“Joy” As Resistance
Introduction
Last weekend, there were various “No Kings” gatherings across the United States, with similar events around the world. Much of the narrative, particularly in the United States, seemed to emphasize “joy as resistance”, which can be seen in numerous videos and photos of people dressing up in costumes and dancing; there have also been reports of people selling “No Kings” merch and hosting post “protest” block parties. The narrative of “joy as resistance” in this context is deeply problematic, which is why numerous Indigenous, Black, queer, trans, and disabled activists have critiqued the failure of “No Kings” to actually be an effective form of protest and resistance. In this blog, I’ll explain some of the history of the idea of “joy as resistance” and discuss what that actually means, particularly for those of us from equity-deserving communities. I’ll also explore the idea of protest itself and what resistance can and should look like.
Origins and Co-Optations of “Joy As Resistance”
In order to understand the harm of the co-optation of “joy as resistance”, it is critical to link this idea within its history. Many social justice thinkers and liberation movements have used phrases surrounding “joy as resistance” throughout several decades. This is predominantly true within Black feminist movements, particularly as they intersect with queer and disability justice. Though there are many examples of Black feminists and Indigenous feminists working within the “joy as resistance” movement, I want to center on three in particular – Audre Lorde, Keah Brown, and adrienne maree brown.
Audre Lorde
“The erotic is a resource within each of us that lies in a deeply female and spiritual plane, firmly rooted in the power of our unexpressed or unrecognized feeling. But the erotic offers a well of replenishing and provocative force to the woman who does not fear its revelation. For having experienced the fullness of this [erotic] feeling and recognizing its power, in honor and self-respect we can require no less of ourselves.” – Audre Lorde
Audre Lorde (she/her) is perhaps one of the most famous Black feminist liberationist scholars and activists. In her poem ‘The Uses of the Erotic: The Erotic as Power’, she reflects on the idea of the “erotic” as a source of power, resistance, and protest. The “erotic” has been seen by many Black feminists to be that of joy, i.e. joy as resistance. Notably, Lorde links how it is not just the joy that is experienced by individuals but also the collective that provides liberatory power. Drawing from her experiences as a Black queer woman, she speaks about the power provided in claiming joy as a space of resistance.
Keah Brown
“Unfortunately, we live in a society that assumes joy is impossible for disabled people, associating disability only with sadness and shame. So my joy… is revolutionary in a body like mine.” – Keah Brown
Keah Brown (she/her) is a Black, disabled, queer woman. She is best known for created the hashtag #DisabledAndCute as a way to celebrate Black disabled joy, providing space for other disabled folks to share their joy. Importantly, Brown reflects on how this has led her to not feel apologetic for demanding that her needs as a disabled person be met, which is also reflected in the many other people who have shared their stories and joy through Brown’s work. This is part of liberation – by feeling joy in one’s identity and experience, there is less feeling of shame for demanding that needs are met.
adrienne maree brown
“I have seen, over and over, the connection between tuning in to what brings aliveness into our systems and being able to access personal, relational and communal power. Conversely, I have seen how denying our full, complex selves — denying our aliveness and our needs as living, sensual beings — increases the chance that we will be at odds with ourselves, our loved ones, our coworkers, and our neighbors on this planet.” – adrienne maree brown
adrienne maree brown (she/they) refers to themselves as a “growing garden of healing ideas”. Their extensive writing centers the idea of transformative justice for liberation, particularly in how this relates to pleasure and joy. She emphasizes that joy and personal healing are critical spaces for marginalized communities to engage in the work of protest, to fuel ourselves for the battles that we experience. To have liberation is to center healing and joy.
The Co-Optation of “Joy as Resistance”
These three women are examples of many Black, feminist, Indigenous, disabled, and queer liberationists who have demonstrated the healing and collective power of joy. Importantly, these liberation movements have pointed to the fact that systems are inherently oppressive and attempt to erase members of equity-deserving communities; therefore, for equity-deserving communities to exist unapologetically and joyfully is an act of resistance.
