27,415 research outputs found
Oral History Interview with Jay Botsford, May 26, 2011
No full textJay Botsford (b. 1982) identifies as genderqueer and trans. Botsford describes zir experiences coming out and transitioning, and zir role as coordinator of Project Q, the youth development program of the Milwaukee LGBT Community Center. Zie discusses the murder of Dana A. "Chanel" Larkin, a young transgender woman of color, and the issues facing trans and gender nonconforming youth in Milwaukee. Botsford underscores the benefits of greater intergenerational interaction among trans people, and criticizes the unexamined social privilege of white and middle-class individuals in the trans population.Milwaukee Transgender Oral History Project
University of Wisconsin-Milwaukee Libraries
Milwaukee, Wisconsin
Jay Botsford
Interviewed by Brice Smith
May 26, 2011 at Botsford’s home
Transcribed by Nicholas Roche
Copyright © 2011 University of Wisconsin-Milwaukee. All rights reserved.
Brice Smith – BS
Jay Botsford – JS
BS: Will you please introduce yourself.
JS: Sure. My name is Jay Botsford. Not sure what else you want as an introduction, actually.
BS: That is fine; that is good. And thank you very much for participating in the Milwaukee
Transgender Oral History Project. For starters, what are your preferred gender pronouns?
JB: The pronouns that I prefer to use are “zie,” “zir” and “zirs.”
BS: Okay.
JB: So z-i-e, z-i-r and z-i-r-s.
BS: So you prefer the gender neutral pronouns.
JB: That particular set of gender neutral pronouns is really my preference. I think that. I was
using “Sie” “hir” and “hirs” for a while and I think that to
Introduction to the Special Issue on Decision Analysis and Social Media
No full textPublished as:
Ali E. Abbas, Jay Simon, Chris Smith (2017) Introduction to the Special Issue on Decision Analysis and Social Media. Decision
Analysis 14(4):227-228. https://doi.org/10.1287/deca.2017.036
An Apology for Philosophy
No full textJay L. Garfield defends the practice of philosophy as a political and aesthetic enterprise
Jay Smith READ Poster
No full textJay Smith, Associate Director of Admission, class of 2002, reading East of Eden, by John Steinbeck.https://digitalcommons.linfield.edu/libraries_read/1029/thumbnail.jp
A. Jay Smith
No full textBlack and white photograph of A. Jay Smith, CPA and managing partner of the Salt Lake office of Ernst and Whinney
A. Jay Smith
No full textBlack and white photograph of A. Jay Smith, accountant with the Salt Lake office of Ernst and Whinney, speaking at an event connected with the Salt Lake Area Chamber of Commerce
American dreamin\u27 : critical perspectives on race and Black capitalism in Jay-Z\u27s 4:44
No full textJames Baldwin’s The Fire Next Time (1963) and Jay-Z’s 13th studio album 4:44 (2017) could not be more different in content and form. Yet, when listening to the album for the first time, I was reminded of the way Baldwin positions himself as an “Uncle” speaking to his younger nephew about the social world that he would come to encounter, and negotiate the terms of his identity in. What the two cultural products share is an authoritative black male voice, and a complex rendering of black male subjectivity, from the perspectives of cultural actors who can attest to having survived uniquely heinous conditions, to which many profound figures were lost. Baldwin reflects on the virulent race relations of the 1960s, conditions of the urban “ghetto,” and questions the fate of a nation that refuses to reconcile its history. Jay-Z, who came of age at the height of the crack epidemic and War on Drugs, depicts capitalism and economic exploitation as key to African American subjugation. Jay-Z’s early life is characterized by sociological conditions meant to relegate him to the ghetto for his life: emerging system of mass incarceration; fatal turf wars waged among drug-dealers; black social and political fragmentation; and dire poverty. Jay-Z’s 4:44 is striking because it offers a rare and poetic account of a black man who successfully escaped America’s undercaste, into extreme wealth and privilege. Thus, what is most striking about Jay-Z’s 4:44, is his ability to do “the impossible” by navigating the music industry with autonomy and prowess and he living to tell the story.
