Saturday, April 25, 2020

As I said I'm seeing more and more of this shit in the US. Vanguardism into fascism,  and Slobodian is too naive and stupid to know what the fuck it means.

Final OverdriveⒶ
@FinalOverdrive
#anarchism #xenofeminism #autistic Storm the Heavens and Conquer Death. Destroy the State, Pronouns: he/him Age:31 *DATA EXPUNGED* Individualist anarchist.
"Storm the Heavens and Conquer Death." "Individualist anarchist." I had to google "xenofeminism".
Laboria Cuboniks@Xenofeminism
If nature is unjust, change nature.
laboriacuboniks @bastardi.netlaboriacuboniks.net 
LSE blog: Repurpose your Desire: Xenofeminism and Millennial Politics.
Xenofeminism. Helen Hester. Polity Press. 2018.
What if you don’t like what you want? Two takes on the politics of desire have turned heads on academic social media in early 2018. Andrea Long Chu, writing for n+1 with admirable boldness, makes the case that the gender experience of trans women like her rests not on identity but on desire. As such, Chu argues, it is not only painful and remains at best half-fulfilled – ‘your breasts may never come in, your voice may never pass, your parents may never call back’ – but it is also bound to defy political ideals. In this instance, trans women’s embodiment of an originally patriarchal aesthetics of femininity clashes with radical feminist demands (whether of the 1970s or 2010s) to abolish the same. Making the point that desire generally arrives unbidden, her conclusion is that ‘nothing good comes of forcing [it] to conform to political principle’. Partially in response to Chu, Amia Srinivasan in the London Review of Books cautiously pursues digital culture’s sexual politics to the example of dating apps and sites. She points out how apparently innocuous ‘personal preference’ categories police romantic and sexual encounters to algorithmically reproduce the mechanisms of domination and exclusion inherent in misogyny, racism, ableism and transphobia. In the face of how technoculture cuts desire down to size, Srinivasan concludes that while there can never be an obligation to desire anyone in particular – ‘nobody wants a mercy fuck’ – there may be a ‘duty to transfigure, as best we can, our desires’.

Two contrasting arguments, they are both based on the acknowledgement of quite how political the personal is; they only differ in their response. Taken together, they also figure as academic instances of what a Janus-faced millennial culture does best, and what is often misunderstood as ‘snowflake’ hypocrisy by a baby-boomer commentariat. For one, there is the remarkable new prevalence of cultural criticism as part of popular culture as such (as opposed to an earlier model of ‘applying’ critical insights to a pop culture separate to them). ‘Wokeness’, whatever its pitfalls, at the very least means that it has become cool to assess your individual social position against the hierarchical structures to which everyone is tied, and this is manifest, on- and offline, in calling out others as much as in ‘checking’ your own privilege. For all that, there is little bra-burning going on and no hair shirts in sight; instead, many reserve just what Chu demands in an interview for The Point podcast: ‘the right to desire what is bad for you’.

Instances are diverse. The ‘slutwalks’ of 2011 were an early sign of a generation of cis and trans women insisting very publicly on the right to wear high femme clothes and make-up alongside the scars of their patriarchal sexist significations. A recent edited collection by Rhian E. Jones and Eli Davies marks the mood in its title: Under My Thumb: Songs that Hate Women and the Women who Love Them.
The last made "Vogue Books of the Year 2017".

Andrea Long Chu, On Liking Women.
The truth is, I have never been able to differentiate liking women from wanting to be like them. For years, the former desire held the latter in its mouth, like a capsule too dangerous to swallow.
On Liking... Jews, or Colored people...

because sadly the obvious is unthinkable.
"Ah, Therese!" he exclaimed one day, full of enthusiasm, "if only you knew this fantasy‘s charms, if only you could understand what one experiences from the sweet illusion of being no more than a woman! incredible inconsistency I one abhors that sex, yet one wishes to imitate it!
repeat, "slutwalks"
flickr
“It is Christmas Eve, and she is about to receive the gift that has been her dream
since childhood: death by a sexual maniac"
The quote is Louise Brooks' description of Lulu's end. Brooks was honest.
Liberalism turns every conflict it can't resolve into an aspect of its optimism: the pessimistic acceptance of greed became an optimistic philosophy of science and law, and now the sympathetic understanding of self-disgust has become the celebration of freedom, even the freedom to be a slave.
"In the course of the year 1838, the peaceful island of Barbados was rocked by a strange and bloody revolt. About two hundred Negroes of both sexes, all of whom had recently been emancipated by the Proclamations of March, came one morning to beg their former master, a certain Glenelg, to take them back into bondage. An Anabaptist minister, acting as spokesman for the group, read out a list of grievances which he had compiled and recorded in a notebook. Then the discussion began. But Glenelg, either from timidity or because he was scrupulous, or simply afraid of the law, refused to be swayed. At which point he was at first mildly jostled, then set upon and massacred, together with his family, by the Negroes, who that same evening repaired to their cabins, their palavers, their labors, and customary rituals. Swift action on the part of Governor MacGregor succeeded in suppressing the matter, and the emancipation pursued its course. As for the notebook of grievances it has never been recovered."
And searching for an ending, I find Robin and Leiter. Perfect.

No comments: