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Medium 9781626563513

2 Sex: Bump and Grind

Winfrey Harris, Tamara Berrett-Koehler Publishers ePub

Strange that one of the very things that allegedly makes black women unattractive—their bodies and the ways they differ from those of white women—is also the thing that marks them as voracious sex sirens.

Nicki Minaj dropped the eagerly awaited video to “Anaconda” in August 2014. It features a jungle theme, suggestively positioned bananas and oozing coconuts, a gold-chain bikini top, and lots and lots of ass. Over the hook to Sir Mix-a-Lot’s 1992 ode to “back,” Nicki bounces her chassis, while rapping:

By the way . . . what he say?

He can tell I ain’t missing no meals.

Come through and fuck ’em in my automobile.

Let ’em eat it with his grills and he telling me to chill.

And he tellin’ me it’s real—that he love my sex appeal.

Say he don’t like ’em boney; he want something he can grab.

So I pulled up in the Jag, Mayweather with the jab like:

Dun-d-d-dun-dun-d-d-dun-dun.

Later, she rubs her rear aggressively on rapper Drake’s . . . er . . . anaconda.

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Medium 9781609948870

Chapter 1 Ancient Roots and Mestizo Ancestry

Bordas, Juana Berrett-Koehler Publishers ePub

MOST PEOPLE TODAY ARE genetically mixed. Our blood has intertwined through ongoing migrations—our genetic streams run together from unknown sources. The difference for Latinos is that the fusion of races, nationalities, and cultures was so pervasive that it spread across our entire hemisphere, producing a people traditionally known in Central and South America as Mestizos, the offspring of the indigenous people and Europeans, primarily the Spanish.

The mestizaje, as the process was termed, is not a commonly embraced concept by Latinos in the United States. There are advantages, however, to including it as part of the complex Latino identity. What is important to note is that the Mestizo experience is a precursor to the Latino culture and the bedrock of its inherent diversity.1 (Although México is technically part of North America, in this book it is considered part of Central America due to cultural and historical antecedents.)

The lineage of many Hispanics comes from Indian mothers and Spanish fathers. Mothers traditionally preserve—and transmit—tradition, values, spiritual practices, and customs. Much of the culture, consequently, reflects this indigenous background. The integration of the Spanish and native cultures can be seen at the family dinner table. Rice and beans is a primary dish for all Latino subgroups. The Spanish introduced rice, while beans are indigenous, or American Indian. Corn tortillas come from native cultures, and flour for white tortillas comes from Europe. The many varieties of chilies and salsas are from the Americas. Ham, or jamón, and chorizo, now Latino favorites, were brought by the Spanish.

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7. Derivation—Denominalizations

Andrew Cowell University Press of Colorado ePub

A common construction is the possessing construction, formed with an initial prefix /i/ (the same as the third person possessive prefix), added to the nominal element (along with an epenthetic /t/ if the noun begins with a vowel), and a final /i/. The underlying possessed form of the noun is used, which in the case of animate nouns, includes the /(e)w/ possessive theme suffix. Examples are:

This construction does not imply that the object is actually in the possession of the individual referred to at the moment in question.

When the possessor is inanimate, the II final /:noo/ is added to the AI /i/ final:

Note that when a modifying initial root is used, a middle-voice construction (see chapter 5) occurs in place of the possession construction:

The latter construction uses medials rather than the full noun form of the basic possession construction. This fact is disguised when the medial is the same as the full noun, as in example 4. But note the clear contrast below:

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Fourteen Pretty Woman through the Triple Lens of Black Feminist Spectatorship

Elizabeth Bell Indiana University Press ePub

D. Soyini Madison

Africanism is the vehicle by which the American self knows itself as not enslaved, but free; not repulsive, but desirable; not helpless, but licensed and powerful; not a blind accident of evolution, but a progressive fulfillment of destiny.

—Toni Morrison

Black women are employed, if not sacrificed, to humanize their white superordinates, to teach them something about the content of their own subject positions.

—Valerie Smith

In viewing a film, the black feminist spectator gazes at the images, plot, and meanings unfolding before her through a lens formed out of an awareness that race, gender, and class are inextricable as sites of struggle in the world and that they operate variously in all symbolic acts. As a spectator she sits before the screen, all the while reading what she watches through a consciousness of the profound confluence of what it means to be underclass, to be woman, and to be black. Whether she is witness to cultural representations wherein these factors are prominently manifest or deliberately made to appear nonexistent, the black feminist spectator carries her ideology with her and is focused on the interworkings of these “isms”—projected or masked—on all human representation and action. Black feminist critics are in a kind of “third wave” of analysis that is focused, not so much on the invisibility or the silencing of the black female voice, as on the ways specific conceptualizations of literary and cultural study are fostered and institutionalized and how the effects of race, class, and gender operate on the practice of criticism.

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Tales of the Alabama-Coushatta Indians - Howard N. Martin

Edited by Francis E. Abernethy University of North Texas Press PDF

TALES OF THE

ALABAMA-COUSHATTA INDIANS*

BY HOWARD N. MARTIN

There is not much left in the Big Thicket to tell us about the first men who hunted in its woods. At least ten thousand years ago hunters left their spear heads in East Texas in the remains of sloths and mastodons and other now-extinct animals, but so far nothing has been found to show that these early Americans roamed or settledin the Thicket area.

Three groups of Indians are historically associated with the

Thicket. They are the Atakapans, the Caddoes, and the AlabamaCoushatta. In the historical beginning, however, only the Atakapan and the Caddo moved through the Thicket with any regularity. Other tribes from as far away as Oklahoma, Colorado, and

Kansas made periodic hunting trips into the Thicket for bear meat, skins, and tallow; and Tonkawas, Lipans, and Wichitas met in peace at the medicinal springs around present-day Sour Lake and

Saratoga. But primarily the Thicket was the meat house of the mound-building Caddoes, who occupied the fertile rolling hills to the north, and the cannibalistic Atakapans, who bounded the

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