focusing too much on surgery and body parts, under the rubric of asking questions everyone wants to know the answers to without really questioning why people want to know these things. This is a huge issue when it comes to representing trans people in the media. I encourage everyone to read the chapter of Julia Serrano's book Whipping Girl titled "Before and After: Class and Body Transformation." She illuminates this problem brilliantly.

CeCe McDonald

 

But today I received an email on Facebook from Jean Smith reminding me of the CeCe McDonald case. CeCe, like Jenna, is also 23 years old and transgender. But unlike Jenna, CeCe is an African-American woman from Minneapolis, Minn., and she is currently incarcerated, facing two counts of second-degree murder. On June 5, 2011 CeCe and a group of her friends, all of whom were LGBT youth of color, were walking in South Minneapolis when a group of white adults began screaming racist and transphobic slurs like "niggers," "faggots" and "chicks with dicks" at the youth. According to reports CeCe stood up for herself and her friends, stating that they would not tolerate hate speech. Then one of the white adult women smashed her glass into CeCe's face. The broken glass sliced all the way through CeCe's cheek, lacerating a salivary gland. A fight ensued, resulting in the death of one of the attackers, Dean Schmitz. CeCe was the only person arrested. She was detained by the police for hours before questioning, and then she was placed in solitary confinement.

What strikes me about this case is that often trans people end up dead when these kinds of incidents happen. An African-American trans woman, Coko Williams, was murdered in Detroit just last week. Qasim Raqib was sentenced last month to 25 to 40 years in prison for the brutal killing of 19-year-old trans woman Michele "Shelley" Hilliard, whom he dismembered and burned last year. I believe it's a tragedy when anyone loses his or her life, particularly as a result of violence, but according to all accounts, CeCe was just defending herself against a racist and transphobic assault. Hennepin County Attorney Michael Freeman has the power to drop the charges based on self-defense, as he has done before. The Support CeCe McDonald website writes:

While Chrishaun "CeCe" McDonald is being prosecuted for murder after being violently attacked for her race and gender, Freeman's office recently declined to prosecute the killer of Darrell Evanovich, a black man who was shot dead by a white man after an alleged robbery. While no person should be thrown to the mercy of the soulless, so-called "justice" system, the fact that CeCe is on trial after being assaulted, while a white man who killed someone after chasing them down is touted as a "good Samaritan," highlights the racist and transphobic nature of the prosecution of CeCe. Hennepin County Attorney Michael Freeman and Marlene Senechal have the power to drop the charges against CeCe. So far, though, he has implicitly sided with CeCe's white supremacist attackers by failing to acknowledge the racist, transphobic assault that she survived as a mitigating factor in the unintentional death of Dean Schmitz.

CeCe has no criminal record, was enrolled in school at the time of the incident, and was also working to help take care of her family. This case highlights how even when trans people, particularly trans people of color, are lucky enough to survive the brutal violence that is a part of so many of our lives, we are all too often victimized all over again by the criminal justice system. This is the definition of injustice.

CeCe's trial is on April 30. We can all take action to pressure the Hennepin County attorney to drop the charges by contacting them directly, as well as by signing the petition.

 

 

 

Follow Laverne Cox on Twitter: www.twitter.com/Lavernecox

 

 

 

 

CULTURE: Carnival Time With The Baby Doll Ladies > Racialicious - the intersection of race and pop culture

Carnival Time With

The Baby Doll Ladies

 

By Guest Contributor Jaz

New Orleans and Mardi Gras has fascinated me since my first trip to the Crescent City for Mardi Gras in 2008. While many people associate beads, booze, balconies and Bourbon Street with it, some local friends (thankfully!) exposed me to a rich tradition and history, particularly in the African-American community, that has nothing to do with “showing tits” for plastic trinkets.

The Baby Doll Ladies. Courtesy: Jaz

When I returned  to New York after that trip, I learned a bit about the sassy Baby Dolls in the documentary, All On A Mardi Gras Day, about black Mardi Gras, but I never found too much else. Fast forward to September, 2011: I heard Millisia White, founderof the New Orleans Society of Dance, on the New Orleans local radio station WWOZ (I listen online) discuss their upcoming 2012 Baby Dolls Centennial. They were looking for “women of excellence” to mask with them for Mardi Gras and join them throughout the year. I reached out to Millisia…and Chicava HoneyChild and I were chosen! We represented our own sassy troupe of women of color, Brown Girls Burlesque.

 

Though I’ve watched the parade before (and jumped for coconuts), being a part of this historic tradition was pure magic. I was out of breath and my feet hurt from walking almost 3 miles  (and on 2 hours of sleep, no less), but the excitement of the people–especially the  children–fueled me. And I knew I had to come back and share the herstory and present of the Baby Dolls to show a different side of Mardi Gras. There’s more than the debauchery that’s highlighted on TV–there’s a powerful history, especially of the Black women who are Mardi Gras legends.

I interviewed Millisia White, founder of the New Orleans Society of Dance (she can move!) and Dr. Kim Vaz, Associate Dean of Arts and Science at Xavier University, who is the community advisor and guest curator of the upcoming Baby Doll Ladies Centennial exhibition.

Who are the Baby Doll Ladies? How were they founded?
Millisia White: More than anything else, “Baby Doll Ladies” are the beautiful women who inspire the joy of life in the hearts of the people through dance.

The New Orleans Society of Dance (NOSD) was established March, 2005. Post Hurricane Katrina (August ’05), the NOSD has poured its time into a deeply personal mission coined the “New Orleans’ Resurrection,” which is in part about continuing the living history of our endearing Mardi Gras legacy of pageantry referred to as “Baby Dolls.” As it is noted, the most popular family group of Baby Dolls were members of the Golden Slipper Social Club and their Dirty Dozen Kazoo Band circa 1930, led by the late Alma Trepaignier-Batiste around 1930-1980. Alma’s family/descendants would parade on Mardi Gras day dancing and singing ribald songs, looking like the toys that continue to be so precious to children. I was deeply honored when “Uncle Lionel” Batiste and Ms. Miriam Batiste-Reed, son and daughter of the late Alma Trepaignier-Batiste, gave me  handmade novelty bonnets for me as an heirloom. This priceless gesture of love and appreciation was also consecrated by a sister and brother, both now in their eighties, who dedicated their time, talents, and untold stories to the resurrection of our Baby Doll Ladies, the new generation keeper of the “Baby Dolls” birthright.

