Thinking about material capital

Hannah Borenstein

Like Maggie, I also found myself a bit surprised both at the size of the task that Brock, Kvasny, and Kayla Hales set to take on in their paper. The permutations of their analyses – using cultural capital, technical capital, and Black feminist theory discourses – alongside three different forms – seemed limiting in such a small space. Deep readings and extrapolations to other instances, not just in response to the discourse following the Helena Andrew’s article, felt like there was much left to be desired. I do think they opened up an important door to thinking about the emergent spaces in which the deficit models of minority information are upset is an important intervention. However, what I would have liked to have seen them grapple with more, is what happens when stock characters are created, and when capitalist forms of ICT cloud subaltern struggles.


Americannah is the perfect text to explore these questions because, firstly, it engages the question of opening up online spaces for shared experiences through Ifemelu, but also, because Chimamnda Ngozi Adichie, has become such an essential in both literary and popular discourse.

 

To the first point, I think the importance of online spaces that support Brock, et al’s claim, that “articulation of cultural touchpoints promoting a more diverse set of beliefs will raise ICT participation rates” (1057) is extremely well-exemplified when Ifemelu tries to fix her hair falling out. Curt doesn’t understand or take her sadness seriously, and so she texts Wambui. “Wambui’s reply came minutes later: Go online. HappilyKinkyNappy.com It’s this natural hair community. You’ll find inspiration” (259). What’s telling about this passage is not just what we learn a few pages later – that Wambui is right, and that this website has, for Ifemelu conversations, ideas, recommendations, etc., on how to think about and cope with her hair – but the swiftness of Wambui’s response. Not only does this online world of conversational productivity exist for women unrepresented in mainstream beauty magazines, but Wambui’s ready knowledge and sharing of it indicates that this is a space in which these conversations are already established. Of course Curt, and pretty much all white people, would have no idea that conversations related to black women’s hair would exist, undercutting the notion that various underserved populations are accessing the virtues of the open web (Brock, et al 1041).

 

However, as Maggie points out, Ifemelu, who we know participates in this online world, passes up an opportunity to make money from her blogging. Because this online world has become so embedded in the spirit of capitalism – when bloggers get a certain amount of visits, or action on their websites, they can turn a profit – we also have to consider how capital can be diverted.

 

Perhaps I think this through Adichie as a figure because of an article that popped up, of course, on my twitter account just a few days ago. In April Sisonke Msimang’s post on Africa is a Country entitled “All your faves are problematic: A brief history of Chimamanda Ngozi Adichie, stanning and the trap of #blackgirlmagic” (http://africasacountry.com/2017/04/all-your-faves-are-problematic-a-brief-history-of-chimamanda-ngozi-adichie-stanning-and-the-trap-of-blackgirlmagic/)

 

The post is basically about Adichie’s rise to extreme fame and the implications of when one person gains such a high level of (cultural and technical) capital that they stand in to be overly representative. Adichie has become, many argue, something of a spokesperson on issues regarding race, feminism, and conceptions of Africa, throughout the years, despite having what many agree are some problematic views (particularly surrounding an issue of an insensitive statement she made about trans-women. While of course alternative online spaces proliferate around such a figure, question of subaltern status must emerge here. This may be a bit controversial and I’ll just leave this here but I do think Adichie is a very particular figure, undoubtedly the most famous we’ve read this semester, but we should be thinking about what gaining a certain level of cultural, technical and economical capital means in the context of this week’s readings.

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