I’m doing this as a memory. I went to LADA, spent the afternoon in their Study Room, trawled hundreds of books and pulled out a few, spent minutes or tens of looking and reading. Also a memory. I am reminded of my own history in biographies or documents of people and groups I think of only infrequently, which at one time were all I thought of. Or others I know about and have never read, or have circulated around me, or are entirely new. The books are arranged chronologically, in the order they were purchased in. Of all the possible arrangements, this is my favourite. It tells you something about the book that it doesn’t and can’t tell you itself.
These are the books I looked at and read a little of. In chronological order — mine going from first to last, and LADA’s going backwards in time from most recently acquired to about halfway through their collection. Some I like; others I don’t. I am still wondering what they tell me about me.
Pina Bausch — The Biography, Marion Meyer (trans: Penny Black)
my body, the buddhist, Deborah Hay
Precarious Lives — Waiting and Hope in Iran, Shahram Khosravi
A Field Guide for Female Interrogators, Coco Fusco
Integration Impossible? The Politics of Migration in the Artwork of Tanja Ostojić, Pamela Allara and Manuela Bojadzijev
Guerilla Aspies — A Neurotypical Society Infiltration Manual, Paul Wady
Leigh Bowery — The Life And Times Of An Icon, Sue Tilley
Black Artists In British Art, A History Since The 1950s, Eddie Chambers
Test Dept: Total State Machine, eds. Alexei Monroe and Peter Webb
Tania Bruguera: On the Political Imaginary, Carrie Lambert-Beatty, Gerardo Mosquera, Helaine Posner
Thee Psychick Bible : Thee Apocryphal Scriptures ov Genesis Breyer P-Orrige and Thee Third Mind ov Thee Temple ov Psychick Youth, Genesis Breyer P-Orridge
Jan Fabre: Stigmata. Actions & Performances 1976-2013, Germano Celant
Feminist and Queer Information Studies Reader, eds. Patrick Keilty and Rebecca Dean
Femininity, Time and Feminist Art, Clare Johnson
The Reckoning: Women Artists of the New Millennium, Eleanor Heartney, Helaine Posner, Nancy Princenthal, Sue Scott
The Shit of God: Diamanda Galás, Diamanda Galás and Clive Barker
Jan Fabre: I Am A Mistake. seven works for the theatre, ed. Frank Hentschker
Female Masculinity, Jack Halberstam
Trans(per)forming Nina Arsenault: An Unreasonable Body of Work, ed. Judith Rudakoff
When I saw the exhibition, I felt it was comprehensive, yet reading Showing Our Colour I find again Germany — like all colonial and colonised countries — hides post-war and recent history, as though 1945 marked the moment when the fugue lifted and from that moment on there’s not much to report. Instead, Germany’s history of eugenics and racism continued unbroken. Perhaps not as explicit, but that is a function of systematic oppression, to put the onus on the victims to prove the crime, whereas the truth is it’s fundamental and pervasive.
A dear friend was visiting me this week and we were talking about this. She said, “So there was a Stolen Generation here.” There isn’t a more succinct or accurate way to describe it. While on a much smaller scale than in Australia (and while I don’t want to appropriate a specific term that describes a part of an ongoing genocide), the mechanisms and underlying logic are identical. Children removed from their mothers, families broken, forced sterilisation, cultural ‘whitening’ in orphanages and the adoption/foster home system; a unified, systematic project from the top of the government down to individuals to erase any trace of contamination in the white race.
This is a history of Germany throughout the 20th century that is barely mentioned, let alone recognised. It’s a history I would expect to find variations of in earlier history also, such as with the African-American soldiers who returned with the Hessian soldiers after the American Revolution. Post-World War I, Rhineland was occupied by French forces using soldiers from the colonies, just as after World War II, US African-American soldiers were in the American Sector. In both periods, male soldiers and local women got together and thousands of ‘Brown Babies’, or ‘Mischlingskinder’ (the derogatory Nazi-era term) were born. It was these children and their mothers (and fathers if they happened to be immigrants from the colonies) who were subject to medical, jurisprudential, social, and religious abuse and control. The children and grandchildren of these children are women like May Ayim, Katharina Oguntoye, coming of age in the ’80s, writing a history that remains contemporary.