What is the significance of Mardi Gras in the African-American community? What is masking about? I read about the connection between the Skeletons (Skull and Bone gangs) and Baby Dolls as symbolizing death and rebirth. Can you explain further?
Dr. Kim Vaz: African Americans have been participating in Mardi Gras from early on. It gave black people another opportunity to draw on their African heritage of singing, having processions, and dressing in costumes. Their background mixed with the fun and festive air of the French-inspired Mardi Gras created a time-out from the toils and drudgery of their work and the realities of their political condition. For those who could get away from the White people they worked for on Mardi Gras, it provided a special opportunity to have fun with friends and family. Before integration, Mardi Gras was an event that was local to specific neighborhoods for African Americans. Claiborne Avenue, with its swath of oak trees and large “neutral grounds” and which was a hub of black shopping and business, served as a gathering place where blacks dressed in hand- made “Indian” costumes. Members of the Skeletons, the Baby Dolls, the Zulu Social Aid and Pleasure Club, and many other marching clubs and maskers could thrill the crowds. Black people called Mardi Gras “Old Fools Day” in recognition of the ability to let go of cares and worries.

The Baby Dolls themselves never gave a thought to the symbolism of birth and death. This is an imposed idea that makes sense when we think about the inherent meaning of dressing like a doll and dressing like skeletons. But the Baby Dolls in the beginning up through the mid-twentieth century saw themselves as sex symbols, entertainers, and people out to have a good time.

What is and has been the role of Social Aid and Pleasure Clubs?
KV: Social aid and pleasure clubs have served African American people [in] New Orleans since their inception after Reconstruction. Segregation controlled all aspects of Black people’s lives. Discriminatory laws and social practices prevented African Americans from earning a good living wage and from having access to health care and to education. In addition, all social facilities and clubs were segregated, and African Americans had to develop their own entertainment. The social aid and pleasure clubs filled in the gaps. These clubs were usually small in number, and members paid regular dues. From this money, when members were in financial need or had a medical emergency or death, the club contributed money to help cover expenses. The clubs also held social events such as dances and an annual second line parade, where members would dress in similar colorful costumes and turn the public street into their stage for their own delight and to delight their neighbors.

Courtesy: Jaz

How did the Baby Doll Ladies fit into this?
MW: Although we are a dance production company, we have recently extended our membership to include honorary Baby Doll Ladies of Excellence, with the purpose of serving as cultural goodwill ambassadors. In commemoration of the Baby Doll Ladies’ centennial anniversary, this past Mardi Gras season (February 21, 2012) the New Orleans Society of Dance held its first formal recruitment of Honorary Baby Doll Ladies of Excellence from the Greater New Orleans area and beyond. In homage to the past, present and future generations of women behind the Baby Doll (Lady) mask. These selected women are comprised of fellow artists, entrepreneurs, business professionals, and educators. The centennial celebration kicked off with the Women of Excellence Luncheon on January 28 at Dickie Brennan’s Palace Café. The event honored trailblazers in the community that are making a difference—women quite like those who masked years ago.

Can you speak about what the Baby Doll Ladies have done in the community, past and present?
KV: By incorporating a teaching mission within a song and dance, creative-movement workshop NOSD is now sharing this 100-year-old legacy with our inner-city school youth. By serving as an example of hope we are bringing happiness and affirmation to the community at large. As a cabaret-style act, Millisia White’s New Orleans Baby
Doll Ladies perform and inform the world’s viewers of the smart and sassy attitude of excellence that is synonymous with New Orleans’ women of the jazz, then and now. These are both ways in which the “Baby Dolls” tradition and mission has never been shared before…

As community advisor of the exhibition “They Call Me Baby Doll,” (sanctioned at The Presbytere, LA State Museum for January 13, 2013) the NOSD, along with myself as guest curator and Louisiana State Museum curators, are providing much-belated recognition and awareness to the historic significance, preservation, and resurgence of 100 years of the “Baby Dolls” masking, music, and dance traditions of Louisiana, which is also a part of our American pop culture.

How were the Baby Doll Ladies as a community affected by Hurricane Katrina? What has been the significance of rebuilding the Baby Doll legacy since the storm?
MW: The Baby Doll tradition disappeared sometime around the construction of the I-10 overpass on Claiborne Avenue during the 1960s, which decimated the region that had birthed the Dolls. Ironically though, it was another tragedy that led to the resurrection of the Baby Dolls. However, the need became even more pressing after Hurricane Katrina. Now (our culture) was threatened to be endangered forever. We needed to be an example–and not just talk about it, we needed to show up. We had already formed the New Orleans Society of Dance before Katrina, but the storm forced us to look at our priorities in a new light.

I think with every crisis, natural catastrophe, or whatever, you get a sense of threat of what you know being lost, being gone. It’s scary. It’s inspiring. That’s your motivation. When Katrina hit, my brother DJ Hektik was like, “‘What do you want to resurrect?” Dance. What’s synonymous with female dance in New Orleans? Baby Dolls. It is even moreso a warranted platform that we always looked for to showcase the plethora of artistic/creative talent in the Crescent City.

The Baby Doll Ladies just celebrated their centennial this year and there were three generations of Baby Dolls represented when we masked together. What does maintaining this tradition mean to you 100 years later?
MW: We are carrying the torch of our ancestral traditions, a responsibility that our Baby Doll Ladies don’t take lightly. As inheritor, our mission is to continue the preservation and further cultivation of the Baby Dolls’ message of pride, unity, and empowerment.

