18 October 2013

Playing Dress-Up! Fashion, Gender Play, and the Politics of Embodiment: Workshop One


Bom Dia!

Last weekend, ReciclaGEM in partnership with the oh-so-fabulous, PhD candidate and gender play aficianado, Kelly McKay, facilitated our first fashion-think tank at UCLA. As part of the Hemispheric Institute's Graduate Student  Initiative's Convergence (GSI), we facilitated a set of digital and in-person dialogic spaces, where we engaged in discussion, academic presentations, dress-up, and conversation on the ways in which our garments facilitate political, social, and hegemonic spaces.


Lots of big fancy academic words, right?


Well, let me break it down this way.

We fly into the city of Los Angeles, California, USA, the home of Hollywood, the city of bright lights, big dreams, and gendered spaces. We, alongside hundreds of other PhD students, performance artists, professors, activists, and anti-imperialist visionaries from throughout the Americas, entered a series of audoritorum spaces where presenters discussed everything from Guahan's (Guam's) fight for sovreignty from the U.S. imperialism to artists serving as witnesses to the social climate of their times, and to ways that we can shake down the hegemonic walls of academia to create truly democratic, just, experimental spaces for thinking. Revisit some of these spaces here.

(Screenshot of panel "(T)racing the Archive" at USC. Full video here)

In between all of these panels, performances, and presentations, Kelly and I gathered a limited selection but nonetheless experimental set of highly gendered garments on a table with pieces of paper, and asked our brilliant four participants (who you shall here about in future posts very soon) and two wonderful faculty mentors to respond with their initial reactions.

Before participants were given any prior information on the garments, simply asked to respond viscerally, emotionally, intellectually, from the gut, these were some of the reactions.

Garment: Six 8,  iridescent sequined pants finished with elastic at waist and hem
Reaction: Looks like it belongs in a drag queen's wardrobe closet. The falling sequins and roughly sewn elastic are reminiscent of well-loved use.

Garment: Recycled button down shirt with train of ruffles
Reaction: "There were so many shades of white that I began to forget what 'white' looked like"
Garment: "Safe Darfur" Black and green message t-shirt
Reaction: Message t-shirts are offensive. The reportrayal of the women and children by the tree is a common trope of poverty porn. Message t-shirts only serve to brand the ideals of the person wearing.

The conversation, which traversed discussion on colorism, memory, and the classicism, among others, provided an effective icebreaker for participants to talk about their research. Without revealing too much of their evolving research, some of the topics, artists, and images discussed, shown and reacted to were the following:

(Zanele Muholi, "Miss Divine," 2007)

(Tommy Ton, Style.com"Street Style" Photographer, Spring 2014 Season)

(Chilean designer, Juana Diaz, Collection: Potencial Pandemia)


(1880 vs. 2012. How much has changed?)

*What are all of these images saying about gender, race, class, and the politics of embodiment?
 Feel free to comment below.*

Much of the discussion was open ended as an effort to following the guidelines of the conference's theme, "Experimental Collectivities."
The goal was not necessarily to assert a certain knowledge claim over fashion, gender play, and the politics of embodiment, but rather to introduce unseen or niche but highly provocative images, subjects, and garments to elicit the reactions that will create the connections of how garments work to create political, social and gendered spaces.

While our time in Los Angeles was brief, the conversation will continue in our ever-evolving digital workbook in preparation for the second workshop, set to take place October 2014 in New York City.

Join us in this experimental collectivity of bodies and minds invested in de-mechanizing the political, social, gendered, racial, classist, colorist nuances of our garments so that we can build new, balance, and just worlds.

Peace, love, and image activism,

T*

29 September 2013

Rick Owens Spring 2014 RTW Presentation: A Few (re)Considerations

Boa noite my readers,

Let me preface this post by saying that I appreciate the incredible charm, poise and grace with which Rick Owens operates in his interviews, the gregariousness and kind-heartedness he seems to display in his interactions with people at his shows, and the openness with which he speaks about his career. He has a calm voice soothing to the ear. Great.

However, as Rick Owens said himself in a April 2013 interview with Sofia Tchkonia, "Criticism is valuable," so let's have a gentle critique of his almost universally praised Spring 2014 Paris Fashion Week presentation. We'll talk about the leather and the fur use in a different post.

As many of you may know, Rick Owens, a U.S. American designer now currently based in Paris, decided to present his collection on bodies that he has never used before. As avid fans of fashion, you may have reviewed his previous collections on Style.com and observed the majority of the bodies that Rick Owens uses for his fashion presentation. (The screen shots only included the first 8 models; however, feel free to click on the link to view the approximately 40 images per collection).