Sometimes I’m reminded that it was published thirty years ago. These days I more or less expect if I’m reading a black or brown woman on racism and oppression in the Anglo-Euro-American-Australasian worlds, she’ll — or they’ll be queer and/or a trans woman. In Showing Our Colours, none of the women explicitly identify as lesbian (as far as I’ve read, though May Ayim was), and often describe their heterosexual lives. As for Afro-deutsch trans women, it’s a different world now. ADEFRA has a monthly get-together where trans and inter sisters are explicitly welcome, and ISD has a Black LGBTIQ* group.
I want to stop here, say something like, this is a critical history of Afro-Germans, it’s an unfinished history because colonialism still defines us, because Germany and Europe’s ability to critically regard its history is so inadequate; things have got better but they’re still same old shit, thirty years on Germany needs another book like this translated into English. Read it if you can.
Despite my hostility to labels, be they social, cultural, medical, legal, it’s obvious that most people define and reduce people only to labels and categories. And knowing that I can appear to those people as not belonging to those categories they desire to annihilate, and thus seem to be “one of them”; and knowing that despite my own definition of self being seldom and very much ambivalently on those terms — terms which are some of the least interesting parts of me — nonetheless for them this is what I am, this is all I am.
So this is me putting my arse on the line and being counted:
Here’s one more woman, here’s one more bi, here’s one more trans, here’s one more queer, here’s one more — as they like to say in Germany — of Muslim immigrant background.
Because even though I want to have a private life, and don’t want to be the object of public scrutiny, and I’m afraid of the discrimination and dehumanisation that comes with being such an object, for many there isn’t this choice. And irrespective of the fact I am not public about this, I’ve nonetheless had to live through it, live through being this.
Because my grandmother was Muslim and Turkish, and every time I see another Muslim woman treated like shit I think of her, of that being done to her.
It’s not an easy exhibition to see — I went twice and both times felt well deeply disturbed at humanity during and after — and not an easy exhibition to blog about. I took around 350 photos, half of those of the lengthy captions, and cutting the 175 potentially bloggable images down to a feasible 87 meant diverging from the coherent narrative of the exhibition. So there are gaps; only seeing the exhibition or buying the hefty catalogue can give a proper account. And giving an account, firstly I need to thank Boris Nitzsche in the press department who arranged my visit and for me to take photos, as DHM special exhibitions are camera-free zones.
Secondly: a content warning. The exhibition contains images and documentation of genocide. Some of my photos are of this and of people who were murdered. I back-and-forthed with myself constantly over whether to include these images at all, but it felt like an erasing to only write of this and not include them. Yet these people who were murdered have no say in how they are represented, indeed for many if not all the only photographs and documentation of them ever made is of their suffering and death. And unlike the Jewish holocaust, it was only in 2015 that Germany officially called their extermination of the Herero and Namaqua in German South-West Africa (Namibia) genocide, yet still refuse reparations. Besides that genocide, massacres and atrocities were commonplace in all of Germany’s colonies.
Besides the difficulty in choosing which images to blog, there was the issue of context. This exhibition has it. All of the pieces require context, and it’s a first for me to say an exhibition was not lacking in this regard. Most of the images or image sets had at least a paragraph accompanying the caption giving the work a frame of reference. Additionally, exhibition sections and sub-sections all had long introductory texts and frequently booklets. And then there was the audio guide, which would turn a three-hour visit into a full day endeavour. There was a massive amount of work put into preparing and translating this. And with this need for context here also, I’ve been struggling with what to write, to explain what these images are showing.
While there are plenty of works of art, this exhibition primarily functions as a documentation of history, and in this art is turned to further the purposes of propaganda and imperialism. There are very few paintings, but coinciding with the arrival of film photography gives an abundance of photographs throughout the colonial period. The central piece for me is not art. It’s nothing much to look at. A large, hardcover parchment with a mess of red wax seals pinning down a red, black and white thread forming columns on the left sides of the facing pages; to their right, a scrawl of signatures. This is the General Record of the Berlin Africa Conference (image 33, below) on February 26th, 1885, signed by the state representatives of the 13 European nations (and the United States) formalising the dividing up the continent of Africa into colonies.
