Oriental Barbie

Oriental Barbie Okay, so a while ago onebrownwoman has this awesome post critiquing the Diwali Barbie. This week, she posts a link to Oriental Barbie but doesn’t have time to comment on it.

Here’s what the page says about this lovely “Doll of the World”:

Oriental Barbie® doll is dainty and elegant in this beautiful costume reflecting the influence of the Orient. Her long, slender yellow dress is trimmed in red, and complemented by a red and golden-flowered jacket. Her lustrous black hair falls gently over her shoulders, and is pulled back to display her lovely face.

Compared to what’s said about some of the other barbies — Thai Barbie is “[a]s beautiful and exotic as the land she represents,” and “Chinese Barbie® exudes the simplistic grace of the Chinese culture.” — that blurb isn’t so bad. The only Asian stereotype that seems to be played up is the “dainty” part. Although it does seem that the American clothing tends to be called an “ensemble” while the non-American clothing tends to get labelled a “costume” (the Asian barbies seem to have their outfits almost exclusively labelled “costumes”).

Let me tell you what other barbies are in this list: India Barbie, Japanese Barbie, Korean Barbie, Malaysian Barbie, Chinese Barbie, Japanese Barbie 2nd Edition, India Barbie 2nd Edition, and Thai Barbie. Aside from there being an India rather than an Indian barbie (done to avoid confusion with the Native American barbies in another part of the collection?), what strikes y’all here? If you said that all of the other barbies come from an actual country and the Oriental Barbie is a blatant representation of the racist stereotypes that the West has lumped onto those they term “orientals” then you win!

I would argue that the term “oriental” is problematic no matter where in the world it is being used, but in America especially, is considered offensive and derogatory when being used on people. Though the doll is technically an inanimate object, she is being used to represent a human being so the usage, therefore, becomes derogatory.

More than that, the “Dolls of the World” series are being used to represent cultures. As I mentioned above, there is no “oriental” culture outside of what Western imperialists in the past lumped together under the heading of “east of us” — what the word really stands for is “exotic” and “Other”, with a focus on Asia and Asia Minor.

Now, it’s important to note that this barbie was not produced during some dark age in American history. It was the beginning of what the Barbie Collector Showcase website labels as the “Dolls of the World: Asia” line, with the date 1981 under it. The collection, by the way, ends with Malaysian Barbie in 1998.

Via Woman of (an)Other Color. Image from Sandys Doll Room.


This from a man who can't even use the word "woman" in his post

So, apparently, there is maybe, sort of, perhaps a possibility that Halo 3 will get a female voice for its multiplayer mode. I’m not a fan of Halo 3, so the decision doesn’t exactly affect me. Though back in the day when I had this mythical thing called “time” I was disappointed that the FPS games I played either had no female characters or inappropriately sexualized their female player characters, so it would be nice to see an FPS giving a nod to the women playing even if I’m not one of them.

However, despite assurances from Bungie’s website that the voice “won’t be comical, stereotypical or insulting – we’ll pick a great, strong female actress who can pull off bloodcurdling death cries and rattles,” (which, if true, would be great; the whole orgasmic death thing creeps me out) I have a hard time taking someone seriously who didn’t even bother to use the word “woman” when addressing and talking about the female gamers. Continue reading


Looking for Guest Bloggers

Okay, this semester is completely brutal and I’m not sure when I’m going to have time to get back to blogging for more than a entry at a time. So, I’m putting out a call for guest bloggers starting in December.

Ideally I’m looking for people who have the time to post twice or three times a week. I want longtime readers who have a good sense of what the site is about so that their posts will mesh with what we’re about. If you have your own blog, you’re more than welcome to cross post.

If you’re interested, please get in touch with me here. Thanks!


Wave Your Penis Somewhere Else

Red Square, a hub on my university’s campus, never seems to be a safe space. Today, one of the La Rouche folks (I refuse to call them La Rouchebags) asked me if I liked Lynne Cheney’s dick. I felt ill. I don’t go to school to be bullied by phallic and obsence questions.

