I recently received the below story as a forward from a family member...Because of my own politics and my enjoyment of political banter...I replied all to the e-mail sending what appears after the story to a large number of family members...I share it hear because it amused me...
One Light Bulb at a Time
A physics teacher in high school, once told the students that while one grasshopper on the railroad tracks wouldn't slow a train very much, a billion of them would. With that thought in mind, read the following, obviously written by a good American …Good idea .. . . one light bulb at a time . . . .
Check this out . I can verify this because I was in Lowes the other day for some reason and just for the heck of it I was looking at the hose attachments .. They were all made in China . The next day I was in Ace Hardware and just for the heck of it I checked the hose attachments there. They were made in USA . Start looking ..
In our current economic situation, every little thing we buy or do affects someone else - even their job .. So, after reading this email, I think this lady is on the right track . Let's get behind her!
My grandson likes Hershey's candy . I noticed, though, that it is marked made in Mexico now. I do not buy it any more.
My favorite toothpaste Colgate is made in Mexico ... now
I have switched to Crest. You have to read the labels on everything ..
This past weekend I was at Kroger. I needed 60 W light bulbs and Bounce dryer sheets . I was in the lightbulb aisle, and right next to the GE brand I normally buy was an off-brand labeled, "Everyday Value . " I picked up both types of bulbs and compared the stats - they were the same except for the price .. The GE bulbs were more money than the Everyday Value brand but the thing that surprised me the most was the fact that GE was made in MEXICO and the Everyday Value brand was made in - get ready for this - the USA in a company in Cleveland, Ohio .
So throw out the myth that you cannot find products you use every day that are made right here…
So on to another aisle - Bounce Dryer Sheets…yep, you guessed it, Bounce cost more money and is made in Canada . The Everyday Value brand was less money and MADE IN THE USA ! I did laundry yesterday and the dryer sheets performed just like the Bounce Free I have been using for years and at almost half the price!
My challenge to you is to start reading the labels when you shop for everyday things and see what you can find that is made in the USA - the job you save may be your own or your neighbors!
If you accept the challenge, pass this on to others in your address book so we can all start buying American, one light bulb at a time! Stop buying from overseas companies! (We should have awakened a decade ago…) Let's get with the program and help our fellow Americans keep their jobs and create more jobs here in the USA.
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Adam's Response...
I love the idea of buying "American" but I'm not passing this on.
My concerns with this approach are that this "call to action" fails to recognize the context of globalization and seems to place the blame of our economic system not on us BUT on the abject other - the Mexican or Chinese factory worker. The factory workers who have produced our goods for us are not to blame as they took up the jobs US Corporations (i.e. GE, GM, Ford) shifted their way because they would work for less than "we" were willing to work for. They, the factory workers, are working, often in in-humane working conditions to, do what we do here in the US, provide for their families. They did not take jobs from the US, their governments in cooperation with our government and the corporation wheeled and dealed so they could get industry and we could get our cheap goods (without the worries of those "pesky unions" that are concerned about the little guy and yes, I recognize that unions are implicated in these issues also)...Those factory workers worked in wretched conditions while we worked on our over-inflated gadgets (my MacBook included) and sat in our clothes they produced for a tiny paycheck.
Simply choosing to buy US goods (without asking what working conditions those good are produced in, as US factory conditions are not always the friendliest either) or arguing that doing so provides our "neighbors" jobs refuses to recognize or denies that doing so also makes the worker "there" (in Mexico or China) to lose their job and potentially no longer be able to provide for their family...perhaps echoing the lines from the musical "Spring Awakening" "that we're fucked alright and all for spite, you can kiss your sorry ass goodbye" because the ways in which labor and capital have been positioned over the last decades has now begun to faulter with no solution to "go back to the ways things were." Not buying from "overseas" companies is rather ludicrous since many of the products listed in this are actually products produced under the name of a US Corporation...so even buying a GE Lightbulb is supporting a US Company that does have employees in the US...and buying Hershey supports a US Corporation that has done some amazing things for schools in Pennsylvania...
So, it seems the situation is that we had no problem (myself included) buying cheap products made from these countries before our economic situation soured. We allowed the corporation and much of "American" life to be privatized because of fear of the "public" (i.e. public health care) and now see those at the complete top (Bank CEOs, Corporate Presidents) still bringing in their paycheck while the "everyday" American is left to fend for themselves (to eat, to pay hospital bills, to go to a movie)...and one response of this "fending" is to rather than blame and revolt against the corporate monster, is to blame the other "everyday" global citizen for taking jobs that we freely allowed our corporations to ship to them. And We could also blame the government for "bailing out" banks but without such a bailout things would, according to many economists been much worse. To me, this seems to say that the "corporation" has become the new monster in the world, overpowering government(s) but utilizing those governments when its system can no longer sustain itself...seen most poignantly perhaps in the recent Supreme Court decision on campaign funding that will shift the very democratic policies of our supposed "Democratic" country.
The questions I ask then, not because I am morally superior as I operate in this same system and am implicated in my own critique or because I am smarter because I am at the upper levels of education, but because I simply like to ask questions. Why place the blame for an economic crisis on the weakest and most abused populations? Who is a good American and why does being a "good" American mean buying goods made in the US...does this not assume that "Americans" are not a multi-cultural and "multi-national" people that cross national borders (and we are from a family that generations ago immigrated to this nation)? Why does all this type of "rhetoric" about buying in the US always focus on China or Mexico...Did grandma in the story instead by Cadbury (made in England) exposing that her concern is not really about where her products are made, but the skin color of those making it?
I don't know. I don't know this grandma...but what I do know is that trying to place the blame on 3rd World Nations for the problems of the 1st World "SuperPower" is weak since it was the 1st World "SuperPower" that got into the business of shady politics and economic dealings. I do know that I live in Michigan and it has been dealing with these issues for a long long time and that I deal with students on a weekly basis who are not sure they can stay in school because of funding cuts to education (but not the military) and their parent's losing their jobs. I do know that the state of US Public Education is rather dim because of these issues and fear the day that public schools give in to the corporation (what happens to knowledge when the corporation decides)? I do know that I don't have good healthcare because I can't afford it and I do know that I haven't been to the dentist in years because "dental" is not covered by my already "weak" health insurance. I do know that these issues are not as simple as "buying" US goods because goods are no longer a "neat and tidy" concept NOR does buying this message address the lack of healthcare for so many, the failing education system allowing children to fall in the cracks, and so many vital issues that cannot be pinned on any "one" population...
Friday, January 29, 2010
Thursday, September 3, 2009
A Note on Farting
In a recent e-mail, someone noted that a student stated that there is a different between a real fart and a fake fart with such differences "proven scientifically". I giggled at the statement and then realized that perhaps such proven-ness should be called into question. So, here I write a note on farting.
What is the difference between a real fart and a fake fart, if such a difference actually exists? And if such a difference "actually" exists in what domain or "frame" does it exist?
There is clearly no difference in sound as I can produce a fake fart that sounds real with my arm pits or with my hands to my mouth OR I can just be silent...and say it was a "SBD" (Silent But Deadly)...I can also point to examples where a "real" fart is laughed off as being "fake" because it just sounds so "real" that a human could not have produced such perfection. One could close one's eyes and realize that it is rather difficult to tell the difference between real and fake, also perhaps illuminating how "realness" and "fakeness" play out differently with different abilities.
Ah, but you are saying, the smell Adam, its the smell that illustrates the difference between "real" and "fake" so to be educative we must take that on. But, alas I can sit next to a smelly person that "fake" farts but because of the context of being next to a smelly person the movement of arms to pits or hands to mouth send out a odorous smell miming or producing a fart-like smell. One in such a situation is left pondering was that "real" or "fake" and one probably realizes that he/she/ze just doesn't know.
So the distinction of "real" and "fake" makes no difference. One could combine the "sound" and the "smell" factors to say make a "fake" fart with one's arms to pits and spray "fake" fart smell from a bottle bought at a joke store and produce a sound/smell that creates the same consequences as a said "real" fart, once again making no difference in effect.
But, as a scientist friend pointed out...a fart is determined by the escape of gas from the...well you know where...so what differentiates a real fart from a fake fart is that escape of gas. This scientific distinction made me realize then that the issue of farting and its authenticity is dependent on the frame by which one thinks about the "fart". One can as a scientist study a fart and say that there is a distinction between "real" and "fake" based on the evidence that has been collected, verified, and used to create the intelligibility of the fart as something that emerges out of a particular oriface of the body. Or, one could look at the issue from a different frame where the fart can be explored historically - how did the fart as something that provokes "disgust" or "laughter" emerge? Why has something that is seemingly natural been imbued with such significance? It is perhaps here that the distinction between "fake" and "real" become unimportant or problematic because the consequences of the "fart" (real or fake) do not produce different reactions, but depending on the space/time of the fart produce laughter or disgust or both simultaneously.