As this newly proclaimed leader and innovator of diversity, never before has Owens as a designer seemed to have taken an interest in having brown bodies or bodies that weren't model-thin, represent his clothes on the runway. Even in his interview with Sofia Tchkonia, he says, "I kind of resented fashion shows because I did not like the idea of fashion shows presenting something that they considered a fantasy. I didn't like that you saw stuff on the runway that wouldn't even be in the stores, that it was all there for the effect of impressing you. That irritated me so when I did shows, one of my promises was that I'm never gonna show anything that I'm not going to sell. As time has gone on, I feel that I have been able to create the mood that I want and maintain the integrity of presenting things that I fully intend people to wear."

Tell me how pieces that disintegrate on the runway are pieces that will attract buyers? Tell me how pieces that disintegrate on the runway are pieces that are meant to be worn? How is this further perpetuating the stereotypes embedded within the minds of casting directors and designers who avoid women who look like me and look like the women in this presentation when the clothes are literally destroyed by their interaction with them? (The puff ball skirt begins falling apart around 8:24)




Additionally, Style.com, the reference point for all the major collections, ALWAYS publishes the names of the models next to their images. Want to know the name of any one of the models from this show? On Style.com, you can't. Highly visualized, highly mediatized, unnamed bodies-I smell a double standard....


Lastly, even with the NY Times to Jezebel.com (Jezebel, honestly, I was shocked), unanimously praising this show as a beacon of diversity, what are mediatized images and captions like this, that nonetheless do not match the content of the article, doing to reinforce the subtle institutionalized racism that makes these women in Paris Fashion Week so "shocking" and avant-garde in the first place?

(Click on the article so you can read it. And then tell me what the title of this article and images are doing /not doing to reinforce the words. Come on, NY Times!)



The purpose of this post is not to attack Rick Owens or rain on the parades that these women who must have felt amazing having had the opportunity to perform their love and craft on the runway of Paris Fashion Week. The point rather is to ensure that the conversation of "diversity in fashion" doesn't become conflated, diluted, or distorted with the extended legacy of profitable cultural appropriation in fashion, the use of brown bodies as vouyeristic subjects of entertainment and the perpetuation of stereotypes of the "angry black women" that fashion leaders such as Naomi Campbell even allude to that institutionally prevent women who look like the women on Rick Owen's runways from ever claiming the authority to function in the space of Paris Fashion Week as editor, buyer, or even fellow showcasing designer.

(In case the video doesn't work, click here)
The dire need for more diversity in fashion, particularly in the context of Paris Fashion Week, has led to the creation of institutions such as Black Fashion Week, created because of the dire need for representation beyond the white Eurocentric standard for fashion. According to Adama Paris, in response to continued questions of why a "Black Fashion Week," the production's founder responded, " “I would say fine, create a White Fashion Week,” she told the French press earlier this week “But guess what, the fashion world is already white.” She further continues, " “This is not a fashion show by black people, for black people,” she says. “It’s part of a movement, like “black music” and “black art”, and it is inclusive of all the people that are drawn to it.” (France24).

So, Rick Owens, designer from California, the U.S. state that gave birth to the Black Panther Party, bred with the cultural awareness of racial identity politics by default, with your fascination with stepping, the verbally unvoiced but visually declared newfound fascination with black bodies and black movement forms, what movement of racial inclusivity are you building beyond your brand? Are you building or supporting movements beyond your brand?

The lack of critical depth that the majority of blogs and even major editorials have taken in holistically representing this show has been shocking and necessitates looking at. Because, in the name of ethical fashion that considers not simply ethical materials and fair trade, but unethical institutions of institutionalized racism, imperialism, and cultural hegemony, we must re-evaluate the forms of representation that we, in the culture of trend waves, so immediately co-sign.

Again, this is not an attack on anyone but rather a plea, a CRY, that we challenge the colonial mind that has dominated the fashion industry for centuries. I'd like to continue my work in fashion as blogger, as designer, even as scholar, without being reminded that my complexion, my ethnic background, my locs are in any way a fetish or an abnormality that requires validation by someone else who doesn't have to deal with those thangs.... Let us create a fashion world of true diversity so that none of us have to.

In the name of Bethann Hardison, the pioneer of the diversity campaign that so many previous blogs have mis-referenced, "Please don't give me an all black show," Hardison said. "This is about diversity -- all nationalities, races, colors and skin tones being equally represented." 

