Archive for the ‘Africa’ Category

Suffering Porn: The Flip-side of The White Savior Industrial Complex

March 25, 2012


As many may have been exposed to, the KONY 2012 kerfuffle has been getting quite a lot of attention lately. There have been many responses critical to this particular “charitable cause” which I will not rehash here. However, I do want to point to an article by Teju Cole entitled “The White Savior Industrial Complex“. It is quite an insightful and careful piece about how contemporary development and privileged concern plays out large-scale. It carefully dissects the effects of a (perhaps) well-meaning but (usually) harmful system of aid towards the “developing world”–otherwise known as the formerly colonized “Other”. Cole says,

One song we hear too often is the one in which Africa serves as a backdrop for white fantasies of conquest and heroism. From the colonial project to Out of Africa to The Constant Gardener and Kony 2012, Africa has provided a space onto which white egos can conveniently be projected. It is a liberated space in which the usual rules do not apply: a nobody from America or Europe can go to Africa and become a godlike savior or, at the very least, have his or her emotional needs satisfied. Many have done it under the banner of “making a difference.” To state this obvious and well-attested truth does not make me a racist or a Mau Mau.

What Cole is pointing to here is the larger discourse of Orientalism making complicit a racism that allows the superior Westerner a position to “save those who cannot save themselves”–which at once dis-empowers the abject Other and empowers the righteous Self. The problem, that Cole touches on, is that Orientalism is never divorced from global systems of power: be they economic, political or developmental. How do we “save” Africa, India… the developing world? Look to Iraq and Afghanistan for examples. Look to dismal but quite intentional track record of the IMF or the World Bank. The righteous salvation of the West  on the other is almost always allied in ways that empower or enrich the West. To debate how much good is done to the Other is to concede that the West decides what is good or bad for the Other.

This analysis is large, broad, complex and global. And necessary. However, there is a flip-side to this broad global analysis. It is an analysis of the insidious ways that Orientalism and neo- or post-colonial discourse impacts individuals to support the White Savior Industrial Complex. It speaks to the individual psychological payoff that individuals get when they think they are helping the Other and think they are being charitable. It is an analysis that may not itself be charitable. I have called it for a while now “Suffering Porn”.

The Sunday afternoon commercials that show malnourished African children with distended bellies and flies buzzing on their faces is Suffering Porn. The stream of news footage of refugees, or oppressed Muslim women, or whatever may be the Third-World calamity of the day is Suffering Porn. KONY is Suffering Porn.  (more…)

Homophobia and the Post-colonial Predicament

January 28, 2011

As we mourn the passing of David Kato (h/t: feministing) and imagine how this is the tip of the homophobic iceburg, the whole global issue of homophobia makes me ponder some of the historical and structural issues that come into play with world-wide homophobia.

As some of us know, homosexuality is a recent development. While same-sex love has been around for all of recorded history, its iterations have been many, various and at times even the status quo (I’m looking at you, Ancient Greeks). Homosexuality itself, however, is an invention of a nineteenth-century Europe dedicated to SCIENCE!!!! and the “finding”–pronounced construction–of deviance from a bourgeois, middle-class state-promoted sociology of the nuclear family. This sociology was developed in order to guarantee the subsequent generations of a middle-class educated populace that is the foundation of the modern nation state. For those who like trivia, keep in mind that the term heterosexuality only began to see wide usage in the 1930’s, about 50 years after the invention of the term homosexuality (which, originally meant what we now think of as heterosexuality, with a brief period where it meant what we now think of as bisexuality).

Homosexuality as a term is not some neutral term that just describes the state of affairs of a particular sub-set of people. It is a term that springs from the titillated desire for science to shamelessly catalogue and pruriently search out for hidden deviance with a perverse twinkle in its eye. The term has a complex history that includes its use to discipline and discriminate against those classified as homosexuals. It has also been taken up with pride by those who faced oppression based on the term, and in this strategy there has been some success in the West in ameliorating its rhetorical uses for oppression.