We see then that issues of "real" and "fake" even with the fart are perhaps rather complicated as such issues are dependent on which frame one looks at the issues through. Science may need to make such distinctions between "real" and "fake" while other frame may see such distinctions as problematic because such distinctions allow for different, perhaps hierarchies to emerge.
I leave this note then with a clip from Zizek and his engagement with the Ideology of Toilets which seems fitting with the present topic.
What is the difference between a real fart and a fake fart, if such a difference actually exists? And if such a difference "actually" exists in what domain or "frame" does it exist?
There is clearly no difference in sound as I can produce a fake fart that sounds real with my arm pits or with my hands to my mouth OR I can just be silent...and say it was a "SBD" (Silent But Deadly)...I can also point to examples where a "real" fart is laughed off as being "fake" because it just sounds so "real" that a human could not have produced such perfection. One could close one's eyes and realize that it is rather difficult to tell the difference between real and fake, also perhaps illuminating how "realness" and "fakeness" play out differently with different abilities.
Ah, but you are saying, the smell Adam, its the smell that illustrates the difference between "real" and "fake" so to be educative we must take that on. But, alas I can sit next to a smelly person that "fake" farts but because of the context of being next to a smelly person the movement of arms to pits or hands to mouth send out a odorous smell miming or producing a fart-like smell. One in such a situation is left pondering was that "real" or "fake" and one probably realizes that he/she/ze just doesn't know.
So the distinction of "real" and "fake" makes no difference. One could combine the "sound" and the "smell" factors to say make a "fake" fart with one's arms to pits and spray "fake" fart smell from a bottle bought at a joke store and produce a sound/smell that creates the same consequences as a said "real" fart, once again making no difference in effect.
But, as a scientist friend pointed out...a fart is determined by the escape of gas from the...well you know where...so what differentiates a real fart from a fake fart is that escape of gas. This scientific distinction made me realize then that the issue of farting and its authenticity is dependent on the frame by which one thinks about the "fart". One can as a scientist study a fart and say that there is a distinction between "real" and "fake" based on the evidence that has been collected, verified, and used to create the intelligibility of the fart as something that emerges out of a particular oriface of the body. Or, one could look at the issue from a different frame where the fart can be explored historically - how did the fart as something that provokes "disgust" or "laughter" emerge? Why has something that is seemingly natural been imbued with such significance? It is perhaps here that the distinction between "fake" and "real" become unimportant or problematic because the consequences of the "fart" (real or fake) do not produce different reactions, but depending on the space/time of the fart produce laughter or disgust or both simultaneously.
We see then that issues of "real" and "fake" even with the fart are perhaps rather complicated as such issues are dependent on which frame one looks at the issues through. Science may need to make such distinctions between "real" and "fake" while other frame may see such distinctions as problematic because such distinctions allow for different, perhaps hierarchies to emerge.
I leave this note then with a clip from Zizek and his engagement with the Ideology of Toilets which seems fitting with the present topic.
Thursday, July 23, 2009
Legalize Gay
I recently was walking past American Apparel and saw this shirt that said "Legalize Gay". I was running late for a meeting so I couldn't stop and purchase it on the spot...I had to wait and hope that such a beautiful shirt would be still available two hours later.It was still available two hours later. It was available in numerous colors and numerous sizes. I got a small, hoping it would shrink a little and then look super gay. But that's neither here nor there. My purchase of the shirt was done with a hint of irony. Actually, it was bought because I thought it was ridiculous and hysterical. I found it ridiculous and hysterical because I didn't get it and wondered why we should ask to "legalize gay". Of course, you, the reader, might be asking why that is odd so I will explain.
It seems odd because I am not sure how one "legalizes" an identity or perhaps why one would seek such legalization? It seems odd to ask for the government to "legitimate" an identity through legalization because specifying particular identities limits other possible identities. If I change my mind and don't want to be "gay" anymore, am I still a legal or legitimate being if I choose to "be" or "do" something different than "gay"? Such a demand seemingly limits other possibilities not yet "legalized" and as such gives the "government" the capability to delegitimate those identities that are not "legal". Along with this comes of course other areas of life that work along side the "government" such as the medical profession and education system that will also not recognize or "pathologize" those "identities" not legal - and therefore abnormal or delegitimate.
Of course, I recognize the impetus behind the shirts is in relation to Prop 8 in California and the argument to legalize "same sex marriage". Believing that if "gays" can marry, they become first class citizens, failing to see the loss that such a gain simultatenous entails. But I want to think about this in a different way. It seems odd that we "fight" to keep the government out of our bedrooms by relying on that very government to legislate such a request. We want you out of our bedrooms, but we want you in our bedrooms at the same time because we ask that you are in our bedroom so that you "see" that what we do is not "illegal" or something that will put us behind bars. Of course there are benefits to this...the legal realm provides a certain amount of possibilities - legitimate possibilities and safety from the prison. Yet, it also while producing possibilities of legitimacy, simultaneously occludes other possibilities - further marginalizing those possibilities that do not yet have "movement" to seek legitimation or possibilities that refuse to rely on the "legal" to make them legitimate. This can poignantly be seen, not in the realm of the legal, but the realm of the psychiatric where homosexuality was depathologized only to provide the space for gender non-conformity to be pathologized in the form of Gender Identity Disorder. We see in this that as the "homosexual" became officially healthy that other transgressive ways of being (i.e. a sissy boy; a manly girl) became officially 'unofficial' and deemed unhealthy.
What then does it mean to "legalize gay"? Does it mean to normalize the "gay" and move away from the arguably transgressive "nature" that was once associated with "gay" but perhaps moreso these days the "queer"? Does legalizing "gay" also normalize it to be "like them" just as some have sought the "gay" to be...we're just like you and deserve the same rights...While such a strategy provides recognition in the "traditional" sense, does it fail at changing anything? Does "legalizing" gay inevitably defeat what is most desired?
Tuesday, July 14, 2009
The Politics of Bruno
Sacha Baron Cohen's recent film, Bruno, has been causing quite the stir. The Gay and Lesbian Alliance Against Defamation rebuked the film for reinforcing negative stereotypes with the president of the organization stating "the movie was a well-intentioned series of sketches _ some hit the mark and some hit the gay community pretty hard and reinforce some damaging, hurtful stereotypes." While it is understandable having seen the film the ways in which some of the skits could be read as "hurtful" or as "reinforcing stereotypes" such a reading is perhaps problematic as it does nothing to engage the brilliance of the film.
To explore the brilliance of the film, I want to start by noting that I believe GLAAD, similar to other political advocacy groups, engages a politics of identification. In engaging politics in this way, they seek to argue for "positive" images that people can identify with - images that make those who are "different" look reasonable or understandable or intelligible to a "mainstream" audience. There are of course benefits to doing this so I do not mean to delegitimate those benefits. However, in doing so such politics must also engage in the process of disidentification - to distance themselves from images that are negative (i.e. damaging stereotypes). As such, these politics get caught within, as Tim Dean notes, the dialectics of identification and disidentification. What though, might happen if we sought to engage politics away from this dialectic to think about or engage these issues differently? This engagement is not one about positive and negative identifications, but about exploring the ways in which lives are regulated, constrained, liberated, etc. in different ways.
In watching Bruno, I can tell where people might get upset - especially "gay" people. Images of a father holding a baby in a hot tub with sexual acts occurring right next to the baby, "unmentionable sex acts" occuring between two men, etc. Yet, the issue is not that these images are negative, the issue is that we still have an aversion to sex and seeing sex up close and personal makes us uncomfortable...and in such discomfort we seek to distance ourselves from that (i.e. walking out or violently attacking those engaged in such acts) or regulate the ability for such images to be seen (i.e. censorship). Baron Cohen's film exposes this brilliance by doing it, by making people react to these images and in such reactions we see the discomfort and hate people have for difference, for lives that are outside of the norm and unrecognizable...AND in such unrecognizability, people do violence...they ask for a baby to be removed from its home, they throw chairs at two men "wrestling", they seek to turn people "straight"...and in trying to do so, they seek to make, in this case Bruno, normal, the same as everyone else.
