I thought for sure that my next update in the trouble with white feminism series would be about Jessica Williams’ decision to take herself out of the running to replace Jon Stewart as the next host of The Daily Show.
Following her very clear declaration about her decision, a number of white feminists stepped into Williams to let her know that she wasn’t doing feminism properly, needed to “lean in” and was likely “the latest victim of impostor syndrome.” Quickly afterward, several black feminists and womanists, including Mikki Kendall and LaToya Peterson, explained in detail all that was wrong with this. Quite capable of speaking for herself, Jessica Williams fired back at white feminists and urged them to “Lean the F*** Away From Me,” in a counter to the Sandberg-ian admonition to “lean in”.
But that was last week.
On Sunday, Patricia Arquette won an acting award and gave a controversial acceptance speech on primetime network television that made Jessica Williams and that cable show where she works all last week’s news.
Since Arquette’s speech, a rather remarkable thing has been happening. Suddenly, ALL kinds of people are talking about, acknowledging and critiquing white feminism – like it’s a thing now. All sorts of people who aren’t usually critical of and, indeed, barely acknowledge that there is even something called “white feminism,” are now writing about it like it’s their regular beat. I’m not mad, I’m just noticing. So, perhaps my work here with the trouble with white feminism series is done!
Well, almost, but not quite yet.
Arquette’s speech about “taxpayers” and “citizens” (pictured above) was for many folks a dog whistle about race and immigration. Put another way, lots of people thought “taxpayers” and “citizens” was a not very thinly veiled reference for racially coded language that meant “white people”. So when Arquette joined the ideas of “taxpayers” and “citizens” with her language about feminism, well, the “equal rights for women” part was hard to disentangle from the “taxpaying citizens” white supremacy part.
Arquette’s comments in backstage interviews have generated almost as much critique as what she said from the front stage. When asked to follow up, she said:
“The truth is, even though we sort of feel like we have equal rights in America, right under the surface there are huge issues that are at play that really do affect women. And it’s time for all the women in America and all the men that love women, and all the gay people, and all the people of color that we’ve all fought for, to fight for us now.”
When I read this, I was reminded of Duke University Professor Sharon Holland’s book The Erotic Life of Racism (Duke U Press, 2012). Holland, who is African American, opens that book with a story about an encounter between herself and a white woman in a grocery store parking lot. The white woman is annoyed that Holland won’t move her car out of the way fast enough, and when she gets the chance to air her grievance, the white woman says to Holland, “And to think, I marched for you.” For me, Arquette’s words are perfect echo of this encounter: “we’ve all fought for you, now it’s time you fought for us.”
So, what is wrong with this? What is the trouble with white feminism here?
As many others have noted already, there’s a bunch of trouble here. It is a condescending move, to demand that “Others” enroll in one’s struggle. The “intersectional fail” that Andrea Grimes is about who is included in the term “woman” or “women” as Arquette uses it. If you ask, “the gays” and “the people of color” to join in your fight for “women’s equality” the immediate question becomes: which women do you mean? Because actual people – actual human beings – get left out of that way of talking about “women.” Arquette’s call to action is one that leaves out queer, trans, lesbian women of all races and women of color of all gender and sexual identities.
This is where many, many white feminists (and other folks) part with the critique of Arquette. “She was just clumsy in her language – of course, she meant ALL women,” or “Everyone is criticizing her too harshly,” or “You think you’re so smart, who are you to judge how someone else does their activism” as someone said to me recently. And, to be fair, I imagine it’s difficult to have such a huge platform and then get criticized. I also think it’s fair to say that not everyone knows what “intersectionality” means. (Part of why I built yesterday’s research brief around intersectionality.)
But here’s the thing.
White feminists keep getting to drive the bus of feminism by saying “yes all women” or “I meant to include trans/women of color, I just forgot,” but that is a form of structural erasure, as Imani Gandi explains. It’s also a form of erasure to when white women tell a woman of color she’s doesn’t “lean in” because she must be suffering from “impostor syndrome.” Very few white feminists came to Jessica Williams’ defense (or, for that matter, marched in the streets for #BlackLivesMatter), but when Patricia Arquette does her thing (or Justine Sacco), then there is an outcry about hurt feelings. There seems to be a double-standard in which white women’s feelings get special consideration, but I want to think more deeply about feelings for, as Sara Ahmed observes:
“It matters how we think about feeling. …if the violences that leave us fragile are those that bring us to feminism, no wonder a feminist bond is itself fragile: an easily broken thread of connection. Perhaps we need an account of some of these breaking points by not assuming we know what breaks at these points.”
What I see is happening again and again with white feminism is the way it causes these breaking points, if I understand Ahmed correctly here. So, it is the condescension in Arquette’s speech, which comes from a position of power, that causes a breaking point. And then, when she is critiqued, this causes hurt feelings among white feminists, another “breaking point.”
There is also something to the aggrieved feeling (“we’ve fought for you” and, “I marched for you”) that is a key part of white feminism, and maybe even white womanhood as it’s currently constructed in the US. There is something in this which says, “I’ve done too much, I’ve fought battles for others I wasn’t actually invested in, I’ve done too many favors, and now it’s time for payback.”