Rick Owens, Philipp Plein, all those who work for you, all those who fund you, and all the editors who are invited to your shows, this is about DIVERSITY AND EQUAL OPPORTUNITY. So look amongst each other, look at images of your Spring 2014 models, look at the faces of the attendees, look at the faces of those in your design studios, look at the editorial masthead of the publications who support you, look at your funders, and tell me how you are going to ensure that you are truly advocating for, fighting for, the diversity that you have been ordained the leader of? What sort of diversity do you believe in and does it include me?

Peace, love, accountability, diversity, and beauty that no longer has to be qualified,
-T*

P.s. Robin Givhan, why are these women representative of a "Rejection of Conventional Beauty"? What conventions are you reinforcing?

P.p.s. Let's have a book club with Melissa Harris-Perry. Robin, you are welcomed to join. Would love to see you and Rick and Philipp, and everyone there :)

20 September 2013

Post NYFW Amazingness: Join us at a Star-Studded Fair Trade Fundraiser


New York Fashion Week has officially come to a close, and I can safely say it has been a fabulous week. While there is always a flurry of activity and stress prior to a fashion show, Nimet Deg, Becky Bavinger, the whole team at the New York Fair Trade Coalition, and Kate Black of Magnifeco.com are AMAZING! And thus Fair Fashion Runway III went swimmingly well. Fashionistas and editors alike, such as Starre Vartan of EcoSalon (amazing article on the collection and event!), and Harriette Cole, formally of many publications include Ebony Magazine, were in the audience, alongside creative directors, fellow designers, art and industry models, and ethical fashion lovers alike. It was such an honor to showcase along such revolutionary, ethical, and majestic (yes, because that’s how I felt when I saw these pieces in person and in particular, with my line!) brands such as Natalie Frigo jewelry, Soko jewelry, not to mention the AMAZING custom makeup designed by Lacey Elliot using makeup from the Body Shop!




And most critically, Kate Black, the founder of Magnifeco.com, a leader, a vanguard, a maverick of her time, opened my collection with a brief introduction on GMOs, the fight we faced in Mexico and are continuing to face here and around the world, and ways to keep that perspective in mind when viewing the pieces. The "conversation" Sin Maíz No Hay Vida began and shall continue. 




(Photo Credits: Galo Delgado and Enrique Martin)



So much to say, but I write today to let you know of ANOTHER amazing ethical fashion event taking place next Thursday September 26th, platforming a fair trade fashion initiative and non profit based here in New York.



Wishwas is a Queens-based non profit organization created to assist immigrant women of limited financial resources in adjusting to living in New York City and train them in vocational practices such as garment and fashion good production to aid in their financial self-sufficiency. Next Thursday, they are hosting a fundraiser for their cause in the beautiful studios of internationally renown fashion designer Naeem Khan and jewelry designer Ranjana Khan. The evening will consist of fashion display of Naeem Khan’s beautiful Fall 2013 collection alongside live performances, cocktails and a silent auction.





Tickets for this star-studded (yes, I used it because that’s the word to use!) event are still available. Support this amazing organization, based here in Queens, assisting lives in meaningful ways, engaging in the revolution of the quotidien and enjoy the utopian glory that fashion offers- glamour, cocktails, celebrities, and the silent joy in knowing that you.are.there.



Peace, love, and glamour-activism,
T*

11 September 2013

Thoughts on ISP Topic: "From Herero to Nick Cave: Afro Futurism and Colonial Dress as an Aesthetic Statement against Colonial Genocide"

The Herero Tribe in Namibia dress in highly textured garments styled in Victorian colonial silhouettes.  Many western historical texts refer to them as a community or tribe of cattle herders from modern day Namibia. According to these texts, the Herero became introduced to European Victorian dress from the German Rhenish missionaries who entered the community in the late 19th century. A few years after the Germans claimed colonial rule, the Hereros rebelled against the Germans, and the Germans responded with extermination techniques, which, nearly exterminated the entire community. The genocide against the Herero were considered the first genocide of the 20th century, and the Herero tribe of the 20th century dress in colonial Victorian garments made with local garments as a visual obituary to what happened in their community less than a century prior.

