A distinction must be made between the power of viewers to interpret a film in ways that make it palatable for the everyday world they live in and the particular persuasive strategies films deploy to impress a particular vision on our psyches. The fact that some folks may attend films as “resisting spectators” does not really change the reality that most of us, no matter how sophisticated our strategies of critique and intervention, are usually seduced, at last for a time, by the images we see on the screen. They have power over us and we have no power over them.
Whether we call it “willing suspension of disbelief” or just plain submission, in the darkness of the theater most audiences choose to give themselves over, if only for a time to the images depicted and the imaginations that have created those images. It is that moment of submission, of overt or covert seduction that fascinates me as a critic. I want to critically understand and “read” what is happening in that moment, what the film tries to do to us."
Reel to Real: Race, Sex and Class at the Movies, bell hooks
(“Introduction: Making Movie Magic”)
Students who considered themselves socialists were not so
much interested in the poor as they were desirous of leading
the poor, of being their guides and saviors. It was just this
paternalism toward the poor that the vision of solidarity I had
learned in religious settings was meant to challenge. From a
spiritual perspective, the poor were there to guide and lead the
rest of us by example if not by outright action and testimony.
As a student I read Marx, Gramsci, and a host of other male
thinkers on the subject of class. These works provided
theoretical paradigms but rarely offered tools for confronting
the complexity of class in daily life. […]
[W]hen I told friends and colleagues that I was resigning from my academic job to focus on writing, I was warned that I was making a dangerous mistake, that I could not possibly live on an income that was between twenty and thirty thousand dollars a year. When I pointed to the reality that families of four and more live on such an income, the response would be “that’s different”; the difference being, of course, one of class. The poor are expected to live with less and are socialized to accept less (badly made clothing, products, food, etc.), whereas the well-off are socialized to believe it is both a right and a necessity for us to have more, to have exactly what we want when we want it."
This reminds me of the people who will pop into blogs that are popular and run by PoC and feel entitled to answers
Relevant every single day to every derailing person who screams “reverse racism”