Bruno then is a brilliant social commentary that seeks to do politics in a different way...seeks to through the joke, through parody, mock those things that seem to have become "legitimate" or "recognizable". For instance, he mocks transnational adoptions by the stars not because those children do not deserve to be adopted or to have a "life", but because such adoptions provide a certain type of capital to those celebrities...it provides them with this humanitarian gold star and publicity. It also raises fascinating intersections of issues - the role of "culture" in raising a child, the normal "familial structure" that is imagined to be "best" for the child, and the complexity of race relations within the contemporary world. Reading the film at its surface level, as most seem to do, fails miserably to engage this complexity - in part because this complexity fails at allowing us to think about, well, the complexity of these issues that have a history, often times violent, a present, often times violent, and a future, one that is perhaps reparative, but perhaps violent. It is significantly easier to, as GLAAD does, to take a clear-cut stance that divides representations into "positive" or "negative" because it provides a foundation, a starting point...when depending on the context and the bodies involved...those judgments vary as do the starting points.
So then, the beauty of Bruno's politics are that they seek to illuminate the problems of identification and how in such identification and its dialectical process with disidentification, exclusions still occur...what his film does produce, in the wake of this critique is an possible politics that seeks not to say "good" or "bad" but challenge its viewer to think about why discomfort, disgust, violence, or anger emerges in the context of difference, of otherness? What pushes people to the edge and asks them to push back to re-establish boundaries - boundaries that challenge one's coherent view of the world? What challenges us to see the world in ways that go against the normative frameworks of race, gender, class, ability, and sexuality? And how in going against such normative frameworks are 'we" changed but also the world changed to allow different viable possibilities to emerge?
To explore the brilliance of the film, I want to start by noting that I believe GLAAD, similar to other political advocacy groups, engages a politics of identification. In engaging politics in this way, they seek to argue for "positive" images that people can identify with - images that make those who are "different" look reasonable or understandable or intelligible to a "mainstream" audience. There are of course benefits to doing this so I do not mean to delegitimate those benefits. However, in doing so such politics must also engage in the process of disidentification - to distance themselves from images that are negative (i.e. damaging stereotypes). As such, these politics get caught within, as Tim Dean notes, the dialectics of identification and disidentification. What though, might happen if we sought to engage politics away from this dialectic to think about or engage these issues differently? This engagement is not one about positive and negative identifications, but about exploring the ways in which lives are regulated, constrained, liberated, etc. in different ways.
In watching Bruno, I can tell where people might get upset - especially "gay" people. Images of a father holding a baby in a hot tub with sexual acts occurring right next to the baby, "unmentionable sex acts" occuring between two men, etc. Yet, the issue is not that these images are negative, the issue is that we still have an aversion to sex and seeing sex up close and personal makes us uncomfortable...and in such discomfort we seek to distance ourselves from that (i.e. walking out or violently attacking those engaged in such acts) or regulate the ability for such images to be seen (i.e. censorship). Baron Cohen's film exposes this brilliance by doing it, by making people react to these images and in such reactions we see the discomfort and hate people have for difference, for lives that are outside of the norm and unrecognizable...AND in such unrecognizability, people do violence...they ask for a baby to be removed from its home, they throw chairs at two men "wrestling", they seek to turn people "straight"...and in trying to do so, they seek to make, in this case Bruno, normal, the same as everyone else.
Bruno then is a brilliant social commentary that seeks to do politics in a different way...seeks to through the joke, through parody, mock those things that seem to have become "legitimate" or "recognizable". For instance, he mocks transnational adoptions by the stars not because those children do not deserve to be adopted or to have a "life", but because such adoptions provide a certain type of capital to those celebrities...it provides them with this humanitarian gold star and publicity. It also raises fascinating intersections of issues - the role of "culture" in raising a child, the normal "familial structure" that is imagined to be "best" for the child, and the complexity of race relations within the contemporary world. Reading the film at its surface level, as most seem to do, fails miserably to engage this complexity - in part because this complexity fails at allowing us to think about, well, the complexity of these issues that have a history, often times violent, a present, often times violent, and a future, one that is perhaps reparative, but perhaps violent. It is significantly easier to, as GLAAD does, to take a clear-cut stance that divides representations into "positive" or "negative" because it provides a foundation, a starting point...when depending on the context and the bodies involved...those judgments vary as do the starting points.
So then, the beauty of Bruno's politics are that they seek to illuminate the problems of identification and how in such identification and its dialectical process with disidentification, exclusions still occur...what his film does produce, in the wake of this critique is an possible politics that seeks not to say "good" or "bad" but challenge its viewer to think about why discomfort, disgust, violence, or anger emerges in the context of difference, of otherness? What pushes people to the edge and asks them to push back to re-establish boundaries - boundaries that challenge one's coherent view of the world? What challenges us to see the world in ways that go against the normative frameworks of race, gender, class, ability, and sexuality? And how in going against such normative frameworks are 'we" changed but also the world changed to allow different viable possibilities to emerge?
Tuesday, July 7, 2009
Reflections on MJ: The King of Pop
As the spotlight shone down on an empty microphone, the memorial service over and the sound of his music yearning for his voice, I realized I had just witnessed the end of an era for no longer would that microphone be sung into by the King of Pop as his voice is now present only in memory - memories memorialized in his albums. And it is those albums and the sound of his voice, that brought the world together again to say goodbye and begin to heal our own wounds - wounds created by the loss of our King.
Michael wanted to heal the world and he sought to heal that world through his song, through asking his listeners, asking us, to believe not just in his message, but in ourselves and our own ability to heal the world. We are not alone he told us and we weren't alone today as the world came together to mourn the loss of our King. It is there, in the state of mourning, that a thank you should be given to his family as they opened up their own grief to mourn with us, to help us mourn, and in such mourning begin to celebrate the life of the one lost. While some may have called it a spectacle, a bunch of "hoop-la", they miss the beauty of the moment as millions across the globe entered public spaces, sat in private spaces, to watch on TV or live stream on the internet to be together and mourn the lost object of Michael Jackson. This coming together traversed not only the boundaries of private/public but national boundaries and as some have noted illustrated Michael's message in "Black or White" where it doesn't matter if you're black or white. Yet, in this mourning, we see a beautiful figure in Michael Jackson and it is that beauty - a rather queer beauty - that I seek to reflect on.
As I listened to the stars speak of their memories and experiences of Michael, it was apparent that this man was loved by many, even after he had found himself so often in strange predicaments, inevitably creating him as a strange man in the minds of many. While Al Sharpton noted to Michael's children - "your daddy wasn't strange, what was strange was what your daddy had to deal with", his sentiment fails to recognize the importance of Michael's strangeness and how it was his strangeness that captivated us - that made Michael beautiful.
Michael was strange because he believed in kindness - a queer thing to believe in these days - and his message was always one of kindness. In his soft-spoken voice he spoke of his love of the world and of children - sentiments that are often positioned with the feminine. He believed, even with all he had been through and all that goes on in the world that it could be healed. Yet, in such a soft-spokenness he disrupted our images of the masculine male and as such was seen as "strange" for what kind of man would act like that? A "kind" man would but in such kindness must be positioned as "feminine", as less manly. I would argue it was this kindness that was misunderstood and allowed him to be derided for being “jacko the wacko” for being a boy in a man’s body...for being "crazy". Perhaps, as his actions are positioned as "crazy", we can see that it is kindness that is crazy as we would prefer to not allow ourselves to believe in it, questioning it and anyone who embraces it as "strange". But, Michael was put in strange predicaments because he lived in a strange world in a body that was strange...but it was this strange body that allowed us to see other possibilities and it is in his strange body that he had such power.
Michael Jackson was a queer body as he transgressed so many of our naturalized categories. He challenged our assumptions about race, gender, age, and sexuality. He was black, but white - telling us that it didn't matter. Yet, it does as we hear people ask if he wanted to be white, question him for having "white" kids, or claim him for "their" group - defeating his message of healing. He was man but could pass as woman at times, transgressing the gender binary and causing us to take a second look or even mock him for looking so strange. He wanted to show other possibilities, to show it didn't matter...but we want it to matter, we wanted to box him in...to produce him as a coherent "subject". He transgressed sexual norms as people pondered his sex life and accused him of perverse sexual dealings with children. Yet, these disruptions are not as disruptive as his disruptions of age and that adult-child binary.
It is his traversing the adult-child binary that is most fascinating. Berry Gordy Jr. noted that in his personal life, Michael was shy and child-like. Brooke Shields noted that Michael had to grow up and lose out on his childhood as he entered the adult world of the music industry as a child. He was an adult but always seemed child-like but as a child he had to be adult. His growing up was to quick but as a grown up - he grew beside himself to be "child" while "adult". And it was his original loss of childhood that perhaps provoked him to fight for the child and embrace his own child-ness - to forever traverse that strange boundary between the adult and the child. Yet, when "adults" embrace their childness and when men love children such beings are produced as having had something gone awry - something all to evident in Michael's life.
