The term “Karen” has become a byword for an age group of middle-aged white women who are perceived to act in an angry or racist manner in public. It’s become so popular on Instagram that body language experts have taken notice and given it a name – “Karen”.
Karens often experience economic and personal strain due to furloughs, layoffs and lockdowns, as well as the return of Black Lives Matter. With these new realities in their lives, many Karens feel threatened and uncertain.
The Politics of Laughter
Laughter has a long-standing tradition of undermining those in power. It can also be employed to draw attention to social issues. This chapter examines two cases of public ‘dissident’ figures from Malawi and Zimbabwe who use humor to mock, challenge and ridicule powerful governing elites on social media platforms.
The Karen meme has been around for years, but its latest iteration has ignited debate. From ‘can I speak to the manager’ Karen to blonde bob Karen and soccer mum Karen – everyone hates this latest rendition: ‘the Central Park Karen’. Some have labeled this slur based on class prejudice as racist and ‘woman-hating’ while others simply say it’s a joke.
It has caused much controversy and anger on social media platforms. Yet it also forced people to reflect on their own behaviour and motives. If you’re white woman, perhaps it would be beneficial for you to stop and ask why you’re acting like Karen?
Before we can consider the cultural repercussions of people behaving like Karens, it’s essential to comprehend who a Karen is. She’s an entitled mum who can be quite demanding with her incessant requests to “talk to the manager”, may sport a giant bob haircut or drive a Volvo, and may possess other unique characteristics like having multiple children in one household.
She can become quite aggressive when told to return home, and call the police on you for almost anything – including calling you a Karen!
This chapter, drawing upon Imogen Tyler’s (2008) ‘figurative methodology’, investigates how huns are depicted within contemporary Anglo-American media landscape as both objects of ridicule and subjects of laughter. I will particularly focus on how they are presented as figures of derision and camp icons.
The Politics of Fear
Politics of fear is an effective tool used by politicians to further their agendas. It can deceive voters into believing they share similar concerns as political elites, but it also has its own consequences.
Governments use fear as a justification for repression and surveillance operations, leading to the fragmentation of individuals, families and communities. At a time when globalization is speeding up and people are growing increasingly worried about their security, politics of fear can be especially useful in shaping public discourse and shaping foreign policy (Robin 33).
In the US, this has meant advocating an extreme anti-terrorism strategy that has driven domestic policy since 9/11 and altered public perceptions towards Muslims, refugees and immigrants. Furthermore, politics of fear has informed Bush administration counterterrorism measures such as extreme rendition and indefinite detention.
These tactics have enabled the Bush administration to muzzle criticism of some of their more outrageous practices while simultaneously cementing public support for an increasingly paranoid culture of fear. Personalizing fear has served as a form of discipline on citizens, encouraging them to accept increased government repression as necessary for society’s own good.
Personalizing fear is an effective tool for administration, yet it has also led to an uptick in “Karen”-like behaviors. Examples include a White woman calling the police on a Black man for birdwatching in Central Park and another White woman trying to reserve parking spots at a grocery store.
These videos often receive widespread exposure and become viral sensations. They show how easily anger can be subsumed into public displays of fury.
However, these acts of anger often stem from a deeper-seated issue in the individual’s life, such as job loss or health care concerns, along with stress over the return of Black Lives Matter activism. According to Glass, these women may have felt empowered to become more aggressive and out of control due to these multiple stresses in their lives.
The Politics of Excess
Given the large number of households in America with assets of $20,000 or more, it’s no shock that those at the top save most money. Conversely, those at the bottom lose out. A survey of academic literature revealed a common complaint: that those at the top did not get their fair share. With results from several thousand households sampled, we discovered that many within America’s upper quintile are still stuck in economic obscurity. Therefore, in order to gain your own share of success, one must work harder and be an excellent steward for those who don’t.
The Politics of Privilege
Many who watch YouTube or Twitter US:TWEETS have likely come across videos of people behaving like Karens. This phenomenon has gained notoriety in recent years and serves as a prime example of the kinds of behaviors those with privilege or rage can exhibit.
Karen is an old American term that’s been derogatorily applied to describe a type of intolerant white woman who would speak up or call the police about even minor infractions. But over time, people have begun questioning its meaning – some accusing it of being sexist or ageist while others argue it serves as an effective tool in drawing attention to casual racism and classism.
In reality, the name “Karen” derives from a Danish word for purity. But in American culture, it has taken on an entirely different significance; it’s become a derogatory label applied to white people who are unyielding in their demands and often use tears as leverage in pursuit of what they desire.
He warned against this form of privilege, noting how it can subvert a community’s values and policies – particularly by silencing black voices.
It can also be employed to promote a politics of self-transformation, in which white women are encouraged to confront and overcome their personal racism. However, this approach has been criticized by scholars due to an over-autonomous conception of the self.
No matter their specific name or origin, Karens are using their privilege to exploit and infringe upon the rights of others. Whether in stores, on airplanes or online, this kind of behavior can be particularly troubling and have cultural repercussions.
Furthermore, it can be hazardous to ignore the connection between these actions and the wider social ills they aim to address. Therefore, it’s essential that people take these issues seriously and critique how people use their privilege to maintain oppressive systems of power.
