Mute Status Quotes

Being complicit only requires a muted response in the face of injustice or uncritical support of the status quo.

Okay, so I stopped posting status updates on Facebook a long time ago. I noticed that whenever someone posts something completely mundane and stupid, like 'Sushi 2nite!' seventeen people have to comment on that. 'I ♥ sushi!' and 'Spicy Tuna 4 meee!' But if you ever try to actually say something serious about your feelings or, like, your life, every one of your 386 "friends" is suddenly mute. So there you have it: My life is a post with no comments. Less interesting than spicy tuna.

When we are taught that our anger is undesirable, selfish, powerless, and ugly, we learn that we are undesirable, selfish, powerless, andy ugly. When we forgo talking about anger, because it represents risk or challenge, or because it disrupts a comfortable status quo, we forgo valuable lessons about risk and challenge and the discomforts of the status quo. By naturalizing the idea that girls and women aren't angry but are sad, by instisting that they keep their anger to themselves, we render women's feelings and demands mute and with little social value. When we call our anger sadness instead of anger, we often fail to acknowledge what is wrong, specifically in a way that discourages us from imagining and pursuing change. Sadness, as an emotion, is paired with acceptance. Anger, on the other hand, invokes the possibility of change and of fighting back. What I wish I had taught my daughter in that moment was that she had every right to be angry, and subsequently demand that the adults around her pay attention to that anger. Only then can she feel she has the right to make demands on the world.

[…] as the bearer of an Asian face in America, you paid some incremental penalty, never absolute, but always omnipresent, that meant that you were by default unlovable and unloved; that you were presumptively a nobody, a mute and servile figure, distinguishable above all by your total incapacity to threaten anyone; that you were many laudable things that the world might respect and reward, but that you were fundamentally powerless to affect anyone in a way that would make you either loved or feared. What was the epistemological status of such an extravagant assertion? Could it possibly be true? Could it survive empirical scrutiny? It was a dogmatic statement at once unprovable and unfalsifiable. It was a paranoid statement about the way others regarded you that couldn’t possibly be true in any literal sense. It had no real truth value, except that under certain conditions, one felt it with every fibre of one’s being to be true.

In Amsterdam, I took a room in a small hotel located in the Jordann District and after lunch in a café went for a walk in the western parts of the city. In Flaubert’s Alexandria, the exotic had collected around camels, Arabs peacefully fishing and guttural cries. Modern Amsterdam provided different but analogous examples: buildings with elongated pale-pink bricks stuck together with curiously white mortar, long rows of narrow apartment blocks from the early twentieth century, with large ground-floor windows, bicycles parked outside every house, street furniture displaying a certain demographic scruffiness, an absence of ostentatious buildings, straight streets interspersed with small parks…..In one street lines with uniform apartment buildings, I stopped by a red front door and felt an intense longing to spend the rest of my life there. Above me, on the second floor, I could see an apartment with three large windows and no curtains. The walls were painted white and decorated with a single large painting covered with small blue and red dots. There was an oaken desk against a wall, a large bookshelf and an armchair. I wanted the life that this space implied. I wanted a bicycle; I wanted to put my key in that red front door every evening. Why be seduced by something as small as a front door in another country? Why fall in love with a place because it has trams and its people seldom have curtains in their homes? However absurd the intense reactions provoked by such small (and mute) foreign elements my seem, the pattern is at least familiar from our personal lives. My love for the apartment building was based on what I perceived to be its modesty. The building was comfortable but not grand. It suggested a society attracted to the financial mean. There was an honesty in its design. Whereas front doorways in London are prone to ape the look of classical temples, in Amsterdam they accept their status, avoiding pillars and plaster in favor of neat, undecorated brick. The building was modern in the best sense, speaking of order, cleanliness, and light. In the more fugitive, trivial associations of the word exotic, the charm of a foreign place arises from the simple idea of novelty and change-from finding camels where at home there are horses, for example, or unadorned apartment buildings where at home there are pillared ones. But there may be a more profound pleasure as well: we may value foreign elements not only because they are new but because they seem to accord more faithfully with our identity and commitments than anything our homeland can provide. And so it was with my enthusiasms in Amsterdam, which were connected to my dissatisfactions with my own country, including its lack of modernity and aesthetic simplicity, its resistance to urban life and its net-curtained mentality. What we find exotic abroad may be what we hunger for in vain at home.

