By Guest Contributor: Sudip Bhattacharya
As we devolve into a modern incarnation of white establishment politics, one that has merged the sensibilities of 1950s-era America with the advent of social media, the easiest and most natural response for us would be to counter through uniting around familiar concepts such as “Asian American” rights and empowerment. However, by doing so without a critical eye, I fear we will lapse into a politics that is neither revolutionary nor liberating.
Only by pursuing a path of deconstructive politics — one that takes apart ideas and identities we take for granted among ourselves — can we truly form an agenda that benefits all classes, all genders, and all those who will be further marginalized by this new and dangerous administration.
As soon as we saw this Autostraddle’s article about Roopa Rao’s web series “The ‘Other’ Love Story” we knew we had to binge watch it and devote a newsletter to it immediately. The twelve short episodes follow the lives of two teenage college students who meet and fall in love in late 1990s Bangalore.
By Guest Contributor: Sudip Bhattacharya
At a post-election event in Boston, Senator Bernie Sanders uttered the following: “It’s not good enough for someone to say, ‘I’m a woman! Vote for me!’” No, that’s not good enough. What we need is a woman who has the guts to stand up to Wall Street, to the insurance companies, to the drug companies, to the fossil fuel industry.”
Since the victory of Trump over Clinton, comments like those have echoed across the political spectrum, including from several Democrats (or those claiming to be). Those who hail from the political left fear that the Democratic party has lost its way with the “working class” — which is a problematic frame that I’ll explain later — or that Democrats are more invested in diversity than in dismantling class oppression. These are both valid points. However, those of us who are underrepresented and politically insecure — especially those of us who are people of color — have reason to worry: this framing portrays us and our issues as mere distractions from the “real” concerns of American people. Evidently, the soul of the Democrat Party is a site of struggle. I hope to push back against the forces that would marginalize racial justice on the Left, and which would leave POC like ourselves stranded and more powerless than before.
There are valid critiques of “identity politics,” including some raised by other folks of color. We might, for example, confuse a person’s background for their politics. When we elect Bobby Jindal or Nikki Haley, some of us can make the mistake of believing that they’ll stand up for us, or that their wins should be celebrated. Similar sentiments might also apply to Margaret Thatcher or other so-called “change” candidates, even when these figures are revealed to only serve the interests of the wealthy elite. However, the argument turns bitter and dangerous when the person advocating against “identity” politics invokes a sort of “neoliberal” agenda to divide and rule the people while neglecting working class politics.
The critiques of “identity politics” are problematic in three ways. First, it marginalizes the experiences of African Americans and other groups of color who are part of the working class. Second, it distorts the image of who is the typical reactionary voter. Most importantly, it consistently negates the power of race and racism in the U.S., both past and present.
Guest Contributor: Dr. Keith Chan
This article appears as a response to a recent guest writing by Mark Tseng Putterman that appeared on Reappropriate last week, “Against Antiblackness as Metaphor.”
Recently, Mark Tseng Putterman wrote “Against Antiblackness as Metaphor” as a discussion of actor and comedian Margaret Cho’s use of the phrase “House Asian” in an email exchange with fellow actor Tilda Swinton. Cho and Swinton had been emailing in relation to months of controversy over Swinton’s casting as The Ancient One in Marvel’s Dr. Strange, wherein a traditionally male, Tibetan comic book character was rewritten as a Celtic woman to enable Swinton’s portrayal; many Asian Americans had criticized Swinton’s casting as the latest example of Hollywood white-washing of Asian American roles. Earlier this month, Cho weighed in on the controversy in a podcast by revealing a private email exchange between herself and Swinton, wherein Cho described feeling as if she had been put by Swinton into the politically dubious role of a “House Asian”. While many have since focused on Swinton’s methods and motives in approaching Cho in this exchange, Putterman offered a slightly different take: he wrote to criticize Cho’s choice to use the phrase “House Asian” in her emails with Swinton. Specifically, Putterman suggested that Cho, like many Asian Americans, should reconsider our use of metaphors of Blackness to legitimize racial justice issues associated with the Asian American community, and that our continued use of such tactics undermine solidarity efforts between the Black and Asian American community.
I believe Putterman’s article raised many insightful points, and offered a fair caution against the appropriation of race identity, especially in the case of Asian Americans seeking visibility and acknowledgment of the discrimination we face. Cho’s use of the term “House Asian” during her email exchange with fellow actor Tilda Swinton is indeed controversial.
Based on his writing, I believe it was Malcolm X who coined the phrases “House Negro” vs. “Field Negro” to highlight the relative instability of the plight of all subjugated Black people. Along those lines, Ture and Hamilton’s work, Black Power, also assigned a commonality of experience of subjugation for populations of color across the globe, and coined the term “Third World.” This latter term has fallen out of favor since the 1990’s. Cho’s use of “House Asian” misses many of these nuances, and runs the danger of advancing an agenda where all experiences of discrimination, based on race or otherwise, can be viewed as equal.
Clearly, they are not.
Guest Contributor: Mark Tseng Putterman (@tsengputterman)
Asian American Twitter has been abuzz this week with news that Tilda Swinton singled out Margaret Cho to explain to her the backlash surrounding her whitewashed casting as “The Ancient One” in Dr. Strange. On a recent episode of Bobby Lee’s TigerBelly podcast, Cho described the odd email exchange with Swinton, who she had never met, explaining that it left her feeling like a “house Asian, like I’m her servant.”
While many commentators have rightfully jumped on Swinton’s behavior as another example of white people expecting people (especially women) of color to perform uncompensated intellectual and emotional labor, few have discussed how Cho’s coopting of the term “house Asian” represents a parallel trend of non-Black Asian Americans repurposing Black movements, analyses, and terminology for our own purposes.