Yet, it is his child-like status that will allow us to remember Michael forever, for the child is never to be lost, the child is to outlive the adult and in dying as the shy, quiet child-like man he was in his personal life, Michael will live on forever young, forever growing beside himself as his life expands across the globe and throughout time to perhaps continue on in his quest to heal the world. In dying as the child, he remains forever child...never an old man, never anything but that which he sought his whole life to find and protect.
In mourning his lost, the world perhaps found moments where it came together and began to see itself healing from its loss, bringing to fruition - albeit fleetingly - Michael's dream…And, in such a moment, the world perhaps began to see healing in other ways as people reached across to aisle to grasp the hand of an other to fleetingly feel connected as they watched Michael go out with style in New York, Milan, Ghana, Hong Kong, and beyond.
And so with that, I end this reflection...thanking Michael for always sharing his genius with the world, even in strife, to help make it a better world. I thank him for his queerness...for transforming his body in strange ways to perform different possibilities, even if such possibilities often got him in the tabloids for being "wacko". You will live in your music as your voice becomes a testament to your dreams. May you rest in peace.
Michael wanted to heal the world and he sought to heal that world through his song, through asking his listeners, asking us, to believe not just in his message, but in ourselves and our own ability to heal the world. We are not alone he told us and we weren't alone today as the world came together to mourn the loss of our King. It is there, in the state of mourning, that a thank you should be given to his family as they opened up their own grief to mourn with us, to help us mourn, and in such mourning begin to celebrate the life of the one lost. While some may have called it a spectacle, a bunch of "hoop-la", they miss the beauty of the moment as millions across the globe entered public spaces, sat in private spaces, to watch on TV or live stream on the internet to be together and mourn the lost object of Michael Jackson. This coming together traversed not only the boundaries of private/public but national boundaries and as some have noted illustrated Michael's message in "Black or White" where it doesn't matter if you're black or white. Yet, in this mourning, we see a beautiful figure in Michael Jackson and it is that beauty - a rather queer beauty - that I seek to reflect on.
As I listened to the stars speak of their memories and experiences of Michael, it was apparent that this man was loved by many, even after he had found himself so often in strange predicaments, inevitably creating him as a strange man in the minds of many. While Al Sharpton noted to Michael's children - "your daddy wasn't strange, what was strange was what your daddy had to deal with", his sentiment fails to recognize the importance of Michael's strangeness and how it was his strangeness that captivated us - that made Michael beautiful.
Michael was strange because he believed in kindness - a queer thing to believe in these days - and his message was always one of kindness. In his soft-spoken voice he spoke of his love of the world and of children - sentiments that are often positioned with the feminine. He believed, even with all he had been through and all that goes on in the world that it could be healed. Yet, in such a soft-spokenness he disrupted our images of the masculine male and as such was seen as "strange" for what kind of man would act like that? A "kind" man would but in such kindness must be positioned as "feminine", as less manly. I would argue it was this kindness that was misunderstood and allowed him to be derided for being “jacko the wacko” for being a boy in a man’s body...for being "crazy". Perhaps, as his actions are positioned as "crazy", we can see that it is kindness that is crazy as we would prefer to not allow ourselves to believe in it, questioning it and anyone who embraces it as "strange". But, Michael was put in strange predicaments because he lived in a strange world in a body that was strange...but it was this strange body that allowed us to see other possibilities and it is in his strange body that he had such power.
Michael Jackson was a queer body as he transgressed so many of our naturalized categories. He challenged our assumptions about race, gender, age, and sexuality. He was black, but white - telling us that it didn't matter. Yet, it does as we hear people ask if he wanted to be white, question him for having "white" kids, or claim him for "their" group - defeating his message of healing. He was man but could pass as woman at times, transgressing the gender binary and causing us to take a second look or even mock him for looking so strange. He wanted to show other possibilities, to show it didn't matter...but we want it to matter, we wanted to box him in...to produce him as a coherent "subject". He transgressed sexual norms as people pondered his sex life and accused him of perverse sexual dealings with children. Yet, these disruptions are not as disruptive as his disruptions of age and that adult-child binary.
It is his traversing the adult-child binary that is most fascinating. Berry Gordy Jr. noted that in his personal life, Michael was shy and child-like. Brooke Shields noted that Michael had to grow up and lose out on his childhood as he entered the adult world of the music industry as a child. He was an adult but always seemed child-like but as a child he had to be adult. His growing up was to quick but as a grown up - he grew beside himself to be "child" while "adult". And it was his original loss of childhood that perhaps provoked him to fight for the child and embrace his own child-ness - to forever traverse that strange boundary between the adult and the child. Yet, when "adults" embrace their childness and when men love children such beings are produced as having had something gone awry - something all to evident in Michael's life.
Yet, it is his child-like status that will allow us to remember Michael forever, for the child is never to be lost, the child is to outlive the adult and in dying as the shy, quiet child-like man he was in his personal life, Michael will live on forever young, forever growing beside himself as his life expands across the globe and throughout time to perhaps continue on in his quest to heal the world. In dying as the child, he remains forever child...never an old man, never anything but that which he sought his whole life to find and protect.
In mourning his lost, the world perhaps found moments where it came together and began to see itself healing from its loss, bringing to fruition - albeit fleetingly - Michael's dream…And, in such a moment, the world perhaps began to see healing in other ways as people reached across to aisle to grasp the hand of an other to fleetingly feel connected as they watched Michael go out with style in New York, Milan, Ghana, Hong Kong, and beyond.
And so with that, I end this reflection...thanking Michael for always sharing his genius with the world, even in strife, to help make it a better world. I thank him for his queerness...for transforming his body in strange ways to perform different possibilities, even if such possibilities often got him in the tabloids for being "wacko". You will live in your music as your voice becomes a testament to your dreams. May you rest in peace.
Wednesday, July 1, 2009
The Apology as Speech Act
J.L. Austin in How to do things with Words, notes that there are two types of speech acts – the perlocutionary and illocutionary. For him, perlocutionary speech acts may invite certain effects but are not effects in and of themselves – for instance hate speech can be viewed as possibly producing certain effects BUT is not an injury in and of itself. However, illocutionary effects are an effect in being uttered - for instance where hate speech can be viewed as wounding or injurying the subject that such utterances are hurled at…Austin’s famous example of the illocutionary speech act is that found in the marriage ceremony when the "preacher" states "I now pronounce you husband and wife" as it, when uttered, is the effect (being married). The "preacher" or "justice of peace" who is vested with authority utters phrases that "do" what they say. Of course, this utterance in the current political climate around same-sex marriage is quite interesting when one thinks about the ways such an utterance is controlled by the government and who it sanctions with the ability to have such an utterance made to "do" what it says. As such, this control produces different types of subjects (legitimate subjects that speak – straight - and illegitimate subjects that (can’t) speak – gay/lesbian) causing the various rights-based issues present in the marriage debate. Of course, these issues are further complicated by critiques of marriage in general begun by the feminists and taken up and added to by numerous queer theorists (i.e. Michael Warner, Michel Foucault, Judith Butler).
But, as I contemplated these types of speech acts and the complexity of language, I was drawn to the phrase “I’m sorry” – the apology. What does this phrase do? How does it act? It obviously can act in many different ways and produce different effects. It, in being uttered, seems to produce the subject that was violated and the subject that violated. It allows those involved in the space/time of the utterance to have the injury recognized as the utterer finally allows the one hearing the utterance to see themselves as an injured subject and be recognized as such AND with the utterer recognizing him/her/hirself as the violator and being recognized by the other as the violator.
So, the utterance of “I’m sorry” alludes not only to some violation but produces the subjects of such violation and the subjects own recognition of the violation. The utterance (apology) recognizes some form of injury that needs to be addressed and is that which addresses the injury. Yet, is the utterance “I’m sorry” effective? And how is the effect of such an utterance “determined”? Is it a perlocutionary speech act or an illocutionary speech act to follow Austin's work OR does it traverse those two possibilities…never solely one or the other…dependent on the context in which it was uttered? (i.e. a judge pronouncing a same sex couple as "married" in most states is ineffective, it does not produce the effects the phrase is meant to produce BUT in being uttered allows for the possibility of such an effect to be fought for)
What do I mean by this?