What am I supposed to say to that?

(A side note: I noticed Lynne Cheney has her Ph.D when I double-checked the spelling of her name. Wouldn’t it be powerful to call her Dr. Cheney?)


Kenji Yoshino: Who wants to be a stereotype?

When discussing what he calls “covering” (the pressure to assimilate into the privileged “default” ways of acting, thinking, etc), the Harvard law professor and queer theorist Kenji Yoshino makes this observation:

Who wants to be a stereotype? Who wants to live in a box? But, of course, right, I mean if we just live our lives inverting stereotypes about our group, we’re just as controlled by those stereotypes as a photograph is controlled by its negative. Right? If we just reverse every single term of the stereotype then we’re just as controlled by the stereotype.

Hear the entire lecture over at blackfeminism.org.


Great Moments in Jurisprudence

[Crossposted to my Vox blog.]

Plenty of people have commented on the Missouri rape case where a judge decided that once penetration had been consented to, there really wasn’t any crime.

And as plenty of people have pointed out, this is a monumentally stupid ruling.

(Trigger warning.)

Reading the narrative, it’s pretty clear that what consent there was was very limited. The complainant had just been sexually assaulted and raped by the appellant’s friend, and then gave a very conditional consent to appellant (“If I say stop, you have to stop”) which was then withdrawn.

How twisted do you have to be to see that as a “green light”?

It’s interesting to note that the complainant and appellant’s stories differ at this point. The appellant says he stopped immediately; the complainant says he didn’t. I suspect this is because everyone involved, with the exception of the appeals judge, realized that this is an important distinction on which the charge hangs.

There’s another difference in the testimony, which refers to the extent in which the appellant participated in the prior sexual assaults. According to the complainant’s testimony, he was heavily involved, and would presumably know that consent had not been given; according to the appelant’s testimony, he was away from his friend.

The trial judge’s instructions also strike me as fucked up:

The amount of force necessary depends upon the circumstances, and no particular amount of force is required but it must be sufficient to overcome the resistance of the victim. You must be satisfied that the victim either resisted and that this resistance was overcome by force or threat of force or that the victim was prevented from resisting by force or threat of force. The victim must have resisted to the extent of her ability at the time unless her resistance or will to resist was overcome by force or fear that was reasonable under the circumstances. Finally, “consent” means actually agreeing to the sexual act rather than merely submitting as a result of force or threat of force.

Given that the last sentence negates pretty much everything that came before it, why do the instructions spend so much time focusing on how much the complainant resisted?

The appellate judge’s ruling is based primarily on (i) Battle v. State a 1980 case that did not actually hold that ignoring post-penetration withdrawal of consent constituted rape, but merely that a jury instruction was ambiguous, and (ii) old English common law. The judge goes on to cite (especially barbaric) “Biblical and Middle Assyrian” law on the subject, which treated rape as “trespass upon the property,” calling it “common law.” In fact, it is no such thing; both the old English jurisprudence and the Biblical-era laws had long been superseded by later statutes and understandings on the subject.

It’s always been one of my little legal rules of thumb that any opinion that relies on “tradition” rather than statute or case law is worthless and more likely than not wrongly decided. Bowers v. Hardwick did this (and thankfully, has been superseded by Lawrence v. Texas); U.S. v. Reynolds did as well.

Rape is a dicey issue in the criminal courts, because the typical lack of witnesses, the consent defense, and the standards of proof. It’s exacerbated by a societal view of sex that sees consent as mere acquiescence rather than as enthusiastic participation. It’s also dicey in the moral sphere, because the social consensus seens to be that anything which doesn’t meet the criminal standard of rape is acceptable. Not to get all Sapir-Whorf here, but I think the fact that we don’t have separate terms for “legal rape” and “moral rape,” the way we do for other crimes (e.g., “larceny” versus “stealing,” “murder” versus “killing”). There’s no term for someone who’s forcing sex on another in a way that doesn’t meet the legal requirements of a rape charge, which leads people to think it’s all right.

Once again, more at Pandagon.