How do you see the role of the Baby Dolls evolving with all of the social and political changes African-American women are experiencing?
MW: In order to understand the woman they call “Baby Doll,” one must first understand the origin and culture from which she came. Racial discrimination, sure, but also on a gender basis, social, economic and cultural basis–there have always been threats to Louisiana’s Black-Creole heritage.

Not really much of a transient place, even though we [are] a port city, there are still families with roots to Louisiana since its colonization around 1718. The Black-Creole descendants of the first French-speaking African families that settled along the river parishes have constantly endured catastrophic loss of life and property (i.e. yellow fever, harsh climate, disease, hurricanes, [and] floods). That’s a lot for generations thereafter to have to spring [sic] from. Yet, the women of our heritage always served as the (village) missionaries, keeper of the estate, bearer of the family bloodline, and motivator of the community. She didn’t put all of the weight of her strife on the world, and many
of these women worked their way to keep their families/tribes in tact. These were intelligent women with the attitude that being in bondage is mostly a way of thinking of the oppressed mindset, being that other ethnic groups here had the same kinds of struggles blacks faced in the middle of all swamp terrain. The black women earned their own way in society by cutting cane and finding a way to make deals with the men (Indian, French, etc.), and eventually inherited dowries, land, and even their own businesses. As these women migrated into the city, the same inspired females of excellence merely used Mardi Gras as the day to garner more business while exemplifying womanhood
and dancing to their highest level of freedom.

You see, adversity and change is not new to the families of black women here…it really is all about the joy of life! The Baby Ladies of today are a continuation of that same attitude and spirit of excellence.

Jaz is a social media professional, a dancer with Brown Girls Burlesque, and an ongoing student and advocate of reproductive justice. As the owner of Swirl Public Relations, she advises social justice organizations and non-profits on using social media for advocacy and communications strategy. She also created a blog and collective called Goddesses Rising, to provide an open space for women to discuss health, art, politics, social issues, and spirituality.

 

HISTORY + VIDEO: Why James Baldwin Beat William F. Buckley in a Debate, 540-160 > Inside Higher Ed

Why James Baldwin

Beat William F. Buckley

in a Debate

 

April 8, 2012 - 7:06pm

 

 

I wish this space weren’t called a “blog,” because I’m beginning to suspect I’m not a particularly good blogger. Bloggers work quickly, and I don’t. Bloggers post things that are short, pointed, definitive in their intents, easily extracted and passed on.

I tend to circle one target before deciding I was interested in another one all along, breaking off my landing pattern and starting all over again. I have eleven different posts in some state of completion, none of which really cohere or satisfy.

All of which is to say, I’m not sure where this one is going either, but it’s time to get this puppy on the ground because we’re running low on fuel.

--

It is Easter Sunday. I don’t observe the holiday, so for me it is like any other Sunday, a quiet morning of reading and writing. I’ve been preparing for tomorrow’s academic writing class where we’ll be exploring persuasion. It’s a topic I’ve covered many times in many contexts, in many different ways, including my earliest days when I thought it might be useful to do a Jeopardy-style competition on logical fallacies: I’ll take Red Herring for $200, Alex.

That approach, I believe, was rooted in the notion that in information there is wisdom, that if we could get a handle on the words and terms -- ethos, logos, pathos -- the concepts -- ad hominem, straw man, appeal to tradition, slippery slope -- we could become skillful persuaders. My job, as I saw it, was to pass these things down, these pieces of information dressed up as knowledge, and that in doing so, I was benefiting my students.

I had a reverence for these books of terms, these guides (one of which had a name so close to my own) that clearly knew so much more than I did. They held secrets that they were kind enough to share, and I in turn would share them with my students.

This approach has evolved over the years. Now, instead of filling my students’ heads with terminology, we come at the topic inductively, thinking about how persuasion “works,” asking them to examine when they are successfully persuaded, or when they’re able to persuade others. We start by picking apart real-life scenarios, like for instance trying to convince your parents that you should be allowed to go on spring break to the beach, or study abroad in Florence, or your friends that you should go to the movie you want to see, as opposed to something else. Through this process, we are generally able to unravel the not-so-mysterious mechanics of persuasion.

You can locate many of our in-class findings in traditional composition textbooks, for example that effective persuasion combines appeals to both logic and emotion, or that good persuasion targets the needs, attitudes and knowledge of specific audiences. Others you cannot. In substitute for the list of logical fallacies, several years ago a student put it something like this: So what you’re saying, is that when someone is telling us things they say are true, that we need to have our bullshit detector turned on.

Yes.

I like my current approach to persuasion. It seems to work pretty well, much better than the days when my students could rattle off the definition of argumentum ad antiquitum, but still managed to violate the principle repeatedly in their essays on why fraternity hazing is a good thing. The evolution of the way I teach and talk about persuasion in class has been natural and gradual, happening in such a way that I can’t say I even noticed it, even necessitating just now that I go back to ancient class prep notes to see that I used to do it very differently.

For the ten years previous to this one, I’ve been too busy teaching to really think about why my approach has evolved, but thanks to a semi-forced, semi-sabbatical, which finds me for the first time with only one section of students (as opposed to four), I’ve had the pleasure of considering the work I do, and why I do it this way.

I think I’m learning something. I think I may be tinkering with my approach to persuasion yet again.

--

In 1965, James Baldwin debated William F. Buckley at the Cambridge Union Society, Cambridge University. The topic of the debate was, “The American Dream is at the expense of the American negro.”

At the time, James Baldwin was well-established as a prominent writer and civil rights figure, having published Notes from a Native Son ten years previously. Buckley was the still-young editor/founder of National Review, still to become the “father of modern conservatism,” thanks to his famous proclamation in his own magazine that, “A Conservative is a fellow who is standing athwart history yelling 'Stop!' He’d prominently come out against desegregation in the pages of his own magazine in 1961.

