Artists From The United States

"…I think Disney personifies some of the American ideals in art and in culture in total, because what he was trying to do and specifically with Fantasia. And it was the spirit of the thirties, I believe; it was the post-Depression period, where people were trying to think popular art, art that was consumable by the masses high art that could be put in a tin or another form, a package…"

"I was encouraged to look around me and to paint what I saw. I painted my story, and it had a lot of angles to it. I was trying to explain how I saw life as a black person living in America, and I put things together that were not acceptable. A lot of people did not want these kind of paintings representing America in any sense, but I wanted to tell my story and what I saw…"

"I think they were a little bit too bold in that I was showing the relationship between black and white people, the struggle for independence and freedom that black people were pursuing during the civil rights era. It was just a little bit too damn much going on. The struggle was one thing when you talk about it, another thing when you picture it. I wanted people also to look at that work and see themselves. Whichever part you were playing, this is what's going on…"

"I was a Leap Year baby, and it seems to me that I have been leaping ever since."

"Realizing later that it was not by choice that we remained mute but by a conscious effort on the part of those in power, I realized that my art could only be that of protest—a protest against what I felt to be a death sentence."

"I remember Richard broke a wooden box to use one of the pieces as a ruler and he was trying to figure out how to best create the image of the eagle…He noticed the detailed work of the eagle on the American dollar bill and the one on the Mexican flag and he wanted something similar but nothing was coming out right. So, he created a simple black one that was still powerful in its own right. I never thought it would still be around today in its true and original form."

"I remember sometimes growing up I would feel ashamed of my mom or my dad if they came to pick us up at school, because they never looked like all the other mothers and fathers; they were always dirty because they had been out in the fields, drove in to pick us up at 3:00 so we could go to work…So I remember when I heard Chávez speak, when I saw him on television, I remember thinking that my mom and dad had actually contributed to the wealth of this country and I shouldn’t feel embarrassed by them or feel bad for them."

"I see their role as the same as ever; the artist is to give voice to the issues that are given to us in a confused manner, so that people can understand the role that they must play…I think the role of the cultural worker is to define those things we receive from those that are in power, and give it back to the community, presented it in a more clear way."

"I also got exposed to the poets that were being read at the colleges at that time. The only poetry I had remembered before that time were those horrible, long Longfellow-type things que nos hacían leer in high school [that they made us read in high school]. So I was turned off. But . . . one vato [guy] that I read was doing something that was exciting to me because he seemed to do it with a facility that I could relate to somehow . . . that was Walt Whitman. Me caiba su poesía [I dug his poetry] so I went with his trip for a long time. By then I was also starting to read T. S. Eliot, Ezra Pound and the Welshman Dylan Thomas. Y me fui prendiendo con esos vatos [and I got attached to those guys]. And the other vato that I really dug a lot around that same time was William Carlos Williams. I also thought he was getting away with something. And I thought all these guys were getting away with something I was being told not to do. Por eso los veía como rebels a ellos. [That's why I saw them as rebels.] How could they get away with it and I get put down for trying it."

"I am much more articulate and able to express myself more eloquently through my art…It is with this voice that I attempt to communicate, reach out and touch others."

"desirable or not, just about any humanoid, mammal, and even monster can have sex with another species of life a mutant dog mated with a mutant cat, while they may make a cute couple, can never give birth to a half dog, half cat child. NEVER!"

"The most infuriating assertion regularly made by the "trans women are biologically male" camp is that trans people are somehow "denying" or "erasing" biological sex differences, and that this hurts cisgender women/"[w:Female|biological females]].” This is patently untrue. I can assure you that trans people are highly aware of biological sex differences — the fact that many of us physically transition demonstrates that we acknowledge that sexually dimorphic traits exist and may be important to some people! I would reframe things this way: Transgender people often have a more complicated relationship with our sex-related traits (as they may be discordant with our identified and lived genders), and thus the language that we use to describe or discuss these traits may seem arcane, or nonsensical, or unnecessary to the average cisgender person. And because they are unfamiliar with this language (and/or flat-out antagonistic toward us), some cisgender people will subsequently misinterpret this language and differing perspective as some sort of "denial.""

