The scholar on her new handbook, commodifying feminism, and the power and pitfalls of Barbie.
. The memorable zinger, one of many throughout the book, describes that person at the dinner party who refuses to laugh at a sexist joke, or the one at work who interrupts a racist or ableist institutional policy to call it what it is. The person who protests, who refuses to go along to get along. Maybe you’ve met that person. Maybe you are that person.
In naming a problem, you become the problem. So even though the feminist killjoy is a kind of stereotype of feminists, it’s one that makes sense to a lot of us because we've been in that difficult place where in pointing out the problem, the attention is drawn to you. You end up feeling that you are ruining the dinner, ruining the atmosphere, and that can be a very difficult and lonely place.
Right. You’ve written about putting the “hap”—the root of the word, meaning “chance” or “fortune”—back in “happiness.” We’re talking about all of the dangers and false promises of a certain happiness imperative, but there’s a joy to killing joy, as you write. You emphasize the importance of community and solidarity. You also describe how power can reproduce itself through white neoliberal feminism and trans-exclusionary feminism. In this particular moment of troubled feminisms, what guiding lights do you return to?
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