Unfortunately, many people who are not in equity-deserving communities have believed that they can also use the “joy as resistance” narrative, claiming that them experiencing joy in their day-to-day lives (e.g. when getting a treat for themselves, reading a fun book) is “enough” resistance and that they don’t need to do anything else. We have particularly seen this with cis/het white people, and particularly white women who have co-opted this narrative.
The “No Kings” gatherings is one way to show how much the narrative of “joy as resistance” has been co-opted. Organizers and attendees seemed to view their “joy as resistance” by emphasizing the “fun” parts of protest. This is a massive way that “joy as resistance” has been severely co-opted and is deeply problematic in this context. In particular, many of them point to past protests (often led by Black, Indigenous, and queer organizers) and claim that these were “violent” protests whereas “No Kings” weren’t – this is a deeply racist and harmful ideology and fails to recognize that the resistance led by Black and Indigenous activists was to violently oppressive systems. They didn’t have the opportunity for “joy” because they were being violently arrested, assaulted, and murdered by the system, including police. They didn’t have an opportunity for “peaceful” resistance or to dance in frog costumes because they were – and still are – literally fighting for their lives.
Personal Reflections on “Joy as Resistance”
“Joy as resistance” applies to members of equity-deserving communities in relation to our marginalized status. For me as a trans person, the moments when I experience trans joy is an act of resistance – because every system is ingrained in the gender binary and anti-trans legislation is attempting to restrict my ability to live as my authentic self. The joy I experience when I recently got top surgery, when people use language and pronouns that affirm me, when I am in trans-only spaces and spending time with my community – these are acts of resistance. This is what sustains me for the trans advocacy work that I do on a day-to-day basis.
As a white, non-disabled person, I don’t get to use “joy as resistance”. My necessary form of resistance is to support and uplift the joy of BIPOC and disabled people, respectively. This includes standing up and protesting, engaging in political advocacy, sharing resources by BIPOC and disabled people, and calling out instances of racism and ableism. Anything less is performative, ineffectual, and harmful. My job as an ally/accomplice is to work with BIPOC and disabled communities to ensure that their needs are being met so that they can have their moments of joy and celebration.
The moments when I experience joy in my day to day life – going for a nice walk, playing with my cat, practicing piano, being in choir – these are not resistance. Now, don’t get me wrong: these are moments of joy and they are very important for my mental wellbeing and health, which therefore does support the advocacy and activist work that I do. I often say that “music is what keeps me sane”. However, simply experiencing joy is not an act of resistance. It’s just joy. And it’s true, we can and should all look for and create these moments of joy as much as we can. But they don’t get to take the place of actual resistance – they should be instead used to sustain our actual resistance to oppressive systems.
Burying Our Friends, Protesting, Dancing
“During the darkest days of the AIDS crisis we buried our friends in the morning, we protested in the afternoon, and we danced all night, and it was the dance that kept us in the fight because it was the dance we were fighting for.” – Dan Savage
Just as there has been a co-optation of the Indigenous and Black roots of “joy as resistance”, there have been some people who were involved in the “No Kings” gatherings that have used this quote from Dan Savage to justify their behaviour. They again attribute the idea of these synchronized dancing in costumes as a form of resistance. However, they are missing an integral part of this reflection. Savage doesn’t say “during the AIDS crisis we danced all night and that kept us in the fight.” Instead, he talks about three very distinct, and very important forms of resistance – mutual aid and community care, protest, and dance.
“We buried our friends in the morning.”
During the AIDS crisis, it is estimated that over 300,000 individuals died from HIV/AIDS. Queer folks who lived and protested during this time reflected on how many of these close friends and chosen family suffered and died not only due to AIDS, but due to government inaction. Some report attending multiple funerals a day to commemorate their loved ones who had died. Many more attended these funerals not because they knew the person who had died, but in a show of support and care for the community.
This is an integral part of resistance – mutual aid and community care. During the AIDS crisis, that took place through caring for those who were infected, ensuring surviving partners/spouses/loved ones were physically and emotionally supported, and showing up for the community during a time of mourning. Today, this resistance looks similar. We need to be checking in with our loved ones, particularly those who are most on the margins. We need to make sure that their survival needs are met by practicing mutual aid. And we can practice community care by supporting and uplifting community centered spaces, events, and organizations. Mutual aid and community care is resistance.