Perhaps it is because I was raised in Texas under a particular regime of white womanhood, that these words, this tone sound familiar to me. This is what we used to call being “put upon,” the idea that someone was taking advantage of your good nature. White women, like my Big Granny, were especially good at it: “I’m just going to sit here, and suffer in silence, you’ll never hear a word out of me,” she used to say, with her strong Texas accent and not a hint of irony. She was aggrieved – as were most white women I knew in my family – because they had done too much for everyone else, and, a life time of that builds up bitterness, resentment and a sense of being aggrieved by the whole world. While it may be that a patriarchal culture demands this of (some) women, no one is asking white feminism to save them.
There are other “breaking points” when challenging white feminism. For people of color, the initial challenge is simply being heard, as they are frequently ignored. Once their voices have registered, they risk being bullied and verbally abused (or worse). Most likely they will be called “angry”, or in some cases, accused of starting a “race war”. These misreadings of critique as attack cause white women to further retreat from engaging about race and may even lead them to excluding women of color from feminist organizing in order to avoid even the possibility of criticism. For white women, like myself, speaking out about white feminism is to risk losing connection with white women – and the opportunities that come with that – and, to risk hurt feelings. Even as I was writing this piece, I could not keep from my mind the white women I know who might be upset by my writing this. To speak about white feminism, then, is to speak against a social order.
In many ways, the reaction to challenges to white feminism causes “unhappiness” which, to again turning to Sara Ahmed, can be a good thing:
“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). …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.”
As I read it, Ahmed’s is a hopeful analysis for those who seek to challenge white feminism. For those who are willing to cause unhappiness by challenging white feminism we can find each other as we work together and share our alienation from it.
The trouble with the white feminism in Arquette’s speech is tied to the historical past of white colonialism and the messy present of liberal feminism that centers white women’s experiences as the archetype, the conveners, the agenda-setters, the deciders for what matters.
Since everyone it seems is now writing about white feminism, I had a momentary flash when I thought we had reached some cataclysmic change. And then, Yasmin Nair’s piece (h/t Minh-Ha Pham), reminded me with a jolt that Arquette’s speech is a harbinger of the white feminism on the horizon:
Arquette’s brand of white female liberal feminism, the sort that brings other liberal feminists like Meryl Streep to her feet in cheers, is the sort that will overtake this country should Hillary Rodham Clinton finally decide to run in 2016. Women like Arquette and Clinton are the reasons why I plan on not being in the US at all in 2016; my anger at their myopic, ahistorical, and entirely condescending politics — don’t you people of colour and gays ever forget what we did for you — is likely to result in either an angry ulcer or a deep, long fit of depression for me.
Nair is right to point out the looming white feminism of an Hillary Rodham Clinton presidential bid. And, as if confirming this, in a New York Times report about an event in Silicon Valley, identified the other high profile white feminist in the room in the following way:
“At the event was Sheryl Sandberg, Facebook’s chief operating officer, who was a high-level Treasury Department aide in President Bill Clinton’s administration before becoming a generous Democratic donor. Her 2013 book, “Lean In: Women, Work and the Will to Lead,” became a much-debated guide for wealthy working mothers.”
The last line about “a guide for wealthy working mothers” is shade from the NYTimes, friends, and about as close as the paper of record will get to doing a piece on white feminism. Until then, I’ll keep offering a context for understanding the trouble with white feminism that goes beyond “people (mostly women of color) on the Internet are mean.”
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List of posts about Arquette and critical of white feminism since the awards show (in no particular order, updated 3/1 12:23amET):
- Imani Gandy, RH Reality Check, The Road to Structural Erasure Is Paved With Well-Intentioned White Ladies
Yasmin Nair, blog, Don’t Let Sean Penn’s Joke Distract You from All the Other White People Stuff at the Oscars
Andrea Grimes, RH Reality Check, Patricia Arquette’s Spectacular Intersectionality Fail.
Tara Culp-Ressler, Think Progress, The Problem with Making Celebrities Like Patricia Arquette the Face of Feminism.
Kelsey McKinney, Vox, Why women like Patricia Arquette Continue to Whitewash Feminism.
Kydeon, Oh No They Didn’t!, Arquette responds to accusations of ‘white feminism’ on Twitter,
Blue Telusma, The Grio, Dear Patricia Arquette: Blacks and Gays Owe Women Nothing.
Luvvie, Awesomely Luvvie, About Patricia Arquette’s Backstage Speech at the 2015 Oscars.
Cohen, Family Inequality, Quick Note on Patricia Arquette and White Feminism.
Dave Zirin, The Nation, Patricia Arquette’s Equal Pay Message Needs a Drastic Rewrite.
Marcotte, XXfactor Slate, Patricia Arquette’s Feminism: Only for White Women.
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~ This post is part of a series, The Trouble with White Feminism. If you’re new here, this is the sixteenth post in an on-going series I began in 2014. To read the previous entries, begin with the initial post and navigate through using the “Read next post in series” link at the bottom of each post. Eventually, I’ll compile all these into a book. If you have suggestions for what to include in the series, use the contact form on this blog, or hit me up on the Twitter machine: @JessieNYC.