The German colonial empire: German West Africa, now Cameroon, Nigeria, Chad, Guinea, Central African Republic, Ghana, and Togo; German East Africa, now Burundi, Kenya, Mozambique, Rwanda, Tanzania, and Uganda; German South-West Africa, now Namibia; German New Guinea, now Papua New Guinea, Solomon Islands, Palau, Federated States of Micronesia, Nauru, Northern Mariana Islands, Marshall Islands, and Samoa. Prior to the German Empire, there were Brandenburg-Prussian colonies from the late-1600s til early-1700s; Habsburg colonies of the 1700s in Ghana, Mauritania, Bénin, the Caribbean and Americas, Nicobar islands; and concessions in China in Tianjin, Jiaozhou, and Yantai. By the standards of France or Britain, Germany was a minor player, coming late to the party and lasting barely thirty years (excluding merchant companies prior to the conference, which began in the 1850s). I listed all the colonies and current nations, some of which became colonies of other empires before achieving independence so it would be clear what is meant by German colonialism. It is a daunting list. But it helps to be reminded the extent of European colonisation: All or nearly all of the Americas, Africa, Asia, the Pacific. It requires less space to simply list the few countries and regions never colonised.
January 26th was Invasion Day, what the National Day of Australia is properly called, marking as it does the arrival of the First Fleet. In the discussion of colonies, whether German, British, or other, I noticed the onus was on providing evidence genocide or systematic massacre occurred; lesser-known colonies with comparatively lesser-known histories seemed to get the benefit of the doubt in wavering between did it or didn’t it happen. So German South-West Africa is now unequivocally, officially the site of genocide. Yet the same practices occurred in all of Germany’s colonies to some degree — as if genocide has degrees. Rather than have to prove this in each individual case, it seems more honest to say the fundamental aim and purpose of all colonies wherever they were was and is extermination.
I don’t have a transition into the less grim aspects of the exhibition, so I’ll bash on.
Photographs and biographies of multiethnic marriages, and of couples and families living in Germany back to the mid-late-19th century; Portraits of figures as far back as the early 1700s who came to Europe often as slaves yet went on to study and have careers and lives in Europe — even when they remain morally unadmirable, like Jacobus Capitein who defended slavery. Post-World War II, it’s notable how involved East Germany was in anti-imperialism and solidarity with what was then called the Third World. Afro-deutsche in West-Berlin, and Black History Month in reunified Berlin.
I’m not sure I’m doing this justice. It’s an extremely relevant exhibition, one that the museum have done a careful job of preparing and presenting, and one that both times I visited was packed. It’s a little too massive for me to be able to make coherent thoughts or criticisms about. Perhaps my primary criticism or question is of what value it has. Germany is adept at regarding its past and admitting guilt. Yet Germany’s awareness in specific instances does not seem to easily translate into understanding the repetition of behaviour or thinking in others. The ongoing struggle for recognition and compensation in Namibia is the most obvious example, but similar valid claims in other former colonies are far less likely to make even that progress. Indeed, would likely provoke a racket in Germany of the “Just how much do we have to be guilty for?” kind. Which is the point: The inability to see the unbroken line between the racist ideology of Kant and other still esteemed German philosophers, 19th century imperialism leading to genocide in the 20th century in colonies and then across Europe, the current failure to accept Germany is already multicultural, and the increasingly pervasive anti-Muslim / anti-brown people rhetoric.
While the exhibition is about Germany’s own colonial history, and I’ve been talking specifically about Germany, as that signed and sealed document demonstrates, all of Europe was involved, and Europe along with all the former colonies remain infected with this ideology. Each country in Europe has its own unique variation on this identical form of white supremacism. I would like to hope for an exhibition in a hundred years where this 500 year chapter of European history and its effect on the rest of us is forever closed, but I suspect we’re not going to make it.
An addendum: I bought and read Showing Our Colors: Afro-German Women Speak Out a couple of months after seeing this. In part it documents the inter- and post-war eugenics, sterilisations, and removal of children from their mothers in Germany, something the exhibition didn’t cover, which made me question what I wrote above about the ‘careful job’ done in presenting Germany’s colonial history. It seems even now, some history is less amenable to museum exhibitions and curators than others.
Around the time I started dancing, living in Auckland, shortly before moving to Australia, I fell in with a rough crowd of philosophers and academics. Or rather, I skirted the edges of their world in Auckland and then in Melbourne as they en masse crossed the ditch; and then they were students, working their way through Masters and Phds. As with almost everyone, I lost contact, lives diverging, names hazily remembered.
Perhaps I’m inventing a fictional history, perhaps also the bright memories I have are of the enthusiasm of first discoveries rather than any significant shift in paradigms, nonetheless there was a raw thrill for new philosophy and theory. There were names that have stuck with me: Deleuze, Butler. I tried on Serres, Derrida, Kristeva, Iragaray; newer names still, like offspring of those first names, Rosi Braidotti, Keith Ansell-Pearson, Slavoj Žižek; felt like a fifth columnist going to lectures on Habermas and Lyotard. Perhaps it was because Deleuze and Guattari’s 1000 Plateaus had only recently been translated into English — by recently I mean this mob were the first generation of university students to be exposed to it, and it was certainly far outside the mainstream of university curricula; and Butler’s Gender Trouble was similarly new and far out.