Furthermore, 4:44 represents a continuity in black cultural production that is resonant and identifiable. The album falls into the tradition of “race music,” musical expressions that articulate African American social experience. Throughout the album, Jay-Z examines race and capitalism in America today, drawing on African American history and theories of black political economy to articulate the ways in which the contagion of racism, and legacy of slavery, seeps into everyday black experience. He gestures to economic exploitation as a severe factor contributing to the plight of African Americans and draws upon the legacy of black political and nationalist figures like Marcus Garvey in his own version of racial uplift ideology through black capitalism.
This album demonstrates how hip-hop performances can both effectively resist or intensify black subjugation. To listen to 4:44 is to enter a world of black male complexity, shaped by the reorganizing effects of economic social class mobility for an African American man once confined to America’s inner cities. It articulates the experiences of an oppressed community and is comprised of various rhetorical tools that protest and name and resist the ongoing racial oppression and economic exploitation of African Americans today. Thus, this project leans into an interrogation of the various themes that emerge in the album, specifically focusing on Jay-Z’s critical perspectives on race, (black) capitalism, and masculinity. I draw on various parts of his discography and biography to unveil the fallacies rooted in some of his arguments, and the revelatory nature of his artistic renditions
Organic Gardening and Possibilities for its Implementation at Smith College: An Exercise on the Sustainable Use of Limited Resources
No full textThe focus of this paper lies in the comparison of conventional agriculture methods versus those of sustainable alternative or organic farming, in terms of their impacts on the environment and the sustainable use of limited resources. By looking at the economic, environmental, and social dimensions of sustainable agriculture in comparison to conventional practices, there is an emphasis on approaches that Smith College students could take to further educate themselves on this topic. Specifically, I have investigated possibilities for the implementation of an organically grown student-run garden at Smith College, and the benefits that it would produce for Smith College from a systems level perspective. This paper encourages Smith College students to become involved in what the Five-College Consortium has to offer in terms of educational opportunities geared towards the merits of sustainable alternatives to mainstream, conventional agricultural. The detrimental consequences of conventional agriculture are pervasive and widespread, and this is important for students to understand. Finally, the author urges for the eventual involvement of Smith College students in an alternative methods, student-run community garden on the Smith College campus or in the nearby vicinity
Marriage record of Smith, Frank E. and Jay, Kate E.
No full textMarriage license for Frank E. Smith and Kate E. Jay. S.D. Colyer was the officiant
Chinese Classics: The Commentarial Tradition
No full textChapter Abstract:
Reading texts from the Chinese and Japanese canons, Knight and Smith engage the subtle interplay of classic texts and commentaries, ancient and modern. They find that no classic text is a stand-alone: each inner text has traditionally been read as a dialogue between originating author(s) and authoritative later readers. When we approach these texts, then, we find ourselves part of an explicit, venerable conversation. Knight and Smith focus on five examples: the Sunzi (Sun Tzu) Art of War, the Japanese Zen Master Ikkyū, the great Tang dynasty poet Li Bo (Li Po), the ancient divination text the Yijing (I Ching) or Classic of Change, and the perplexing philosopher Laozi (Lao Tzu), originator of Daoism (Taoism). Reading these texts is like marrying into a very large family, one whose members, allusions, rewritings, irregular knowing and jokes we may appreciate or tolerate to different degrees. No way to control this process!
Book Abstract:
This Is a Classic illuminates the overlooked networks that contribute to the making of literary classics through the voices of multiple translators, without whom writers would have a difficult time reaching a global audience. It presents the work of some of today\u27s most accomplished literary translators who translate classics into English or who work closely with translation in the US context and magnifies translators\u27 knowledge, skills, creativity, and relationships with the literary texts they translate, the authors whose works they translate, and the translations they make. The volume presents translators\u27 expertise and insight on how classics get defined according to language pairs and contexts. It advocates for careful attention to the role of translation and translators in reading choices and practices, especially regarding literary classics.https://scholarworks.smith.edu/clt_books/1004/thumbnail.jp
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