As I see it, there is currently a split in the fandom. I tentatively think of it as a split between Golden Age fans and Diversity Age fans. This is not about age, as I’ve written before, but about storylines: who gets to write stories, who gets to be a protagonist of stories, who gets to consume stories and express their opinions as authoritative. There is a certain correlation between demographic variables, and the Golden Age vs Diversity Age split in fandom, but it is far from absolute, and this imperfect mapping often creates dissonance in the way we speak about fandom, the works within it, and personalities who generate and consume these works.
It is not surprising that there is a demographic correlation wrt these fandoms, as many people like to see protagonists who are like themselves. It is also no big secret that Golden Age works often tend to other, exclude, and dismiss Diversity Age Fans. Nevertheless, there is an overlap between these fandoms. Perhaps instead of talking about a binary split, we can talk about a continuum between these two axes; a continuum of values and interests that maps loosely but not precisely onto demographics. Some people can hold positions that overlap with both axes. A white, cisgendered, heterosexual man can certainly be a Diversity Age fan.
However, the position of a white, cisgendered, heterosexual man is a demographic position of privilege and power both in fandom and without it. Within the Golden Age umbrella, this demographic has been the one primarily fronted through narratives, power structures, promotion through mainstream presses, and other venues of power. This demographic position of power is not automatically dismantled or disappears within Diversity Age fandom – on the contrary, we see a flow of social capital from fans, in form of sales, praise, and support, towards such powerful fans who side with Diversity Age positions.
Such powerful fans are, not surprisingly, in a position to powerfully promote Diversity Age voices, which are, in many cases, still building their influence and earning social power and fanbase. While speaking out, up and coming diverse writers and fans often become targets of ridicule and scorn due to their demographic and social positioning – when they get any attention at all. In that way, white, cisgendered, heterosexual men (and often women, though there is a notable social and power difference) who are power brokers in our communities can – and get- to do a lot of good for Diversity Age fandom.
However, the temptation is strong to use this power not just to do ally work, but to self-build through the struggle of marginalized Diversity Age writers and fans – through campaining for Diversity positions which incurs increased social capital, as well as increased financial capital. Few are the voices that rise to openly criticize such powerful fans if their work happens to be less than clueful, because they are in power positions to grant and withdraw favors, as well as grant and withdraw considerable social capital in our communities. It is exactly the risk that I am taking here.
Now I will speak about conciliatory voices. Some of the people on Hugo ballot this year – regardless of how they got there – spoke openly and vociferously against personhood and agency of Diversity Age authors and fans, to an extent that many Diversity Age authors and fans felt and continue to feel threatened emotionally and at times physically. At the same time, certain conciliatory voices of prominent fandom people have been raised to ask fandom to judge Hugo-nominated works on their literary merit.
The suggestion that we read solely for “merit” fronts the idea of “objectivity,” i.e. that a view which considers a given work in a vacuum, without social context in whcih the work has been created and disseminated, is somehow desirable and superior to other ways of reading. Fronting “objectivity” has a long and problematic history within academia and beyond. The fallacy is that what gets to be objective gets to be again defined by power brokers, thus effectively silencing and disenfranchising the marginalized.
This suggestion also carries within it a value judgment: “objectivity good, anger bad” – which slides yet again into the old and tired tone argument.
It is my opinion that such conciliatory voices from prominent personae who are 1) power brokers in our communities and 2) considerably less marginalized than the diverse fans and authors they are championing – are not helping the cause of marginalized and othered Diversity Age authors and fans. In these statements there is often an embedded tone argument, an entreaty to Diversity Age fans to play nice with people who explicitly or implicitly dehumanize and more yet, threaten violence against them. Such conciliatory language from power brokers suggests story lines for the whole community to align with – storylines whose buzzwords are “reason,” “respectability,” and “merit.”
But these “voices of reason” may not speak fully for Diversity Age fans, because the very notion of such reason and its objectivity is a Western ideal (and by extent white, male, and historically entrenched ideal within the power structures of the West) which we are thereby encouraged to adopt. The ideal of objective merit might seem desirable at first glance, because we are socialized to desire it. In fact, the adoption of this ideal is dangerous: it suppresses non-Western, non-cisgendered-male modes of thinking and communicating, and imposes a mainstream, power paradigm upon the marginalized – it often has, in short, a silencing effect.
Also, conciliatory statements often have the effect of diverting the attention yet again (along with the accompanying social praise and support) from the marginalized voices to the power brokers, thus increasing the social capital of those who already have it, while marginalized voices go unpromoted and unsupported – unsupported often in context of vicious attacks from those who deny Diversity Age fans their personhood.
This is not about Golden Age vs Diversity Age split, but about lending one’s ear to white supremacists and their allies. For many of us, who are well-versed in surviving violence of various kinds, knowing the context is crucial for survival. This is why we cannot divorce the work from its author, or from the social context within which these authors operate. A context in which a given author is actively dangerous – emotionally, physically – is crucial.
It is within this context that many of us will judge such works, and many of us may feel angry, uncomfortable, disenfranchised, dismissed, and silenced when the paradigm of “merit” is suggested by power brokers – even when they are powerful allies in other contexts.
Special thanks to Saira Ali, Amal El-Mohtar, SL Huang, and Alex Dally MacFarlane for their critical reading, suggestions, and support.
I am closing comments because I have no spoons for trolls in this space. Please feel free to discuss this in your own spaces. If you’d like a discussion with me specifically, please find me through @roselemberg on twitter. I will do my best to engage, though I will not be engaging with trolls.