If the apology is an effect in itself, what is it an effect of? Does it negate the injury that asks for such an apology? Does it make possible a recognition of injury or trauma that was previously unknown or unintelligible because of the pain associated with it? Is it immediately healing, closing the wound and having the effect of not producing a married couple, but producing a "healed" relationship?
Or does it only allow for the possibility of an effect to emerge, depending on the subjects that utter and hear such utterance? Does it only open up the possibility for healing to emerge, for recognition to become possible? If so, it’s effectiveness is perhaps dependent on how the utterance is 1) uttered by the subject speaking, 2) taken up by the one who “hears”, and 3) the relationship (history) between those two subjects? This third component is the interesting piece for, as Butler notes, the strength of a speech act depends on the power it achieves through repetition and citation – allowing such speech to gain “authority”. Yet, if one always apologizes, this repetition works in the opposite way…taking away the authority of the utterance. This is of course on the individual level since the “apology” has gained its status "institutionally" by its constant use as a way of relating with/to others or educating people into sociality by different discourse communities (notably the law, religion, and education).
But, it is this individual level that is perhaps interesting to think about here in terms of how it - the apology - loses authority if constantly repeated. If one constantly apologizes, its ability to “heal” lessens as one becomes “use” to hearing the apology. It becomes transformed into something else – such as an excuse. It is possible in thinking about the apology to see the critical interventions that uttering “hate” speech can have. For instance, if one constantly uses a hateful word (i.e. fag, bitch, cunt) those who hear it can become desensitized to it whereby there is no or “less” injury, but rather a place to parody or subvert such speech…something that can be seen when bullies get mocked for being “bully”. This of course varies on the word being uttered as seen in how some terms (i.e. queer) have been challenged while others with a different history (i.e. the n-word) maintain their ability to wound. But, if we could or would (try to) censor such language and disallow its use – which at times may be productive/beneficial/necessary – we may actually allow such a term to gain strength in its wounding capacity as it does not become excessive, inflated, over-used. Rather, it maintains it's strength as being "taboo", as being hateful.
But that is not my point here - Judith Butler explores that in her text Excitable Speech: A Politics of the Performative from which i developed these thoughts. My point is thinking about the apology. And it would seem then, that unlike the injurious possibility of words where words wound - "excitable speech" - that the apology as a speech act maintains its authority in not being repeated by the same individual over and over to the same person(s). Its political significance is in its sparing use for grave issues and those grave issues are one's in which reparations are necessary in order for the trauma inflicted to become recognizable, intelligible, etc.
But, as I contemplated these types of speech acts and the complexity of language, I was drawn to the phrase “I’m sorry” – the apology. What does this phrase do? How does it act? It obviously can act in many different ways and produce different effects. It, in being uttered, seems to produce the subject that was violated and the subject that violated. It allows those involved in the space/time of the utterance to have the injury recognized as the utterer finally allows the one hearing the utterance to see themselves as an injured subject and be recognized as such AND with the utterer recognizing him/her/hirself as the violator and being recognized by the other as the violator.
So, the utterance of “I’m sorry” alludes not only to some violation but produces the subjects of such violation and the subjects own recognition of the violation. The utterance (apology) recognizes some form of injury that needs to be addressed and is that which addresses the injury. Yet, is the utterance “I’m sorry” effective? And how is the effect of such an utterance “determined”? Is it a perlocutionary speech act or an illocutionary speech act to follow Austin's work OR does it traverse those two possibilities…never solely one or the other…dependent on the context in which it was uttered? (i.e. a judge pronouncing a same sex couple as "married" in most states is ineffective, it does not produce the effects the phrase is meant to produce BUT in being uttered allows for the possibility of such an effect to be fought for)
What do I mean by this?
If the apology is an effect in itself, what is it an effect of? Does it negate the injury that asks for such an apology? Does it make possible a recognition of injury or trauma that was previously unknown or unintelligible because of the pain associated with it? Is it immediately healing, closing the wound and having the effect of not producing a married couple, but producing a "healed" relationship?
Or does it only allow for the possibility of an effect to emerge, depending on the subjects that utter and hear such utterance? Does it only open up the possibility for healing to emerge, for recognition to become possible? If so, it’s effectiveness is perhaps dependent on how the utterance is 1) uttered by the subject speaking, 2) taken up by the one who “hears”, and 3) the relationship (history) between those two subjects? This third component is the interesting piece for, as Butler notes, the strength of a speech act depends on the power it achieves through repetition and citation – allowing such speech to gain “authority”. Yet, if one always apologizes, this repetition works in the opposite way…taking away the authority of the utterance. This is of course on the individual level since the “apology” has gained its status "institutionally" by its constant use as a way of relating with/to others or educating people into sociality by different discourse communities (notably the law, religion, and education).
But, it is this individual level that is perhaps interesting to think about here in terms of how it - the apology - loses authority if constantly repeated. If one constantly apologizes, its ability to “heal” lessens as one becomes “use” to hearing the apology. It becomes transformed into something else – such as an excuse. It is possible in thinking about the apology to see the critical interventions that uttering “hate” speech can have. For instance, if one constantly uses a hateful word (i.e. fag, bitch, cunt) those who hear it can become desensitized to it whereby there is no or “less” injury, but rather a place to parody or subvert such speech…something that can be seen when bullies get mocked for being “bully”. This of course varies on the word being uttered as seen in how some terms (i.e. queer) have been challenged while others with a different history (i.e. the n-word) maintain their ability to wound. But, if we could or would (try to) censor such language and disallow its use – which at times may be productive/beneficial/necessary – we may actually allow such a term to gain strength in its wounding capacity as it does not become excessive, inflated, over-used. Rather, it maintains it's strength as being "taboo", as being hateful.
But that is not my point here - Judith Butler explores that in her text Excitable Speech: A Politics of the Performative from which i developed these thoughts. My point is thinking about the apology. And it would seem then, that unlike the injurious possibility of words where words wound - "excitable speech" - that the apology as a speech act maintains its authority in not being repeated by the same individual over and over to the same person(s). Its political significance is in its sparing use for grave issues and those grave issues are one's in which reparations are necessary in order for the trauma inflicted to become recognizable, intelligible, etc.
Wednesday, June 24, 2009
Wounding Words, Words that Wound, and Physical Aggression
Recently, "famed blogger" Perez Hilton had a physical altercation while in Toronto. I am not sure who his attackers were as there are competing stories nor do I write this to condone such violence. However, as I listened to Perez's video discussing the events I was intriqued by the multiple forms of violence being played out. On the one hand Perez was physically assaulted - his body was inflicted with violence via the punches, slaps, kicks of some other or others but on another hand Perez himself assaulted, linguistically, an other via language, his wounding words. Perez recounted these both, noting that violence is never the answer, but positioned violence solely on the side of the physical.
It is at this point that Perez falls short of his analysis. Or more so, provides an analysis that positions him as the victim and the one to be felt for constructing perhaps a binary between the "good" and the "bad"; between the perpetrator and the victim. Now of course there is some importance to this for the trauma of experiencing such violence is something that will take time to understand and bring into symbolization but such will be done through the language that is available to Perez to come to an understanding. He perhaps needs to be the "victim" in order to help himself come to terms with the violence that has been inflicted on his body. BUT, what he fails to address is the violence that his words inflict. He does note that he writes things that anger people or upset them, but he never has physically assaulted anyone or been physically assaulted for saying such things that he says.
Yet, here is where he misses the connection between his words that anger and their wounding capability. He misses the possibility or perhaps wants to deny the possibility that his words that anger some "other" have physical consequences. They are words that inflict bodily harm - just in different ways. They are words that "upset" or "cut" as seen in phrases uttered like "that cut me deep when you said 'x'" or what you said "took the breathe out of me". Words and actions then are not as distinct as often made out to be - a point developed extensively by Judith Butler in Excitable Speech: A Politics of the Performative. This is not to argue for a silent society where words are not uttered but to argue for an engagement with the language that is used, the words uttered to think about what possibilities and impossibilites they present.
This, the precarity of language, is something that Perez should perhaps know or have at least experienced in "being" a "gay" man. With epithets like "queer" and "faggot" and "sissy" thrown at many an "out or closeted or assumed" gay or experienced through the narratives told of such subjects, the experience of having the "wind knocked out of you" or feeling "sick" because of what someone has hailed you in such injurious ways, seems rather common. Yet, according to one story, Perez shouted "faggot" at Will.I.Am. Perez used wounding words against another subject and perhaps in doing so created an atmosphere of "threat" where his threat was countered, subverted by another threat, another wounding act - one of a physical nature. Perez then is perhaps not the innocent victim nor the guilty perpetrator but exists between those two positions...where he hailed using a violent word and such hailing provoked a violent act in return.