At the Cambridge event, after some introductory arguments from a couple of the fellows, Baldwin delivers his remarks. The video is worth watching in its entirety to appreciate, at least visually, the size of the deck that seems stacked against him. The entire audience is white, looking very much like…William F. Buckley, who sits in his famous reclined nonchalance, that could and maybe should be read as arrogance.

Baldwin delivers his remarks slowly, somehow seeming both passionate and cool, like jazz. He is mesmerizing, as shown by the camera cutaways to the audience that sits rapt.

It almost seems unfair, a distortion, to excerpt Baldwin’s remarks because as a work of rhetoric, it surpasses even the best of Martin Luther King or JFK. In the opening, he acknowledges the trap of segregation for the segregationists, that what he is discussing is a fundamental inequality born of an unjust system in which individuals are only actors:

“The white South African or Mississippi sharecropper or Alabama sheriff has at bottom a system of reality which compels them really to believe when they face the Negro that this woman, this man, this child must be insane to attack the system to which he owes his entire identity.”

He then makes deft use of the 2nd person in order to draw a circle around the experience of being black in 1960s America:

“In the case of the American Negro, from the moment you are born every stick and stone, every face, is white. Since you have not yet seen a mirror, you suppose you are, too. It comes as a great shock around the age of 5, 6, or 7 to discover that the flag to which you have pledged allegiance, along with everybody else, has not pledged allegiance to you. It comes as a great shock to see Gary Cooper killing off the Indians, and although you are rooting for Gary Cooper, that the Indians are you.”

A small ripple of laughter coursed through the Cambridge fellows at that moment. A laugh not of amusement, but recognition.

Baldwin shifts to the first person, reminding the audience that the man in front of them is indeed part of this “you”:

“From a very literal point of view, the harbors and the ports and the railroads of the country--the economy, especially in the South--could not conceivably be what they are if it had not been (and this is still so) for cheap labor. I am speaking very seriously, and this is not an overstatement: I picked cotton, I carried it to the market, I built the railroads under someone else's whip for nothing. For nothing."

The Southern oligarchy which has still today so very much power in Washington, and therefore some power in the world, was created by my labor and my sweat and the violation of my women and the murder of my children. This in the land of the free, the home of the brave.”

Baldwin hammers the “I” in his delivery in the first part. The final lines of this passage are delivered in some combination of sorrow and disbelief.

Baldwin then returns to his theme that black America is not the only group being destroyed by this system:

“Sheriff Clark in Selma, Ala., cannot be dismissed as a total monster; I am sure he loves his wife and children and likes to get drunk. One has to assume that he is a man like me. But he does not know what drives him to use the club, to menace with the gun and to use the cattle prod. Something awful must have happened to a human being to be able to put a cattle prod against a woman's breasts. What happens to the woman is ghastly. What happens to the man who does it is in some ways much, much worse. Their moral lives have been destroyed by the plague called color.”

Baldwin finishes with this:

“It is a terrible thing for an entire people to surrender to the notion that one-ninth of its population is beneath them. Until the moment comes when we, the Americans, are able to accept the fact that my ancestors are both black and white, that on that continent we are trying to forge a new identity, that we need each other, that I am not a ward of America, I am not an object of missionary charity, I am one of the people who built the country--until this moment comes there is scarcely any hope for the American dream. If the people are denied participation in it, by their very presence they will wreck it. And if that happens it is a very grave moment for the West.”

Baldwin received a standing ovation from the very white, very British audience. The announcer says in the video that he’s never seen such a reaction at these events before.

Perhaps it was brave of William F. Buckley to rise after Baldwin’s speech and take the opposite proposition, though it was likely far braver for Baldwin to accept the invitation in the first place. History has not provided a transcription of Buckley’s remarks, but in the video we can see that he scores some debaters' points with some citations to authority and statistics. He garners laughs with a clever line or two. As compared to his 1961 editorial, Buckley’s stance is already moderating, as he never implies that blacks are savage and uncivilized as he does in that document.

In the end, the Cambridge Union Society took a vote on the proposition: “The American Dream is at the expense of the American negro.” The yays outpolled the nays 540-160.

Baldwin in a rout.

--

From the score, it is clear that Baldwin, at least in this instance, is the superior persuader. But why? I’m tempted to say it’s because he’s “right,” but I’m pretty sure there’s a logical fallacy whose name I can’t remember to cover that notion.

If I am going to talk to my students about persuasion, what am I going to take from Baldwin? From Buckley?

For one of the alleged historical wise-men of our culture, history has shown Buckley to have been wrong about just about everything, including his stance on civil rights and desegregation. These are just some of the highlights:

"It is not easy, and it is unpleasant, to adduce statistics evidencing the cultural superiority of White over Negro: but it is a fact that obtrudes, one that cannot be hidden by ever-so-busy egalitarians and anthropologists."

"General Franco is an authentic national hero."

"The Beatles are not merely awful. They are so unbelievably horrible, so appallingly unmusical, so dogmatically insensitive to the magic of the art, that they qualify as crowned heads of anti-music."

Buckley was a fine speaker, an intelligent man, a man of breeding and manners, but he was slaughtered by Baldwin that evening. Time has similarly slaughtered some of Buckley’s other arguments, some of which he acknowledged himself, regarding his past support for segregation, or later on, the Iraq war.

We don’t know if he ever changed his mind about the Beatles. Somehow I doubt it.

And while Buckley may have changed his mind on these issues, the legacy of his original, unrevised arguments remain in the backlash against Trayvon Martin that suggests, grotesquely, that an unarmed seventeen-year-old boy is somehow complicit in his own shooting death. We see it also in this recent, racist screed from John Derbyshire, a contributor to Buckley’s National Review, all the way up to this final disgrace.