This visual obituary of the Herero is similar to the visual narratives that other contemporary disenfranchised groups have created to commemorate past ancestral trauma. “Afro futurism” has been a term used to refer to the artistic movement of African-descended and racialized black artists who have used art as a gateway into creating an entirely new universe. Similar to the Herero Tribe who have used sartorial performance as an act of self affirmation, the Afro futurist artists used their futurist forms of embodied performance to create a new environment, devoid of imperialism, racism and cultural hegemony.

06 September 2013

Sin Maiz No Hay Vida | Without Corn There is No Life-Protest + Action + Fashion Collection

If you are connected with me on instagram (@reciclagem), you would have traveled with me to the  Fall 2013 Haute Couture Fashion Week halls and atelier interiors in Paris, where I learned couture pleating techniques, embroidery, and draping in Paris, France.













You would have also traveled with me as I flew from the apple trees of Sablé-sur-Sarthe, to the cobblestone of San Cristóbal de las Casas, where I, alongside 40 other activists, artivists, scholars, and revolutionaries debated, protested, and marched in the name of social visibility, land rights, and the right to live without GM.

When we arrived to San Cristóbal de las Casas, Chiapas, Mexico, we were presented with a problem. Monsanto, the creators of the genocidal machine Agent Orange and the company responsible for the  bulk of genetically modified foods in the U.S. food supply chain, is looking at Mexico as its next market, and in particular, Mexican corn.

Why is this bad (well, if you're reading this blog, then I'm sure you have your own ideas)? But in my humble and newly informed opinion, this is bad for a gamut of reasons from GM's being proven to cause cancer to destroying local economies, to taking over a crop that is, from its very origins within the Mayan creation story, the ORIGINS OF LIFE!



So, led by artist and activist Jesusa Rodriquez, and digital activist/prankster Jacques Servin of the Yes Men, and alongside the actors/activists of Fortaleza de la Mujer Maya and actors/activists of Yuyachkani, we explore how to use our bodies, and the refasioning of our bodies to raise awareness in San Cristóbal, and Mexico worldwide, of Monsanto's impending next move.

We took on the streets, in naturally dyed pigments, fabric, food scraps, as two theatrical sides: HUMANITY/ People of the Corn and a re-fashioned interpretation of the corporate beast, Monsanto.

(Photo Credits: Marlène Ramírez-Cancio, Lorie Novak, Lisandra Ramos-Grullón, Silvia Serrano, and Diana Taylor)






 We succeeded in drawing a great crowd in the Plaza de la paz y la resistencia, a plaza at the center of the city where such actions often take place, and sought to settle this Humanity vs. Monsanto debate in the most fair way as possible: a dodge ball game. Each side enlisted help from the crowd, with only the side of Humanity achieving, and in the end...fairly and squarely, Humanity/The People of the Corn won, and most importantly, the very person who won the game was a young woman from the area who just happened to join in. In this act, we brought hypervisibility to an all too pressing issue, but most critically we succeeded in dialoguing with quite a number of children who may not know the politics of GM, but knew that "Monsanto is bad because they are trying to take the corn." 







 

 






This visual / aesthetic /refashioned action was accompanied by a digital one, where members of the collective, Sin Maíz No Hay Vida, created a false website impersonating Monsanto and declaring pre-emptively what they were seeking to keep hidden within their boardrooms. And the company responded accordingly---> What does this mean? We as the people are letting them know we are watching.

In this overly chemicalized world, what can we do? Where do we stand? Continuing the conversation from an transnational to a hemispheric to a GLOBAL level so that Humanity DOES win in the end? How? By electing organic, staying active in our food and FABRIC consumption, making our governments and the multinational corporations listen while making sure that everyone in our lives is informed, conscious, and equipped to make the best nourishment and consumer decisions they can through  various platforms, whether it be blogs or fashion collection presentations to spread the awareness.

And so, on September 10th, 2013, I will be presenting ReciclaGEM by Tamara Leacock's Spring 2014 collection, Sin Maiz No Hay Vida, inspired by the aesthetic act that took place at the Plaza de la Resistencia, inspired by the questions of culture, appropriation, identity, and visibility that we wrestled with in the creation of the act, inspired by the visual couture that overwhelmed the city of San Cristóbal through the huipiles extravagently embroidered with Mayan iconography, and inspired by the need to use the visually arresting power of fashion to platform activist causes in an effort to lead to social change.



If you are in NYC, I would love to see you. If you are not, I would love to see you digitally through: sinmaiznohayvida.org and through the connections with the activists organizations based in Mexico that have and are continuing to fight transgénicos nationally and beyond.

In the name of non-genetically modified ethical embodiment and fashion,
T*