The Anonymous Avenger Strikes Again...

My last post was a response to an anonymous commenter who posted an excerpt of an interview with Audre Lorde, who claimed that SM reproduces unjust social power dynamics.

The adorable thing struck again with a comment to that post, this time sticking to a rather famous -- and similarly to the Hanisch, usually ridiculously misquoted -- quote from Lorde: "The master's tools will never dismantle the master's house."

As I'm one who'd never disappoint trolls who don't seem to fully understand what they're quoting (I shall cuddle her and squeeze her and call her George!), here's my response to that one too.

First, as with the Hanisch, the "master's tools" quote is very often taken completely out of context, so... here's the real context, an essay about how women of color are excluded from feminist conferences.

It is a particular academic arrogance to assume any discussion of feminist theory without examining our many differences, and without a significant input from poor women, Black and Third World women, and lesbians. And yet, I stand here as a Black lesbian feminist, having been invited to comment within the only panel at this conference where the input of Black feminists and lesbians is represented. What this says about the vision of this conference is sad, in a country where racism, sexism, and homophobia are inseparable. To read this program is to assume that lesbian and Black women have nothing to say about existentialism, the erotic, women's culture and silence, developing feminist theory, or heterosexuality and power. And what does it mean in personal and political terms when even the two Black women who did present here were literally found at the last hour? What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy? It means that only the most narrow perimeters of change are possible and allowable.

The context, then, is not one of personal introspection, of looking into oneself and weeding out the influence of the patriarchy. While she does, in other places (such as the quote from Against Sadomasochism in the previous post), tell us that such introspection is important to her feminism, it's not what she's talking about here. She's talking about how social patterns are reproduced, yes, but she's talking about them being reproduced in the structure of feminist community, a community which claims to have a commitment to anti-racism, yet can only spare the most paltry tokenism for women of color.

To take the phrase so wildly out of context and make it a comment on women's personal lives, entirely removing the statement on race relations of which it is a part, is, more often than not, an example of the white-feminist arrogance it was written to combat. I do not know if cuddly little George is white or a person of color, but I do know that I have seen women of color lament the way this essay is reduced to one sentence and the context is lost, allowing people to use the sentence to judge any opponent for bad politics for any reason.

Now, here is the context in which the "master's tools" sentence occurs. (It's a long excerpt, but I feel it needed to give the true picture of Lorde's oft wildly misunderstood point.)

Advocating the mere tolerance of difference between women is the grossest reformism. It is a total denial of the creative function of difference in our lives. Difference must be not merely tolerated, but seen as a fund of necessary polarities between which our creativity can spark like a dialectic. Only then does the necessity for interdependency become unthreatening. Only within that interdependency of different strengths, acknowledged and equal, can the power to seek new ways of being in the world generate, as well as the courage and sustenance to act where there are no charters.

...As women, we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist.

Those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference -- those of us who are poor, who are lesbians, who are Black, who are older -- know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master's tools will never dismantle the master's house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master's house as their only source of support.

Poor women and women of Color know there is a difference between the daily manifestations of marital slavery and prostitution because it is our daughters who line 42nd Street. If white American feminist theory need not deal with the differences between us, and the resulting difference in our oppressions, then how do you deal with the fact that the women who clean your houses and tend your children while you attend conferences on feminist theory are, for the most part, poor women and women of Color? What is the theory behind racist feminism?

In a world of possibility for us all, our personal visions help lay the groundwork for political action. The failure of academic feminists to recognize difference as a crucial strength is a failure to reach beyond the first patriarchal lesson. In our world, divide and conquer must become define and empower.

Again, it's not that she wasn't against SM; yesterday's quote shows that she in fact was. It's not even that she wouldn't have agreed that doing SM is copying the erotic style of "the masters"; she's clear that she does think so.

It's that, as she herself said in the interview George quoted the other day, the SM issue is a diversion. The erotic is not what she's talking about here. Yes, she does make it consistently clear, that she does not divide a woman's personal choices from her political stances. She believes that the things we focus on, give our attention or energy to, at home or in bed or with our families or friends, directly impacts all we do.

But to say that she's talking about, for lack of a better word, the aura of our bedroom practices when you're quoting an essay about the representation of voices of color in the larger feminist movement is to twist her words. It's to plaster them onto your issue as if her agreeing with you about sadomasochism and feminism is more important than race issues within feminism, when she herself said in what you quoted the other day that it emphatically is not.

If George is white, she's doing something I strongly suspect Lorde would vigorously protest: removing the essay from its racial context, deeming the race issues less important than correcting some other white girl (i.e., me) on her sex life.

Black Leather

My local BDSM community, compared to other, smaller, more rural BDSM communities that have been a part of, has quite a lot of people of color it. Specifically, they're quite a lot of black people. Nowhere near as many as there are white people, but I honestly can't remember any event I recently went to that didn't have a few black folks.

The small leather conference that I went to this weekend had quite a few black gay leather men. I think they may have all been members of the same club. But there were quite a few of them. Several of them made mention, in one of the discussions I attended, of what it's like culturally to be gay black man, and then, on top of that, to be interested in leather as well.

It got me thinking, because I've definitely seen, both in traditional anti BDSM feminist literature, and in everyday life, the argument or thought that BDSM is for white people. The argument seems to be that we're used to having power over people, since we're white and privileged and in the U.S. there's a whole history of white people as masters of black slaves. It follows from this that white people doing BDSM comes from a sort of decadent interest in power, and few if any people of color--especially black folk--would be interested in such stuff. For them it would involve reliving that painful history, recreating something too much like it, and why would they ever want that?

I don't mean to say that that doesn't hold true generally. I honestly have no idea. And I'm sure that I know quite a few kinky people of color precisely because I tend to socialize in kink circles, so kinky people are who I know generally anyway. But I am sure that the reason all of those kinky people of color I know are black is because there are black groups are around here.

But I really start to wonder, knowing that there's a thriving (or so it appears to outsider me) black kink community in my area. I wonder how far those arguments go. I wonder how they make the people I know who are black and kinky feel. I wonder whether what's going on in other places really is the black people wouldn't be interested to history, or whether a specific leather or kink community for them would draw many people, as it seems to have done here.