In the spirit of spontaneity that impressed me about the piece I’m about to quote from in the first place – possibly one of my favourite answers from a Q&A after a public lecture, from a talk by the feminist International Relations scholar Cynthia Enloe that the University of Westminster, where she gave it last month, kindly recorded and put online.
Enloe, who’s been publishing on war, peace and women’s lives since the 1980s (after beginning her career studying the politics of armed forces’ ethnic make-up, which she freely admits these days she isn’t satisfied with because she hadn’t yet understood how to take women’s lives seriously in International Relations research), was one of two or three feminist IR authors recommended to me in the first lecture of an ‘International Relations 101’ course I crossed over into from my BA History during my first year at LSE, when the lecturer – probably Professor Chris Brown, whose own research didn’t touch on gender at all – was explaining what we’d be reading in the one week on gender that this intro module had. (In fact, most courses in UK universities used to run all year so it occurs to me that was probably in my first week.)
I’m quite sure what propelled me at 18 to the library to look up Enloe and Jean Bethke Elshtain (whose book Women and War I also found out about at this point) was mainly the thought that reading about women and war was likely going to throw up some histories of gender-non-conforming women and where else in my International History syllabus was I going to find out about those. (Elshtain delivered in this respect with an introduction that began with a story about her childhood identification and disidentification with Ingrid Bergman’s Joan of Arc; I’m from the generation that would either be beginning their war-and-gender books with a story about Milla Jovovich’s performance as the same, and/or a story about those first few paragraphs of Elshtain.)
What I found, and didn’t realise I was looking for because most of my syllabus wasn’t even suggesting it was there, was a lens that Enloe develops through books called things like Bananas, Beaches and Bases – and keeps up through the late Cold War, post-Cold-War and we can’t be in the post-post-Cold-War already can we? – for magnifying how apparently trivial objects, or spheres of life that seem completely disconnected from war, are actually linked into systems of thinking and feeling that make war, militarism and gender-based oppression possible at some very deep levels – a manifesto for overthinking that I didn’t know I needed but that has been helping me make sense of the world around me ever since.
I’ve already written on here about (and am still doing work inspired by) why it works so well when Enloe asks in Maneuvers, about a can of pasta shapes made to tie in with Star Wars, ‘How do they militarise a can of soup?’
What I like about this Q&A answer – which runs to almost 900 words, I realised once I’d started to transcribe it – is how it distils arguments I’ve read Enloe make over the space of whole book chapters into the kind of fluidity or clarity that… does not characterise me when I talk about my own research in public at the moment. (There’s the one of me who digresses, there’s the one of me who can’t even finish a sentence, and, usually, the one of me that misses a step I’ve known about so long I take for granted, so that the whole thing falls down in front of anyone else.) Obviously someone at Enloe’s career stage has racked up thousands of hours more practice than anyone at mine, but as I start loping into that ‘early mid-career’ point (and what on earth is that) I worry that that’s only going to get worse not better the greater the range of things I start to know.
