Though Jordan Peele’s Get Out has been primarily read (and marketed) as an excoriation of white liberalism, Peele actually asserts the multi-racial nature of white supremacy through the character of Hiroki Tanaka (Yasuhiko Oyama), a Japanese man.
This post contains spoilers of the movie “Get Out”. Please read on with caution.
Recently, Mark Tseng Putterman wrote “Against Antiblackness as Metaphor” as a discussion of actor and comedian Margaret Cho’s use of the phrase “House Asian” in an email exchange with fellow actor Tilda Swinton. Cho and Swinton had been emailing in relation to months of controversy over Swinton’s casting as The Ancient One in Marvel’s Dr. Strange, wherein a traditionally male, Tibetan comic book character was rewritten as a Celtic woman to enable Swinton’s portrayal; many Asian Americans had criticized Swinton’s casting as the latest example of Hollywood white-washing of Asian American roles. Earlier this month, Cho weighed in on the controversy in a podcast by revealing a private email exchange between herself and Swinton, wherein Cho described feeling as if she had been put by Swinton into the politically dubious role of a “House Asian”. While many have since focused on Swinton’s methods and motives in approaching Cho in this exchange, Putterman offered a slightly different take: he wrote to criticize Cho’s choice to use the phrase “House Asian” in her emails with Swinton. Specifically, Putterman suggested that Cho, like many Asian Americans, should reconsider our use of metaphors of Blackness to legitimize racial justice issues associated with the Asian American community, and that our continued use of such tactics undermine solidarity efforts between the Black and Asian American community.
Based on his writing, I believe it was Malcolm X who coined the phrases “House Negro” vs. “Field Negro” to highlight the relative instability of the plight of all subjugated Black people. Along those lines, Ture and Hamilton’s work, Black Power, also assigned a commonality of experience of subjugation for populations of color across the globe, and coined the term “Third World.” This latter term has fallen out of favor since the 1990’s. Cho’s use of “House Asian” misses many of these nuances, and runs the danger of advancing an agenda where all experiences of discrimination, based on race or otherwise, can be viewed as equal.
“I need to pee, and I need a cookie,” I told my friend as we drove to Edison for an anti-Trump protest.
We stopped at a Dunkin Donuts where I used the bathroom and bought a chocolate muffin instead. I kept tapping my feet as we sat in the corner of the store. My heart was pounding against my chest.
When I first heard that the Republican Hindu Coalition was organizing an event for Donald Trump in Edison, New Jersey, I laughed. Another friend of mine – one who I’ve known since high-school — found out that the event was being held at the convention center, she quickly began organizing a protest. She’s quoted in this article at Quartz, where you can find more information about the background of what happened and why. She did the hard work of getting others involved, including me. Like I said, my immediate reaction was amusement and annoyance at the Trump event, rather than frustration or anger. But that mood changed as the week wore on. From watching interviews of Trump supporters online and hearing how gleeful they were about their misogyny and racism, flashes of prior incidences splashed across my mind, when protestors were pushed and assaulted. Plus, the election was nearing its peak, and it seemed like the true believers were prepared to do anything to win.
I don’t know what it’s like to question authority because I had the privilege of never having to do so
I don’t know what’s it’s like to have an authority figure see you as a threat before seeing you as a child
Demonizing you before they get to know you
I donft know what it’s like to watch your classmates be called overzealous
While you do the same, and your teachers send you to detention and call you rebellious
Dear Black folks
I don’t know what its like to be followed around a store
Or to feel like a suspect as soon as you walk through the door
I don’t know what’s like to have to tell my future son to fear the police because anything he might do
Might be construed
As a threat and force them to shoot
Dear Black folks
I don’t know what it’s like to live a lifetime of anger and frustration because of what happened to your community
What happened within your community
I don’t know what it’s like to have your tongue ripped out by having a bullet
Strike your heart before you have the chance to have your voice heard
Two days ago, police shot and killed another Black man — the latest victim in an epidemic of state-sanctioned gun violence against Black bodies that has already claimed 136 Black lives in 2016. Philando Castile, 32, was driving in a car with his girlfriend Diamond Reynolds and her 4-year-old daughter when their car was pulled over by police in Falcon Heights, Minnesota for a broken tail light. Castile, who was licensed to conceal-and-carry, notified the officer that he was armed and that he was reaching for his wallet to retrieve his ID and registration, as per the cop’s instructions. He did everything that young Black boys are taught to do in the Talk. The officer fired four shots anyways, killing Castile before his horrified family — all over a burned out light bulb.
National attention is focused today on Minnesota as we mourn Castile’s death. Unlike the vast majority of Black and Brown men shot and killed by police every day — whose deaths receive scant attention or outrage — we cannot help but be confronted by the pain of Castile’s murder. Just minutes after the still unnamed police officer shot and killed Castile, Reynolds began streaming the killing’s aftermath live on Facebook. An understandably distraught Reynolds broadcast the full trauma of a racialized police encounter turned deadly, using her video to pray, ask for help, and to record important details about the incident.