Anyway, I found myself in Sydney one summer, in Gleebooks, and there on the shelves were both 1000 Plateaus and Gender Trouble. I bought both without a second thought. I read them over and over. (There was another book there, I forget the name, but it was about trans identities, I remember the rush of finding that, reading possibilities for living. I mention that so as not to compartmentalise these interwoven moments, one side joy, the other, shame.)
As with seeing Frankfurt Ballet and knowing my life belonged in dance (I still trust that decision however precarious my life has been because of it), Bridget telling me to read Deleuze and Butler is one of those monumental instances in my life. I’d call it an epiphany, but like the word ‘genius’ she’d probably hate it. Sitting in Black Cat Café in Fitzroy one day she also said, “You’re lucky. You get to live what we only theorise about.” So now I’m doubly lucky ’cos I live and theorise this shit.
Which brings me in a roundabout way to other words and names from then: Subaltern, Gayatri Chakravorti Spivak. Perhaps it was only these couple of people from this small group who were really into all this, and a proper history of ’90s New Zealand and Australian academic life would barely rate them a footnote. For me though, I got booted onto a course I’m still riding the momentum of. Curiously, I never read Spivak then, or never the way I did Butler and Deleuze. Spivak seemed and seems to be everywhere, when I see her name it’s like an old friend, or a friend of a friend I’ve heard so much about.
I wonder how common this is, to be able to trace vast paths and directions through a life back to single moments. Seeing Frankfurt Ballet, Bridget telling me to read Butler and Deleuze; more recently maybe, Erik telling me to read Caroline Walker Bynum. I’m sure there are others, though those moments on the cusp of teens and twenties have determined much of my life.
So I’ve returned to that name: Gayatri Chakravorti Spivak. I’ve been reading around migration, human rights, Islam, colonialism, these subjects in Europe, Seyla Benhabib, Kathryn Babayan, Afsaneh Najmabadi, Ruth Mandel, Katherine Pratt Ewing, and more recently with the current precarious state of democracy and human rights in Europe having a need to focus on this. I’m not sure why Spivak’s name occurred to me, maybe I read about her somewhere, or just decided she was the right choice for now.
I went through all her published works before deciding on An Aesthetic Education in the Era of Globalization. There’s other works that are probably more essential Spivak, ones that I remember from student days, but this was published in 2012 and I thought reading her newer stuff would be a pertinent choice.
What’s it like then? It’s a well proper slab of a book. Almost 600 pages (about 100 of which are notes) with wide spaces for marginalia, and a small typeface that’s making my eyes apprehensive. I started reading it a week ago, then went off to read some fiction, so I might have to start it again. I’ve read the preface, where she describes each essay in the collection as “looking for a distracted theory of the double bind.” She finishes with, “Gender is the last word. Figure out the double binds there, simple and forbidding.”
I think it’s common when reading philosophy or critical theory to read people without having actually read them. Quotes, lengthy discussions, analyses, criticisms, notes, all these over time can result in a feeling for an author, a familiarity, at the very least enough to know if I actually want to read them or not. I can’t think of another writer who’s been as large in my consciousness as Spivak without me actually reading them. I’m also desperate for direction at the moment. Spivak, writing on post-colonialism, globalisation, and most importantly aesthetics (I’m reminded of Adorno’s Aesthetic Theory here), somehow it feels right to be reading Spivak now. As an artist making political work (like there’s any art possible without being political?) maybe to quote the back cover: “aesthetic education is the last available instrument for implementing global justice.”
Yesterday, Tuesday, up hours before dawn without much sleep anyway, on my bike in freezing fog, through Kreuzberg, Hallesches Tor, up Wilhelmstraße by Brandenburger Tor, crossing the Spree, Luisenstraße, Invalidenstraße, skirting Berlin Hauptbahnhof, through the construction along Heidestraße, onto Friedrich-Kraus-Ufer and into the Ausländerbehörde.
Marie, my lawyer the last some years arrives shortly after I do. We sit in the E1 waiting room on wooden benches racked with anxious others waiting for their number to chime. Half an hour after my appointment time we’re still waiting. Marie goes in search, moving through the building in ways I alone never could. This is why I have a lawyer, or from her perspective, why she is assisting me.
