There have been dangerous douchebags throughout history. Thomas Jefferson, when he slipped into the slave quarters at night for his dose of brown sugar, became our nation's douchebag founding father. The Southern plantation aristocracy were probably the most powerful douchebags in American history, and the Civil War was fought to suppress them and win human rights for the enslaved. Over the next century and a half these defeated douchebags transformed themselves into the Redneck / Douchebag coalition that runs the Republican party today.
Of course, in today's medical advice world the "usually" in the "usually don't" claim has been unequivocally removed. Writing in 2004, Dr. Mary Ann Iannachione states it clearly: "douching is unnecessary and carries inherent risksâ¦ leaving women at greater risk of upper and lower vaginal tract infections." Herein we find the link between the medical appliance, the outdated practice of feminine hygiene, and the white men we recognize today as "douchebags." They are both, it bears repeating, useless sexist tools.
Nonetheless, many of the findings presented in this particular article come primarily from fieldwork in the nightclub events frequented by the men in this study. Although I attended more than fifteen different venues throughout my fieldwork, most data were collected from three weekly events occurring in three establishments in West Hollywood and surrounding areas: Club Caliente, RJ's and Q Lounge. Given the relational nature of both gender and racial identity (; ; ), I chose these venues because their respective clientele, demographic and cultural themes (for example, music, décor) allowed me to observe how Latino gay men do masculinity vis-à-vis different reference points. Club Caliente and RJ's were located a few miles east of West Hollywood. Club Caliente was a large club attended mostly by Spanish-speaking Latinos and English-speaking Latinos. The venue had three dance floors, two that played hip hop and one that played quebraditas, cumbia, merengue and Spanish rock. RJ's was a medium-size club attended mostly by English-speaking Latinos and African Americans, and the club exclusively played hip-hop and pop music. Q Lounge was a lounge and the only venue of the three located in the heart of West Hollywood. Q Lounge had a more multiethnic clientele – about 60 per cent of the patrons were White, and the remaining 40 per cent comprised relatively even numbers of Latinos, Asians and African Americans. Women rarely attended Club Caliente and RJ's, but about a tenth of Q Lounge's patrons consisted of straight women and lesbians. It was difficult to approximate how many patrons in these venues might have been transgender, although from my interactions, I rarely encountered individuals who were explicitly open about being transgender or were known by fellow patrons to be transgender. It was the case that Club Caliente held a nightly drag performance in the room that mainly played Spanish music and was occupied primarily by Spanish-speaking patrons; however, my primary respondents paid little attention to these shows.
The late Lionel astutely critiqued such cultural explanations for masking the underlying structural factors (for example, race, class, legal status) that shape Latino gay men's lives. Cantú dismisses the idea that Latino gay men are marginalized by an inherently homophobic Latino culture. Rather, he and others argue that Latino gay men's access to economic resources plays a larger role than culture in influencing their experiences (; ). For example, in both the United States and Latin America, Latino gay men who are breadwinners or are financially independent feel the freedom to disclose their sexuality and bring partners to family functions (). In contrast, Latino gay men who lack economic resources may feel the need to keep their sexuality hidden or “tacit” (understood, but not discussed) because they do not want to compromise the social and financial support that they receive from family members (). Moreover, finding alternative support among mainstream White gays may not be possible because socioeconomic, racial or linguistic barriers may isolate them from mainstream gay communities (). Ultimately, these studies suggest that Latino gay men negotiate different aspects of their sexual identity, including gender presentation, vis-à-vis multiple fields of power – the immigrant family and community, the mainstream society, and the mainstream gay community (, ; ).
Despite the plethora of studies on masculinity about heterosexual and gay White men, and even men of color, there is relatively less empirical research on gender presentation among gay racial minorities. There are several reasons for this. First, in both historical and contemporary times, gay people of color were excluded from mainstream gay social networks and movements, which have provided the basis for most empirical studies on sexual minorities (; ; ). A second related factor is that researchers have a difficult time locating gay communities of color to study (). On the one hand, the under-representation of people of color in academia means that many researchers lack the networks with access to and knowledge of minority communities, let alone gay minority communities. In addition, most gay people of color revolve their lives around their ethnic and racial communities, not mainstream gay communities (; ). Third, although coming out of the closet is the idealized choice among White, middle-class gays, it is not always the norm for gay people of color (; ; ). Compared with middle-class White gays, gay minorities tend to be more dependent on social, emotional, cultural and economic support from their ethnic/racial communities, which outweighs the benefits of joining mainstream gay social circles, which some find to be racist and classist (; ; ; ; ). Despite these barriers, an emerging and diverse contingent of queer minority scholars has made important strides to address these gaps in the literature in the past three decades (; ). One such emerging field of study has focused on the experiences of Latino gay men.
Donald Trump is a political brawler. He is also a raconteur, a self-styled maverick, a political “outsider,” an adult male adolescent and the drunk guy at the local bar who picks fights with strangers by yelling racial and ethnic slurs or harassing women.
'Islamophobia', 'anti-Muslim racism' and 'intolerance against Muslims' – considering in The concept of Islamophobia Argumentative Essay Islamophobia (or whatever) is by no means.
Since the coming of colorblindness as the official ideology of neoliberal racism, we have needed a precise term with which to recognize and ridicule white privilege when we see it. So we here it is. Use it, and give the douchebags the thing they are always imagining anyways: reverse discrimination.
According to Merriam Dictionary, racism is “a belief that is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race.” Every day, many people experience the harsh act of racism in different forms such as: racial slurs, harassment, or through more obvious acts which are the effects of institutional racist practices.
We had just contradicted the point of the racial slurs discussion, but that was lost in the rush of discovery. Here, hiding in plain view, was a viable white racial slur. Because while "cracker" and "honky" don't hurt me, I would totally be offended if someone called me a douchebag. And I would need some sort of definition against which to launch my personal defense.
A democracy does not need to elect a person who fits the mold of Plato’s philosopher king in order to be healthy and successful. For example, the United States has had presidents who were intemperate (Lyndon Johnson), (Ronald Reagan) and by the demands of the office (George W. Bush). But Trump is something different. He is a fascist who wallows in his ignorance and stupidity about public affairs and then willfully confuses such attributes with wisdom and intellectual acumen.
However, ethnic minority college students still experience the stress of racial discrimination and other minority group stereotypes, thus affecting their mental health.
The nonwhite racial slurs hurt because they both smear with dirt and deny human diversity. They reduce all members of a race to the same hated and debased categorization. Your skin, your blood and body are all that matters, the words say, and I hate you for it.