A guest post from V. Spike Peterson. Spike is Professor of International Relations at the University of Arizona. She is a critical social theorist whose research interests stem from anti-war, civil rights and feminist activism in the US and many years of work/travel/residence ‘outside’ of the West. Background studies in anthropology, historical sociology and communications inform her work in IR, which queries how structural hierarchies of gender, sexuality, class, ethnicity/race and nation are historically produced, ideologically normalized, continuously intersecting, and potentially transformed. Her publications span genealogies of sex, family, science and state formation; critiques of informalization, global political economy and its in/securities; intimate-global relations, racial logics, citizenship regimes, alt-right nationalisms, and the politics of im/migration in our fraught neoliberal, neo-imperial present. Her most recent work aims to raise critical awareness of how power relations of privilege operate to reproduce intentional and – surprisingly and importantly – unintentional resistance to transformative social change.
Ah, love! Fairy tales and romantic comedies promote living the quest for love and its idealized consummation in the ‘happily ever after’ of married life. What could be better than love? The ‘sanctity of marriage’ and ‘love of family’ are touted by conservatives, love of god by religious believers, love of one’s nation by patriots, love of oneself by self-help manuals and consumerist advertising, and love of prosperity by economists. Academics too are on board, urging closer attention to emotional investments and erotic practices in studies of social life, and asking how institutions idealizing love also foster inequalities and exclusions. I explore here the loving exclusions of marriage: the state-sanctioned institution widely presumed to epitomize love, its passionate commitments, and its importance for happy couples, healthy families, thriving communities, and stable nations.
Lauren Berlant observes that ‘intimacy builds worlds,’1 and I argue that the intimacy of marriage has built a world of inequalities. The heteropatriarchal premises of marriage are deeply ingrained, not only in laws but in hearts and minds worldwide. Given these premises, it is no surprise that feminists and queers have developed trenchant critiques of the institution. I endorse these critiques but argue that even more is at stake: that the institution of marriage produces not only inequalities of gender and sexuality but also, and inextricably, of race, class and national prosperity. That these inequalities are geopolitically problematic is readily acknowledged, but how marriage figures in producing, exacerbating or complicating them is rarely addressed. The point is not to judge individuals – who have varying reasons for supporting and/or participating in marriage – but to critically assess the political work that institutions do.
I recap several entwined inquiries: how marriage matters constitutively to the intergenerational continuity of states/nations; how Eurocentric manipulation of marriage figures in producing modernity’s ‘race difference’; and how fluid, ‘mobile essentialisms’ of race matter affectively, culturally and materially in our colonial present of increasing global inequalities, migration pressures, nationalist populisms and xenophobic hostilities. The hope is to illuminate unfamiliar terrain: how marriage historically and currently re/produces inequalities through the state/nation’s regulation of sexual practices, ethnic/racial relations, resource distributions, and citizenship (hence, im/migration) options.2Continue reading