Votre recherche

This article examines our ethical responsibility toward artists engaged in harmful behaviors. Specifically, I demonstrate when and why we are morally obligated to withdraw our public and financial support from Artists Who Cause Harm such as Louis C.K., Terry Richardson, and Ryan Adams. Using a moral distinction presented by Philippa Foot and others, I identify this support as enabling harm when the wealth and influence that we support removes typical barriers that protect victims from harm and interposes barriers that prevent victims from avoiding harm. I proceed to demonstrate that our personal support is morally significant, and we have a moral responsibility to make contributions to collective action when the cost is low or the degree of belief that others will contribute is high. Here we have both a strong belief that others will withdraw support and a relatively low cost to ourselves to do so. I acknowledge that enabling current harms is only a sufficient condition to withdrawing support from an artist and should not minimize other reasons for avoiding certain artists and their works. However, when we do believe that our support enables an artist engaged in harmful behaviors, we have an obligation to withdraw that support.

Is it appropriate to honor artists who have created great works but who have also acted immorally? In this article, after arguing that honoring involves identifying a person as someone we ought to admire, we present three moral reasons against honoring immoral artists. First, we argue that honoring can serve to condone their behavior, through the mediums of emotional prioritization and exemplar identification. Second, we argue that honoring immoral artists can generate undue epistemic credibility for the artists, which can lead to an indirect form of testimonial injustice for the artists’ victims. Third, we argue, building on the first two reasons, that honoring immoral artists can also serve to silence their victims. We end by considering how we might respond to these reasons.

Despite several high-profile cases and years of #MeToo activism, a lack of systemic change and consistent consequences for many alleged offenders has led journalists and fans to wonder when the popular music and stand-up comedy industries will truly have their ‘MeToo moment.’ In this article, we explain that this moment has already arrived, but has produced inconsistent results in these industries due to the unique cultural and structural obstacles they share, and which frustrate civil sphere actors’ attempts at civil repair. Our analysis draws on Jeffrey C. Alexander’s (2018, 2019) theory of societalization – the process by which institutional crises come to be seen as social problems that demand the intervention of civil sphere actors. We argue that where #MeToo and the popular music and stand-up comedy industries are concerned, the process of societalization has been (and will likely continue to be) ‘blocked’ or ‘stalled’ (Alexander, 2018, 2019). We suggest that the potential for societalization is reduced due to a combination of the arts sphere’s anti-civil values and weak institutionalization in the popular music and stand-up comedy industries.

"Giovannitti argues that if we delve into our anxieties around art and sex, we can find new ways to live and spaces of freedom"--

Depuis l'arrivée de #MoiAussi et des autres mouvements de libération de la parole, on a assisté au Québec à une succession de scandales sexuels impliquant des personnalités publiques, figures respectées et influentes qui avaient abusé de leur pouvoir, parfois des décennies durant. Michel Morin fait un pas de côté pour revisiter ces histoires encore sensibles, en portant une attention particulière à leur traitement médiatique. Avocat de formation, il se penche aussi sur le fonctionnement du système judiciaire et son impact sur le processus de dénonciation. Sans s'ériger en juge, l'auteur laisse parler les faits, bien souvent accablants, dans un essai qui permet de prendre la mesure de ce qui a été trop longtemps ignoré, voire toléré, et du chemin qui reste à parcourir.

C’est la firme de management de Simple Plan, Coalition Music, qui a confirmé la nouvelle. Chady Awad avait justement remplacé David Desrosiers lorsque ce dernier avait pris une pause de SP pour traiter sa dépression de 2017 à 2019. Awad était également photographe et vidéaste pour Simple Plan. Simple Plan a mis fin à sa... View Article

making safe spaces to do dangerous work

Chaz Bono’s appearance on Dancing with the Stars (DWTS) marks one of the first primetime, network appearances of a postoperative transgender person. This article deconstructs the mediated gender subjectivities of Bono as constructed by the show itself via prerecorded segments, costume and song choices, dance partner interaction, and judges’ commentaries as well as those projected by Bono during the live, unscripted portions of the show. Combining notions of the normalization of taboo sexual subjectivities through mediated contexts with lens of gender performativity, we demonstrate how transgender subjectivities are presented to a mainstream audience via such mediated choices, but also how Bono welds some agency to resist such normalization through his live performances. Bono’s appearance on DWTS stands as an important step toward acceptance of transgendered persons in mainstream society, however through a neutered, sex-free rhetoric as projected by the mediated portions of the show, his appearance is not without controversy. Additionally, we posit that Bono represents a transnormativity of a White, upper-class postoperative heterosexual male, which others all transgendered persons who fall outside of those hegemonic parallels of safe subjectivities.

A few pioneers have shown the way, but who will follow?

This article considers a Two-Spirit and Indigiqueer protest at the Canadian Museum for Human Rights as a flashpoint that exposes problems with how memory-making institutions are incorporating lesbian, gay, bisexual, trans and queer issues into their programming and/or collections. The protest brings into relief the museum’s investment in a homocolonial framing of remembrance for the way in which the telling of lesbian, gay, bisexual, trans and queer ‘progress’ is entangled with a settler colonial political economy wherein the tokenistic inclusion of some queers into the sexual citizenry happens alongside the dispossession, devaluing and criminalizing of others. I then undertake some preliminary ‘curatorial dreaming’ upon two other interventions–commentaries uploaded to a digital story bank by a Two-Spirit and an Indigenous queer museumgoer, and the short film Woman Dress by Plains Cree artist TJ Cuthand. Along with the protest, the commentaries and the film unsettle homocolonial frames of remembrance and provide critical openings towards decolonial queer memory work at the museum.

Through the lens of personal experience, this chapter provides an exploration of the oft-concealed practices and hypermasculine ideals in dance education. Commercial, concert, and academic dance pedagogy continues to create and perpetuate homophobia that restricts the definition of “boy dancer” to the point of creating a false scarcity and competition to be the most cis-heteronormative male possible. Alterio argues this environment contributes to the perpetuation of discrimination against LGBTQIA+ dancers, the exclusion of non-cis boys, and lack of innovation in the field. Recommendations are offered to those interested in pushing the boundaries of performance and gender identity and a call for institutions to support this work.

«Sous la ceinture»: La culture du viol, «pas une lubie de féministe»

Personal Safety for Dance exists to develop a dance environment that is free from abuse, open, and supportive for all in dance.

«En octobre 2017, devant la vague de témoignages suscitée par le mouvement #moiaussi, j’ai senti une urgence : une fois sorties du silence, nous ne devions pas y retourner. C’est la raison pour laquelle j’ai lancé un appel. Ce livre est une chambre d’échos. Un chœur. Sans déesse ni héroïne en tête, des voix avancent. Nous faisons front commun.» Martine Delvaux «Je n'en ai jamais parlé à personne» : paroles recueillies et agencées par Martine Delvaux

ACTRA National’s Diversity, Equity, Inclusion & Belonging Committee promotes the principles concerning the casting of People of Colour, Indigenous Peoples and people with disabilities. The best initiatives are driven by members. We can better shape initiatives to support you by getting to know our membership and understanding your experiences. We welcome your input and your […]

The best initiatives are driven by members. By getting to know the membership and listening to your experiences, we can better shape initiatives that support you. Does your ACTRA Branch have a Women’s Committee? Find out by contacting your Branch office or contact the National Women’s Committee if you would like to get one started. […]