“…Such a meme simultaneously signals the gravity of white women's disdain and its fecklessness. (Mann, 2018, p. 773)Embedded in the characterizations of the Lisas, Karens, Pattys, and Beckys is the act of grappling with injustice via satire. While seemingly simplistic, surface‐level depictions on social media use humor to explicate the historical and contemporary interconnectedness of white femininity and white supremacy.…”
Section: The Harlot Who Started It Allmentioning
confidence: 99%
“…Such a meme simultaneously signals the gravity of white women's disdain and its fecklessness. (Mann, 2018, p. 773)…”
Analyzing the comedy of Ziwe Fumudoh, this paper examines how repeated comedic bits can challenge white audiences' disingenuous anti‐racism, satirize toxic white womanhood in the U.S., and script what is possible when white feminists demonstrate sincere attempts at cross‐racial connection. Each artifact from Ziwe's comedy—an interview with chef Alison Roman, a musical sketch titled “Lisa Called the Cops,” and an interview with activist Gloria Steinem—carve out productive modes of confrontation. Ziwe satirizes the ridiculousness of white performative allyship and toxic white womanhood, and demonstrates the push and pull between hope and hopelessness of structural progress in the U.S.
“…Such a meme simultaneously signals the gravity of white women's disdain and its fecklessness. (Mann, 2018, p. 773)Embedded in the characterizations of the Lisas, Karens, Pattys, and Beckys is the act of grappling with injustice via satire. While seemingly simplistic, surface‐level depictions on social media use humor to explicate the historical and contemporary interconnectedness of white femininity and white supremacy.…”
Section: The Harlot Who Started It Allmentioning
confidence: 99%
“…Such a meme simultaneously signals the gravity of white women's disdain and its fecklessness. (Mann, 2018, p. 773)…”
Analyzing the comedy of Ziwe Fumudoh, this paper examines how repeated comedic bits can challenge white audiences' disingenuous anti‐racism, satirize toxic white womanhood in the U.S., and script what is possible when white feminists demonstrate sincere attempts at cross‐racial connection. Each artifact from Ziwe's comedy—an interview with chef Alison Roman, a musical sketch titled “Lisa Called the Cops,” and an interview with activist Gloria Steinem—carve out productive modes of confrontation. Ziwe satirizes the ridiculousness of white performative allyship and toxic white womanhood, and demonstrates the push and pull between hope and hopelessness of structural progress in the U.S.
“…Leonardo & Porter, 2010). Readers might also be interested in Mann's (2018) examination of how social-media users leverage digital platforms to publicize and disseminate cell-phone video footage of White women policing public spaces figuratively and literally. Mann explained how both Whites and individuals of color tap into social media to disrupt White women's use of helplessness and vulnerability to discipline or control people of color.…”
Section: Toward a Pedagogy Of Racial Melancholiamentioning
Emotional praxis is not a phrase usually associated with teaching and teacher education. Yet when race enters educational spaces, emotions frequently run high. In particular, Whites are often ill-equipped to handle emotions about race, either becoming debilitated by them or consistently evading them. Without critically understanding the relationship between race and emotions—or, simply, racialized emotions—teachers are unprepared to teach one of the most important topics in modern education. This chapter addresses this gap in education and teacher training by surveying the philosophical, sociological, and burgeoning literature on emotion in education to arrive at critical knowledge about the function and constitutive role it plays in discourses on race. Specifically, the argument delves into white racial emotions in light of the known fact that most teachers in the United States are White women. This means that our critical understanding of emotion during the teaching and learning interaction entails appreciation of both its racialized and gendered dimensions, and attention to both race and gender becomes part of emotional praxis. Finally, the essay ends with a proposal for an intersubjective race theory of emotion in education.
“…We further contend that hashtags were coopted in reporting that diminished the seriousness of racist behavior of the 911 callers, violence inherent in the act of calling 911, and results upon individuals and communities influenced by having 911 called for no reason (ie Nash, 2018). Such reporting resulted in symbolic annihilation (Tuchman, 1978) of the racisms and black resistance at core meanings of these monikers (Mann, 2018).…”
This critical textual analysis examines the symbolic annihilation of race and racisms by the use of hashtags, such as #BBQBecky and #CornerstoreCaroline, in news coverage of White people in the United States who called or threatened to call 911 to report everyday behavior of Black individuals in 2018. This study argues that the use of humorous and virtual hashtags to represent the callers contributed to overall coverage of racially charged incidents in ways that reduced the events’ seriousness in terms of social policing of Black individuals. Collectively, this coverage formed a type of symbolic annihilation of racist interpretations of callers’ acts and Black resistance and meanings embedded within the hashtags themselves.
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