The fascinating aspect of this all then, as Butler expresses, is how words and wounds are related...how words wound, are embodied, just as physical violence wounds and is embodied. How then are we to interact or "speak" to others? What are the ethical responsibilties to think about the words we use and how such words can wound? How can Perez perhaps fight against the use of hate speech while simultaneously using it? How do both instances expose the vulnerability language places on the human subject?
It is at this point that Perez falls short of his analysis. Or more so, provides an analysis that positions him as the victim and the one to be felt for constructing perhaps a binary between the "good" and the "bad"; between the perpetrator and the victim. Now of course there is some importance to this for the trauma of experiencing such violence is something that will take time to understand and bring into symbolization but such will be done through the language that is available to Perez to come to an understanding. He perhaps needs to be the "victim" in order to help himself come to terms with the violence that has been inflicted on his body. BUT, what he fails to address is the violence that his words inflict. He does note that he writes things that anger people or upset them, but he never has physically assaulted anyone or been physically assaulted for saying such things that he says.
Yet, here is where he misses the connection between his words that anger and their wounding capability. He misses the possibility or perhaps wants to deny the possibility that his words that anger some "other" have physical consequences. They are words that inflict bodily harm - just in different ways. They are words that "upset" or "cut" as seen in phrases uttered like "that cut me deep when you said 'x'" or what you said "took the breathe out of me". Words and actions then are not as distinct as often made out to be - a point developed extensively by Judith Butler in Excitable Speech: A Politics of the Performative. This is not to argue for a silent society where words are not uttered but to argue for an engagement with the language that is used, the words uttered to think about what possibilities and impossibilites they present.
This, the precarity of language, is something that Perez should perhaps know or have at least experienced in "being" a "gay" man. With epithets like "queer" and "faggot" and "sissy" thrown at many an "out or closeted or assumed" gay or experienced through the narratives told of such subjects, the experience of having the "wind knocked out of you" or feeling "sick" because of what someone has hailed you in such injurious ways, seems rather common. Yet, according to one story, Perez shouted "faggot" at Will.I.Am. Perez used wounding words against another subject and perhaps in doing so created an atmosphere of "threat" where his threat was countered, subverted by another threat, another wounding act - one of a physical nature. Perez then is perhaps not the innocent victim nor the guilty perpetrator but exists between those two positions...where he hailed using a violent word and such hailing provoked a violent act in return.
The fascinating aspect of this all then, as Butler expresses, is how words and wounds are related...how words wound, are embodied, just as physical violence wounds and is embodied. How then are we to interact or "speak" to others? What are the ethical responsibilties to think about the words we use and how such words can wound? How can Perez perhaps fight against the use of hate speech while simultaneously using it? How do both instances expose the vulnerability language places on the human subject?
Tuesday, June 23, 2009
Assemblages and Identities
Puar, in Terrorist Assemblages: Homonationalism in Queer Times, presents her reader with the notion of an assemblage. She writes that “an assemblage is more attuned to interwoven forces that merge and dissipate time, space, and body against linearity, coherency, and permanency” (212). In presenting this conceptual intervention in Queer Politics and studies, she provides space to engage the tensions between "identity politics" and "queer politics" whereby the identity necessary for identity politics (i.e. rights based movements) is troubled by the contingent, fleeting process of identification. Identity or positionality require a snapshot, a static box that can be held up to fight for a given "x" (i.e. marriage, recogniton). Such notions of identity or position however, as Judith Butler (1990, 1993) has noted, are not natural but constructions constructed throught their repetitions and through such repetition become naturalized or as Puar writes "consolidates the fiction of a seamless stable identity in every space" (212). Identity then demands are coherence over space and inevitably over time...that my identity is the same over space and time. Yet, as queer interventions have argued...such notions of identity are troublesome to those who do not fit into such identity categories or who are violated through such naturalized or privileged identity categories.
Puar's intevention with Assemblage here provokes a recognition and negotiation with the space and time of "being" or "doing" life. She seeks, it appears, to illustrate the problems with identity and positionality and most interestingly theories of intersectionality. It is the assemblage that provides for the engagement with the temporal movement of "doing" life. If one looks at assemblage in art, one realizes that something created through assemblage is dependent on the found objects that are apart of the piece. These found objects are related to the space and time in which the piece is constructed. As a piece of art it can change...its meaning and appearance is dependent on that which is possible in any given time and space. Using this in opposition to identity, an assemblage allows "us" to see the ways in which an engagement with the world and an understanding of that world is related to the time and space in which we are engaged...the exciting although difficult part being an excavation of ways in which such assemblages become naturalized or understood as "identity"...illuminating the tension between identity as a static category and "doing" as a performance assembled from the possibilities possible - be they radical newness, subversive appropriation, or reiteration of norms. It is this tension, the process of "doing" life illustrates how "indeterminancy and determination, change and freeze-framing, go together" (213).
The use of Puar's intervention provides in these queer times, the space to imagine and re-imagine possible ways of "being" or "doing" or "relating" in this world. Yet, it recognizes the complexity of such, refusing to get rid of the necessity of "identity" but recognizing and demanding the recognition of the limitations of such an approach.
References:
Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.
Butler, J. (1993). Bodies that Matter: On the Discursive Limits of Sex. New York: Routledge.
Puar, J. K. (2007). Terrorist Assemblages: Homonationalism in Queer Times. Durham, NC: Duke University Press.
Puar's intevention with Assemblage here provokes a recognition and negotiation with the space and time of "being" or "doing" life. She seeks, it appears, to illustrate the problems with identity and positionality and most interestingly theories of intersectionality. It is the assemblage that provides for the engagement with the temporal movement of "doing" life. If one looks at assemblage in art, one realizes that something created through assemblage is dependent on the found objects that are apart of the piece. These found objects are related to the space and time in which the piece is constructed. As a piece of art it can change...its meaning and appearance is dependent on that which is possible in any given time and space. Using this in opposition to identity, an assemblage allows "us" to see the ways in which an engagement with the world and an understanding of that world is related to the time and space in which we are engaged...the exciting although difficult part being an excavation of ways in which such assemblages become naturalized or understood as "identity"...illuminating the tension between identity as a static category and "doing" as a performance assembled from the possibilities possible - be they radical newness, subversive appropriation, or reiteration of norms. It is this tension, the process of "doing" life illustrates how "indeterminancy and determination, change and freeze-framing, go together" (213).
The use of Puar's intervention provides in these queer times, the space to imagine and re-imagine possible ways of "being" or "doing" or "relating" in this world. Yet, it recognizes the complexity of such, refusing to get rid of the necessity of "identity" but recognizing and demanding the recognition of the limitations of such an approach.
References:
Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.
Butler, J. (1993). Bodies that Matter: On the Discursive Limits of Sex. New York: Routledge.
Puar, J. K. (2007). Terrorist Assemblages: Homonationalism in Queer Times. Durham, NC: Duke University Press.
Sunday, June 21, 2009
Speculative Thoughts: On Marriage and Narrativized Life
In a recent conversation with a friend, he told me that he had gone on a couple of dates with an "ex" - noting it was his first time "recycling". Yet, in this "recycling" he was anxious because the "ex" wanted serious commitment, perhaps even marriage and my friend unsure of how he thought of such a state was unsure of what to do. In talking with this friend, I pondered why it is marriage for the "gays" has become so important wherein it seems so many gays, many of them young, want to get married. Now, before I go any further, I don't want to make it seem that I think such a want is "bad" or that individuals who want marriage to be idiotic. It's not my life so I say let go and say "I Do". But, my interest is in why, why such a state has become so dominant, so desireable?
As I thought about this why, I realized relatively quickly that marriage talk saturates the lives of the young "gays". The younger generation of gays who came out Post-AIDS epidemic of the 80's and early 90's (the epidemic still rages of course in different ways) and did not see the devastation and loss (myself included) grew up hearing the often homophobic rhetoric about AIDS - a hearing that I would argue still haunts young gay men in interesting ways. So they grew up in the epidemic BUT came of age (and came out) with the rhetoric of marriage. In this shift of rhetorics from AIDS to marriage, the structuring of the gay subject has perhaps been altered. One can look at the website for the HRC to see this as it focuses almost entirely on marriage with one having to search for information on HIV/AIDS. So, the rhetorics and narratives visible to gays have moved from one that was focused on rights for sex and discussions on "safe(er)" sex TO one focused on rights of economic importance and recognition as a "normal" subject.