“We protested in the afternoon.”
Throughout the AIDS crisis, activists used many different methods to protest, Much of this work was led by ACT UP (AIDS Coalition to Unleash Power). Their protests took many different forms – some were more artistic, such as the AIDS memorial quilt. Some were based on awareness-raising and debunking myths about AIDS. Much of the activism centered around specific protests with specific demands. They would block entrances to offices, lock themselves to the desks of politicians, overturn tables, stop traffic. They used tombstones, laid out coffins to not only represent those who had died, but challenge those with power to take action. They had specific demands, and they took action to make it happen.
Protest is meant to have a purpose. That purpose usually has less to do with raising awareness – the more appropriate term for an awareness-based event would be a “rally”. A protest is inherently disruptive – it disrupts the status quo to demand a certain action. This might take place through a strike, therefore depriving a workforce of its integral workers. This might be a gathering of people who shut down a road, an office, or other physical space. Protests are an act of civil disobedience, and they come with risks, often with protestors being targeted violently by the systems in power (mainly police), who may arrest and/or assault protestors. Protest is resistance.
“We danced all night, and the dance kept us in the fight.”
Notice that this is the final part of Dan Savage’s quote. The community care and mutual aid comes first, then the protest, then the dance, or the joy. This, true, should be our order for when we engage in activism. We focus on meeting survival needs first, because supporting the survival of communities in hostile systems is integral. We protest the underlying oppression next, using specific disruptive methods that work outside of the systems. Then, we breathe, we dance, we seek and create opportunities of joy, even more so for those of us who are members of equity-deserving communities. One of these cannot replace another, nor should they be combined (AIDS activists didn’t dance while laying coffins down at the state department). Each is a distinct form of resistance that should be done simultaneously.
Now, an important note here – those of us from equity-deserving communities are already doing the “protest” part, even if we don’t physically show up to protests. Black, Indigenous, queer, trans, and disabled people are the most at risk of experiencing violence, particularly from the state and police, when we protest. For safety, many choose not to protest on the street, but we protest in many other ways throughout our day-to-day lives. However, it is the responsibility of those with the most privilege to put their/our bodies “on the line”, to show up to protest. That is how we show resistance.
Building an Effective Protest
I’ve discussed the harms of the “joy as resistance” narrative, and how joy is not an effective form of protest. However, I want to take some time to explore what is actually effective as a protest, and why practicing self-care/joy should be used to empower our protest, not replace it.
Protests Disrupt Systems
Protests are inherently disruptive. The systems are oppressive – if we want to change them, we need to disrupt them. There are many different ways that we can work to disrupt the systems, but the important thing is that we make the oppressors pause, and consider the negative impact their oppressive behaviour is having. Moreover, protests nearly always advocate for some specific action or change that needs to happen.
Here are some examples of different types of protest:
Marches and demonstrations – these take place to encourage some form of action, often from the government. For example, defunding the police (Black Lives Matter), implement tighter gun control (March For Our Lives), fight for queer legislative rights (We Demand). These can be effective for helping to raise awareness about particular issues with specific solution(s).
Symbolic activities – these often have some element of creative resistance and are to draw awareness to something. For example, laying candles (such as after the Pulse Nightclub Massacre), a group song (such as “Quiet” by MILCK at the Women’s Marches), and displaying a quilt (such as the AIDS Memorial Quilt). These can be effective to help raise awareness and increase public sympathy/understanding of an issue.
Civil disobedience – this includes actions that are a direct and explicit form of resistance to an oppressive situation. For example, they may destroy the monument of a bigoted person (such as Edward Colston, a former enslaver), they may chain themselves to a building or nature area (a common action employed by Greenpeace), or they may block police/military from entering a space (such as the numerous groups who have blocked access to ICE facilities). These can be effective because they physically disrupt or halt the way the oppressive system is operating, though the system will often respond in violent ways.
Picketing and boycotting – this is often used to discourage people from entering or patronizing a particular business or organization. For example, picketers have challenging bigoted businesses such as Chick-Fil-A, Amazon, and Tesla. Picketing is also a common tactic used within labour unions when the workplace is being oppressive to their workers, with the phrase of “don’t cross the picket line” (i.e. don’t support them). This can be effective because money talks, and when companies take a financial hit they are less likely to continue that oppressive action.
