Queer is difficult to entextualize as culture. This is particularly true of intimate culture. Heteronormative forms of intimacy are supported, as we have argued, not only by overt referential discourse such as love plots and sentimentality but materially, in marriage and family law, in the architecture of the domestic, in the zoning of work and politics. Queer culture, by contrast, has almost no institutional matrix for its counterintimacies. In the absence of marriage and the rituals that organize life around matrimony, improvisation is always necessary for the speech act of pledging, or the narrative practice of dating…The heteronormativity in such practices may seem weak and indirect. After all, same-sex couples have sometimes been able to invent versions of such practices. But they have done so only by betrothing themselves to the couple form and its language of personal significance, leaving untransformed the material and ideological conditions that divide intimacy from history, politics, and publics. The queer project we imagine is not just to destigmatize those average intimacies, not just to give access to the sentimentality of the couple for persons of the same sex, and definitely not to certify as properly private the personal lives of gays and lesbians. Rather, it is to support forms of affective, erotic, and personal living that are public in the sense of accessible, available to memory, and sustained through collective activity.
Slowly I began to understand fully that there was no place in academe for folks from working-class backgrounds who did not wish to leave the past behind. That was the price of the ticket. Poor students would be welcome at the best institutions of higher learning only if they were willing to surrender memory, to forget the past and claim the assimilated present as the only worthwhile and meaningful reality.
Students from nonprivileged backgrounds who did not want to forget often had nervous breakdowns. They could not bear the weight of all the contradictions they had to confront. They were crushed. More often than not they dropped out with no trace of their inner anguish recorded, no institutional record of the myriad ways their take on the world was assaulted by an elite vision of class and privilege. The records merely indicated that even after receiving financial aid and other support, these students simply could not make it, simply were not good enough.
-Bell Hooks, Where We Stand: Class Matters
The Invisible Backpack of White Privilege is pretty decent, I guess. I’ve had one as long as I can remember. My parents said it just showed up in the mail when I was born, and L.L. Bean’s policy is to replace the backpack for free if it ever breaks, so I don’t have anything to compare it to. It’s $8 extra to get your initials monogrammed, which I personally think should be free of charge. The backpack comes in different colors, more recently Irish, Italian, and Buffalo Plaid.
The Invisible Backpack of White Privilege is great for carrying questionable things like weed, Ponzi schemes, and sex crimes. I have lived in dense urban areas my whole life, and the cops never once search my Invisible Backpack. Then again, that’s probably just because, like people always tell me, I have a really trustworthy vibe as a person.