In this shift of rhetoric, the narratives of the gay life have changed or at least the dominant narrative has been changed/challenged for good and bad reasons. I do not mean to imply that there is only one narrative of course but that the narrative of gay life that was dominant pre-marriage debates and for which the marriage debate often rests on has been challenged by the dominant narrative of the marriage drive. By this I mean, the marriage debate often pathologizes the promiscuity of the "gay" community by wanting to show "we" are not all like that, that we can be "normal". This change to marriage is not solely "good" or solely "bad" as it is always in tension with other narratives that vy for intelligibility - which is in a sense what my speculative thoughts are about.
So, what are these two narratives and why might this be of interest? I would argue that the first narrative is a narrative about sex. It is a narrative that positions the "gay" male as a very sexual, promiscuous being. It is this sex, the act, that in a sense originally gave rise to the emergence of the term "homosexual" and created a "new species" as Foucault notes in his first volume on The History of Sexuality. So homosexuality became defined in part by the sexual act and in different ways became pathologized through medical, psychiatric, religious, and legal discourses for not abiding by the normal "heterosexual" way of doing things. Yet, as these new species (homosexuals, sodomites, etc.) developed a community, they began to fight back (i.e. the Mattachine Society, Daughters of Bilitis). This all notably "leading up to" the Stonewall Riots and the fights to have the APA de-pathologize homosexuality from their manual of psychiatric disorders in 1973. It was during this time that the sex wars were going on and fights were being waged for sexual liberation...Yet, these fights faced significant difficulty with the wave of conservativism in the 80's along with the emergence of the AIDS epidemic. Yet, for some the fight continued to argue for sexual freedom. Radical political activists and academics made arguments not for a tightening of sexual promiscuity but for smarter promiscuity and challenging the moralisms that limited possibilities.
However, as these radicals aged or died of AIDS themselves, new activists emerged and new issues emerged. The "movement" changed and began to focus on different rights - namely marriage and adoption. The fight became not to create new possibilities of living in the world, but one of getting access to the world that was already possible. The rhetoric became a rhetoric that sought to become "like them" (straight) because "we" are as Sullivan argued "virtually normal". Being gay was no longer about being different with the potential to disrupt the traditional, but became a side bar that should not detract from being able to be seen as, well, normal.
BUT, what does this mean? I think, speculatively, that it means in part that the gay subject is being conditioned to want to be seen as normal and that "normal" is related to the rhetoric of gay rights - a rhetoric that currently argues for marriage and that through marriage "I" can be seen as not sick, as not pathological, but as a moral, upstanding citizen just like my parents before me. I can create the image of the family that I came from, it is just an image that is slightly different but not vastly for "I" can still strive and achieve the white picket fence and children. I can be a part of the capitalist economic machine that the promiscuous "gay" was a challenge to in some regards.
So, if I return to the beginning of my post...I want to speculate that the drive to be married is not simply an individual wish, but a wish that is in part structured by the discourses that pervasively constrain the possible lives we have access to. Previously, the gay life was perhaps constrained to the sexual, struggling to find more...but now that struggle has placed a shadow on other possibilities. If one wants to fit in and be intelligible, to not have to explain or argue for one's way of living...one simply has to abide by the dominant modes of living, of doing life, which is dominated by marriage speak. "I" want to get married and settle down because it is easier, it requires less stress, less work...not in that being married or committed is simple and stress free...but that it is a different kind of stress that exists within the relationship...it is not a stress or anxiety that is public as "I" must justify my life or ways of doing life because they are not "normal" or "traditional". This is obviously more complicated since a relationship and its anxieties are still "public" and never solely private...but the dynamics of the private/public are different.
Basically...I suppose my interest in this is how the narratives, the stories we think about telling in our lives are constrained, as they must always be, by the dominant stories we are told. The process then is excavating these narratives to find out other possibilities that lie "beneath" to imagine a story line that is different, livable, and not solely survivable but thrivable.
As I thought about this why, I realized relatively quickly that marriage talk saturates the lives of the young "gays". The younger generation of gays who came out Post-AIDS epidemic of the 80's and early 90's (the epidemic still rages of course in different ways) and did not see the devastation and loss (myself included) grew up hearing the often homophobic rhetoric about AIDS - a hearing that I would argue still haunts young gay men in interesting ways. So they grew up in the epidemic BUT came of age (and came out) with the rhetoric of marriage. In this shift of rhetorics from AIDS to marriage, the structuring of the gay subject has perhaps been altered. One can look at the website for the HRC to see this as it focuses almost entirely on marriage with one having to search for information on HIV/AIDS. So, the rhetorics and narratives visible to gays have moved from one that was focused on rights for sex and discussions on "safe(er)" sex TO one focused on rights of economic importance and recognition as a "normal" subject.
In this shift of rhetoric, the narratives of the gay life have changed or at least the dominant narrative has been changed/challenged for good and bad reasons. I do not mean to imply that there is only one narrative of course but that the narrative of gay life that was dominant pre-marriage debates and for which the marriage debate often rests on has been challenged by the dominant narrative of the marriage drive. By this I mean, the marriage debate often pathologizes the promiscuity of the "gay" community by wanting to show "we" are not all like that, that we can be "normal". This change to marriage is not solely "good" or solely "bad" as it is always in tension with other narratives that vy for intelligibility - which is in a sense what my speculative thoughts are about.
So, what are these two narratives and why might this be of interest? I would argue that the first narrative is a narrative about sex. It is a narrative that positions the "gay" male as a very sexual, promiscuous being. It is this sex, the act, that in a sense originally gave rise to the emergence of the term "homosexual" and created a "new species" as Foucault notes in his first volume on The History of Sexuality. So homosexuality became defined in part by the sexual act and in different ways became pathologized through medical, psychiatric, religious, and legal discourses for not abiding by the normal "heterosexual" way of doing things. Yet, as these new species (homosexuals, sodomites, etc.) developed a community, they began to fight back (i.e. the Mattachine Society, Daughters of Bilitis). This all notably "leading up to" the Stonewall Riots and the fights to have the APA de-pathologize homosexuality from their manual of psychiatric disorders in 1973. It was during this time that the sex wars were going on and fights were being waged for sexual liberation...Yet, these fights faced significant difficulty with the wave of conservativism in the 80's along with the emergence of the AIDS epidemic. Yet, for some the fight continued to argue for sexual freedom. Radical political activists and academics made arguments not for a tightening of sexual promiscuity but for smarter promiscuity and challenging the moralisms that limited possibilities.
However, as these radicals aged or died of AIDS themselves, new activists emerged and new issues emerged. The "movement" changed and began to focus on different rights - namely marriage and adoption. The fight became not to create new possibilities of living in the world, but one of getting access to the world that was already possible. The rhetoric became a rhetoric that sought to become "like them" (straight) because "we" are as Sullivan argued "virtually normal". Being gay was no longer about being different with the potential to disrupt the traditional, but became a side bar that should not detract from being able to be seen as, well, normal.
BUT, what does this mean? I think, speculatively, that it means in part that the gay subject is being conditioned to want to be seen as normal and that "normal" is related to the rhetoric of gay rights - a rhetoric that currently argues for marriage and that through marriage "I" can be seen as not sick, as not pathological, but as a moral, upstanding citizen just like my parents before me. I can create the image of the family that I came from, it is just an image that is slightly different but not vastly for "I" can still strive and achieve the white picket fence and children. I can be a part of the capitalist economic machine that the promiscuous "gay" was a challenge to in some regards.
So, if I return to the beginning of my post...I want to speculate that the drive to be married is not simply an individual wish, but a wish that is in part structured by the discourses that pervasively constrain the possible lives we have access to. Previously, the gay life was perhaps constrained to the sexual, struggling to find more...but now that struggle has placed a shadow on other possibilities. If one wants to fit in and be intelligible, to not have to explain or argue for one's way of living...one simply has to abide by the dominant modes of living, of doing life, which is dominated by marriage speak. "I" want to get married and settle down because it is easier, it requires less stress, less work...not in that being married or committed is simple and stress free...but that it is a different kind of stress that exists within the relationship...it is not a stress or anxiety that is public as "I" must justify my life or ways of doing life because they are not "normal" or "traditional". This is obviously more complicated since a relationship and its anxieties are still "public" and never solely private...but the dynamics of the private/public are different.
Basically...I suppose my interest in this is how the narratives, the stories we think about telling in our lives are constrained, as they must always be, by the dominant stories we are told. The process then is excavating these narratives to find out other possibilities that lie "beneath" to imagine a story line that is different, livable, and not solely survivable but thrivable.
