Archive for December, 2011

December 31, 2011

Poverty Pimp

Kwame Kilpatrick

Poverty pimp is a pejorative label used to convey that an individual or group is benefiting unduly by acting as an intermediary on behalf of the poor, the disadvantaged, or some other ‘victimized’ groups. Those who use this appellation suggest that those so labeled profit unduly from the misfortune of others, and therefore do not really wish the societal problems that they appear to work on to be eliminated permanently, as it is not in their own interest for this to happen.

The most frequent targets of this accusation are those receiving government funding or that solicit private charity to work on issues on behalf of various disadvantaged individuals or groups, but who never seem to be able to show any amelioration of the problems experienced by their target population. Some even suggest that that if profit were eliminated as a factor, greater steps in the alleviation of the oppressive situations could begin to truly occur.

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December 31, 2011

Welfare Queen

welfare queen by david klein

A welfare queen is a pejorative phrase used in the United States to describe people who are accused of collecting excessive welfare payments through fraud or manipulation. Reporting on welfare fraud began during the early 1960s, appearing in general interest magazines such as ‘Readers Digest.’

The term entered the American lexicon during Ronald Reagan’s 1976 presidential campaign when he described a ‘welfare queen’ from Chicago’s South Side. Since then, it has become a stigmatizing label placed on recidivist poor mothers, with studies showing that it often carries gendered and racial connotations. Although American women can no longer stay on welfare indefinitely due to the Personal Responsibility and Work Opportunity Act, the term continues to shape American dialogue on poverty.

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December 31, 2011

Incandescent Phase-out

gadsden bulb

Some governments around the world have passed measures to phase out incandescent light bulbs for general lighting. The aim is to encourage the use and technological development of more energy-efficient lighting alternatives, such as compact fluorescent lamp (CFLs) and LED lamps. Brazil and Venezuela started to phase them out in 2005, and the European Union, Switzerland, and Australia started to phase them out in 2009. Likewise, other nations are planning scheduled phase-outs: Argentina, Russia, and Canada in 2012, and the United States and Malaysia in 2014.

There has been consumer resistance to phasing out of incandescent lamps, preferring the quality of light produced from incandescents, the libertarian political theory of free markets as trumping ‘national interest’ as a reason for regulation, and environmental concerns about mercury contamination with CFLs. Formerly, instant availability of light was an issue for CFLs, but newer CFLs have an Instant On feature, as well as a wide variety of correlated color temperatures. CFLs and LEDs labeled for dimmer control are also becoming available, although typically at higher cost. The phase out has been referred to as ‘light bulb socialism.’ The consumer preference for light bulbs in the EU is for incandescent bulbs, with many complaining about what was described as the ugliness or the cold, flat, unnatural, dull light emanating from CFLs. Bulk purchasing of incandescent bulbs was reported ahead of the EU lightbulb ban.

December 31, 2011

The White Negro

riff raff

vanilla icecream by benjamin douglass

The White Negro: Superficial Reflections on the Hipster’ is a 9,000 word essay by Norman Mailer that recorded a number of young white people in the 1920s, 1930s and 1940s who liked jazz and swing music so much that they adopted black culture as their own.

It was first published in the Summer 1957 issue of ‘Dissent,’ before being published separately by ‘City Lights.’ The so-called white negroes adopted black clothing styles, black jive language, and black music. They mainly associated with black people, distancing themselves from white society.

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December 30, 2011

Tipitina’s

tipitinas foundation

Tipitina’s is a music venue located at the corner of Napoleon Avenue and Tchoupitoulas Street in Uptown New Orleans, which opened in 1977. The name was inspired by a well-known song by Professor Longhair who also performed there until his death in 1980. It was known as The 501 Club, in reference to its street address (501 Napoleon Avenue). Tipitina’s stands as one of the best-known clubs in New Orleans. The building itself was constructed in 1912, and originally served as a gambling house, gymnasium, and brothel.

In the early years, it had a juice bar and restaurant as well as a bar. The only remnant of the juice bar is the banana in Tipitina’s logo. In the early 1980s, the studios of radio station WWOZ (anon-profit, community-supported radio station) were located in one of the apartments upstairs from the club. In 1998, Tipitina’s opened a second location on North Peters Street in the French Quarter, which for a time was also a regular live music venue but is currently used for private events and parties. Apart from running these venues, Tipitina’s has established Tipitina’s Foundation, a non-profit organization to support local music and musicians. The foundation has been especially active in supporting the musicians affected by Hurricane Katrina.

December 30, 2011

Krewe

mistick krewe of comus

A krewe [kroo] is an organization that puts on a parade and or a ball for the Carnival season. The term is best known for its association with New Orleans Mardi Gras, but is also used in other Carnival celebrations around the Gulf of Mexico, such as the Gasparilla Pirate Festival in Tampa, Florida, and Springtime Tallahassee as well as in La Crosse, Wisconsin and at the Saint Paul Winter Carnival in Minnesota. The word is thought to have been coined in the early 19th century by an organization calling themselves Ye Mistick Krewe of Comus, as an archaic affectation; with time it became the most common term for a New Orleans Carnival organization. The Mystick Krewe of Comus itself was inspired by a Mobile mystic society (a Carnival social organization), with annual parades in Mobile, Alabama, called the Cowbellion de Rakin Society that dated from 1830.