And the wraith on the heart monitor looks pensively down at Gately from upside-down and asks does Gately remember the myriad thespian extras on for example his beloved ‘Cheers!,’ not the center-stage Sam and Carla and Nom, but the nameless patrons always at tables, filling out the bar’s crowd, concessions to realism, always relegated to back- and foreground; and always having utterly silent conversations: their faces would animate and mouths would move realistically, but without sound; only the name-stars at the bar itself could audibilize. The wraith says these fractional actors, human scenery, could be seen (but not heard) in most pieces of filmed entertainment. And Gately remembers them, the extras in all public scenes, especially like bar and restaurant scenes, or rather remembers how he doesn’t quite remember them, how it never struck his addled mind as in fact surreal that their mouths moved but nothing emerged, and what a miserable fucking bottom-rung job that must be for an actor, to be sort of human furniture, figurants the wraith says they’re called, these surreally mute background presences whose presence really revealed that the camera, like any eye, has a perceptual corner, a triage of who’s important enough to be seen and heard v. just seen. A term from ballet, originally, figurant, the wraith explains. The wraith pushes his glasses up in the vaguely sniveling way of a kid that’s just got slapped around on the playground and says he personally spent the vast bulk of his own former animate life as pretty much a figurant, furniture at the periphery of the very eyes closest to him, it turned out, and that it’s one heck of a crummy way to try to live. Gately, whose increasing self-pity leaves little room or patience for anybody else’s self-pity, tries to lift his left hand and wiggle his pinkie to indicate the world’s smallest viola playing the theme from The Sorrow and the Pity, but even moving his left arm makes him almost faint. And either the wraith is saying or Gately is realizing that you can’t appreciate the dramatic pathos of a figurant until you realize how completely trapped and encaged he is in his mute peripheral status, because like say for example if one of ‘Cheers!’’s bar’s figurants suddenly decided he couldn’t take it any more and stood up and started shouting and gesturing around wildly in a bid for attention and nonperipheral status on the show, Gately realizes, all that would happen is that one of the audibilizing ‘name’ stars of the show would bolt over from stage-center and apply restraints or the Heineken Maneuver or CPR, figuring the silent gesturing figurant was choking on a beer-nut or something, and that then the whole rest of that episode of ‘Cheers!’ would be about jokes about the name star’s life-saving heroics, or else his fuck-up in applying the Heineken Maneuver to somebody who wasn’t choking on a nut. No way for a figurant to win. No possible voice or focus for the encaged figurant.

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I thought the only threat against us came from the rogue noblemen who are plotting a revolt under our very noses. Not the Aveyonian commoners you've spent weeks assuring us are content, happy even." Bastien eyed her as though seeing her in a new light. "Threats can take many forms, madame. It would not be prudent in times like these to invite them into your home." "If we are willing to open our doors to the rich, then we must also be willing to open our doors to the poor. You speak as though wealth precludes someone from committing a crime, and that has not been true in my experience." "I think I speak for everyone, the king included, when I say you are perhaps not thinking clearly." "And I speak for myself alone when I say you're wrong. Do you forget that I am a commoner? That I grew up in a poor village with the very people you seek to malign? I do not fear them in the same way I fear a rich man who believes justice is a fluid concept and that innocence can be bought." She let them sit with what she had said for a few moments before continuing. "I called this meeting as a courtesy. This is how I envision the salon, and I believe it will be beneficial for all the people of our kingdom. You still get the prestige-raising, economy-boosting aspects, only now the doors are open for everyone. If you cannot abide by that, then I suggest you remain in your estates for the duration." If she had ruffled the feathers of the advisers before, it was nothing compared to how they viewed her now. "All in favor of the amendment to the salon?" They mutely assented with barely raised hands, but it was enough. In a way, it seemed they almost feared her. No one protested or voiced any concerns, and the meeting ended in near silence. She would take their unease over their disdain. She thought perhaps it was time for men like them to fear what a woman could do.

Postsurgically, little has changed for the mute hemisphere (other than loss of sensory information about the ipsilateral half of bodily space). . . . Being inured to this status of cerebral helot, it goes along. Thankless cooperation can become a way of life.48 Take a moment to absorb how bizarre this possibility is. The point of view from which you are consciously reading these words may not be the only conscious point of view to be found in your brain.

God is more concerned with our knowing Him than He is in our half-hearted pleasures of comfort, ambition, and success. So much so that He often allows pain and suffering into our lives to clear the clutter of mute, deaf, and unworthy idols that can never deliver on their promises, even when they’re ostensibly good things like health, family, career, success, and status.

The president fundamentally wants to be liked” was Katie Walsh’s analysis. “He just fundamentally needs to be liked so badly that it’s always … everything is a struggle for him.” This translated into a constant need to win something—anything. Equally important, it was essential that he look like a winner. Of course, trying to win without consideration, plan, or clear goals had, in the course of the administration’s first nine months, resulted in almost nothing but losses. At the same time, confounding all political logic, that lack of a plan, that impulsivity, that apparent joie de guerre, had helped create the disruptiveness that seemed to so joyously shatter the status quo for so many. But now, Bannon thought, that novelty was finally wearing off. For Bannon, the Strange-Moore race had been a test of the Trump cult of personality. Certainly Trump continued to believe that people were following him, that he was the movement—and that his support was worth 8 to 10 points in any race. Bannon had decided to test this thesis and to do it as dramatically as possible. All told, the Senate Republican leadership and others spent $ 32 million on Strange’s campaign, while Moore’s campaign spent $ 2 million. Trump, though aware of Strange’s deep polling deficit, had agreed to extend his support in a personal trip. But his appearance in Huntsville, Alabama, on September 22, before a Trump-size crowd, was a political flatliner. It was a full-on Trump speech, ninety minutes of rambling and improvisation—the wall would be built (now it was a see-through wall), Russian interference in the U.S. election was a hoax, he would fire anybody on his cabinet who supported Moore. But, while his base turned out en masse, still drawn to Trump the novelty, his cheerleading for Luther Strange drew at best a muted response. As the crowd became restless, the event threatened to become a hopeless embarrassment. Reading his audience and desperate to find a way out, Trump suddenly threw out a line about Colin Kaepernick taking to his knee while the national anthem played at a National Football League game. The line got a standing ovation. The president thereupon promptly abandoned Luther Strange for the rest of the speech. Likewise, for the next week he continued to whip the NFL. Pay no attention to Strange’s resounding defeat five days after the event in Huntsville. Ignore the size and scale of Trump’s rejection and the Moore-Bannon triumph, with its hint of new disruptions to come. Now Trump had a new topic, and a winning one: the Knee.

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