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Politics of Emancipation
BRIGITTE BARGETZ
Currently, affect and emotions are a widely discussed political topic. At least since the early
1990s, different disciplinesfrom the social sciences and humanities to science and technosciencehave increasingly engaged in studying and conceptualizing affect, emotion, feeling,
and sensation, evoking yet another turn that is frequently framed as the affective turn.
Within queer feminist affect theory, two positions have emerged: following Eve Kosofsky
Sedgwicks well-known critique, there are either more paranoid or more reparative
approaches toward affect. Whereas the latter emphasize the potentialities of affect, the former
argue that one should question the mere idea of affect as liberation and promise. Here, I
suggest moving beyond a critique or celebration of affect by embracing the political ambivalence of affect. For this queer feminist theorizing of affective politics, I adapt Jacques Rancieres theory of the political and particularly his understanding of emancipation. Ranciere
takes emancipation into account without, however, uncritically endorsing or celebrating a
politics of liberation. I draw on his famous idea of the distribution of the sensible and reframe it as the distribution of emotions, by which I develop a multilayered approach
toward a nonidentitarian, nondichotomous, and emancipatory queer feminist theory of affective politics.
Affect and emotions are currently a widely discussed political topic. Affect has been
identified as having significantly informed neoliberal US politics since the 1980s
through a moral-emotional rhetoric (Berlant 2005, 49) and affective epidemics
(Grossberg 1992, 281). In the aftermath of 9/11, emotions have become profoundly
politicized, enforcing a widely racialized and culturalized politics of fear (Ahmed
2004; Puar 2007) and invoking a national sentimental politics of (male) protection
in the US (Faludi 2007). According to Judith Butler, the US wars in Afghanistan
and Iraq reveal how affect is regulated to support both the war effort and, more specifically, nationalist belonging (Butler 2009, 40). Furthermore, the transformation of
the Western state has been framed in terms of affect and emotion. Birgit Sauer, for
Hypatia vol. 30, no. 3 (Summer 2015) by Hypatia, Inc.
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inequality, which are (also) affectively distributed; on the other hand, it is a politics
that is not rooted in identity, but takes the (affective) interruption of these conditions as a starting point for (collective) politics. I argue that thinking through the
distribution of emotions allows us to criticize hierarchically structured power relations
thatnot only but alsorelate to sex and gender. The distribution of emotions is
not limited to theorizing the reproduction and transformation of gender relations, but
informs a multilayered understanding of affective politics. It introduces modes of
queer feminist engagement by going beyond a liberal and toward a nonidentitarian,
nondichotomous politics of affect.
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criticizes the mandatory injunction (Sedgwick 2003, 125) of paranoid attitudes and
methodologies within the context of US critical theory because of its hermeneutics
of suspicion (124), an expression she borrows from Paul Ricur. In her view, paranoid readings, which she identifies in Marxism, psychoanalysis, and poststructuralism
alike, perform a mode of critique that concentrates on exposure and unveiling hidden (13839) truth, and consequently on questions of power and domination. Sedgwick criticizes that, by doing so, these approaches not only claim ownership over
the truth (Love 2010, 23637) but also disavow the empowering potential of affect
by focusing on negative affect, and remaining averse above all to surprise (Sedgwick
2003, 146). Countering this paranoid approach, Sedgwick emphasizes a more reparative reading that, as Heather Love summarizes, is rather on the side of multiplicity,
surprise, rich divergence, consolation, creativity, and love (Love 2010, 237).
Following Sedgwicks intervention, some scholars in queer feminist theory argue
that it is necessary to elaborate more on a reparative and emancipatory understanding
of affect, which has also recently led to a debate on the so-called reparative turn
(Feminist Theory 2014; Wiegman 2014). In terms of reparation, scholars claim that
the current turn to affect promises new modes of critical inquiry as well as new forms
of political agency. Others, such as Clare Hemmings, remain skeptical of this emphasis on potentialities and restorative power (Hemmings 2005, 551). Hemmings
remarks in her readings of Frantz Fanons and Audre Lordes descriptions of peoples
affective responses to their blackness (561) that it is problematic to emphasize the
positive side of affect, because it creates an illusion of choice (584). Thus, although
affect may open up new possibilities, some affects are often only accessible to certain
subjects, while others are over-associated with affect (561). Highlighting affects
potential for reparation and surprise obscures affective attributions made to black
and/or female bodies, and the manner in which they are deployed to the detriment
of the subaltern.
