It is a form of racism to say that racism does not exist. She describes: “We joke about pioneering on a reverse frontier: venturing into the heart of civilization itself to reclaim biological reproduction from heterosexism and free it for our own uses.” She adds: “We’re fierce; in a world of ‘traditional family values,’ we need to be” (1994, 247). At this moment, they are slamming that door in your faces; trying to close our shared struggle for freedom and justice to those of you travel under the sign T. Well: they are shutting the door on us too; the same door; turning their backs on us too; their backs become doors. I learnt so much from the work they had to do to keep that complaint going. This is my other use of “the same door.” It is a use instruction that teaches us something about the nature of an assignment. And so: a complaint can be a way of not doing nothing. (11) I have been rather bemused by how some who offer strong critiques of institutional culture or politics in their work can turn around and offer weak appeals to due process. The story leaked into the mainstream press, and the university quickly responded in the mode of damage control, using tired old non-performatives: saying how much they did not tolerate sexual harassment; how they had robust procedures and policies; how committed they were to creating a diverse and inclusive environment. And so we learn: you can withdraw from an institution to take up a fight.
We created our letters, our assembly, LGBTQI, fragile, fabulous, furious, because we needed each other; we needed to become each other’s resources. A leak can be lead. Complaints can also be stopped by a yes, by a nod, by the appearance of being heard. The same door can also refer to how a person is stopped when they are trying to stop something from happening. The tension can then come to a head, rather like a boil. How can we respond to this time, to this difficult and painful time, to this time in which those who are so much more vulnerable become so much more vulnerable? Of course there has been decades of scholarship by transgender theorists that is critical of how gender and hetero norms become an apparatus of truth within medical institutions; that has shown how in order to gain access to surgery and hormones, trans subjects have to tell a narrative that is legible to authorities because it maintains gender scripts: from Sandy Stone’s wonderful “The Empire Strikes Back: A Post-Transsexual Manifesto” ([1987] 2006) to more recent work by Dean Spade (2006) and Riki Wilchins (2014). Perhaps diversity itself becomes a tool. She writes: “we have continued to think of gender in terms of sex: to see it as a social dichotomy determined by a natural dichotomy” (1993, 3). I share the lecture in the form I gave it, though I have not included all the images. It is a deceptively simple question. When you stop the machine from working you have damaged the machine. The Second Sex, trans. And her obligation under the university rules and the process is that she has to put it forward. She did not go on to a formal complaint in part because her previous efforts to support students making a formal complaint about sexual harassment had not got anywhere (stopping a complaint can lead to more stoppages down the line). What do we learn from complaint, or about complaint, by considering complaint as intensity, as crowded, as busy? But whatever stops people from fighting (and sometimes people are just too tired or have too much already on to take on a fight), when more people are stopped from fighting, the less people are fighting. For those who understand themselves to be less vulnerable, less likely to become seriously ill from coronavirus, withdrawal is necessary, trying not to become a link in a chain that could lead very quickly to disaster for others.
Walls can be built from silence. Please do read Katy’s important book, Navigating Institutional Racism in British Universities. Perhaps because organizations are trying to avoid such crises, misfits often end up on the same committees (otherwise known as the diversity committee). And because I am a rather queer scholar, wandering willfully around rather varied terrains, I should add here that I partly became intrigued by Lamarck law of use and disuse because of the use of example of the blacksmith’s strong arm to illustrate that law (the idea being that if the blacksmith makes use of his arm, his sons will be born with stronger arms, a story of paternity turned into profession). In these testimonies, doors figure prominently. Categories such as “sex,” “nature” or “biology” or “biological sex” are being used to justify trans exclusion as natural and necessary, as if these categories are not themselves product of labour, as if we do not have a hand in making and shaping them.
When an MA student indicated she wanted to make a complaint about bullying and sexual harassment by the most senior member of her department, she was told by the convener of the programme: “be careful he is an important man.” Be careful: a warning not to proceed can be a statement about who is important. You don’t put everything you have into it; you do what you have to do to get through. I am muddling through, at this difficult time; thinking about time. I will return to the problem of critical white friends in due course.
