Nguyen's discussion of in/visibility was also fascinating. She tells us several times that "in/visibility is a trap" and goes so far as to suggest that the promise of the Internet for "abstract citizenship" depends on one's own narration of one's own body (182). You're only allowed the protection of that abstraction so long as you do not narrate yourself as marked in any way. Once you've done that, there is a sense that visibility becomes an obligation, as evidenced by the hate mail Nguyen received. Thus, while technology can be an equalizing factor, it can just as easily be a means to mark a person and punish them for any perceived refusal to play "by the rules."
I also want to touch just briefly on the passage in which Nguyen discusses her difficulties in finding Asian/American feminist work because every search engine turned up pornography when given her search terms. She criticizes the notion of visibilty being power, paralleling Peggy Phelan's point that "almost-naked young white women" would be running things if visibility were equivalent to power with her own point that Asian women would also be much more powerful. My answer to this is simple: Who says young white women aren't running at least a high percentage of Western culture? I'd say there are an awful lot of young white women with an awful lot of power. Maybe the larger problem is the way that young white women (and Asian women, and any women) conceptualize themselves.
Early in this class, I put forth a possible definition of race: " a construction of particular rhetorics, used for a particular end in a particular social realm." I knew at the time that this was a broad definition that would have to be revised, and I think now that I should add something like "a construction of particular rhetorics about a person's physical being, used ... ." And after trying out this addition, I realized that this definition would include gender as a sub-category of race. I think this is interesting, and I'm not ready to toss out that notion yet.
In "Their Logic against Them," Karen J. Hossfeld does an incredible job of showing how the integration of immigrant women's various markers works both for and against them in the factories of Silicon Valley. She also demonstrates how "managers fragment the women's multifaceted identities into falsely separated categories" as a strategy to keep the women subservient. For example, women are so conditioned to believe that being a worker and possessing femininity are mutually exclusive that they make practices to restore femininity a priority (43). Like Nguyen and others, Hossfeld also separates "gender logic" and "racial logic" in order to address the ways in which these logics are used, but she also shows that they always are connected. Just as the managers use fragmentation to employ colonizing strategies, the women use their "unified consciousness" to turn those strategies into tactics to benefit themselves.
The most shocking piece of information I read in this essay--in this whole book--was that "because employers view women's primary job as in the home, and they assume that, prototypically, every woman is connected to a man who is bringing in a larger paycheck, they claim that women do not need to earn a full living wage" (47). While I wouldn't have a problem believing that this is a subconscious motivator in the workplace today, the overt articulations of this feeling in this chapter were outrageous. Such evidence really makes me think hard about affirmative action. As I've previously said, I think affirmative action has been a good thing, but I wondered if it had outlasted its necessity. With cases like this at hand, it's safe to say that affirmative action is still very much necessary.
I've not touched upon any of the other chapters in this text yet, and I feel that I'm not giving them the time they deserve. I thought that Logan Hill's chapter on access to technology was enlightening, although I disagreed with him in a number of places about the ways and reasons that race and technology are connected. Kumar's discussion of the plight of the H-1B worker was another point in favor of affirmative action (although I don't know if affirmative action applies to non-citizens). And the examinations of lowriding, hip-hop, and karaoke cultures were all fun ways to apply some of the ideas we learned from our reading of Michel de Certeau last week. The people within these cultures are certainly poaching products and re-producing them as tactics to gain power and reinscribe their own cultural ideals.
The book referenced above is:
Nelson, Alondra, Thuy Linh H. Tu, and Alicia Headlam Hines, eds. Technicolor: Race, Technology, and Everyday Life. New York: New York University Press, 2001. Print.
Other interesting reading: My Mulan, a short piece on the Disney movie by Mimi Nguyen