Katherine Graham

Feminist anger and rage have taken on a new visibility in the post-#MeToo moment, after decades of muting and prohibition related in part to the dominance of a postfeminist sensibility, and the ongoing force of normative femininity with its renunciation of anger. In this article, we extend a body of research on #MeToo and rage which has centred on ‘feminist flashpoints’, the cultural products of #MeToo and digital feminist activism. Our focus is on the experiences of ‘ordinary’ young women living in Aotearoa New Zealand, reflecting on whether, to what extent and in what ways #MeToo has made a difference in their lives. We contend that the existing literature has furnished us with a good understanding of the hashtag's value, limitations and exclusions, but going beyond this there remain urgent questions about whether it has actually changed anything in young people's lives – their understandings of sexual harassment, their experiences of it, their practices in relation to it. The article contributes to discussions of the prohibition on feminist anger and whether/how this may be changing; the continued force of affective injustice in the ways that anger may be authorized, expressed and read; theoretical and methodological questions about the (il)legibility of rage; and questions about the value of focussing on anger in isolation from other feelings or affective experiences. We show that not only are young women angry, and able to express this powerfully and eloquently, but they are also enraged by what happens when they express their anger: it is dismissed, they are disparaged, attacked or trolled or their anger is appropriated in a hollow and cynical manner. This operates in a context marked by ongoing affective injustice, including the long shadow of settler colonialism and other classed and racialized, as well as gendered, power relations. Finally, the article shows that young women's anger co-exists with a range of other emotional experiences, including fear and shame and despair, and thus argues for the value of exploring anger in situ through live research as well as theoretical and textual explorations.

Employing Nietzsche’s critique of the ascetic ideal, Katherine Graham claims that the free spirits of late nineteenth-century Europe were - and their contemporary inheritors continue to be - mired in and uncomprehending of “a moral-metaphysical interpretation of the world” that hinders them from overcoming Europe’s Christian inheritance. Following Nietzsche’s statements in the Genealogy she maintains that Nietzsche’s vision of Europe lies in Zarathustra and provides a vision capable of contending with the ascetic ideal that goes beyond Europe. Graham asserts that the re-naturalizing counter-ideal Zarathustra expresses in ‘The Sublime Ones’ provides a prescription through which future free spirits might transmute Europe’s post-Christian decadence.