"Trans women who are conventionally feminine are not in any way asserting or insinuating that all women should be conventionally feminine, or that femininity is all there is to being a woman. Like cis women, trans women dress the way we do in order to express ourselves, not to critique or caricature other women."

"As a trans woman, I will be the first to admit that I cannot possibly know what any other woman experiences or feels on the inside. But the thing is, the trans-women-aren’t-women crowd cannot possibly know what any other woman experiences or feels either! Every woman is different. We share some overlapping experiences, but we also differ in every possible way. Every trans woman I know acknowledges this diversity. In contrast, it’s the cis women who attempt to exclude us who seem to have a singular superficial stereotypical notion of what constitutes a woman, or of what women experience."

"Trans women are women. We may not be “exactly like” cis women, but then again, cis women are not all “exactly like” one another either. But what we do share is that we all identify and move through the world as women. And because of this, we all regularly face sexism. That is what we should be focusing on and working together to challenge. And as I said at the outset, forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism. In fact, it only serves to undermine our collective cause."

"People tend to harbor essentialist beliefs about sex — that is, they presume that each sex category has an underlying "essence" that makes them what they are. This is what leads people to assume that trans women remain "biologically male" despite the fact that many of our sex characteristics are now female. However, there is no “essence” underlying sex; it is simply a collection of sexually dimorphic traits. Some people will presume that sex chromosomes must be this "essence," even though we cannot readily see them, plus there are non-XX or XY variants. Others presume that genitals are this "essence" (probably because they are used to determine our birth-assigned and legal sex), although they can vary too, and may eventually change (e.g., if one undergoes sex reassignment surgery). In day-to-day life, we primarily rely on secondary sex characteristics to determine (or more precisely, presume) what sex a person is — and of course, these traits may change via a simple hormone prescription. Like I said, there is no mystical “essence” underlying sex."

"Sex is a collection of traits that, while generally dimorphic, can vary greatly in the population, and some can change over time. While the terms "male" and "female" have some utility, we should not view them as strictly dichotomous or mutually exclusive. Rather, “female” and “male” are best thought of as umbrella terms that describe groupings of people (or animals) who generally share many of the same traits, albeit with considerable variability and some exceptions."

"Women who insist that trans women are not women often object to being called “cis women” under the false assumption that it somehow undermines their femaleness — this is not at all the purpose of this language. The sole purpose of cis terminology is to name the unmarked majority (similar to how one might refer to white women, or heterosexual women, or able-bodied women, etc.). In other words, referring to someone as “cisgender” simply means that they have not had a transgender experience."

"I would love to live in a world where the word “transgender” serves the same simple purpose — a mere sharing of information about my life experiences — but unfortunately, it doesn’t. On top of being a descriptor, the word "transgender" is also politically loaded. But that is not my, nor other trans people’s, fault. As discussed in the last section, there’s a long history of people hating, ostracizing, and criminalizing us, and much of this history took place before words like "transgender," "transphobia," and analogous terms even existed. In fact, those terms were created in response to that marginalization, not the other way around. And even if I were to relinquish my trans identity, those people would still exist and continue to discriminate against me for supposedly being a sinner, or freak, or deviant, or for being delusional, or whatever other rationales they might concoct in order to justify their bigotry."

"Trans women differ greatly from one another. Perhaps the only thing that we share in common is a self-understanding that there was something wrong with our being assigned a male sex at birth and/or that we should be female instead. While some cisgender people refuse to take our experiences seriously, the fact of the matter is that transgender people can be found in virtually every culture and throughout history; current estimates suggest that we make up 0.2 – 0.3% of the population [or possibly more]. [...] In other words, we simply exist."

"I mentioned at the outset that I dislike the term "identity politics." This is because the phrase seems to suggest that our identities (rather than the marginalization we face) is the most salient feature of our activism. Indeed, this is probably why those who oppose IP-umbrella activism seem so fond of calling it “identity politics” in the first place. [...] In contrast, within IP circles, the term is often reserved for a specific brand of single-issue activism that completely precludes perspectives from those who do not share the identity in question."