Buckley’s vision for the world, the stopping of history, seems re-ascendant these days, the attempts at rolling back women’s rights, the possible reversal of progress towards universal healthcare. Even from the grave, Buckley seems to have more pull on the debate than Baldwin.

But that shouldn’t be the case, 540-160.

--

I’m recognizing some of the shortcomings to my approach to persuasion. I am growing less pleased with it because I recognize that what I am teaching are techniques, moves, strategies. These strategies are winning ones, at least as measured by their effectiveness, the need to secure agreement among the audience. Rush Limbaugh remains successful because he understands and speaks to the attitudes of his audience, attitudes people like me find somewhere between distasteful and disgusting.

In class, as our discussion about how we persuade audiences, we often recognize that when it comes to persuading audiences, one of our great motivators is fear, and people like Limbaugh, or John Derbyshire, or the commentators posting in support of Derbyshire’s bile demonstrate this power by reinforcing the fear of the other. By preaching division they gather believers around them, finding some strength in their numbers.

I feel like I am arming my students with powerful weapons, but worry that I’m not helping them figure out where to aim them, or when to pull the trigger. My guidance is not complete.

--

In digging around the Internet for this piece, I stumbled across a site that collects the famous quotes of famous people, including both Buckley and Baldwin. These are some of Buckley’s:

"Back in the thirties we were told we must collectivize the nation because the people were so poor. Now we are told we must collectivize the nation because the people are so rich."

"I won't insult your intelligence by suggesting that you really believe what you just said."

"I would like to electrocute everyone who uses the word 'fair' in connection with income tax policies."

"I would like to take you seriously, but to do so would affront your intelligence."

"It is not a sign of arrogance for the king to rule. That is what he is there for."

"Truth is a demure lady, much too ladylike to knock you on your head and drag you to her cave. She is there, but people must want her, and seek her out."

And these are some of Baldwin’s:

"Anyone who has ever struggled with poverty knows how extremely expensive it is to be poor."

"Be careful what you set your heart upon - for it will surely be yours."

"Hatred, which could destroy so much, never failed to destroy the man who hated, and this was an immutable law."

"I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain."

"I love America more than any other country in this world, and, exactly for this reason, I insist on the right to criticize her perpetually."

In these lists, I believe I see a difference between these men. One of them seems attuned to Buckley’s notion that truth is a “demure lady” that we must “seek out.”

Hint: it isn’t Buckley.

--

Why was Buckley so wrong so often? Why do Baldwin’s words resonate with as much force as they did more than 45 years ago?

I believe it is because while Baldwin’s remarks display all the skill and moves of an expert persuader - the attendance to audience, the acknowledgement of their needs, the combination of both emotional and logical argument - his argument has something Buckley’s does not in that it is not rooted in attitudes or beliefs, which are varied and changeable, but values, which are widely shared and immutable.

Buckley opposed desegregation because he believedthat white culture was civilized and superior, that black Americans were savages. Because he was not arguing from a position of values, he was wrong. Later, when his beliefs were changed by the evidence in front of his face, he was forced to amend his position. Why do we need "evidence" that a human being indeed shares our humanity?

Baldwin reminds us that America is the land of the free, the home of the brave, that all men are created equal, that we are here to pursue life, liberty, happiness. He reminds us that while these values are powerful and timeless, our understanding of how they may be best achieved, the conditions under which they can be fostered change all the time.

Baldwin won…Baldwin wins because he reminds the audience of what we share, what we hold in common, rather than that which divides us.

In some ways, this may seem like a dark time for the notion that we are more alike than different, particularly if we pay even cursory attention to the current political or talk radio climate, but there is one issue that seems to advance inexorably against this tide: the right of people in love to marry regardless of their sexual orientation. In May 2010, Gallup found public opinion opposed to same sex marriage 53% to 44%. A year later, those numbers were reversed with 55% supporting the rights of gays and lesbians to marry. There appears to be accelerating recognition of something else James Baldwin once said, “Everybody's journey is individual. If you fall in love with a boy, you fall in love with a boy. The fact that many Americans consider it a disease says more about them than it does about homosexuality.”

I can only believe that this is happening not because we are sliding into some kind of hedonism as the "anti-marriage" forces (that label is not a misprint or mistake) would have us believe, but because more and more are being reminded that the sanctioning of two people declaring their love for each other is consistent with life, liberty, and the pursuit of happiness.

--

So when we talk about persuasion in class, while we will still unearth its moves and mechanics, we will also talk about the foundation beneath everything we do, our values, and that the best and most lasting persuasion is simply the act of reminding people of what they already believe to be true.

Once found, truth is no “demure lady,” she is a lightning bolt.

 

 

 

 

VIDEO: Unsung: Zapp and Roger > SoulTracks

ZAPP & ROGER

Another of the great groups that arguably made Ohio the funk capital of the US in the 80s, Zapp was one of the most popular bands of its era and also launched a notable solo career for its leader, Roger Troutman.

Formed in the late 70s in Dayton by brothers Roger, Lester, Larry and Tony Troutman, Zapp exploded out of the box with their 1980 self-titled debut album, which featured the #1 hit "More Bounce to the Ounce."  Produced by funk legend Bootsy Collins, the song featured Roger Troutman's lead channeled through a "talk box," which twisted the vocals into a mechanized, computerized sound.  It became a Zapp trademark sound, and was the vocal basis for a string of danceable hits that took the 70s Parliament/Bootsy sound to an even more aloof, futuristic level...Read full Zapp biography.

And watch the great Zapp episode of TV One's "Unsung," below.

 

VIDEO + AUDIO: Ava DuVernay & MC Lyte - Female Emcees Say 'My Mic Sounds Nice' > NPR

GO HERE TO VIEW VIDEO

Female Emcees Say

'My Mic Sounds Nice'

August 30, 2010

The hip-hop industry has long been a boy’s club that’s often called misogynistic and violent. Yet the heyday of hip-hop was quite a different environment where the ladies were just as likely to be fierce on the mic and inspiring to their fans and fellow emcees. A new BET documentary My Mic Sounds Nice: A Truth About Women in Hip-Hop explores the history and the legacy of the women who helped invent and nurture the Hip-Hop genre. MC Lyte, who is featured in the film, says the industry now barely resembles the one she helped launch. Also joining the conversation is filmmaker Ava DuVernay.

