International Blog Against Racism Week: late to the gate, but here anyway
August 3rd, 2009Last week was International Blog Against Racism Week, and there were lots of great posts going up all over.
I started writing this last week as part of the IBARW, but then my week got away from me—in some good and related ways, including attending the final party of the 2009 Clarion West season, where there was the ceremony officially “crowning” this year’s Octavia E. Butler scholar (as awarded by the Carl Brandon Society). The scholarship pays tuition for a selected writer of color to attend Clarion or Clarion West, and comes with a beautiful necklace that is cast from a molding Octavia herself commissioned. I was the recipient last year, so seeing the ceremony this year was really emotional. I got to fasten the necklace around this year’s winner–Rochita Loenen-Ruiz. Chita, as she was known to her class, is a talented Philippine writer from the Netherlands (and just a really, really nice woman).
Anyway, better late than never. Here’s what I started writing last week:
I have a vested interest, of course, in all the posts and discussions going up this week as part of IBARW, especially within my home genre, speculative fiction. I became a spec fic writer because, first and foremost, I’m a geek.
I’m many other things, of course, but most pertinent to this discussion here is that I’m half Kalderash Romani. A Gypsy.
I’ve read the experiences of other women of color—in and out of genre—particularly those women of African American, Asian, or native people background—who intelligently discuss the ABSENCE of like women in any media, as characters—and that when they are present, they often are shaped and pressed to fit very specific , stereotyped—and secondary—roles.
Yup. I see it. Get it. And I feel it too.
IF there’s a Gypsy in anything, they’re the “gypsy”: happy wanderer, romantic adventurer wise fortuneteller, ragged thief—wrapped in scarves, dangling earrings, dancing around the local county renaissance faire—comic relief or scapegoat in high fantasy novels—the source of horror movie premises with their curses and their direct access to the gates of hell—baby stealing, caravan trains of godless, pagan, primitive criminals.
*waves* Yo.
I’ll turn around slowly. No head scarf. No earrings. Your wallet is still in your pocket, just where you left it. I have no idea what will happen to you tomorrow—I can barely stay on top of my laundry. I’ve tried the “curse” thing, and never been able to get it to work (“How’s that curse I cursed you with, Curs-ty?” –The Simpsons: Treehouse of Horor XII).
All in all, I’m not only law-abiding; I’m pretty bleeding heart when it comes to common courtesy and helping out my fellow man.
My experiences have encompassed none of the stereotypes attributed to Romani. Now, I’m willing to put forth that some of these stereotypes are our own fault—we’ve got a history of violence, racism, and oppression that encouraged the culturizaton of secrecy and separation—often encouraging these stereotypes as a way to keep safe distance. This “safe distance” is a formal thing for many Romani, supported by a seemingly (to outsiders) complicated set of conventions that govern how to remain clean of outside influences while remaining clandestine in nature. But even to those that follow tradition, the stereotypes are a source of pain.
So, who can speak for the Gypsies? Me? Not exactly. There are lots of us (in fact, we’re predicted to become the largest ethnic minority group in Europe) Romani, but what Romani means is different to everyone I’ve ever met or read about. The Romani encompass a very heterogeneous culture of folks who’ve grown up in different ways. The Romani people vary in language, religion, and values. Many have, like mine, married out, settled down, acculturated, and raised/are raising generations outside the Romani cultural “gates,” inside Western culture—and these folks are now taking visible roles in their communities. This is another source of pain—there’s a pretty good-sized schism within the culture about whether acculturated, outspoken folks like me are a good thing or not (and in the view of many, Romani blood or no, I’m gadje, not Romany, because I’m of mixed blood—a didkai—and should even speak for any Romani at all).
It’s taken me a long time to understand that I don’t need anyone’s permission to exist, inside or outside the culture. Regardless of how I’m perceived, it’s part of who I am, how I act in the world, and what I think about. It’s also taken me a long time to understand what my role in all this can be. I can’t be the Gypsy mouthpiece—I can be a mouthpiece who happens to be Romani, who tells Romani stories from her Romani point of view, who creates Romani characters as rich and full as possible. All I can do is write one voice and hope that my existence serves as an open invitation for others to join in.