Krewe members are assessed fees in order to pay for the parade and/or ball. Fees can range from thousands of dollars a year per person for the most elaborate parades to as little as $20 a year for smaller marching clubs. Criteria for krewe membership varies similarly, ranging from exclusive organizations largely limited to relatives of previous members to other organizations open to anyone able to pay the membership fee. Krewes with low membership fees may also require members to work to help build and decorate the parade floats and make their own costumes; higher priced krewes hire professionals to do this work. Parading krewe members are usually responsible for buying their own throws, the trinkets thrown to parade spectators according to Mobile and New Orleans tradition.

December 30, 2011

Maple Leaf Bar

James Booker

The Maple Leaf Bar is a music performance venue in New Orleans that opened in 1974, and is one of the longest continuing operations of New Orleans’ music clubs with live performances seven nights a week.

On that first night Andrew Hall’s Society Jazz Band played and were there every Saturday for seven years. Many of the old time musicians were featured including numerous members of the Preservation Hall Jazz Band. Musical styles represented include blues, funk, R&B, rock, zydeco, jazz, jam bands and any combination thereof, hosting both local performers and touring national acts.

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December 30, 2011

Papa Grows Funk

Papa Grows Funk is a funk band from New Orleans.

The band was started by frontman John ‘Papa’ Gros in early 2000, developing from a series of Monday night jam sessions helmed by Gros at New Orleans’ Maple Leaf Bar. Gros would invite some friends down to play, and the impromptu jams became a common bond for a handful of musicians, including guitarist June Yamagishi, sax player Jason Mingledorf, bassist Marc Pero and drummer Jeffery ‘Jellybean’ Alexander.

December 30, 2011

Ivan Neville

dumpstaphunk

Ivan Neville (b. 1959) is a multi-instrumentalist musician, singer, and songwriter. He is the son of Aaron Neville and nephew to members of The Neville Brothers. While it was never a huge charting song, Neville’s ‘Why Cant I Fall In Love’ become a sleeper fan-favorite, gaining fame from the 1990 Soundtrack to the Christian Slater film, ‘Pump Up the Volume.’ Neville has played with and appeared on several Neville Brother records, as well as his father’s solo records.

He performed in Bonnie Raitt’s band from 1985 to 1987. He also contributed keyboards to two Rolling Stones albums, 1986’s ‘Dirty Work’ and 1994’s ‘Voodoo Lounge’ as well as being a member of Keith Richards’ solo band the X-Pensive Winos. In 1988, he toured with Richards. In 2003, he formed his own band Dumpstaphunk. When the levees failed in New Orleans in 2005, Neville joined The New Orleans Social Club and recorded the benefit album ‘Sing Me Back Home’ with producers Leo Sacks and Ray Bardani at Wire Studios in Austin, Texas.

December 30, 2011

Quiverfull

duggar

Quiverfull is a movement among some conservative evangelical Christian couples chiefly in the United States, but with some adherents in Canada, Australia, New Zealand, Britain and elsewhere. It promotes procreation, and sees children as a blessing from God, eschewing all forms of birth control, including natural family planning and sterilization. The movement derives its name from Psalm 127:3-5, where many children are metaphorically referred to as the arrows in a full quiver. Some refer to the Quiverfull position as Providentialism (the belief that God’s will is evident in all occurrences), while other sources have referred to it as a manifestation of natalism (the promotion of child-bearing). Some of the beliefs held among Quiverfull adherents have been held among various Christians during prior eras of history. As birth control methods advanced during the late 19th and early 20th centuries, many conservative Christian movements issued official statements against their use.

The movement sparked after the 1985 publication of Mary Pride’s book ‘The Way Home: Beyond Feminism, Back to Reality.’ In her book, Pride chronicled her journey away from what she labeled feminist and anti-natal ideas of happiness before her conversion to conservative evangelical Christianity in 1977. She espoused a biblically mandated role of wives and mothers as bearers of children and workers in the home under the authority of a husband. Pride wrote that such a lifestyle was generally biblically required of all married Christian women but that most Christian women had been unknowingly duped by feminism, especially in their acceptance of birth control.

December 30, 2011

Natalism

quiverfull

Natalism [neyt-l-iz-uhm] is a belief that promotes human reproduction. The term is taken from the Latin adjective form for ‘birth,’ ‘natalis.’ Natalism promotes child-bearing and glorifies parenthood. It typically advocates policies such as limiting access to abortion and contraception, as well as creating financial and social incentives for the population to reproduce.

The degree of natalism is individual; the extreme end is ‘Natalism’ as a life stance (with the first letter capitalized), which holds natalism as of ultimate importance and everything else is only good to the extent it serves this purpose. The more moderate stance holds that there ought to be a higher rate of population growth than what is currently mainstream in industrialized countries. Philosophic motivations for natalism may include that of considering value in bringing potential future persons into existence.

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December 30, 2011

Breeder

octomom by Liz Lomax

Breeder‘ is a denigrating term for heterosexuals used in LGBT slang. It is often used pejoratively. The use in homosexual groups is drawn from the fact that their sexual activity cannot lead to reproduction, where as heterosexual sexual intercourse can, with implicit mocking by connotation of animal husbandry, the original usage of the word. Along these lines a particularly fecund woman may be referred to as a ‘brood sow,’ implying low ethical standards and an absence of due diligence in the reproductive process.

‘Breeder’ may also be used as a derogatory term by childfree people of any sexual orientation, to refer to parents who focus on their children and abandon their previous friends and lifestyle. The phrases ‘breeder, not parent’ (BNP) or ‘parent, not breeder’ (PNB) are used by some childfree communities to differentiate between what they regard as positive and negative parenting.

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