Chapter 1: A Personal Reflection from D.C.

Recently, I returned from a political conference in Washington, D.C., where the atmosphere spoke volumes. As a South Asian woman, I often feel out of place in the political arena due to the scarcity of individuals from our community willing to take bold risks and effectively execute their ideas. The underrepresentation of South Asian candidates is evident.

Traditionally, we are taught to prioritize safety and resource optimization, which often discourages us from taking necessary risks. However, the socio-political landscape in this country seems to be regressing, particularly for women. The prevailing mindset reflects a colonial legacy and systemic white supremacy.

While advocating for women's menstrual health at the conference, I observed the demographics of those traversing the hallways and offices. The overwhelming majority appeared to be white or possessed lighter skin tones. An African-American woman shared her experiences of being undervalued and disrespected, which made me consider the emotional toll such treatment must take.

The offices predominantly showcased Eurocentric beauty ideals, and the men present typically conformed to a specific image: white, tall, broad-shouldered, and square-faced. Some sported black-framed glasses and moved with an air of urgency.

Many believe that D.C. is the epicenter of political action. However, from my perspective, much of the debates and theatrics broadcasted on news channels serve more as a means of public manipulation than genuine discourse. It all feels like a performative act, filled with jargon that often lacks clarity. I find it perplexing how senators and congresspeople can sit through meetings all day while merely nodding along.

The core issues of policymaking seem to be sidelined. Initially, I thought this phenomenon was restricted to the U.N., but it appears to permeate various institutions. Discussions about movements like Black Lives Matter raise the question: what tangible changes are being adopted by these institutions? If the senator's offices are dominated by white men and women, where is the diversity of thought?

The individuals who faced the most scrutiny were those who did not conform to the white norm, such as Rashida Tlaib and Pramila Jayapal. They emerged from their meetings feeling disheartened yet found solace in the group of women they were addressing, which they found refreshing and hopeful.

During the conference, I was taken aback to discover that many involved in fundraising were acutely aware of the unique challenges faced by South Asian women. However, I will delve deeper into this topic in Part II.

Part III will introduce what I've termed the Early Bird D.C. Mom—an archetype that captured my interest.

If you appreciate my insights and wish to read more about the South Asian diaspora, consider supporting my work by buying me a coffee. Your contributions help me manage my student loans, indulge in espresso, and assist friends in need.

Judith Butler's "Performative Acts and Gender Constitution" (1988) explores how gender is constructed through repeated performances.

Chapter 2: Understanding Performativity

In this chapter, we'll unpack Judith Butler's theory of performativity and its philosophical roots, shedding light on how this concept relates to our understanding of gender and identity.

Judith Butler's theory of performativity: its philosophical roots provides insights into how performativity shapes our social constructs.