"Once a person acknowledges that they possess some form of privilege, they are more likely to accept the reality that they are not in any way objective about the form of marginalization in question"

"Accusations that IP is inherently “narcissistic” and “divisive” have become quite prevalent among EC-centric leftists lately. [...] In addition to disregarding all forms of non-EC marginalization, accusations that IP activism is inherently “narcissistic” or "divisive" severely confuse cause and effect. After all, I’m not the one who is “obsessed” with my identity. [...] It’s the people who harbor anti-trans attitudes who are obsessed with my identity, not the other way around! While I would absolutely love to live in a world where my trans identity was not especially notable or worth calling attention to, these people insist on making an issue out of it. Furthermore, by making a distinction between transgender people (who they single out for discrimination) and non-transgender people (whose identities and experiences they respect), it is they (not us) who are the ones being divisive. Once we acknowledge this causality, it becomes clear that IP is not an expression of navel-gazing or narcissism, but rather a form of organized resistance against those who are actively trying to delegitimize and disenfranchise us."

"Like women more generally, many trans women are feminists. Feminism and transgender activism are not in any way incompatible or mutually exclusive. As feminists who acknowledge intersectionality, we believe that we should be fighting to end all forms of sexism and marginalization — this includes both traditional sexism and transphobia. Forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism."

"People usually gravitate toward single-issue activism because they are unconcerned about forms of marginalization that do not personally impact them."

"There are numerous forms of marginalization that exist in our society: , classism, sexism, , heterosexism, and so on. If you happen to be on the wrong side of any of these hierarchies, you will face many inequities and injustices. ... Some people are single-issue activists that are only concerned about a single form of marginalization, usually one that impacts them personally. Single-issue perspectives create a distorted view of the world, and lead activists to propose solutions that will help some people while hurting others and leaving countless more behind. ... In contrast, others of us take a more intersectional approach, recognizing that all forms of marginalization intersect with and exacerbate one another, and that we must challenge all of them simultaneously."

"The “principal contradiction” refers to the idea that there is some original or primary form of oppression that gives rise to all the others. ... Of course, there is really only one purpose for making such a claim: to persuade others to join you in your single-issue activist campaign, under the pretense that once your pet oppression is eliminated, all other forms of marginalization will subsequently fall by the wayside too. But the thing is, there is simply no evidence for a principal contradiction. ... There is no primary contradiction, just lots of different hierarchies that people may or may not endorse."

"Here is how I describe the concept of privilege to skeptics: Do you believe that marginalized/minority groups face discrimination and are as a result? If the answer is yes, then another equally valid way of describing the same situation is to say that dominant/majority groups are relatively advantaged in comparison. “Privilege” simply refers to those advantages. One of the reasons why activists frame such matters in terms of privilege is to illustrate how *all of us* are impacted by unjust hierarchies and systems, even if it is not always apparent to us."

"Many cissexual people seem to have a hard time accepting the idea that they too have a subconscious sex — a deep-rooted understanding of what sex their bodies should be. I suppose that when a person feels right in the sex they were born into, they are never forced to locate or question their subconscious sex, to differentiate it from their physical sex. In other words, their subconscious sex exists, but it is hidden from their view. They have a blind spot. (5 - Blind Spots: On Subconscious Sex and Gender Entitlement)"

"Claims that trans women are not women often rely on essentialist (and therefore incorrect) assumptions about biology. For instance, people might argue that trans women are not “genetically female,” despite the fact that we cannot readily ascertain anybody’s sex chromosomes. Indeed, most people have never even had their sex chromosomes examined, and those that do are sometimes surprised by the results. Other common appeals to biology center on reproduction — e.g., stating that trans women have not experienced menstruation, or cannot become pregnant. This ignores the fact that some cisgender women never menstruate and/or are unable to become pregnant. Claims about genitals are similarly problematic: Women’s genitals vary greatly, and as with chromosomes and reproductive capabilities, we cannot readily see other people’s genitals in everyday encounters. If you and I were to meet, should I refuse to recognize or refer to you as a woman unless you show me your genitals? And frankly, what could possibly be more sexist than reducing a woman to what’s between her legs? Isn’t that precisely what sexist men have been doing to women for centuries on end?"