It’s slightly over two years since I began the grind towards permanent residency in Germany, or an Aufenthaltstitel with unbefristet Niederlassungserlaubnis as it’s called. Two years of acquiring documents, more documents, back and forths, hitting walls and dead ends, being navigated through the system by late-night emails and phone calls from Marie, seeing the system tighten and close up the grey areas, the older ways of living in Berlin increasingly proscribed and delineated. Months of silence as my application was lost, the Behörde in chaos, Berlin city elections, new regulations, having to repeat collecting all those documents to fill in the gaps for those six months, the date of my current residency permit expiry drawing near then passing, more letters from Marie to them, more weeks and days and hours of collecting and changing and updating documents, filling in those gaps.
And finally a stack of paper about 2cm high fulfilling the requirements to be accepted as a permanent resident. There were lot of nights not sleeping these last weeks, and drinking the edge off this. Marie more than once telling me it was going to be ok; me preparing for the worst, pragmatic about outcomes for those who fall into those grey areas. Every time I’ve walked through the Ausländerbehörde, sat in those waiting rooms, I’ve seen that same anxious pragmatism on the faces of people, alone, in pairs, small groups, families. I’ve done it alone every time but this, and there’s no way the outcome would have been positive without Marie.
After all that preparation and waiting, the outcome is entirely dependant on the person sitting opposite. I’ve had a gruff old dragon lady of the ‘hard but fair’ school, a young woman of the Willkommenskultur type years before that word became common parlance in Germany. I’ve also had a young woman whose face could not conceal the disgust and physical discomfort at me, who explicitly turned that bigotry into an interpretation of the regulations to try and deny my residency renewal. This time, Marie said, “He’s new, he seems really positive.”
I barely see him. He’s young, friendly, we three sit in his office while I complete a German language test to prove I’m at least B2, all looking kind of bemused at each other, at the questions he’s reading to me and my answers. “Describe the room you’re sitting in.” “Well, there’s a big window, you can see the Spree out it, and Wedding on the other side, there’s some tables, a calendar on the wall … umm … some shelves, a computer, buncha chairs—” “Yeah, I think that’s enough, eh?”
More waiting. Marie runs off again. She’s carrying a pile of folders, I’m not the only one she’s cutting a path for here today. Then back into his office, collecting all those documents I’d handed over, collecting my passport. Marie hustles me down the hall, “Show me,” she says. “Nie wieder, Frances, nie wieder. You’ll never again have to come here.” And there beside that headshot I took on Monday, underneath my name, it says, “Gültig bis: unbefristet” and “Art des Titels: Niederlassungserlaubnis”.
It’s not a place for celebration. It’s a place for anxiety, fear, disillusionment, heartbreak. More than once I’ve gone through the process and been spat out with a Fiktionsbescheinigung, a temporary piece of paper because my application wasn’t complete to their satisfaction, a function of the idea or romance of living in Berlin as an artist and the increasing liminality of that within the bureaucratic system here. On the wall in the waiting room was a poster of a young, smiling woman wearing a hijab. Underneath it said, “Ich bin Berliner”. I’m not sure that was a comfort to the women in the room wearing hijab or coming from Middle Eastern countries—or born in Germany with the vagaries of citizenship here. Whatever celebration and relief I have, it’s tempered by knowing for others yesterday didn’t work out as they needed.
I rode along the Spree, into Wedding, stopping at Leopoldplatz for the small market, bought some excellent German bread, cheese, and some Hirschsalami, feeling weirdly like I belonged, stopping at Uferhallen to visit Dasniya for Tuesday morning Shibari. Which led to Tuesday afternoon eating of those supplies, along with glasses of gin. It was the morning after a wanker stole a truck and drove it into the Weihnachtsmarkt at Breitscheidplatz in West Berlin, killing 12 and injuring close to fifty.
Without Marie, my Tuesday and today would be very different. Without my friends here in Berlin and spread across Europe, likewise. Marie Ellersiek is the most excellent lawyer and I owe her so many bottles of wine. Dasniya Sommer and Katrin Sellerbeck supported and helped me in so many ways, and lamb curry will be cooked. There are many others, and thank you to you all.
I’ve had Janet Mock’s Redefining Realness on my To Buy List since before it was published, the start of last year. I reckon Janet would read my tardiness and why in a second. Cos she’s wicked smart like that.