The Moderates and Democrats often clashed, particularly when it came to minority rights and secularism. Minneapolis: University of Minnesota Press. Or we might bury a complaint because it is exhausting to keep making it. When things are used by those for whom they were not intended, the effect can be queer. What if the experiences you need to complain about have shaken your confidence? External judgements can be given voice as internal doubt. For some of us to be in the room requires stopping what usually happens in that room, the usual is the structural in temporal form; otherwise some of us would be, as it were, displaced by the letters in the box. You taught me how a change in perspective, being closer to the ground, say, using your nose rather than your eyes, say, can be how you find new paths. He had four children, each by a different wife. Her account has taught me a lot about how those who complain are dismissed and how this dismissal can rehearse the problem that the complaint is trying to address: for instance, how women of colour are often positioned as embittered (or even envious), as if we are talking about racism because we are sore or as if we are projecting a personal failure onto a system. I know this from my complaint research: I have collected many examples of sexist and racist as well as transphobic speech being justified not only as freedom of expression but with reference to a person’s “theories.” For example one student who objected to a sexist expression was told: “I don’t need to talk to you about discourse analysis and post-structuralism, and we can all do a discourse analysis on x; and we’d all come up with very different meanings.”. As Zubaida Haque, deputy director of the Runnymede Trust describes, “We know that BME NHS staff can’t complain as much because they’re worried about the recriminations of complaining….They’re much likely to be harassed and face discrimination compared to their white counterparts. 2001.
So much harassment today is enacted as a right to be concerned; we have a right to be concerned about immigration (as citizens) or we have a right to be concerned about sex-based rights (as “adult human females”).
I felt you there, all of you, because you were there, helping me withstand the pressure I felt under to do the best I could do, to share the words so they could be picked up, heard by others who might have been there too; that painful place, that difficult place; complaint can be a place; so your words could do something; so your words could go somewhere. What else is being deleted? I think people maybe feel that because of the nature of the complaint, and you are off work so they have to be polite and not talk about it and so much of their politeness is because they don’t want to say something.
Doors are the most tangible connection. Note the implication that an objection is an expression of a difference in norms. There is only so much you can take on because there is only so much you can take in. Note then: a complaint can bring out what a complaint is about. A collective is a collection of stories, of experiences but also more than that, more than a collection. What do learn from how and where and when she turns up?
Even posing a question or making a history questionable is framed as vandalism. The problem here is not simply that those who are harassed are expected to do the work of reconciling themselves to the situation they are in (to reconcile with her as reconciling yourself to a situation) although that problem is quite a problem given that the situation is the harassment (reconciliation with her as reconciling yourself to being harassed by her). To admit to something can mean both to confess a truth, and to let it in. I should note as an aside here that even if we use technologies like power-point for specified ends, using them can still mean we end up somewhere unexpected. But if they are trying to shut us up by shutting us out, they have failed.
You know it’s in the press so why would we have equal opportunities when we can just say its diversity.” We can “just say its diversity” if diversity is “just used now.” Use becomes a reason for use, the circularity of a logic transformed into a tool. And warnings are useful because they introduce notes of caution predicted not on abstract rules but on someone’s own health and safety. [9] For a discussion of how the “sex-gender” distinction was imported into Gender Studies (via the work of John Money on intersex communities) see Jennifer Gorman (2007). This is rather like that old multicultural fantasy: the fantasy that if only we could get closer we would be as one.
This expression of desire is also a management tactic: she is giving an instruction; she is telling a black woman, who is also a colleague (but importantly is not addressed as a colleague), what to do, and what to say. [5] Those who speak against the rights of a minority will thus almost always position themselves as the minority. A student describes : “I was repeatedly told that ‘rocking the boat’ or ‘making waves’ would affect my career in the future and that I would ruin the department for everyone else. We can turn a finding into a will; if our desires cause damage, we might be willing to cause damage, willing even to destroy the nuclear family and marriage if that’s what it takes to live our lives in queer ways. Is loyalty how spaces are occupied by what and who is screened out? Durham: Duke University Press. I began the research thinking I would be doing semi-structured interviews.
Yes, we can make provisional definitions, but these are working definitions: we use them to do certain work; we have to keep working on them. Another woman of colour researcher described how her expertise was used to secure funding for a project on diversity. I had a “snap,” the moment when you can hear a bond break; a snap that moment with a history.
We recognise each other from what we have been through; we even know each other. I had a “snap,” the moment when you can hear a bond break; a snap that moment with a history. Gender: A Genealogy of an Idea. Perhaps we are sloppy, rather messy; we are not unaffected by the trauma of being rejected. A wall can be built from silence. And arms came to matter in that project because following willfulness, led to the Grimm story, “The Willful Child.” And in that story, an arm keeps coming up, an arm that inherits the willfulness of a child; that arm was striking. The door is there because it offers the most convenient way to pass materials through. “People were just trying to evaluate whether he was right to believe there would be some sort of physical danger to me because of my gender identity… as if to say he was right to be concerned.” The complaints process can lead to a reiteration of yet more intrusive questions, questions that make a concern right or even into a right.
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