 

ALLISON KEYES, host:

I'm Allison Keyes, and this is TELL ME MORE, from NPR News. Michel Martin is away.

In a time that sometimes seems long ago and far away, when African pendants and cry for black consciousness ruled the day on the radio, hip-hop was born. It's a style of music originally devoted to the uplift and education of the masses. It embodied everything from anger to celebration of the neighborhood to the nation's cities, and it embraced the voices of strong women who had something important to say, women like Dana Owens, aka Queen Latifah, heard here in "Ladies First."

(Soundbite of music, "Ladies First")

QUEEN LATIFAH (Rapper): (Singing) The ladies will kick it, the rhyme that is wicked. Those that don't know how to be pros get evicted. A woman can bear you, break you, take you. Now, it's time to rhyme. Can you relate to a sister dope enough to make you holler and scream?

MONIE LOVE (Emcee): (Singing) Ayo, let me take it from here, Queen. Excuse me...

KEYES: As the genre gains popularity and drew big money, the queens and homegirls of hip-hop gave way to performers with more overtly sexual images. Rappers like Lil' Kim told critics that change was strictly business, because sex sells. But the sex became a formula, forcing some female fans and emcees to choose between the image and the message.

Music tastes change, sales dropped, and in 2005, the category of Best Female Rapper was dropped from the Grammy Awards.

But the female emcees, like platinum-selling emcee and producer Missy Elliot and Grammy-winning performer Lauren Hill say don't get it twisted. They're not going anywhere.

Documentarian Ava DuVernay presents her film "My Mic Sounds Nice: A Truth About Women and Hip-hop" tonight on cable channel BET. DuVernay joins us, along with another guest, the legendary Grammy-nominated artist, rapper and entertainer, Lana Michele Moore, better known as MC Lyte.

(Soundbite of music, "Lyte as a Rock")

MC LYTE (Rapper): (Singing) The world ultimate. I'm here to take the title, but I had a little trouble upon my arrival. But I got rid of those who tried to rock me. Lyte is here, no one can stop me. I am the Lyte. L-Y, L-L-Y-T-E.

KEYES: We should note that one of MC Lyte's diaries is now in a Smithsonian Institution exhibit about hip-hop. Thank you for joining us, ladies.

Ms. AVA DUVERNAY (Film Director): Thank you for having us.

MC LYTE: Thank you.

KEYES: Ava, I have to say, the documentary seems something like an ode, almost to an era long past. Is it?

Ms. DUVERNAY: Oh, it's a love letter. It's a love letter to the art of the female emcee. It's a love letter to women in hip-hop, whether they be DJs or emcees or graffiti artists, dancers - executives, even. It's really time that we look at these sisters and give them their due.

KEYES: Ms. Lyte, I know you've been around all in this from the beginning. Was hip-hop ever truly equal? In other words, was ever based strictly on an emcee's skills and not on your gender?

MC LYTE: Oh, boy. That's an interesting question. I don't believe so. I think it was always you're a female emcee, you know, not just looked upon as just an emcee. But you could always - oh, you good for a female emcee, though.

KEYES: Right. But only for a female, not in your own right as emcee who is stepping to it?

MC LYTE: Well, yeah. I mean, you can ask a couple of the male emcees and - you know, I sometimes make their lists as, you know, one of the five to 10 best emcees ever. But I think it's just some very isolated incidents.

KEYES: Mm-hmm. I wonder, earlier on, I mean, women were a big part of this battle game. I mean, why did that change? And I would love for Ms. Lyte to answer first, and then Ava.

MC LYTE: I don't know that I can agree with that. I think from the beginning, it's always never been enough of us.

KEYES: Okay.

MC LYTE: To this date, I don't even - I don't believe Def Jam ever held onto two at one time. They always switched out. You know, first it was Nikki D, then it was The Boss. And then it might have been somewhere in between there, but then came Foxy and then - you know, so they only did one at time. And that period of time was probably the late '80s to the mid-'90s. But we've always been trying to stand our ground and have more on the frontline. It's just that opportunities haven't been available.

KEYES: Ava, what do you think?

Ms. DUVERNAY: Well, I mean, definitely, the late '80s to the early '90s, as Lyte said, was the golden era of hip-hop overall. And, definitely, during that time, you saw, you know, good numbers of women comparatively, about 45 or so, women signed to major labels at that time: recording, touring, making music videos on the radio. And there's been a drastic drop off to the point where we're at 2010 and there are about three women signed to major labels at this point. And so...

KEYES: Wow, are there even that many?

Ms. DUVERNAY: There are three, yeah. Three signed to major labels, Nicki Minaj, Trina...

KEYES: Mm-hmm.

Ms. DUVERNAY: ...and new woman named Diamond, who just signed to Jive. And so...

Ms. LYTE: And what's important to know about both of those is that they may be signed, ultimately, to a major, but they came by way of an independent.

KEYES: Mm-hmm.

Ms. LYTE: So it's not like that record label taking a big gamble saying oh, well, we're going to sign this artist. What they're doing is making someone else do the work and then they're reaping the benefits. So it's not even like it was, back in the day, being signed to a major artist.

KEYES: In other works Lyte, it's not like they're going out looking for female MC's.

Ms. LYTE: Right. Right.

KEYES: Do they have any interest? I mean they're all through the documentary people were saying women don't sell, women don't sell. I mean is that really true?

Ms. LYTE: You want to take that, Ava?