I’ve been following Janet on Twitter for I dunno how long, she turned up multiple times from various sources at least four years ago, around the time of CeCe McDonald, Isis King, and others being in the news. She also appealed to me because she writes about being women who are trans and multiethnic, women of colour. And quite frankly she’s amazing.
As for trans women autobiographies though, I read any and all I could get my hands on in my teens and twenties and since then have little interest in the narrative conventions. If you think of sci-fi or romance novels having stereotypical storylines, the same applies here. I have a lot of “blaaah why do you expect me to care?”. So I’m reading Redefining Realness and it’s right in that storyline, but here I am, slammed it in an afternoon and an evening.
I was writing at 3am this morning about being in the Grassi Ethnological Museum and going through the collections from Australia, Aotearoa and Polynesia, North America, having this strange disconnect between being in Leipzig, Germany and seeing this art and culture and going, “Yup, I know this … I know this too … and this,” remembering people and places. My history is so different from Janet’s, yet there were these moments reading where mine and hers were the same.
As a teenager, writing to my father whom I’d not seen for years, telling him what I was up to and if he didn’t accept it that was his problem, not mine. Him writing back, a multiethnic, working class South African living in Toronto, saying, “You sound angry. You don’t need to be angry with me. Whatever you do, I’ll always love you.” I don’t have that letter, or anything from him anymore, but amidst all the abuse, violence, the loss and rejection of family and friends, the world I was living in on an island far from North America, his unconditional acceptance in the face of my ultimatum shamed me. Shamed me because I expected rejection from him, and however much it hurt the one powerful thing I could always do was walk away from everyone.
Still as a teenager, in poverty, often homeless — homeless of the kind where you sleep on friend’s couches or floors — on the edges of street sex with the trans women on K’ Road in Auckland, though unlike Janet, loaded on drugs. Also Dutchess, the tough dyke former street kid in Wellington who loved Michael Jackson, not Janet’s Wendi to me but I thought of her while reading Janet. She was staunch, she knew what I was about even if I couldn’t say it, and “Fuck them all, let’s go rob a chemist,” remains the unequaled statement of friendship to me in the face of rejection.
I didn’t know Janet had survived her teens and paid for her life with sex work. Sometimes I’m kinda vague, pretty sure I must have read that, but yeah, vague; I know I’ve admired her all along for her uncompromising advocacy for and representation of trans women of colour, and that for many, being a trans woman — even more so if you’re not white — means sex work is not merely the only option, it’s expected of you. But I still didn’t connect her with this until I read her working the streets in Hawai’i. And then I remembered the women working K’ Road who were just like the women on Merchant St.
The similarity of our lives diverges here. Though we did both go to university. What I see and read with Janet is that she had just enough support to make it through. Not perfect, ideal support, but enough that it didn’t hinder or destroy her. The Janet who did not have family who accepted her from a young age would be a very different Janet to the one who wrote Redefining Realness, if she was even alive now. The Janet who didn’t have Wendi likewise. A liveable life turns on these not insignificant things. One person is enough to make that difference, in either direction.
I was reading another trans woman last night, on Twitter, who said, “Transition memoirs sell b/c their audience is curious cis ppl. They satisfy cis curiosity/voyuerism.” Redefining Realness is a transition memoir, its audience is curious cis people, and it satisfies their voyeurism. It does more than that though. Janet uses her position as a high profile, conventionally attractive, heterosexual trans woman who works in media and has an MA in Journalism to educate this part of her audience, to make them see us as human. So there’s another audience her book is for: #girlslikeus. Trans women, especially trans women who are multiethnic, who see in her something of themselves. Janet writes to represent us.
New books acquired on the weekend: Janet Mock’s Redefining Realness, Laura Jane Grace’s Tranny, and Julia Serano’s Outspoken. Yes, there is a theme here, and I’ll be doing my usual writing on reading of these three pretty soon.
Sadly the exhibition was one of those “No Cameras Allowed”. I did sneak one of Edoardo Di Muro’s Freiheit für Namibia. Solidarität mit der SWAPO (from the Antiimperialistisches Solidaritätskomitee für Afrika, Asien und Lateinamerika, Frankfurt am Main, 1976) because SWAPO. I don’t know they were something my father mentioned, or just because he was South African I would see them mentioned in the news and pay attention, but SWAPO is definitely a name I remember from Apartheid.
There’s a couple of other special exhibitions on right now that are likely Kameras verboten! so now’s a good time for me to start pestering the museums for special privileges, which might mean a future proper blogging of both these exhibitions.