Protests Implement Mutual Aid
Mutual aid is a critical part of protest. People need to have their base survival needs met in order to participate in a protest. This includes ensuring that there are minimal to no physical barriers for the protest (e.g. is the space accessible for people with mobility concerns)?, ensuring that they are able to have any food/childcare needs met even when participating, and that people at the protest itself are safe from beginning to end. If protests near you haven’t begun engaging in these critical conversations, reach out to organizers to find out how they are supporting those who are most vulnerable in your community.
Here are some ways that you can practice mutual aid with protests:
Raising awareness about protests and demonstrations – if you aren’t able to attend due to a scheduling conflict, you can still help. Share information about the protest directly with friends and family (rather than simply on social media). You can also support with material items, such as making signs to drop off, and/or donating snacks.
Become a street medic – learn first aid and show up as a designated street medic who can assist people participating in protests. Bring a first aid kit, naloxone, lots of water, granola bars, face masks, and a whistle. Learn other tips on riot medicine.
Not physically able to attend? Offer space – if you aren’t physically able to protest but you still want to support, consider offering a safe house or space nearby where protestors can gather, child care, and financial support.
Prioritize the safety of attendees – make sure no one is left on their own, ever – offer to go with them to their transportation or to a nearby shop, and ensure they have a safe way home or are with safe people.
Protests Center Trickle-Up Activism
Dean Spade (he/him) is an American lawyer and trans activist who has worked at the intersections of social justice for many years. He is best known for his ideas of critical trans politics, particularly as it relates to trickle-up activism. Importantly, Spade teaches that protests, social justice, and activist work should be from bottom-up, not top down. Essentially, that activist movements need to prioritize those who are most vulnerable, most on the margins, as the center of activist movements.
Here is what trickle up activism looks like in practice:
Avoid the idea of the “perfect spokesperson” – many movements will look for those who hold the most privilege as the “face” of the movement. This often means that they are cis(passing), het(passing), non-disabled, and/or white(passing), i.e. the closest one can get to being the dominant majority. The issues of these spokespeople do not often reflect those most on the margins, because they hold the most privilege. Instead, movements need to center many voices, especially those most on the margins.
Avoid the focus on legislation and rights – much activism centers enshrining rights within law. While this is important to have, it doesn’t inherently fix the oppressive systems, and equal attention must be paid to the ways that the systems have actually been designed to be oppressive. This means our focus should be more than inclusion, but grassroots work to ensure that people have their needs met.
Building alternatives to the current system – recognizing that the systems are inherently oppressive, we need to consider what alternatives are. Importantly, members of equity-deserving communities are best informed to dream and vision what that looks like, and should be the experts.
Leadership from the bottom up – whenever we achieve rights, liberation, equity for those who are most on the margins, these rights will inherently “trickle up” to those who hold more privilege and opportunity. I.e. if we ensure that Black trans disabled women who are sex workers are having their needs met, then this would ensure that all people can have their needs met.
Conclusion: Caring For Ourselves AND Resisting
With all of this said, I don’t want to suggest that joy is somehow ineffectual, or that we shouldn’t seek out and create moments of joy. On the contrary, it is true that joy can and does support our resistance efforts. However, they should not be combined – our protest should be deliberate and disruptive, whereas our joy gives us the energy that we need for the protest.
We need energy for the protest. We need to care for ourselves and meet our survival needs so that we can effectively show up for protest, which is especially true for those of us in equity-deserving communities. Here are some tips on how we can do that:
Be conscious of our hearts, thoughts, and minds
Learn the language of our bodies and spirits
Create safety and support plans
Create and remind ourselves of a mantra of why we are protesting
Leave space to grieve, relax, decompress
Center your body – what does your body need?
You can read more tips about showing up AND caring for yourself in the blog “Caring for Ourselves as Political Warfare”, written collectively by Adaku Utah, Leah Lakshmi Piepzna-Samarasinha, Susan Raffo, and adrienne maree brown.
