By Hsiao-Hung Pai
Contributor note: ahead via Benjamin Zephaniah
A emerging scourge to England’s social peace and multiculturalism, the English Defence League (EDL) has violently protested opposed to Islam given that its inception.
In the superbly daring Angry White People, Hsiao-Hung Pai follows a gaggle of people who bought stuck up within the wave of far-right road routine that started in 2009. Pai investigated the increase of the EDL and different extremist businesses, falling in with a number of in their participants and looking at their day by day lives.
Delving deep into 5 lives during this marginalized component to England’s white operating type via learn and interviews, Pai uncovers anything surprising—their xenophobic ideologies will not be an aberration in sleek English society, yet quite an ever-present part that's constantly reproduced, rejuvenated, and mainstreamed by way of the media and political powers.
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Extra resources for Angry White People: Coming Face-to-Face with the British Far Right
Apter concludes her brief look at the racial fantasy in Riviere by suggesting that the ‘‘lesson we might draw’’ from it is that ‘‘the chosen prototype of the masquerading woman is a problematic ﬁgure—abstracted from history and culture and blind to the psychosexual politics of racism’’ (91–92). As I have contended, however, it is precisely the way in which Riviere, and her masquerading woman, are ‘‘problematic’’ that makes them especially promising as prototypes for understanding how femininity has been constructed and played out within its particularly racialized contexts.
Up until this Masquerade and Reparation • 23 point, Riviere’s patient has been presented as either superﬁcially heterosexual (gaining satisfaction in sexual relations with her husband only because her anxiety is thus allayed) or frigid. ’’∞≠ Moreover, Butler explains, this predicament is ‘‘produced by a matrix that accounts for all desire for women by subjects of whatever sex or gender as originating in a masculine, heterosexual position. The libido-asmasculine is the source from which all possible sexuality is presumed to come’’ (53).
Riviere notes that for this woman, ‘‘[w]omanliness . . could be assumed and worn as a mask, both to hide the possession of masculinity and to avert the reprisals expected if she was found to possess it—much as a thief will turn out his pockets and ask to be searched to prove that he has not the stolen goods’’ (38). Whereas she can turn her pockets out and show that she has no penis after all, the black man she fantasizes about cannot do so, and his horriﬁc punishment will be, after all, his literal castration and death.