Here is Enloe cutting across International Relations theory, cultural history (I’m reminded of Graham Dawson’s work on British boys’ identification with militarised play post-WW2, which I also need to write about at some point), international economics, education research, fashion theory, asides that transform how listeners think about things they might have taken for granted, and questions that coming researchers could develop into whole books or PhDs even over and above the ones there already are, when an audience member asks her a question about toy soldiers:
Do you know that the first toy soldiers which were lead, lead soldiers, you can still see them in museums – they were made to train elite boys in monarchical systems at an early age about their duty as a future soldier for the regime. So militarised toys, and that socialisation of boys into the naturalness of soldiering, or at least the admiration of soldiering, starts very very early. And here again, women as mothers oftentimes feel that they really are responsible for their sons growing up to be quote normal boys, whatever that is, are the ones who take the boy by the hand down the aisle with the military toys. And the military toys are usually right next to the dump trucks. You know, that is the masculinisation of play can look very unmilitarised. You know. How many little girls really play with dump trucks? Well, dump trucks are great. They’ve got all those moveable parts and you can mix the… you know – but somehow, at that early age, dump trucks are thought to be a boys’ toy, versus any child’s toy. I love dump trucks. Because they’ve got all those moveable parts and you can make up games and stories and…
The big toy companies, like Mattel and Hasbro, they’re major companies, if you – you know, you all have very different aesthetics around your curiosities. Not everybody wants to study a playgroup, although that would be a really good thing to do. If you watch pre-school teachers trying to take the gender out of play, even though the gendering of play has started at home. Or you find the playgroup is very gendered, and a well-meaning mother or father is then trying to de-gender the play when the child comes home. But if that’s not really where your research skills or your research tastes lie, take on a big toy company, and do a history of GI Joe. I mean, did anyone here have a brother or oneself that ever had a GI Joe toy? Ta-da. […]
The Barbie phenomenon, and the GI Joe phenomenon, these are globalised toys. They are made in very particular parts of the world. So if you’re interested in the globalisation of production, go find where really popular toys are made. Find out what you can reveal about the gendering of toys in the production of them, the masculinisation or feminisation of them, the marketing of them… So you’ve got a lot of different tastes in what really strikes you would be interesting to do as research. Find the level, in this case, from the everyday play, to the international production of toys, find some place to come together with your tastes and reveal it. Mattel is the producer of Barbie, and Barbie now has a couple of very spiffy military uniforms, a dress air force uniform. And you can cite exactly when that happened, exactly when Mattel’s toy designers decided that Barbie would be more attractive if one of her outfits was a military uniform. It wasn’t at the beginning. You can historicise anything, and when you historicise something you find where decisions are made. And when you find where decisions are made, you reveal politics. That’s one of the reasons to ask historical questions.
The Gap – by the way, I ask these questions so that you all write about them and then send them to me. That’s really what I’m doing here. The Gap introduced camo. Do any of you have a camouflage tank top, or a knapsack, or a pair of sneakers, or is this too embarrassing to ask? Did any of you once? Right, there you go. All right. But camo – and now it’s abbreviated to camo so that it won’t sound so militarised. That was the fashion industry that did that. They took ‘camouflage’, in garments, and then abbreviated, so most of us would forget it’s really about being invisible so that you can shoot somebody. That’s what camouflage is about. I mean, why do firefighters wear bright red? Because they want to be visible. Right? Camouflage is to be invisible. The Gap corporate designers, and marketers, made a very specific decision, in about – I used to know this for sure – about 2001, that they would introduce camo into their fashion line. Then they made, the next year, a decision to introduce camo into their Gap for Kids. But children actually don’t buy clothes in the kids section of The Gap. Mothers do. So every child, and I’m always – this is terrible, you get infected with this and you just see it everywhere – but when I see a child with a little camo outfit on, I wonder what – I really want to know. I truly want to know. What was she thinking? But, I mean, truly. What is she thinking? That it’s just a beautiful pattern? I mean, why not checks? Because The Gap’s profit depends on her making some association that she thinks that camouflage is a cute outfit for a child. So look for decisions. And the way you look for decisions is to watch something over time that didn’t exist, and then watch when it does exist, and then ask who made what decision when. And that’s all because you asked this great toy question.
My transcription, so my errors, and certainly my line breaks (don’t rely on this as a citation), but about as clear an exposition as possible of what Enloe has called in her later books a ‘feminist curiosity‘ – an eye so well acclimatised to the problems and structures Enloe wants to reveal that an everyday detail like a clothing pattern or the arrangement of a supermarket aisle sets off a cascade of I truly want to know, and full of subtle reframings like her description of the purpose of military camouflage (how much more often do you probably hear about it as there to prevent soldiers being shot, rather than to hide them so that they can shoot somebody?) – the analytical turns that have started making me wonder what a feminist aesthetic curiosity applied to such cultural and everyday dimensions of international politics might be.
And this is only a spontaneous answer to an audience question after the talk she’d planned to give – a lecture where she sets out the taken-for-granted, normalised (but in no way inherently normal) ideas about danger, protection and gender that make it so easy for societies, universities and people to start becoming militarised – and that make those beliefs so difficult to unmake, at least without being able to look underneath the surface of things like this…