I argue along the lines of Hemmingss critique of overestimating the reparative
mode of affective politics and her cautioning against dismissing the power of critique.
Romanticizing affective agency not only entails the risk of enforcing a politics of
truthand thus a politics of authenticityit also disregards how social and political
structures circulate through affect and thereby loses sight of those powers and forces
that inhibit political agency. Yet I also build upon Sedgwicks objection and claim
that remaining within a paranoid framework is insufficient for conceptualizing a feminist politics of affect. Apart from embracing suspicion, such a perspective risks reinforcing the (gendered, racialized, and classed) delegitimization of affect and emotion
characteristic of modern Western politics and political theory, which has also been
used to legitimize the exclusion of multiple Others. A theory of affective politics
should thus neither ignore the power of affect nor celebrate affective politics as a
new, all-encompassing form of politics (Bargetz 2014). Instead, I suggest a queer feminist theory of affective politics that considers the creative moments of affect as a
means of solidarity and political mobilization while never losing sight of how affect is
woven into the political and economic fabric and, thus, how emotions are used to
politically mobilize gender, sexuality, race, and class. I propose that Jacques Rancieres
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S SUBJECT OF EMANCIPATION
RANCIERE
Emancipation is more than a tricky word (Scott 2012, 5). In recent decades, emancipation has become a contested concept within political philosophy and social theory while other notionssuch as agencyhave become prevalent. Ambivalences
about emancipation have been revealed in discussions on the entanglement of
emancipatory subjects and oppressive forces, on the impossibility of constituting the
demos as totality, and on the critique of a privileged emancipatory agent. It has been
questioned whether the identity of the oppressed is part of the subject struggling for
emancipation (Laclau 1996, 17) or that the emancipation of the politically excluded
is the criterion of general emancipation and that the excluded thus need to present
themselves as the people of the people (Balibar 2002, 26; his emphasis). Queer
feminist voices have criticized that every form of emancipation from patriarchy and
heteronormativity that is aimed at the state remains imbricated in the states monopoly on rationality and legitimate violence (Reddy 2011, 3738). In a similar vein,
Butler has emphasized that feminist critique ought also to understand how the category of women, the subject of feminism, is produced and restrained by the very
structures of power through which emancipation is sought (Butler 1990, 2). Calls for
emancipation have also been challenged, since the prevailing liberal discourses in the
global North are increasingly instrumentalizing the paradigm of womens emancipation as evidence for political progress. Consequently, the rhetoric of emancipation
has been used to produce and delegitimize the global Norths Others (Ahmed 2000;
Puar 2007; Mendel and Neuhold 2012) as well as to legitimize imperialist politics in
the name of womens liberation. In this vein, Joan Scott stresses that the rhetoric of
democracy in the service of global capital now includes the language of sexual emancipation and its imagined equation with gender equality (Scott 2012, 20). Within
these discourses, emancipation has not only been appropriated for specific national
interests, it also suggests the idea that some must be emancipated by others. Similarly,
feminist philosophy has criticized the androcentric and colonial premises of the Western notion of emancipation because it relies on the (patronizing) idea of being liberated, of being given freedom.
Recently, however, a renewed emphasis has been placed on emancipation within
academic debates, especially those concerned with the contemporary multiple crises
and political uprisings worldwide that have emerged as responses to these crises.
Numerous conferences signal a yearning to think through emancipation. Similarly,
Nancy Fraser has asserted that feminist claims for emancipation need to be reintroduced into critiques of capitalist society, as the contemporary capitalist crisis cannot
be fully grasped if it is not framed as a three-sided conflict among forces of marketization, social protection, and emancipation (Fraser 2013, 235).
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It is because of the notion of subjectivation that Davis is surprised by Rancieres disregard of affect. In his view, Ranciere not only ignores the powerful affective dimension of the experience of non-recognition, but also the positive role that
emotions can play in motivating the struggle for subjectivation (Davis 2010, 97).
Even though I agree with Davis regarding Rancieres shortcomings in terms of affect,
I would argue that Rancieres theory entails implicit references to affect. Whereas
Davis turns to Axel Honneth in order to broaden Rancieres undertheorized (97)
account of emotions, I propose rereading his theory through queer feminist debates
on affect and emotions. At least two important insights from his theory allow for
such a move: first, I show that the figure of the distribution of the sensible can also
embrace affect and emotions; second, I argue that his theory of politics echoes the
feminist critiques of modern Western dichotomies and particularly that of rationality/
emotionality.
