Changes for page Lake Travis Ehresman Neg
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... ... @@ -1,0 +1,3 @@ 1 +====Their fetishization of movement and fluidity is violent because it essentializes what it means to be fluid, excluding oppressed bodies that are unable or can’t afford that risk==== 2 +**Ahmed 04** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, The Cultural Politics of Emotion, "The Contingency of Pain", 2004, Routledge, New York, pp 151-152 //Accessed 9/15/16 GK) 3 +Furthermore, the positing of an ideal of being free from scripts that define what counts as a legitimate life seems to presume a negative model of freedom; defined here as freedom from norms. Such a negative model of freedom idealises movement and detachment, constructing a mobile form of subjectivity that could escape from the norms that constrain what it is that bodies can do. Others have criticised queer theory for its idealisation of movement (Epps 2001: 412; Fortier 2003). As Epps puts it: ‘Queer theory tends to place great stock in movement, especially when it is movement against, beyond, or away from rules and regulations, norms and conventions, borders and limits . . . it makes fluidity a fetish’ (Epps 2001: 413). The idealisation of movement, or transformation of movement into a fetish, depends upon the exclusion of others who are already positioned as not free in the same way. Bodies that can move with more ease may also more easily shape and be shaped by the sign ‘queer’. It is for this reason that Biddy Martin suggests that we need to ‘stop defining queerness as mobile and fluid in relation to what then gets construed as stagnant and ensnaring’ (Martin 1996: 46). Indeed, the idealisation of movement depends upon a prior model of what counts as a queer life, which may exclude others, those who have attachments that are not readable as queer, or indeed those who may lack the (cultural as well as economic) capital to support the ‘risk’ of maintaining antinormativity as a permanent orientation. - EntryDate
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