Aside from these elements worthy of note, most important for understanding global homophobia is that at the same time as homosexuality is being constructed as a deviance–not coincidentally–European powers are colonizing the world. The power of Europe to be there (a phrase I take from Edward Said–also note how close this resembles Heidegger’s Dasein, “being-there”) enabled Europe to construct itself as the West, and this in turn affected its own constructions of sexuality. The end product was that most colonial powers brought a new and, for Europeans, important,  legal framework into the colonies: sodomy laws, and laws against homosexuality. For many of these colonized regions (aside from those already impacted by their common connection to Western epistemes, most noteably Islamic regions) these laws criminalizing homosexuality and sodomy were new and entirely innovative procedures of classifying people. For some countries, these laws were minor blips that were paid little attention. For other countries, especially those who were under discursive pressure to fight against the “feminization of the East” that Orientalism so handily lobbed towards them, these laws were quite useful for convincing themselves that they were as masculine as masculine can get.

And here we come up against what is known as the post-colonial predicament. This term was coined by Carol Breckenridge and Van der Veer in their edited volume The Post-Colonial Predicament. What the post-colonial predicament describes is the internalization and naturalization of colonial epistemes, structures and institutions by once colonized peoples. That is, it is when colonized and post-colonized people take once imposed colonial stuctures as if they were their own natural way of doing things.

In order to understand globalized homophobia, we need to understand that in almost all cases (I’m hedging my bets, but note I’ve never seen a counter-example) homophobia in postcolonial regions is precisely an example of the post-colonial predicament. The homophobia of, say Uganda, was a colonial trope that is now coming to fruition as if Uganda has always been against people of alternative sexuality. This is absolutely not the case. And it is not isolated. World-wide, almost every case of homophobia is caused by the remnants of colonialism.

In fact, there is even further transformation of discourse about this. In India, we find a discourse among the right that India has never has same-sex love and that homosexuality is a Western imposition, and that same-sex love is actually Indians pandering to the West as if they are some sort of colonial spy. This makes the right feel good, as it rhetorically situates them as anti-colonial gatekeepers. However, as people like Ruth Vanita and Peter Jackson and others have shown, India has a long long history of alternative sexualities. Indeed, what IS new is the taking up of Western understandings of same-sex love by activists in order to find strategies and global support for fighting DISCRIMINATION. It works both ways. Also note that this discrimination only began because of colonization.

So how do these insights help us? There are many answers to this question, but I would argue that a rhetorical strategy that reversed the Indian right’s strategy would not only hold some element of facticity, but also be quite attractive. I would argue that LGBT activists and the like should start arguing that homophobia is pandering to colonialism. One could even spin it by making material connections between the elites in, say Uganda, and the right of the United States. If homophobic rhetoric in post-colonized countries begins to be associated with colonial cow-towing, the anti-colonial sentiment that still remains a powerful rhetorical device world-wide can be strategically and fruitfully used to shame and counter this homophobic discourse. The key, of course is marketing and the pragmatic concern of being able to penetrate the media etc. with this trope.

Regardless, my sentiments go out to all those globally who have to face oppression based on the convoluted and complex history of homophobia and its rhetorical uses by elites to shore up their own power.

Chimamanda Adichie

April 18, 2010

Chimamanda Adichie gives a talk on ted called “The Danger of a Single Story”. The single story is, from my point of view, a particular discursive strategy that we name Orientalism.

From the website description:

Our lives, our cultures, are composed of many overlapping stories. Novelist Chimamanda Adichie tells the story of how she found her authentic cultural voice — and warns that if we hear only a single story about another person or country, we risk a critical misunderstanding.

This is a good talk. What I like most about it is how it makes very accessible the kinds of things I talk about (though I too often use big words and complex theoretical positions). It is very powerful for that. Check it out.

h/t: Feministe