This piece is the first of the ongoing series “Neurowrites” – where disabled writers comment on politics, society, and media. Contributing writer Zoey Giesberg was diagnosed with autism at the age of 2 and writes about her life and experiences at Jumping Out of the Fishbowl and is a regular contributor to PopFront. She holds her masters degree in social work from the University of Southern California.
By Zoey Giesberg, MSW
When I was young and was unaware of my autism diagnosis,I did not have a reference point for autistic people because there was no representation of Autism in the media. I only knew about autism through a Baby-sitters Club book. The book, entitled Kristy and the Secret of Susan, was about one of the titular “baby-sitters” taking on a non-verbal autistic charge and I honestly don’t remember much about it, except that the main character Kristy decides to leave her autistic charge Susan alone after unsuccessfully trying to force her to integrate with other kids. I didn’t much care much for the book at the time despite being a big Baby-sitters Club fan, and I’m sure if I read it now I’d be appalled at how the characters were written and treated. Either way, I didn’t have a reference point as to what autism was because I didn’t really have that much exposure to it in media. I had characters that I liked and related to, but none that felt especially representative of me as an autistic girl.
Taking Lorde’s 2013 hit “Royals” at face value, the song offers a critique of consumer-oriented capitalism and the cynical culture industry that drives it by juxtaposing the opulent wealth celebrated on Top 40 radio (is that term even meaningful anymore?) with the lived experience of its listeners, who have “never seen a diamond in the flesh” and for whom the life described in those songs is mere “fantasy.” And as was almost immediately pointed out, some of that ish was kinda racist. That is, Lorde makes her case against capital by targeting particular forms of wealth (gold teeth, Cristal, Maybach) that are strongly associated with popular black culture— or at least hip-hop, as one side of it. At best, black culture is collateral damage, and at worst, Lorde allies herself with the forces of white supremacy that claim their power in part by dismissing strategies of survival in black communities.
Now, I’m not about to say that she shouldn’t have known better or that lyrics by a fifteen-year-old are excusable—not to mention the number of other industry workers and executives involved with the song’s production, marketing, et al—because white folks need to be held accountable at every level. But the fact that the song was written not by an American white person, embedded in the particular set of race relations that in part gave historical rise to hip-hop as a cultural form, but by a New Zealander should give us pause. The racialized content of the song reveals the United States’ global cultural imperialism—in how it exports an American version of whiteness, with its sites of racial conflict. Indeed, another arm of that same global imperialism may be responsible for her hometown, at a cultural margin, being “torn up.” Continue reading →