"While gender socialization is quite real, all of us are capable of overcoming or transcending the socialization that we experienced as children. And gender socialization doesn’t simply stop when one reaches adulthood: All of us are constantly facing gender-related social pressures, expectations, and obstacles throughout our lives. If you believe that these statements are true for cis women, then they also must be true for trans women."

"Trans women do not transition out of a desire to be feminine; we transition out of a self-understanding that we are or should be female (commonly referred to as gender identity)."

"When you have a good actor, in good makeup, and he's been sitting in the makeup chair looking at himself in the mirror, seeing himself become something else, and then he walks onto a set and he knows where he is, he knows what he looks like, he gives a performance that he's never going to give on a motion-capture stage."

"I do quite like hairy things. That probably came out of my growing up in front of the television as a kid in the 50s. I saw a lot of the classic Universal films, and was really attracted to the Wolf Man - I thought that was such a cool idea. And, you know, Mr Hyde. So many things I like had hair on. So I started making hairy things and never stopped, you know?"

"It’s not just how they feel about it, but what it feels like to wear. It’s not a comfortable process to go through, on a daily basis, and actors will often complain about how I torture them and stuff. I don’t want to torture them - though in some cases I do [laughs] - but I also want to know if they’re just being a baby or if they’re being realistic about it. So I’ll try it on to see which is the most uncomfortable, or what might become annoying after a number of days. So at least I know what it’s like on the other side, so I can sympathize with them, or tell them they’re full of crap, or whatever. Because I’ve worn it, and I know it’s not that bad."

"We are a society that only sells commodities. We do not create anything unless it's to be bought and sold, so the idea of doing something where there isn't a commodity to sell, or what the commodity is to sell is very confusing, is extremely interesting to me."

"We were talking about waste, throwing things away, and taking something that’s old and making it new again, putting the human hand back into a world that reeks of manufacturing. It felt very appropriate to do that in 2000."

"Something told me to draw or die."

"My whole life has been dreams."

"I had day visions — they would take advantage of me."

"God has sent me pictures of the angel that stands by me and directs me what to do."

"I’m without a teacher. My teacher... God has sent me teachers: the angel that stands by me, stands by me and directs me what to do. Time for me to paint a picture and I be tired I say I’m going to rest up for a couple of days. He won’t let me. Come down grab my feet and shake me. Beat me."

"My, my. I don’t know how I did it. (Laughs) But I did it."

"I have no imagination. I never plan a drawing, they just happen."

"When it came to the tiger, I found that animating the movements of a large feline animal posed some difficulties, as it required precise and miniscule advancements in movement throughout its body. As well as tigers, I also studied domestic cats, and by so doing managed to achieve a combination of mannerisms represented by both. The overall impression is of latent ferocity and a lust for blood, but at the same time there are also slow, graceful movements that mask the creature's power."

"Although Gwangi had been an allosaurus in Obie's version, I decided to make him more of a tyrannosaurus, and so I used elements from both species to make what I suppose could be called a 'tyrannosaurus al'. This combination allowed me a flexibility between aggressiveness and agility. If you like, he was glamourized."

"Clash was destined to be my last hero picture, and looking back, the decision to end my career at that point was absolutely right. With all the problems involved in production, and the knowledge that I was losing precious control of solo animation, I was forced to concede that it was time to stand aside for others and their new technology to take over."

"The Ymir and Kong before him are both creatures wrenched from their natural environment against their will and finally killed by man. Although these creatures must always die, they should go out with a touch of pathos."

"The task of instilling pathos into a creature that was, after all, an innocent victim of circumstances was something I had set myself from the outset, although I was restrained by the script... The Beast is a poor lost soul brought back to life by man and then destroyed by man. If it sounds familiar, it is. King Kong was a huge influence, as he would be in all the other creatures I would be father to."

"Greek and Roman mythology had never been a favourite subject of mine at school, but as I grew older I began to appreciate the legends and realize that they contained a vivid world of adventure with wonderful heroes, villains and, most importantly, lots of fantastic creatures."