Sara Ahmed wrote this wonderful article that spoke to me on many different levels. She writes in a way that is easy to understand, but that is also quite profound. It helped me write a difficult email to my mother about my sexuality and how my being wilful about it has caused us both pain. I think this article was quite timely in helping me organise my thoughts. One of the things I loved about this was that she addressed sexism and racism and homophobia and classicism. And she even talked about Bend it Like Beckham. What's not to love? So here are three paragraphs from the entire article that really spoke to me. Go and read the rest of it and I'm sure you'll find something too.
To be willing to go against a social order, which is protected as a moral order, a happiness order is to be willing to cause unhappiness, even if unhappiness is not your cause. To be willing to cause unhappiness might be about how we live an individual life (not to choose "the right path" is readable as giving up the happiness that is presumed to follow that path). Parental responses to coming out, for example, can take the explicit form not of being unhappy about the child being queer but of being unhappy about the child being unhappy. Even if you do not want to cause the unhappiness of those you love, a queer life can mean living with that unhappiness. To be willing to cause unhappiness can also be how we immerse ourselves in collective struggle, as we work with and through others who share our points of alienation. Those who are unseated by the tables of happiness can find each other.
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A feminist call might be a call to anger, to develop a sense of rage about collective wrongs. And yet, it is important that we do not make feminist emotion into a site of truth: as if it is always clear or self-evident that our anger is right. When anger becomes righteous it can be oppressive; to assume anger makes us right can be a wrong. We know how easily a politics of happiness can be displaced into a politics of anger: the assumption of a right to happiness can convert very swiftly into anger toward others (immigrants, aliens, strangers) who have taken the happiness assumed to be "by right" to be ours. It is precisely that we cannot defend ourselves against such defensive use of emotion that would be my point. Emotions are not always just, even those that seem to acquire their force in or from an experience of injustice. Feminist emotions are mediated and opaque; they are sites of struggle, and we must persist in struggling with them.
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Racism is very difficult to talk about as racism can operate to censor the very evidence of its existence. Those who talk about racism are thus heard as creating rather than describing a problem. The stakes are indeed very high: to talk about racism is to occupy a space that is saturated with tension. History is saturation. One of the findings of a research project I was involved with on diversity was that because racism saturates everyday and institutional spaces, people of color often make strategic decisions not to use the language of racism. If you already pose a problem, or appear "out of place" in the institutions of whiteness, there can be "good reasons" not to exercise what is heard as a threatening vocabulary. Not speaking about racism can be a way of inhabiting the spaces of racism. You minimize the threat you already are by softening your language and appearance, by keeping as much distance as you can from the figure of the angry person of color. Of course, as we know, just to walk into a room can be to lose that distance, because that figure gets there before you do.