Sunday, June 14, 2009
Shame is the Name of the Game
The concept of shame is a concept that has arguably had a strong impact on communities of individuals that are “different” and for the communities for which these “different” communities are defined against. These communities of “difference” are “shamed” for not being normal, for being different, for not following the straight and narrow by which the “normal” communities define themselves. Politically such communities of difference can unite and fight back to show that “they” are not abnormal, but in actuality…to borrow from Andrew Sullivan “virtually normal”…“we are just like you”. These communities, in making this claim, seek legitimation, recognition, and rights – important things indeed. Yet, in making this claim towards normalcy, what is given up? What is lost when communities or the voices that can speak for a community displace the “negative” the “shameful” in order to be like the rest, to be recognized as, in part, human?
As the “gay” community celebrates the 40th Anniversary of the Stonewall Riots – for all intensive purposes the event that is considered to have started the modern gay rights movement – I want to think about the negative, the shameful and how in displacing such things, something is lost. As the trannies and queens of Stonewall fought back, harkening in the gay rights movement, so the story goes…Pride set in. It was with Pride gays, lesbians, and the rest of the gang could march down the streets, assert their rights, fight for those rights, and be recognized, at least by some, as subjects. Yet, as the movement continued, this Pride arguably began to displace some of the shameful antics of those “queers” so that the others might fit in and get their piece of the American Pie. I was reminded in a recent interview of Edmund White in Out that the movement has changed drastically from the days of Stonewall. White notes that the leaders of the movement have shifted from the “political radicals” to the “stuffy middle class gays”. And it is arguably these “middle-class gays” that now determine the focus of the movement – namely marriage and adoption rights. Yet, in fighting for these “rights”, other issues are left untouched, except by those political radicals still out there. And in this, those who started the movement, those who were the one’s most often violated, most often visible again have taken the backseat. The queens that threw the first heel, the trannies and street trash that made up much of the Stonewall crowd are still waiting for their turn, still living their “shameful” ways…while the “stuffy” gays buff up their “rights” to be like, well to be normal.
I was reminded of all this recently when attending a Pride celebration with a friend. This friend had never been to a Pride celebration before and in many ways was rather surprised at the event…the costumes, the skin showing, the public intimacy, the “freaks”…were all a bit much for him, perhaps even making him uncomfortable as we sought refuge in a trendy sushi bar whose clientele was much more middle to upper class, and arguably quite white. However, I do not want this to accuse him as an individual for this discomfort, to psychologize him and his unease because this was not about him as an individual but about the bigger issues and the tensions between Pride and shame. Having seen only the “good” gays represented in television and the “bad” gays either made invisible or pathologized and shown to not be “representative” of the “community”, it makes sense that Pride festivals for many “gays” are uncomfortable because everyone and everything comes out of the woodwork. The space of Pride is rather queer…it is not “straight”, it is strange and in such strangeness it is rather fleeting…but a mere day when “I” can do things in public I cannot do in most other “spaces”. Yet, back to the discomfort and how such discomfort seems to emerge when the “good gays” see that which is considered shameful, excessive, bad taste…causing the Pride celebration to become splintered and/or at times “cleaned” up to become a “family” event.
The queer space of Pride struggles with itself as different bodies seek different things…as some bodies seek to show the “good” side of things, the “family friendliness” of the gays while others seek to disrupt these notions, to challenge the normative family to expose, to play with something different…leaving me to ask…Why must Pride be a family event? Why must “we” cater to the concept of the, I would argue “straight family” to celebrate Pride or to be a legitimate public event? One could feasibly think about different concepts of the family, often created by different facets of the “gay” community and how perhaps these families are the ones that deserve to have space, to have an event catered toward them that is in a public space? What would it mean to argue for the legitimacy of these “families” or does arguing for such legitimacy rely on the normative structures, forcing these “queer” family structures to become “normalized”?
I ask…Since the “straight” family has so often abused the “gay” body by kicking them to the streets, by sending them to therapy…why not celebrate the families that the “gays” create, the houses, the connections that are made as the abused bodies of many gays repair their wounds, their losses, not to be victims of the family…but as creators of new families…of families chosen, not born into? And in some cases, families that are “blood” related with the advent of HIV/AIDS and the family tree one could feasibly construct with the line by which one’s infection has followed…(see my earlier post of HIV/AIDS and Family bloodlines)
For more interesting work on Shame see:
Leo Bersani. Intimacies. 2008 (see also Bersani’s “Is the Rectum a Grave” 1988)
Lee Edelman. No Future: Queer Theory and the Death Drive. 2004
David Halperin. What do Gay Men Want: An Essay on Sex, Risk, and Subjectivity. 2007.
Heather Love. Feeling Backward: Loss and the Politics of Queer History. 2009.
As the “gay” community celebrates the 40th Anniversary of the Stonewall Riots – for all intensive purposes the event that is considered to have started the modern gay rights movement – I want to think about the negative, the shameful and how in displacing such things, something is lost. As the trannies and queens of Stonewall fought back, harkening in the gay rights movement, so the story goes…Pride set in. It was with Pride gays, lesbians, and the rest of the gang could march down the streets, assert their rights, fight for those rights, and be recognized, at least by some, as subjects. Yet, as the movement continued, this Pride arguably began to displace some of the shameful antics of those “queers” so that the others might fit in and get their piece of the American Pie. I was reminded in a recent interview of Edmund White in Out that the movement has changed drastically from the days of Stonewall. White notes that the leaders of the movement have shifted from the “political radicals” to the “stuffy middle class gays”. And it is arguably these “middle-class gays” that now determine the focus of the movement – namely marriage and adoption rights. Yet, in fighting for these “rights”, other issues are left untouched, except by those political radicals still out there. And in this, those who started the movement, those who were the one’s most often violated, most often visible again have taken the backseat. The queens that threw the first heel, the trannies and street trash that made up much of the Stonewall crowd are still waiting for their turn, still living their “shameful” ways…while the “stuffy” gays buff up their “rights” to be like, well to be normal.
I was reminded of all this recently when attending a Pride celebration with a friend. This friend had never been to a Pride celebration before and in many ways was rather surprised at the event…the costumes, the skin showing, the public intimacy, the “freaks”…were all a bit much for him, perhaps even making him uncomfortable as we sought refuge in a trendy sushi bar whose clientele was much more middle to upper class, and arguably quite white. However, I do not want this to accuse him as an individual for this discomfort, to psychologize him and his unease because this was not about him as an individual but about the bigger issues and the tensions between Pride and shame. Having seen only the “good” gays represented in television and the “bad” gays either made invisible or pathologized and shown to not be “representative” of the “community”, it makes sense that Pride festivals for many “gays” are uncomfortable because everyone and everything comes out of the woodwork. The space of Pride is rather queer…it is not “straight”, it is strange and in such strangeness it is rather fleeting…but a mere day when “I” can do things in public I cannot do in most other “spaces”. Yet, back to the discomfort and how such discomfort seems to emerge when the “good gays” see that which is considered shameful, excessive, bad taste…causing the Pride celebration to become splintered and/or at times “cleaned” up to become a “family” event.
The queer space of Pride struggles with itself as different bodies seek different things…as some bodies seek to show the “good” side of things, the “family friendliness” of the gays while others seek to disrupt these notions, to challenge the normative family to expose, to play with something different…leaving me to ask…Why must Pride be a family event? Why must “we” cater to the concept of the, I would argue “straight family” to celebrate Pride or to be a legitimate public event? One could feasibly think about different concepts of the family, often created by different facets of the “gay” community and how perhaps these families are the ones that deserve to have space, to have an event catered toward them that is in a public space? What would it mean to argue for the legitimacy of these “families” or does arguing for such legitimacy rely on the normative structures, forcing these “queer” family structures to become “normalized”?
I ask…Since the “straight” family has so often abused the “gay” body by kicking them to the streets, by sending them to therapy…why not celebrate the families that the “gays” create, the houses, the connections that are made as the abused bodies of many gays repair their wounds, their losses, not to be victims of the family…but as creators of new families…of families chosen, not born into? And in some cases, families that are “blood” related with the advent of HIV/AIDS and the family tree one could feasibly construct with the line by which one’s infection has followed…(see my earlier post of HIV/AIDS and Family bloodlines)
For more interesting work on Shame see:
Leo Bersani. Intimacies. 2008 (see also Bersani’s “Is the Rectum a Grave” 1988)
Lee Edelman. No Future: Queer Theory and the Death Drive. 2004
David Halperin. What do Gay Men Want: An Essay on Sex, Risk, and Subjectivity. 2007.
Heather Love. Feeling Backward: Loss and the Politics of Queer History. 2009.
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