(Soundbite of laughter)

Ms. DUVERNAY: Yeah. Yeah, I mean that's the answer that all the executives that we interviewed gave, that the industry changed, and ultimately that women didn't sell. I mean we have examples of women selling, you know, from - whether it's Missy, who's the most commercially successful female rap artist of all time...

KEYES: Right.

Ms. DUVERNAY: ...to Lauryn to Foxy and Kim, I mean there are instances. But the theory that's given is, comparatively, to their male counterparts, the sales are not robust enough to warrant the money that's spent on grooming, developing and keeping a female artist out. There are glam squads that they point to, the hair, makeup and styling, other needs. Some of the women that we interview say that's hogwash. And so that's what the documentary explores, the different reasons, theories behind it. The bottom line is we are where we are. They're very few women on the radio anymore.

And so if you want to hear a female MC, you've got to kind of mine the underground. There's some great pearls there, great gems, women that are doing amazing things in that space. But ultimately, they're not in the mainstream.

KEYES: Ava, I'm going to come back to both the glam and the underground in a second. But I'm curious, who is buying the CD's currently, of the three women who are out there on the labels?

Ms. DUVERNAY: Well, Trina is one of the women. She's been out for 12 years. She's a rapper out of the Miami area. She has a very, kind of sexual image, and she has a fan base that's largely regional and predominately male that she appeals to.

KEYES: Mm-hmm.

Ms. DUVERNAY: And we interview her in the documentary and she talks about the fact that this was her strategy that this is how you sell records. You have to be sexy. Men want sexy and that's what she gives them, and she's been around for 12 years doing just that.

There's also Diamond, the new woman, she kind of fits in that mold of the kind of a sexy image. And then, of course, Nicki Manaj, who's kind of the MC of the moment. I think part of the reason why people are turning their attention to the lack of female MC's is the rise of Nicki Manaj, a woman that's incredibly popular right now, and basically is kind of standing alone on the air waves. Her fan base - largely male, and very young.

KEYES: If you're just joining us, you're listening to TELL ME MORE from NPR News. I'm Allison Keyes.

We're speaking with documentarian Ava DuVernay about her film My Mic Sounds Nice: A Truth About Women and Hip-Hop, and lyrist and rapper MC Lyte.

Lyte, you made an interesting point about the power and influence of male rappers who have these scantily clad women in their videos, and that kind of makes it hard for the people that watch those videos to think of women as having the brain to have something to say that they want to listen to.

Ms. LYTE: Right. You know what's so funny? When you first asked me, the first thing that came to mind, and I wanted to completely keep it music...

KEYES: Mm-hmm.

Ms. LYTE: ...but I read an article way long ago, about Robert Redford was at that time, I think, on a couple of dates and, you know, dating some people and he dated Jane Fonda.

KEYES: Mm-hmm.

Ms. LYTE: And Jane Fonda said that Robert Redford told her, it's always great for a woman to not to say everything she knows.

KEYES: Wow.

Ms. LYTE: Just show up. That's the history of our life. You know, like it's so much better when we just don't speak.

(Soundbite of laughter)

KEYES: As long as we're wearing red lipstick.

Ms. LYTE: Yeah. And Chuck D said it best. It's like really, people - what's being sold is like lips and hips and T and A in a bottle. It's like we don't they don't want anything, you know, that has to do with making them look at themselves, or correct some things that may be wrong or... So yes, to answer your question, it becomes, you know, eye candy - and much better to have. And I think - I don't know if I did the documentary, but I liken it to soul food that leaves the hood. When you're in the mall, most of the seasoning goes out.

KEYES: Right.

Ms. LYTE: Like, you're like okay, I'm really going to have travel all the up to that spot to get the food because it just doesn't taste the same. And that's pretty much where we are with hop-hop in general, and then also that that part that involves the female MC, is that ever since, you know, Missy, who's innovative, has hit the scene and she and Timbaland came up with this crazy dance sound.

(Rapping) This is for my people, people. This...

You know, it's like, oh my god, this can really happen. Then after that point, it was a whole bunch of people, you know, built on sort of the blueprint that Missy came from, which was, you know, which is Nelly Furtado and Fergie and all of the rest of them. So now when a black female hip-hop artist comes out, she has to be able to compete with Gwen Stefani, Fergie and all of the rest of those pop acts that have somehow merged themselves into the hip-hop world via a hip-hop producer.

KEYES: So, if current rappers like Trina and Nicki Manaj are embracing that very sexual image, aren't they kind of buying into that program?

Ms. LYTE: I think what they're doing, and not just them, but the new MC is realizing, this is a business - like it's become a business. And you will have, with the corporate structure, you have people who deal with business all day and then you have people who are grassroots, who are showing up at the YMC and the Boys and Girls Club. It's two different mindsets. So in hip-hop, you have people that look at it as a business.

Trina is very right to say; that's what men like. I mean that's what a lot of our hip-hop magazines it's no longer Word Up or Rap Masters. It's these other hip-hop magazines that cater to just that. They have automobiles, they have women who have barely anything on, and they have men talking about hip-hop. Like so, female MC's are I mean, excuse me, women are not buying female MC hip-hop. I don't believe they are, because there's nothing for them to grasp on to.

KEYES: Ava, let's take a look to Lauryn Hill. People in your documentary had a lot to say about her.

(Soundbite of song, Doo Wop, That Thing)

Ms. LAURYN HILL (Singer-songwriter; Actress) (Rapping) The second verse is dedicated to the men, more concerned with his rims and his Timbs than his women. Him and his men come in the club like hooligans. Don't care who they offend popping yang, like you got yen. Let's not pretend, they wanna pack pistol by they waist, men Cristal by the case men, still in they mother's basement. The pretty face, men claiming that they did a bid men. Need to take care of their three and four kids men.

KEYES: You know, a lot of people in the documentary Ava, talked about Lauryn Hill as if she left and took the entire female talent in hip-hop with her; although, you've just said that there some current women on the underground. But is that overreaching her influence?

