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All the Feels (SYSTEMIC TERROR ("Moving Politics, Deborah Gould,…
All the Feels
SYSTEMIC TERROR
"Moving Politics, Deborah Gould
"Representations of Whiteness in the Black Imagination," bell hooks
"The Affective Politics of Fear," Sarah Ahmed
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INHERITED TRAUMA
The Brief and Wondrous Life of Oscar Wao, Junot Díaz
The Bluest Eye, Toni Morrison
"Shame and its Sisters," Silvan Tomkins
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AFFECTIVE INJUSTICE
"United in Anger," James Hubbard
Gran Fury, selected works
"Twilight, Los Angeles," Anna Deveare Smith
"The Aptness of Anger," Ama Srinivasan
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"Notes of a Native Son," James Baldwin
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"Beyond Anger," Martha Nussbaum
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"The sources of shame are radically multiplied...When these three actors are child, parent, and grandparent, this mechanism provides a perfect vehicle for the transmission and preservation of social norms from generation to generation." (157)
"For each of us women, there is a dark place within...these places of possibility within ourselves are dark because they are ancient and hidden." (36)
"Women see ourselves diminished or softened by the falsely benign accusations of childishness, of nonuniversality, of changeability, of sensuality." (38)
"We can sometimes work long and hard to establish one beachhead of real resistance to the deaths we are expected to live, only to have that beachhead assaulted or threatened by those canards we have been socialized to fear, or by the withdrawal of those approvals that we have been warned to seek for safety." (38)
"Profound mourning, the reaction to the loss of someone who is loved, contains...inhibition and circumscription of the ego." (244)
"The free libido was not displaced onto another object; it was withdrawn into the ego...it was not employed in any unspecified way, but served to establish an identification of the ego with the abandoned object." (249)
"Assimilation into mainstream culture for people of color still means adopting a set of dominant norms and ideals...foreclosed to them.
"In identifying with the lost object, the melancholic is able to preserve it but only as a type of haunted, ghostly identification." (672)
"The discourse of mimicry is constructed around an ambivalence...almost the same but not white." (676)
"Chico Spanish sprang out of the Chicanos' need to identify ourselves as a distinct people...language is a homeland close than the southwest." (77)
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"Chicanos...suffer economically for not acculturating...We know what it is to live under the hammer blow of the dominant norteamericano culture." (85)
""Fear does not simply come from within and then move outwards towards objects and others; rather, fear works to secure the relationship between those bodies." (63)
"While we may fear that which we cannot contain, through fear, we may also contain that which we cannot be." (68)
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"If I'm dying from anything it's from homophobia. If I'm dying from anything it's from racism...If I'm dying from anything I'm dying from the fact that not enough rich, white, heterosexual men have gotten AIDS for anybody to give a shit." (241)
"Many white people...do not imagine that the way whiteness makes its presence felt in black life, is most often as terrorizing imposition, a power that wounds, hurts, tortures." (169)
"...many of us pretend to be comfortable in the face of whiteness only to turn our backs and give expression to intense levels of discomfort." (169)
“All I know is sometimes, I don’t know, if there’s too many white people I get nervous.”
"Do they know I'm...do they know I'm Black?...I just don't wanna get chased off the lawn with a shotgun."
"....First of all, my dad would have voted for Obama a third time if he could have; like, the love is so real."
"We are not yet queer...We have never been queer, yet queerness exists for us as an ideally that can be distilled from the past and used to imagine a future." (1)
"Queerness is...performative because it is not simply a being but a doing for and toward the future." (1)
"What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence?" (41).
"And of course I am afraid, because the transformation of silence into language and action is an act of self-revelation, and that always seems fraught with danger." (42)
"who were imprinted with fear / like a faint line in the center of our foreheads / for by this weapon ... / the heavy-footed hoped to silence us"
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"the nature of the normative conflict presented...as an invidious choice between making the world as it should be and affectively appreciation the world as it is." (127)
Another activist’s statement exemplifies the source of ACT UP’s anger: “We are the ones fighting for people’s lives, and they are the murderers."
This can be interpreted as a rejection of the affective injustice of being forced to chose “between improving one’s lot and justified rage;” a rejection of the respectability politics that demand mitigation of identity or fair treatment.
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Overcoming America’s systemic affective injustice necessitated replacing a false narrative of “the world as it should be” with “the world as it is,” a world where queer life and vast amounts of queer death occur daily.
"I saw that this [bitterness] had been for my ancestors and now would be for me an awful thing to live with and that the bitterness which had helped to kill my father could also kill me." (90)
"My life, my real life, was in danger, and not from anything other people might do but from the hatred I carried in my own heart." (99)
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"It was the same story all over New Jersey, in bars, bowling alleys, diners places to live. I was always being forced to leave, silently, or with mutual imprecations...I began to be afraid to go anywhere." (95)
"So is shared shame a prime instrument for strengthening the sense of mutuality and community whether it be between parent and child, friend and friend, or citizen and citizen." (157)
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"They say it came first from Africa, carried in the screams of the enslaved."
The immediate recognition of a “they” evokes cultural heritage, implying the story has been passed down from generation to generation.
It also implies an opposing “us,” suggesting Yunior’s culturally inherited membership bears a powerful influence on his identity.
"...in those days [Oscar] was still a “normal” Dominican boy raised in a “typical” Dominican family."
“The kids of color…shook their heads. You’re not Dominican. And he said, over and over again. But I am.”
"This soil is bad for certain kinds of flowers. Certain seeds it will not nurture, certain fruit it will not bear, and when the land kills of its own volition, we acquiesce and say the victim had no right to live." (206)
"I thought about the baby that everybody wanted dead, and saw it very clearly…I felt a need for someone to want the black baby to live—just to counteract the universal love of white baby dolls, Shirley Temples, and Maureen Peals. " (190)
"seeking a now that can breed / futures / like bread in our children's mouths / so their dreams will not reflect ' the death of ours"
The loss of these norms...establishes one melancholic framework for delineating assimilation...as a series of failed and unresolved integrations." (670)
The politics of respectability was starkly absent from ACT UP rhetoric because achieving justice for queer AIDS victims could not be achieved without the establishment of the presence of queer people in America. In other words, justice could not be achieved without the subversion of its companion affective injustice.
Smith, when discussing her portrayal of people across race, stated: "many of us who work in race relations do so from the point of view of our own ethnicity...few people speak a language about race that is not their own."
“When I went to school, they started telling that I was inferior, because I was Mexican! So I knew, from an early age, that I had an enemy...these nice, white, teachers.”
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“The families are glad to be rid of them. ‘Girls are maggots in the rice.’ ‘It is more profitable to raise geese than daughters.’” (50)
"Normal Chinese women’s voices are strong and bossy. We American-Chinese girls had to whisper to make ourselves American-feminine. Apparently we whispered even more softly than the Americans." (91)
"This lack of guarantee...does not point, therefore, toward partial conditionality...One who believes himself welcome is expelled from the premises; one who looks forward to a friendly conversation is condemned to death." (341)
"Generosity and friendliness were not justified by past deeds; but they were necessary for future progress." (4)
"Aristotle says that anger is a response to a significant damage to something or someone one cares about..." (4)
‘’I don’t know what’s up with the beard, but I don’t think it’s making you Mister Popular around here.’ ‘They are common where I come from,’ I told him. ‘Jerk chicken is common where I come from,’ he replied, ‘but I don’t smear it all over my face.’”
'"I love it when you talk about where you come from,' she said, slipping her arm through mine, 'you become so alive.'"