As I have demonstrated above, the distribution of the sensible describes a complex
understanding of boundaries and divisions that relate to sense perception. By claiming
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the senses as the polices powerful operation of partition, Ranciere criticizes a mode
of governing that creates a division of the senses, a division between what is considered speech or voice and what is considered purely noise. Certainly, he articulates a
form of sense perception that emphasizes a politics of seeing, speaking, and hearing. I
suggest, however, that the governing of the senses must also be conceived in terms of
emotions and affective bodily sensations. For this rereading of Ranciere I turn to
queer feminist research on affect, which calls attention to a feminist genealogy of
emotion that began before the so-called affective turn and that situates affect and
sensation within the social and the political (Lorde 1984; Gatens 1995; Sauer 1999;
Ahmed 2000; Berlant 2000; Ahmed 2004; Cvetkovich 2012). Here, affect and sensation serve as starting points for describing the political in affective terms and for
interrogating, for instance, how capitalism, sexism, and/or racism are inscribed in the
affective bodily practices of the everyday, or how affects become a site of community
formation. Viewed through such a lens, the world does not appear to be divided only
into those who speak and those who make noise. Rather, the distribution of the sensible also marks a distinction between those whose feelings constitute the existing
distribution of the sensible and those whose feelings are excluded. Following from
this, the distribution of the sensible may be read as an emotional partition, thereby
deeming affect and emotions as a political demarcation line. As such, it reveals the
normative work of affect, making visible the power of feeling scripts, of that which
should or should not be felt, as well as that one must emote properly (Koivunen
2010, 22).
Rereading Ranciere in terms of affect and emotions seems even more compelling
when recalling his concept of emancipatory politics. Without ever mentioning a politics of emotions or feminist concerns, the feminist critique of modern liberal dichotomies, and explicitly of the emotionalityrationality binary, still resonates in
Rancieres theory of the political. For this reason, I would like to challenge Jackie
Clarkes critique that, for Ranciere, emotions exist only within the logic of the
police, but not within the logic of politics. Clarke criticizes that in Rancieres political theory the police orders polarity between reason and sensibility remains operative (Clarke 2013, 23) and that he ultimately repeats what he is concerned with.
Recognizing that dominant groups try to dismiss the speech acts of the dominated
by characterizing them as noise or emotional, Ranciere is concerned to demonstrate
what is rational in such utterances (23). Unlike Clarkes reading, I claim that Ranciere problematizes such an understanding of Western liberal politics, particularly in
his conceptualization of the rationality of disagreement. Invoking and emphasizing
the rationality of the politics of interruption and, consequently, of emancipation,
Ranciere argues against a rationalism that is based on the opposition between rational
interests and the violence of the irrational (Ranciere 1999, 43). He conceives the
political beyond this distinction by understanding it as a false alternative, one that
requires a choice between the enlightenment of rational communication and the
murkiness of inherent violence or irreducible difference (43). Hence, Ranciere does
not follow up with the modern Western dichotomy that understands the logic of the
police as rational in opposition to the irrationality of the logic of politics. Rather, he
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criticizes this understanding of politics and democracy and instead emphasizes the
emancipatory mode of the politics of disagreement. Such a critique of liberaland
thus of gendered, racialized, and classeddichotomies even appears in the figure of
the emancipated spectator that Ranciere considers to move beyond false oppositions
such as viewing/knowing, appearance/reality, activity/passivity (Ranciere 2009b,
12). These oppositions, he criticizes, are not logical oppositions between clearly
defined terms but define a distribution of the sensible, an a priori distribution of the
position and capacities and incapacities attached to these positions (12). His
approach criticizes dichotomies as a mode of the distribution of the sensible, and
thereby, from a feminist perspective, also alludes to a theory of affective politics.3
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affective politics questions regimes that play rationality off against emotionality and
scrutinize how sexism, classism, racism, ableism, and nationalism are (though differently) affectively inscribed within such regimes. In this sense, affective emancipation
does not establish truth claims by referring to true feelings but brings to light the
emotional mechanisms of power, illustrating how exclusion is produced and how people are discouraged affectively. Yet as a mode of critique of emotional power regimes,
emancipation does not remain within what Sedgwick criticizes as a paranoid frame.