Ms. DUVERNAY: I know. It was so strange. As I asked the questions about Lauryn and I went back and I looked at the footage, every single person that we interviewed spoke about her in the past tense. Lauryn was this. She was beautiful. She was the jewel of hip-hop. She was, you know, and really, as we put the footage together, it's an emotional part of the film, to kind of talk about her legacy and just the emotion that she evokes when you say her name.

We interviewed 35 people and literally every single one just kind of went into their own world and their eye glaze over when they talk about Lauryn.

(Soundbite of laughter)

Ms. DUVERNAY: And, you know, that's the question. I mean she does leave the game. She stops actively recording, performing and appearing and, you know, the question is: did that signal the, kind of, turning away of that kind of music and the embracing of the more hyper-sexual image? I mean was she was her departure the cause for the industry to say, you know what, she was the only one that could do that. She's gone. Let's embrace what's left. And so that -all those arguments are what we present there.

The interesting thing is I just flew up to San Francisco and saw Lauryn at Rock the Bells.

KEYES: Mm-hmm.

Ms. DUVERNAY: She performed a very rare performance in San Francisco, last weekend, and literally blew the roof off of the place.

KEYES: Lyte, I actually want to go back to something that you did that always made me love you, from the beginning, because you were one of the first female MC's that called out all the boys for their crudeness and their violence. What was it (unintelligible) you say, you know what, I'm doing my thing but I have to say that this is not cool?

Ms. LYTE: I was I was insulted. Like really, I think for a long time and I even watched an interview that I did with Arsenio Hall and he said well, you know, how do you feel about the B word? And I was like well; they're not talking to me. And years later, yeah, no, they are. They are talking to me. They're talking to all of us, because I am my sister, so - and my sister is me. So my perspective is very different from then.

But also, I just remember the first time I was in an L.A. club and I heard a song that had, you know, B, B, B, and it was by Snoop Dogg. And I walked over to the DJ and I was like what is this? And he told me and I was like can you change it, because I'm offended right now. And he did. But we're a long way from there. You know, it's kind of become the norm.

KEYES: What do you think, Lyte, about Snoop and some of the male rap that is out there? Is it still as insulting as it was in the past? Has it mitigated at all?

Ms. LYTE: I think we've become somewhat numb to it, you know, because I can't say when Drop It Like It's Hot comes on that I scurry from the dance floor.

(Soundbite of laughter)

Ms. LYTE: I'm still there, you know. And part of it is the music. The music is incredible. And I think we've learned to sort of like not pay attention to the words. And that's what hip-hop is missing. Like you could Drake stepped on the scene, is making so much noise because you can actually hear what he's saying. He's not hiding behind a beat, but he wants you to like listen and understand that he actually has thoughts that sort of merge together. It's not like these sporadic, you know, line after line and then like at the end, you're like what did I what did he just say or what did I just hear?

KEYES: Mm-hmm.

Ms. LYTE: I feel somewhat disappointed still in what I hear.

KEYES: Ava, what do you think? Is there music out there now that doesn't offend you to listen to?

Ms. DUVERNAY: Oh, well, there's an incredible woman named Ty Phoenix and she has an album called Half Woman Half Amazin', which is amazing.

(Soundbite of music)

Ms. Treasury PHOENIX (Hip-hop artist): (Rapping) Yo, subliminal, l played you like my finger roll. It's commendable. I'm lending hope and making women dough. You love to smoke that thing. You need to smoke that thing. You need smoke that. Stop right here. You got the one, one, one...

Ms. DUVERNAY: There's a woman named Medusa in Los Angeles, tons of great music out.

(Soundbite of music)

MEDUSA (Hip-hop artist): (Rapping) Rock this play, gotta get on a train. Ride L.A. with West Coast slang. Don't mean that I bang. I ain't got to bang my peach is (unintelligible). License plate, gotta get on the train. Ran L.A., with...

Ms. DUVERNAY: There's a woman - actually a white woman - out of Detroit. Her name is Invincible Detroit. She's incredible.

KEYES: Really?

(Soundbite of laughter)

Ms. DUVERNAY: Oh, my god. She makes your head spin.

(Soundbite of music)

Ms. INCVINCIBLE DETROIT (Hip-hop artist): (Rapping) Man I hate hate, but I hate bigots, especially the ones who make eight digits. His maid underpaid and while she's making his steak dinner, unaware of her tears. He wonders why the taste bitter. Caught the heavy eyelids. Sleep too deep to wake him in his dream state cleans plates, and his feet are aching. Leans weight side to side.

Ms. DUVERNAY: They are out there. I hope people kind of watch the doc or pick up some names. Go on iTunes. Google these women. You know, they've all got Facebooks. They're all very social media savvy. Their music is readily available. There's really no excuse. If you say that you miss women in hip-hop, we're telling they're there. If you really miss them, go support them and, you know, help their voices be heard.

KEYES: Ava DuVernay's documentary, My Mic Sounds Nice: A Truth About Women in Hip-Hop, airs on BET tonight. She joined us from our studios at NPR West. Lyricist and rapper MC Lyte joined us from Los Angeles.

Thank you ladies very much.

Ms. LYTE: Thank you.

Ms. DUVERNAY: Thank you.

(Soundbite of song, Cha, Cha, Cha)

Ms. LYTE: (Rapping) ...and recollect the worst whipping you ever had yet. And I'll bet that I did it. My fingerprints are still on you. How many times I gotta warn you about the light? It'll blind your sight, but the rhythm will still guide you through the night. Kick...

KEYES: And that's our show for today. This is TELL ME MORE from NPR News. I'm Allison Keyes.

Let's talk more tomorrow.

(Soundbite of song, Cha, Cha, Cha)

Ms. LYTE: (Rapping) Kick, kick, kick, kick, kick. Kip this tip. Kick, kick, kick. Kick this tip. Kick, kick, kick. Kick this one here for me and my DJ.

via npr.org