Instead it signifies an intervention and, consequently, change. Similarly, this notion
of emancipation in terms of emotions does not fall prey to what Hemmings criticizes
in view of a Black feminist and postcolonial critique, that is, that emphasizing affective politics risks losing sight of the fact that some people are more suffused with
affect than others. On the contrary, speaking of the distribution of emotions reveals
that emotions are distributed differently in public and in politics. This also applies to
contemporary politics, for instance in the context of 9/11, where a differential distribution of public grieving was observed regarding the loss of lives of non-US nationals or illegalized workers (Butler 2009, 38) and where queer losses (Ahmed 2004,
157) have hardly or not at all been part of public mourning.
Second, the distribution of emotions marks the concept of subjectivation as a matter of emotions and thus links to queer feminist debates about the subject of feminist
politics. Some feminist theorists dismiss the subject question because of its complicated connection to identity politics and bring forward alternative concepts, as for
instance a freedom-centered feminism (Zerilli 2005). I want to argue for the distribution of emotions that moves away from identity politics and conceptualizes affective
feminist politics without taking identities as a starting point for emancipation. Speaking of the distribution of emotions accentuates emancipation as a possibility for criticizing and for interrupting the polices disempowering and unequal mode of
governing, which appears in at least a twofold way: in terms of differentially distributing emotions but also in terms of governing through emotions. The distribution of
emotions points to a political dispute where those who are affectively excluded and
marginalized in one or both ways interrupt the dominant emotional order. For a
queer feminist politics of affect, this means that such politics is not based on identities, as for instance on women or womens emotions or assumed female emotional capacities, such as empathy or love. Instead of assuming a pre-existing
political subject, an affective politics of dissent and disagreement describes the process
through which political subjects come into being, also affectively.
Yet marking affect and emotions as a point of reference can still explicitly point
to the importance of criticizing and challenging emotionally informed gender relations and hierarchizations. A politics of emotions delineates an affective act of both
insubordination (Spelman 1989, 266) and subjectivation of those who are emotionally excluded or marginalized, for instance, in terms of gender, sexuality, race, and
class. This becomes visible when the heteronormative family is perceived as a marker
for happiness, which not only produces the picture of the unhappy queer but also
the assumption of a queer impossibility of ever becoming happy (Ahmed 2010). Feminist affective politics is not about a seemingly universal standpoint rooted in
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through affect and emotions. I set out to show that emancipation is both based on
affective dissent and inspired, or even driven, by a longing for transformation, that is,
for a different distribution of the sensible.
By casting the distribution of emotions as a way to rethink current queer feminist
debates on affect I do not aim primarily to contribute to a theory of queer feminist
affective politics but rather to a queer feminist theory of affective politics. This means
that the distribution of emotions is not exclusively about gender and sexuality. Yet it
alludes to a theory of the political that allows one to take into account how the predominant political order is gendered and sexualized, but also how it is embedded in
classism, racism, and/or nationalism. The distribution of emotions takes up important
queer feminist challenges in terms of the political subject, knowledge production,
power, critique, and emancipation and contributes to a queer feminist political theory
by designating gendered and engendering traces as mechanisms for social criticism
and politics.
NOTES
I would like to thank two anonymous reviewers for their inspiring comments on an earlier
version of this paper, as well as Erika Doucette for her careful and insightful English proofreading of the text.
1. Apart from quotations, I prefer to use the term subjectivation in this article. For
the difficult task of translating Rancieres main concepts such as le partage, le sensible, la
mesentente, or subjectivation, see also Panagia 2010; Chambers 2013.
2. For translating le partage, Chambers uses the double notion partition/distribution
(Chambers 2013). For the French term le sensible, Rancieres original text Le partage du
sensible has been translated as the distribution of the sensible. Chambers, on the contrary, refers to the notion of the sensitive (Chambers 2013, 187) and Davis argues for
the sensory, objecting that the sensible designates an unnecessary distinction between
sensation and the mediation of sensory experience, which is already expressed by le partage
(Davis 2010, 17980).
3. Following from these two arguments that allow for a rereading of Rancieres theory in terms of affect and emotions, one could even conceive of his notion of the sensible as a similar intervention. Davis mentions the obvious confusion which rendering le
sensible with the sensible in English risks generating (Davis 2010, 180). I wonder
whether the French le sensible does not already suggest a double connotation of perception
and sensory experience, thus displaying another move beyond the reason/feeling binary
within Rancieres approach.
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